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like the others, to the Universe, material, mental, spiritual, and real, because and as they belong to the Infinite Himself.

This Stability and Permanence causes continuance and generates succession. It is Perpetuity, and continuity without solution; and by this continuous succession, whereby out of Death comes new Life, out of dissolution and resolution comes reconstruction, Necessity and Fatality result as a consequence: that is to say, the absolute control and dominion (Malakoth) of The Infinite Deity over all that He produces, and over chance and accident; and the absolute non-existence in the Universe, in Time and in Space, of any other powers or influences than those which, proceeding from Him, are and cannot not be perfectly submissive to His will. This results, humanly speaking; but in reality, the Perfection of the plan, which is its success, His glory, and its stability, is also His Absolute Autocracy, and the utter absence of Chance, Accident, or Antagonism. And, as the Infinite Wisdom or Absolute Reason rules in the Divine Nature itself, so also it does in its Emanations, and in the worlds or systems of Spirit, Soul, and Matter; in each of which there is as little Chance or Accident or Unreasoning Fate, as in the Divine Nature unmanifested.

This is the Kabalistic theory as to each of the four worlds;–1st, of the Divine Nature, or Divinity itself, quantitatively limited and determined, but not manifested into Entities, which is the world of Emanation, 2d, of the first Entities, that is, of Spirits and Angels, which is the world of Creation; 3d, of the first forms, souls, or psychical natures, which is the world of Formation or Fashioning; and, 4th, of Matter and Bodies, which is the world of Fabrication, or, as it were, of manufacture. In each of these the Deity is present, as, in, and through the Ten Sephiroth. First of these, in each, is Kether, the Crown, ring, or circlet, the HEAD. Next, in that Head, as the two Hemispheres of the Brain, are Hakemah and Binah, and their result and progeny, Daath. These three are found also in the Spiritual world, and are universals in the psychical and material world, producing the lower Sephiroth. Then follow, in perfect Equilibrium, Law and Equity, Justice and Mercy, the Divine Infinite Nature and the Human Finite Nature, Good and Evil, Light and Darkness, Benignity and Severity, the Male and the Female again, as Hakemah and Binah are, mutually tempering each other, and by their intimate union producing the other Sephiroth.

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The whole Universe, and all the succession of entities and events were present to The Infinite, before any act of creation; and His Benignity and Leniency, tempering and qualifying the law of rigorous Justice and inflexible Retribution, enabled Him to create: because, but for it, and if He could not but have administered the strict and stern law of justice, that would have compelled Him to destroy, immediately after its inception, the Universe He purposed to create, and so would have prevented its creation. This Leniency, therefore, was, as it were, the very essence and quintessence of the Permanence and Stability of the plan of Creation, and part of the Very Nature of the Deity. The Kabalah, therefore, designates it as Light and Whiteness, by which the Very Substance of Deity is symbolized. With this agree Paul’s ideas as to Law and Grace; for Paul had studied the Kabalah at the feet of Gamaliel the Rabbi.

With this Benignity, the Autocracy of the dominion and control of the Deity is imbued and interpenetrated. The former, poured, as it were, into the latter, is an integral and essential part of it, and causes it to give birth to the succession and continuance of the Universe. For Malakoth, in the Kabalah, is female, and the matrix or womb out of which all creation is born.

The Sephiroth may be arranged as on page 770. The Kabalah is the primitive tradition, and its entirety rests on the single dogma of Magism, “the visible is for us the proportional measure of the invisible.” The Ancients, observing that equilibrium is in physics the universal law, and that it results from the apparent opposition of two forces, concluded from the physical to the metaphysical equilibrium, and thought that in God, that is to say, in the first living and active cause, two properties necessary to each other, should be recognized; stability and movement, necessity and liberty, order dictated by reason and the self-rule of Supreme Will, Justice, and Love, and consequently Severity and Grace, Mercy or Benignity.

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