The Universal Kabbalah by Leonora Leet

Author:Leonora Leet
Language: eng
Format: epub
ISBN: 9781594776120
Publisher: Inner Traditions/Bear & Company
Published: 2011-12-21T00:00:00+00:00

THE MATRIX PARTZUFIM

Observation of the sixth-world macrohexagrams reveals a counterpoint of three against two among the lateral macrohexagrams, three of which appear in the first phase of the sixth world and two in the second, these latter two being further integrated with the single central macrohexagram appearing in the second phase. Correlating these macrohexagrams now not simply with the Sefirot but with their reconstitution as Partzufim, we may observe another counterpoint of three against two, of the upper three Partzufim against the lower two. It is in this last counterpoint that we can best understand the function of this distribution of Partzufim, why the supernal Partzufim of Arikh Anpin, Abba, and Imma should be associated with the ultimate powers of creation while the lower Partzufim of Ze’ir Anpin and the Nukvah should be associated with the fine tuning of cosmic processes through the operation of Providence. A rationale for this distinction of function can be found in their numerological definition. Three is the number of harmony, in esoteric terms of the balancing of expansion and contraction that represents the immutable triadic law of creation symbolized by the hexagram, while two is the number symbolizing duality and so can be associated with freedom. So their functions seem implicit in their conjoined numbers, the upper Partzufim being three and the lower Partzufim two, the upper thus associated with immutable harmony and the lower with the mutable, with shifting harmonies. But before considering what the Spiral Tree shows about Partzufim relationships, we should observe what it reveals about Ze’ir Anpin’s six Sefirot. For we can now see that as his upper triad is a product of the sixth world, so is his lower triad a product of the fourth and fifth worlds. Thus Ze’ir Anpin combines in his own nature the very union of the divine and earthly that man is to emulate.

If we now observe the upper Partzufim on the Spiral Tree—the central macrohexagram identified with Arikh Anpin, the right lateral macrohexagram with Abba, and the left lateral macrohexagram with Imma—we get the clearest graphic illustration of their relationship. We can now understand why the Yichud of Abba and Imma did not need to be distinguished from that of Arikh Anpin and the Shekhinah in the encoding of the sixth-world Sabbath Stars analyzed in chapter 6. The reason that here becomes clear is that they are, in fact, inseparable, Arikh Anpin interpenetrating and being interpenetrated by Abba and Imma. The Yichud of Abba and Imma in and with Arikh Anpin becomes understandable in the light of the appearance of these Partzufim on the Spiral Tree. And their association with divine mentality is also supported by their position in what can be considered the “head” of the serpentine spiral.

But if the upper Partzufim occupy the head of the serpent, it is the lower Partzufim who are spread out in its long, coiled body, and it is the exact positions of their components in its spiral length that will provide the most startling feature of the Sabbath Star Diagram.

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