The first stage of Adam Kadmon was in the form of ten concentric circles igulim , which emanated from the ray. The ray of light was then enclothed by the anthropomorphic form of Adam Kadmon yosher , which is a realm of infinite divine light without vessels, constrained by its potential to create future Existence. The soul of Adam HaRishon "the first man" was the supreme essence of mankind. It contained within it all subsequent souls. The anthropomorphic name of Adam Kadmon denotes that it contains both the ultimate divine purpose for creation, i. Adam Kadmon is paradoxically both "Adam" and divine "Kadmon-Primary".
Adam Kadmon preceded the manifestation of the Four Worlds , Atzilut "emanation" , Beriah "creation" , Yetzirah "formation" and Asiyah "action". Whereas each of the Four Worlds is represented by one letter of the divine four-lettered name of God, Adam Kadmon is represented by the transcendental cusp of the first letter Yud. In the system of the sefirot , Adam Kadmon corresponds to Keter "crown" , the divine will that motivated creation. For Luria, creation is a dynamic process of divine exile-rectification enclothement, where Adam Kadmon is preceded by the Tzimtzum Divine "contraction" and followed by Shevira the "shattering" of the sefirot.
As with Philo the Logos is the original image of man, or the original man, so in the Zohar the heavenly man is the embodiment of all divine manifestations: the ten Sefirot , the original image of man. The heavenly Adam, stepping forth out of the highest original darkness, created the earthly Adam. The En-Sof, according to Luria, is so utterly incomprehensible that the older Kabbalistic doctrine of the manifestation of the En-Sof in the Sefirot must be abandoned.
Setting out from the duplicate Biblical account of Adam, who was formed in the image of God Genesis , and of the first man, whose body God formed from the earth Genesis , he combines with it the Platonic doctrine of ideas; taking the primordial Adam as the idea, and the created man of flesh and blood as the "image. The remarkable contradiction between the two above-quoted passages of Genesis could not escape the attention of the Pharisees , for whom the Bible was a subject of close study.
This explains Philo's statement that the original man was neither man nor woman. This doctrine concerning the Logos, as also that of man made "in the likeness,"  though tinged with true Philonic coloring, is also based on the theology of the Pharisees. For in an old Midrash  it is remarked:. This contains the kernel of Philo's philosophical doctrine of the creation of the original man. From the preexisting Adam, or Messiah, to the Logos is merely a step. There is a fundamental theosophical statement by Rabbi Akiva in the Talmud relative to this topic.
He says, in Abot, iii. That "in the image" does not mean "in the image of God" needs no proof; for in no language can "image" be substituted for "image of God. Genesis treats only secondarily of man's creation. In the benediction in Ket. Ideas are certain patterns arranged class by class of the things which are by nature sensible, and that these are the sources of the different sciences and definitions.
For besides all individual men there is a certain conception of man And in the same way as many impressions are made of one seal, and many images of one man, so from each single idea of the objects of sense a multitude of individual natures are formed, from the idea of man all men, and in like manner in the case of all other things in nature. Also the idea is an eternal essence, cause, and principle, making each thing to be of a character such as its own. The above-quoted Midrash is even of greater importance for the understanding of the Pauline Christology , as affording the key to Paul's doctrine of the first and second Adam.
The main passage in Pauline Christology is 1 Corinthians According to this there is a double form of man's existence; for God created a heavenly Adam in the spiritual world and an earthly one of clay for the material world. The earthly Adam came first into view, although created last. The first Adam was of flesh and blood and therefore subject to death—merely "a living soul"; the second Adam was "a life-giving spirit"—a spirit whose body, like the heavenly beings in general, was only of a spiritual nature.
As a pupil of Gamaliel , Paul simply operates with conceptions familiar to the Palestinian theologians. Messiah, as the Midrash remarks, is, on the one hand, the first Adam, the original man who existed before Creation, his spirit being already present. On the other hand, he is also the second Adam in so far as his bodily appearance followed the Creation, and inasmuch as, according to the flesh, he is of the posterity of Adam.
Consequently, Fourth Way and Swedenborgian cosmologies allow for the states of mind of relatively few human beings to have cosmic effects, with both wise expressions of love and false justifications of evil turning the wheel of time from beyond its bounds. Enlightened teachers pass these teachings on to others, who in turn pass them on further down the line, and so on—just as Gurdjieff passed them on to Ouspensky, and they both passed them on to Nicoll.
Each person in the chain is responsible for the preservation of the system while accommodating it to the demands of the age. One does not get the sense that the masters, Gurdjieff, Ouspensky, or Nicoll saw themselves as revelators as did Swedenborg and others e. The inner circle is not called upon by the Absolute to reveal a new wisdom, but more so, to protect and share a timeless wisdom that has been passed down through the ages.
Gurdjieff did not speak of his Fourth Way as an edict from on high, but as an accommodation to the modern psyche from less than complete sources. According to Swedenborg, the relationship between the mindsets of the universal and specific churches determines the underlying spiritual state of humanity. This dynamic has been present since the beginning. Though he shares a plethora of characteristics of those in the specific churches of the past, Swedenborg provides no clues for what to look for during his time or thereafter.
In fact, he teaches that it is impossible to know who is in which state of mind, despite their organizational affiliation or their ability to parrot what is good and true. Everyone must do their best to acquire, retain, and bring into effect genuine truth by teaching, sharing, and, most importantly, expressing its essence through the form and activity of their lives. In this way, the spiritual love and wisdom represented by the heart and lungs in human anatomy are pumped throughout the Universal Human and keep it alive.
He may have left his Presbyterian upbringing, but despite his broad sailing of the esoteric seas, the Christian Scriptures remain paramount. Therefore, it is likely that Nicoll is a Christ-centric Fourth Way teacher, not in spite of, but primarily because of Swedenborgianism.
For instance, he stressed the importance of distinguishing between what Christ said to the disciples and what He said to the multitude. This was the beginning of selecting the esoteric teaching that was within the exoteric presentation of Christianity. Whatever the case, unlike Nicoll, it does not appear he did so to any great effect.
In fact, this masterful display of intertextuality is likely the cause of his anonymity in Fourth Way, Swedenborgian, Jungian, and Western Esoteric studies. Nicoll understood early in life that his privileged upbringing among the authorities of his day was not to be trusted unconditionally. Despite it being to his advantage, he was never one for the status quo.
He consistently questioned all areas of officialdom. With this, however, he rarely attacked directly, choosing instead to simply ignore more traditional Christian views. A conservative moderation is the sense one gets about Nicoll after reviewing his archives in the reading rooms of Yale and Edinburgh, or tracing his footsteps through London. However, unlike many revolutionaries through the ages, his life was not one of embattled conflict. He was a radical thinker without a radical personality or lifestyle. In this, Nicoll is worthy of our time and consideration. Everyone faces this difficult dynamic.
How much faith should be put in the opinions of prevailing authorities? Some answer with blind allegiance while others justify rebellious blindness. Nicoll, on the other hand, was not one for short-sighted extremes, focusing instead on the end game; accounts in his hand or others indicate that his gaze from the helm was always on the horizon. Nicoll avoided this fate, but this was not by chance. True, he sailed far and wide, but there is never the sense that he is lost.
Instead, tracking his journey is reminiscent of naturalists of the past who monitored matriarchs of elephant herds.
Some suggested remedies for fundamentalism. These sounds were projected for all to hear outside the tower. Spirituality seeks to transcend worldly goods and ambitions. Spector For the ancients, this seemed to indicate great significance.
They, too, despite inexplicable shifts in direction, never seemed to be off course. The most direct route to a waterhole was not always taken, and herds of the same ilk had an uncanny ability to find each other, even over vast distances. No one knew how. The reality is, both Nicoll and elephant matriarchs were privy to information of which those without the ears to hear are generally not aware. In addition to using the maps he received from others and his own reasoned analysis, Nicoll guided his vessel with an acute intuitive perception, which allowed him to tack his ship through the headwinds of traditionalism and then popular opinion while avoiding an embattled state of mind.
It is not yet known when exactly he set out on the esoteric seas, but after daring to question the meaning of a New Testament parable while attending the Aldenham Grammar School, he received a premonition that likely had him raise the sails.
When I heard the New Testament I could not understand what the parables meant, and no one seemed to know or care what they meant. But once, in the Greek New Testament class on Sundays, taken by the Head Master, I dared to ask, in spite of my stammering, what some parable meant. From that moment I began to think for myself or rather knew that I could. This was my first liberation from the power of external life. Not only did Nicoll put great faith in these internal perceptions for the benefit of his own life, but just as readily, he did so for the lives of others.
In fact, it could be argued that this was his greatest strength, a conclusion supported by the endless stream of psychological clients and Fourth Way students that came to his door. This is exemplified by the following account of the worldly Mr. Fulford Bush upon meeting his would-be mentor:. I first met Doctor Nicoll in the beginning of on my return from China.
I do not think I am easily impressed. I have met many remarkable men. They all had presence, a certain inner poise, a dignity born of self-command achieved by recognition of a purposed way to some definite objective, the power of detachment enabling them to view your problem objectively. But the man I met in Harley Street had. In a year and a half of in-depth research, a negative account has yet to surface.
He did not swing from one amplitude of the pendulum to another, each equally defensive of a polarizing extreme, but removed himself from its swings.
Nicoll was never fond of such platitudes. He sensed the fallen nature of the human spirit hid just beneath their smiles. At the age of thirty-seven, there was no indication that his prayers would be answered. They performed their duties honorably. At this point in both their lives, little indicated the spiritual awakenings ahead. It appears at this stage that they were in the process of unlearning what they had learned, most especially the traditional Christianity of their upbringing.
The thesis for my research is that Nicoll was so familiar with its waters, he went ashore, built a home, and planted a beautiful garden. His heartfelt nurturing and brilliant enlightenment fostered a wide variety of esoteric flora and fauna, much of which is emblematic of the new Christianity. A bibliography for this post is available. Nicoll remembered vividly that morning when, pacing angrily up and down, she told him that she wanted to find the peace which passeth all understanding. Furthermore, instead of retreating from society and day-to-day life as traditional ways often demand, Fourth Way adherents not only remain within society but refrain from speaking even casually about their practice.
In fact, he encouraged it. Nicoll, Mrs. Ouspensky, and Miss Pogson, for example, are renowned for teaching and leadership. A member of Mrs. Some noteworthy differences are the following: Swedenborg claimed to be a revelator but Nicoll did not.
Swedenborg did not teach reincarnation, but Nicoll taught an Ouspenskian theory of recurrence to the very end of his life. Swedenborg never married, whereas Nicoll married and had one daughter. After a century of relative anonymity, here at the turn of the twenty-first, the tireless efforts of innumerable people have brought the too often isolated streams of Swedenborgian scholarship together.
rapyzure.tk: Blake's Kabalistic Influences: A Practical Application of the Sacred Tree of Life eBook: Daniel Buchanan: Kindle Store. [PDF] Blake's Kabalistic Influences: A Practical Application of the Sacred Tree of Life by Daniel. Buchanan. Book file PDF easily for everyone and every device.
Jane Williams-Hogan — to her very last continued her professional efforts begun forty-three years prior. Just as she studied Swedenborgian figures of the past, future scholars will undoubtedly share her life as an example to inspire all seekers of truth. What sets Nicoll apart as an enlightened teacher is that his mental acuity served as a mere backdrop to the consistent accounts of his jovial and warm personality, or, in Swedenborgianese, his unerring focus upon the goodness of truth rather than upon truth for its own sake.
This was also the book that introduced the Swedenborgian lecturer and teacher Peter Rhodes to the Fourth Way. I was so surprised and curious about what in my request could have elicited such a blaming response. It reminded me of the Prayer of Saint Francis where we are asked to understand rather than be understood. I have yet to speak with him about this but I know from my own experience how painful it must have been to be the owner of his own pressure. To feel so fearful as to pushback at someone in the blindness of his acceptance of the ownership of his felt sense of pressure.
I left him a loving message thanking him for his response and telling him that I understood his feelings. We all feel pressure and are often at a loss for what to do with it. Accepting and moving through pressure requires us to practice the art of flow. Going with.