SHEKINAH AND METATRON
CERTAIN timid spirits whose understanding has been curiously limited by preconceived ideas have been so dismayed by the implications of the title 'Lord of the World' that they have found themselves compelled to explain it away as the Princeps hujus mundi of the Gospels. It is self-evident that such an assimilation is wholly erroneous and without foundation. Of course, the issue could be avoided altogether by simply observing that the title in Hebrew and in Arabic equally applies to God himself, [1] but while that also might provide some interesting avenues to pursue, we are more concerned here with the theories of 'celestial intermediaries' in the Hebrew Kabbalah that have a direct bearing on the principal subject of this study.
The 'celestial intermediaries' are Shekinah and Metatron Shekinah denoting in a general sense the 'real presence' of the Divine. The scriptures that make special mention of this presence are mainly those that are concerned with the establishment of a spiritual centre, such as the construction of the Tabernacle and the Temples of Solomon and Zorobabel. Such a centre, set up according to rigorously denned conditions, should be in effect a place of divine manifestation, always represented by 'Light'. It is interesting to note that a description retained by the Masonic order of a 'very light and equable place' seems to be a memory left over from the ancient sacerdotal science that directed the construction of the temples - and that, by the way, was not peculiar to the Jews; this will be discussed later. It is not necessary here to elaborate
on the theme of 'spiritual influences' (a better translation of the Hebrew berakoth than the usual 'blessings', more particularly as it keeps the sense which the Arabic barakah has retained), but even if one does only consider these things from this one point of view (the Jewish), it is possible to explain the words of Elias Levita, who is quoted by Vulliaud in his La Kabbale juive, as saying: 'The Masters of the Kabbalah hold great secrets on this matter.'
The Shekinah presents two leading aspects out of its many facets - one that is internal and the other external. There is in the Christian tradition an expression that describes these two aspects in the clearest possible way: 'Gloria in excelsis deo, et in terra pax hominibus bonae voluntatis.' Glory refers to the internal aspect of the principle whilst Peace corresponds to the external aspect or manifested world. If these words are considered, it is possible to understand immediately why they are spoken by the angels (Malakim) in order to announce the birth of God 'with us' or 'in us' (Emmanuel). It also explains, in relation to the first aspect, various theological expositions on 'the light of glory', in and by which the beatific vision is revealed (in excelsis). The second aspect, 'Peace', has already been referred to; esoterically it is known as one of the fundamental attributes retained by the spiritual centres of this world (in terra). In any case the Arabic term Sakmah, a word of identical derivation to that of the Hebrew Shekinah, translates as 'Great Peace', which is an exact equivalent of the Pax Profunda of the Rosy-Cross; and hence one can certainly explain what the latter meant by the 'Temple of the Holy Spirit'. Likewise one could interpret in a precise fashion the numerous Gospel texts in which 'Peace [2] is mentioned, and also the suggestion that 'the secret tradition of the Shekinah has a connection with the light of the Messiah'. Is it unintentionally that M. Vulliaud, in giving this last indication, [3] says that this is a tradition 'reserved for those who
pursue the path leading to Pardes',* that is to say, as will be seen later, to the supreme spiritual centre?
This question leads to another remark: M. Vulliaud speaks subsequently of a 'mystery related to the Jubilee' [4] that he relates in one sense to the idea of 'Peace', citing in this context the text of the Zohar (III. 52 b): 'The river that flows out of Eden bears the name lobel', and that of Jeremiah (17: 8): 'It stretches its roots towards the river', which leads to: 'The central idea of the Jubilee is the return of all things to their original state'. It is clear that this return to the 'primordial condition' is seen in all traditions, a theme that was quite strongly stressed in our work L'Esoterisme de Dante. Those who have read this book will be able to make a connection between what was written there about 'Terrestrial Paradise' and 'Celestial Jerusalem' and the statement that 'the return of all things to their primary state will herald the Messianic Era'. The essential interest in all this is that in the various phases of cyclical manifestation it is the Pardes, the centre of this world, that in the traditional symbolism for all cultures is compared to the heart, the centre of being and 'divine residence' (Brahma-pura in Hindu doctrine). The Tabernacle made in its image is hence called 'Habitacle of God' or mishkan, a word deriving from the same root form as Shekinah.
From another point of view the Shekinah is the synthesis of the Sephiroth; thus, the 'right-hand column' of the Sephirothic Tree denotes the side of Mercy and the 'left-hand column' that of Rigour. [5] [6] One ought also to find both aspects in the Shekinah, where one can say that Justice stands for Rigour and Peace for Mercy; [7] 'If man sins and strays from the Shekinah he falls
under the power of those forces (Sarim) that depend on the Rigour'. [8] Thus the Shekinah is called the 'Hand of Discipline', a description that immediately recalls the well-known symbol, 'the hand of justice'. This appears at first to contradict the maxim: 'If a man approaches the Shekinah he will be liberated', but as the Shekinah is the 'right hand of God' then it can be seen that the 'hand of justice' becomes the 'hand that blesses'. [9] This is the mystery of the 'House of Justice' (BeithDin), which is yet another designation of the supreme spiritual centre. [10] It is scarcely necessary to point out that the two sides under discussion are represented in the Christian religion by the paths of the Saved and the Damned following the Last Judgement. One could equally establish a connection with the two paths symbolized by the Pythagoreans in the letter Y, represented exoterically by Virtue and Vice in the Herculean myth; also by the two doors - celestial and infernal - associated by the Romans with the symbolism of Janus, and by the two cyclical ascending and descending phases [11] associated by the Hindus with Ganesh. [12] These examples provide a clear understanding of what is truly meant by such expressions as 'right intention' of which more later, and 'good will' ('Pax hominibus bonae voluntatis'; those familiar with the various
symbols referred to will see that it is not without reason that Christmas coincides with the winter solstice), especially if one leaves aside all those externalist moral and philosophical interpretations which have arisen from the time of the Stoics through to Kant.
'The Kabbalah gives the Shekinah a deputy* that bears names identical to its own and that consequently possesses the same characteristics', [13] and that naturally also possesses as many attributes that differ from those of the Shekinah itself. Its name is Metatron, a title that is numerically equivalent to Shaddai, [14] the 'All-Powerful', said to have been the name of the God of Abraham. The origin of the word Metatron is most obscure; one of the most interesting among the many hypotheses that have been advanced is its derivation from the Chaldean Mitra, which means 'rain', but relates through its root form with 'light'. Even accepting this proposition, there is still no valid reason for believing that similarity with the Hindu and Zoroastrian Mitra represents a borrowing by Judaism from foreign doctrines, as it is not useful to envisage the relationship that exists between the different traditions in such an external manner. For most traditions the symbol of rain signifies the descent of 'spiritual influences' from Heaven to Earth. In this connection, Hebraic doctrine describes a 'dew of light' emanating from the 'tree of life' and through which there occurs the resurrection of the dead, whilst both Alchemical and Rosicrucian symbolism is recalled by the 'effusion of dew' that represents the celestial influence communicating with all the worlds.
'The term Metatron conveys the multiple meanings of guardian, Lord, messenger, mediator'; it is the 'author of the theophanies [God's manifestation] in the perceptible world'; [15] it is 'the Angel of the Face', and also the 'Prince of the World'
(sar ha-olam), and this last designation indicates that we have in no way strayed from the subject. The traditional symbolism that has been explained up to now may be employed to convey the idea that in the same way as the leader of the initiatory hierarchy is the 'terrestrial pole', so Metatwn is the 'celestial pole'. And the one reflects the other, being in direct contact through the 'axis of the world'. 'His name is Mikael, the Great Priest who is the burnt-offering and oblation before God. And everything the Israelites do on earth is the reflection of a celestial action. The Great Pontiff here below represents Mikael, prince of Clemency . . . Every part of the scripture that tells of an appearance of Mikael is concerned with the glory of the Shekinah. [16] Although said here of the Israelites, it could equally apply to all peoples inheriting a genuinely orthodox tradition; the point should be made even more strongly for the representatives of the primordial tradition, from which all the rest derive and to which they are all subordinate; this is in tune with the symbolism pertaining to the 'Holy Land', an image of the celestial world that has been referred to already.
To revert to the previous subject, Metatron possesses not only the attribute of mercy but also that of justice; it is not only the 'Great Priest' (Kohen ha-gadol) but also the 'Great Prince' (Sar ha-gadol) and 'commander of the celestial militia', that is to say, it is the principle of royal power, as well as of that sacerdotal or pontifical power that corresponds to the function of 'mediator'. It is worth noting that Melek, 'king', and Maleak, 'angel' or 'messenger' are in fact two forms of one and the same word. Moreover, Malaki, 'my messenger' (that is to say, messenger of God, or 'angel in whom God dwells', Maleak ha-Elohim), is an anagram [in Hebrew] of Mikael. [17]
Although Mikael is identified with Metatron, he represents only one aspect. Beside the luminous face, there is a dark face represented by Samael, also known as Sar ha-olam - in fact, it is this latter aspect, and it only, which symbolizes in a lower sense the 'spirit of the world', or the Princeps hujus mundi referred to in the Gospels. Samael's relationship with Metatron, as the latter's shadow, so to say, justifies the use of the same title in a twofold sense as well as making it clear why the 'number of the beast', the apocalytic 666, is also a solar number. [18] To quote Saint Hippolytus [19] in conclusion: 'The Messiah and the Anti-Christ both have the lion for their emblem', another solar symbol. The same remarks may be applied to the serpent [20] and to many other symbols. From a Kabbalistic viewpoint, we have here the two opposite faces of Metatron; we need not go into the theories we might formulate on this double meaning of symbols, only noting that the confusion between the luminous and the dark aspects is what properly constitutes 'Satanism'. It is precisely this confusion that allows some, unintentionally and through simple ignorance (an excuse, not a justification), to believe that an infernal significance is to be found in the title 'Lord of the World'. [21]