, (בראשית א׳:ג׳) וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר. מֵהָכָא אִיהוּ שֵׁירוּתָא לְאַשְׁכָּחָא גְּנִיזִין הֵיךְ אִתְבְּרֵי עָלְמָא בִּפְרָט. דְּעַד הָכָא הֲוָה בִּכְלָל. וּבָתַר אִתְהַדַּר כְּלַל. לְמֶהוֵי כְּלַל וּפְרַט וּכְלָל. ¹The first 27 lines of the English translation do not correspond to the Hebrew text. Line 28 of the English text corresponds to the passage beginning on line 5 of the Hebrew text.AND GOD SAID, LET THERE BE LIGHT; AND THERE WAS LIGHT. From this point we can begin to discover hidden things relating to the creation of the world in detail. For up to this point the Creation has been described in general, and lower down the general description is repeated, so that we have a combination of general-particular-general.²i.e. according to the Rabbinical system of hermeneutics, the ‘general’ (heaven-and-earth) is of the same nature as the ‘particular’ (days), being like them the product of a ‘saying’.

עַד הָכָא הֲוָה כֹּלָּא תַּלְיָיא בַּאֲוִירָא מֵרָזָא דְאֵין סוֹף, כֵּיוָן דְּאִתְפְּשַׁט חֵילָא בְּהֵיכָלָא עִלָּאָה רָזָא דְּאֱלהִים, כְּתִיב בֵּיהּ אֲמִירָה (דכתיב) וַיֹּאמֶר אֱלֹהִים. דְּהָא לְעֵילָא לָא כְּתִיב בֵּיהּ אֲמִירָה בִּפְרָט. וְאַף עַל גַּב דִּבְרִאשִׁית מַאֲמָר הוּא, אֲבָל לָא כְּתִיב בֵּיהּ וַיֹּאמֶר. Up to this point the whole was suspended in the void in direct dependence on the limitless. When, however, energy had been extended through the supernal palace alluded to in the name Elohim, the term “saying” is used in connection with it, in the words “And God said”. For to that which is beyond no detailed “saying” is ascribed; for although the word Bereshith is a creative utterance (maamar), the actual words “and said” are not used in connection with it.

דָּא וַיֹּאמֶר אִיהוּ קַיְּימָא לְמִשְׁאַל וּלְמִנְדַע. וַיֹּאמֶר חֵילָא דְאִתְרָם וְאֲרָמוּתָא בַּחֲשַׁאי (ויחי רל"ד ב) מֵרָזָא דְאֵין סוֹף בְּרָזָא (נ"א ברישא) דְּמַחֲשָׁבָה. וַיֹּאמֶר אֱלהִים הַשְׁתָּא (לעיל ט"ו ע"ב) אוֹלִיד הַהוּא הֵיכָלָא מִמַּה דְּאִתְעֲדִיאַת מִזַּרְעָא דְקֹדֶשׁ, וְאוֹלִיד בַּחֲשַׁאי. וְהַהוּא דְּאִתְיְלַד (דאתייליד) אִשְׁתְּמַע לְבַר. מָאן דְּאוֹלִיד לֵיהּ אוֹלִיד בַּחֲשַׁאי דְּלָא אִשְׁתְּמַע כְּלָל, כֵּיוָן דְּנָפַק מִנֵּיהּ, מָאן דְּנָפַק, אִתְעֲבִיד קוֹל דְּאִשְׁתְּמַע לְבָר. This expression “and said” (vayomer) opens the door to inquiry and understanding. We define this “saying” as an energy that was culled, as it were, in silence from the mystic limitless through the mystic power of thought. Hence “and God said” means that now the above-mentioned palace generated from the holy seed with which it was pregnant. While it brought forth in silence, that which it bore was heard without. That which bore, bore in silence without making a sound, but when that issued from it which did issue, it became a voice which was heard without, to wit, “Let there be light.”

יְהִי אוֹר. כָּל מַה דְּנָפַק בְּרָזָא דָא נָפַק. (רל"בב) יְהִי עַל רָזָא דְאַבָּא וְאִמָא דְּאִיהוּ י"ה. וּלְבָתַר אִתְהַדַּר לִנְקוּדָה קַדְמָאָה, לְמֶהֱוֵי שֵׁירוּתָא לְאִתְפַּשְּׁטָא לְמִלָּה אָחֳרָא אוֹר. Whatever issued came forth under this category. The word Yehi (let there be) indicates that the union of the Father and Mother symbolised by the letters Yod He became now a starting-point (symbolised by the second Yod) for further extension.

וַיְהִי אוֹר, אוֹר דִּכְבָר הֲוָה. אוֹר דָּא רָזָא סְתִימָא אִתְפַּשְׁטוּתָא דְּאִתְפְּשַׁט וְאִתְבְּקַע מֵרָזָא דְסִתְרָא דְּאֲוִיר עִלָּאָה סְתִימָא. בָּקַע בְּקַדְמִיתָא וְאַפִּיק חַד נְקוּדָה סְתִימָא מֵרָזָא דִילֵיהּ. דְּהָא אֵין סוֹף בָּקַע מֵאֲוִירָא דִילֵיהּ וְגָלֵי הַאי נְקוּדָה י. כֵּיוָן דְּהַאי י אִתְפְּשַׁט, מַה דְּאִשְׁתָּאַר אִשְׁתְּכַח אוֹר מֵהַהוּא רָזָא דְּהַהוּא אֲוִיר סְתִימָאָה. LIGHT, AND THERE WAS LlGHT. These words imply that there had already been light. This word, awr (light), contains in itself a hidden significance. The expansive force proceeding from the hidden recesses of the secret supernal ether opened a path and produced from itself a mysterious point (or, rather, the En Sof (Limitless) clave its own ether and disclosed this point), Yod. When this expanded, that which was left of the mysterious AWIR (ether) was found to be AWR (light).

כַּד אִשְׁתְּכַח מִנֵּיהּ נְקוּדָה קַדְמָאָה י, אִתְגְּלִי לְבָתַר עֲלֵיהּ (נח ס"ה ע"א) מָטֵי וְלָא מָטֵי. כֵּיוָן דְּאִתְפְּשַׁט נָפַק וְאִיהוּ הוּא אוֹר דְּאִשְׁתָּאַר מֵאֲוִיר. וְהַיְנוּ אוֹר דִּכְבָר הֲוָה, וְהָא קַיָּימָא. נָפַק וְאִסְתַּלַּק וְאִתְגְנִיז וְאִשְׁתָּאַר חַד נְקוּדָה מִנֵּיהּ לְמֶהוֵי מָטֵי תָּדִיר בְּאוֹרַח גְּנִיזוּ בְּהַהִיא נְקוּדָה מָטֵי וְלָא מָטֵי. נָהִיר בֵּיהּ בְּאוֹרַח נְקוּדָה קַדְמָאָה דְּנָפַק מִנֵּיהּ. וּבְגִין כָךְ כֹּלָּא אָחִיד דָּא בְּדָא. נָהִיר בְּהַאי וּבְהַאי. When the first point had developed from it, it showed itself upon it, touching and yet not touching it. When it expanded, it emerged into being, and thus was light (awr) left from ether (awir); and this is what we mean by saying that it “had been” previously; and so it remained. It went up and was stored away, and there was left of it one dot, which continually approaches by invisible paths the other point, touching and yet not touching, illuminating it in the manner of the first point from which it issued. Therefore the whole is linked together, and it illumines both one and the other.

כַּד סָלִיק כֹּלָּא סָלְקִין וְאִתְאַחֲדָן בֵּיהּ וְאִיהוּ מָטֵי וְאִגְנִיז בְּאֲתַר דְּאֵי"ן סוֹ"ף וְכֹלָּא חַד אִתְעֲבִיד. הַהוּא נְקוּדָה דְאוֹר, אוֹר אִיהוּ. וְאִתְפְּשַׁט וּנְהִירוּ בֵּיהּ שֶׁבַע אַתְוָון דְּאַלְפָא בֵּיתָא וְלָא אַקְרִישׁוּ וְלַחִים הֲווּ. נָפַק חשֶׁךְ לְבָתַר וְנָפְקוּ בֵּיהּ שֶׁבַע אַתְוָון אָחֳרָן דְּאַלְפָא בֵּיתָא וְלָא אַקְרִישׁוּ וְקַיְימוּ לַחִים. נָפַק רָקִיעַ דְּאַפְרִישׁ מַחְלוֹקֶת דִּתְרֵין סִטְרִין וְנָפְקוּ בֵּיהּ תְּמַנְיָא אַתְוָון אָחֳרָנִין. כְּדֵין כ"ב. דָּלְגוּ שֶׁבַע אַתְוָון דְּהַאי סִטְרָא וְשֶׁבַע דְּהַאי סִטְרָא, וְאִתְגְּלִיפוּ כֻּלְהוּ בְּהַהוּא רָקִיעַ וְהֲווּ קַיְימֵי לַחִים. אַקְרֵישׁ הַהוּא רָקִיע וְאַקְרִישׁוּ אַתְוָון וְאִגְלִימוּ וְאִתְצַיְירוּ בְּצִיּוּרַיְיהוּ. וְאַגְלִיף תַּמָּן אוֹרַיְיתָא לְאַנְהָרָא לְבַר. When it ascends, all ascend and are attached to it, and it reaches the place of En Sof, where it is stored away, and all becomes one. This dot of the word Awr is Light. It extended, and there shone forth in it seven letters of the alphabet, which did not solidify and remained fluid. Afterwards Darkness issued, and there issued in it seven other letters of the alphabet, and they too were not solidified and remained fluid. There then issued the Firmament, which prevented discord between the two sides. In it there issued eight other letters, making twenty-two in all. Seven letters jumped from one side and seven from the other, and all were graven in this Firmament, where they remained for a time fluid. When the firmament solidified, the letters were also solidified, and took material shape. Thus there was graven there the Torah to shine abroad.

יְהִי אוֹר דְּהוּא אֵל גָּדוֹל רָזָא דְּנָפִיק מֵאֲוִיר קַדְמָאָה. וַיְהִי רָזָא דְּחֹשֶׁךְ דְּאִקְרֵי אֱלהִים אוֹר דְּאִתְכְּלִיל שְׂמָאלָא בְּיָמִינָא. וּכְדֵין מֵרָזָא דְאֵל הֲוֵי אֱלהִים, אִתְכְּלִיל יָמִינָא בִּשְׂמָאלָא (ל"א ע"א) וּשְׂמָאלָא בְּיָמִינָא “Let there be light”: to wit, El Gadol (great God), that which emerged from the primal ether. “And there was”: this signifies Darkness, which is called Elohim. “Light”: signifying that the Left was included in the Right, and so from that which we call El was produced Elohim. Right was included in Left and Left in Right.

וַיַּרְא אֱלהִים אֶת הָאוֹר כִּי טוֹב דָּא עַמּוּדָא דְאֶמְצָעִיתָא כִּי טוֹב אַנְהִיר עֵילָא וְתַתָּא וּלְכָל שְׁאָר סִטְרִין בְּרָזָא ידו"ד שְׁמָא דְּאָחִיד לְכָל סִטְרִין. וַיַּבְדֵּל אֱלֹהִים וְגו' אַפְרִישׁ מַחְלוֹקֶת לְמֶהֱוֵי כֹּלָּא שְׁלִים. AND GOD SAW THE LIGHT THAT IT WAS GOOD. This is the Central Column: Ki Tob (that it was good) threw light above and below and on all other sides, in virtue of Tetragrammaton, the name which embraces all sides. AND GOD DIVIDED: He put away strife, so that the whole was in perfect order.

וַיִּקְרָא אֱלֹהִים וְגו', מַהוּ וַיִּקְרָא, קְרָא וְזַמִּין לְאַפָּקָא מֵהַאי אוֹר שְׁלִים דְּקַיְימָא בְּאֶמְצָעִיתָא, חַד נְהִירוּ דְּאִיהוּ יְסוֹדָא דְּעָלְמָא דְּעֲלֵיהּ קַיָּמִין עָלְמִין. וּמֵהַהוּא אוֹר שְׁלִים עַמּוּדָא דְאֶמְצָעִיתָא אִתְפְּשַׁט יְסוֹדָא חַי עָלְמִין דְּאִיהוּ יוֹם מִסִּטְרָא דְּיָמִינָא. וְלַחשֶׁךְ קָרָא לַיְלָה, קְרָא וְזַמִּין וְאַפִּיק מִסִּטְרָא דְחשֶׁךְ חַד נוּקְבָא סִיהֲרָא דְשָׁלְטָא בְּלֵילְיָא וְאִקְרֵי לָיְלָה רָזָא דְּאדנ"י אֲדוֹן כָּל הָאָרֶץ. AND GOD CALLED. The word called here means called to” or “invited”. God summoned to issue forth from this complete Light which was in the centre a certain radiance which is the foundation of the world, and on which worlds are established. From that complete Light, the Central Pillar, extended the foundation, the Life of worlds, which is day from the side of the Right. AND THE DARKNESS HE CALLED NIGHT. He summoned to issue from the side of Darkness a kind of female moon which rules over the night and is called night, and is associated with Adonai, the Lord of all the earth.

שְׂמָאלָא לָהִיט בְּתוֹקְפָּא וְאָרַח, בְּכוּלְהוֹ דַּרְגִּין אָרַח רֵיחָא. וּמֵהַהוּא לְהִיטוּ דְּאֶשָׁא אַפִּיק הַהִיא נוּקְבָא סִיהֲרָא. וְהַהוּא לְהִיטוּ הֲוָה חשֶׁךְ בְּגִין דְּהֲוָה מֵחֹשֶׁךְ. וּתְרֵין סִטְרִין אִלֵּין אַפִּיקוּ תְּרֵין דַּרְגִּין אִלֵּין חַד דְּכַר וְחַד נוּקְבָא. Meanwhile the Left flamed forth with its full power, producing at all points a kind of reflection, and from this fiery flame came forth the female moonlike essence. This flaming was dark because it was from Darkness. These two sides produced these two grades, one male and one female.

יְסוֹדָא אָחִיד בְּעַמּוּדָא דְאֶמְצָעִיתָא מֵהַהוּא תּוֹסֶפֶת נְהוֹרָא דְּהֲוָה בֵּיהּ, דְּכֵיוָן דְּהַהוּא עַמּוּדָא דְּאֶמְצָעִיתָא אִשְׁתְּלִים וְעָבִיד שְׁלָם לְכָל סִטְרִין, כְּדֵין אִתּוֹסַף בֵּיהּ נְהִירוּ מֵעֵילָא וּמִכָּל סִטְרִין בְּחֶדְוָה דְּכֹלָּא בֵּיהּ. וּמֵהַהוּא תּוֹסֶפֶת דְּחֶדְוָה נָפִיק יְסוֹדָא דְעָלְמִין וְאִקְרֵי מוּסָף. מֵהָכָא נָפְקִין כָּל חַיָּילִין לְתַתָּא וְרוּחִין וְנִשְׁמָתִין קַדִּישִׁין בְּרָזָא ידו"ד צְבָאוֹ"ת, אֵל אֱלֹהֵי הָרוּחוֹת. Unity was retained in the Central Pillar from that surplus of light which was in it. For since that Central Pillar was complete in itself and made peace on all sides, additional light was lent to it from above and from all sides through the universal joy in it. From that additional joy came forth the foundation of worlds, which was also called Musaf (additional). From this issue all the lower powers and spirits and holy souls, alluded to in the expressions, “Lord of hosts” (Tetragrammaton Zebaoth) and “God the God of spirits” (Num. 16, 22).

לַיְלָה אֲדוֹן כָּל הָאָרֶץ, מִסִּטְרָא דִשְׂמָאלָא מֵהַהוּא חשֶׁךְ. וּבְגִין דְּהַהוּא חשֶׁךְ תִּיאוּבְתֵּיהּ לְאִתְכְּלָלָא בְּיָמִינָא וְחָלַשׁ תּוּקְפֵיהּ, אִתְפְּשַׁט מִנֵּיהּ הַאי לַיְלָה. כַּד שָׁארֵי לְהִתְפַּשְׁטָא הַאי לַיְלָה עַד לָא אִסְתַּיָּים, הַהוּא חשֶׁךְ עָאל וְאִתְכְּלִיל בְּיָמִינָא וְיָמִינָא אָחִיד לֵיהּ, וְאִשְׁתָּאַר בִּגְרִיעוּ הַאי לַיְלָה. “Night” is “the Lord of all the earth” from the side of the left, from Darkness. It was because the desire of Darkness was to merge itself in the Right, and it was not strong enough, that night spread from it. When night began to spread, and before it was complete, Darkness went and merged itself in the right, and the night was left defective.

וּכְמָה דְּחשֶׁךְ תִּיאוּבְתֵּיהּ לְאִתְכְּלָלָא בְּאוֹר הָכִי לַיְלָה תִּיאוּבְתֵּיהּ לְאִתְכְּלָלָא בְּיּוֹם. חשֶׁךְ גָּרַע נְהוֹרֵיהּ, וּבְגִין כָּךְ אַפִּיק דַּרְגָא בִּגְרִיעוּ וְלָא בִּנְהִירוּ. חשֶׁךְ לָא נָהִיר אֶלָּא כַּד אִתְכְּלִיל בְּאוֹר. לַיְלָה דְּנָפַק מִנֵּיהּ לָא נָהִיר אֶלָּא כַּד אִתְכְּלִיל בְּיּוֹם. גְּרִיעוּ דְּלַיְלָה לָא אִשְׁתְּלִים אֶלָּא בְּמוּסַף. מַה דְּאִתּוֹסַף הָכָא גָּרַע הָכָא. Just as it is the desire of Darkness to merge itself in Light, so it is the desire of night to merge itself in day. Darkness abated its light, and therefore it produces a grade which was defective and not radiant. Darkness does not radiate save when it is merged in Light. So night which issued from it is not light save when it is merged in day. The deficiency of night is only compensated by the Musaf. What is added in one place is subtracted from the other.

בְּמוּסַף הֲוָה בֵּיהּ רָזָא דִנְקוּדָה עִלָּאָה וְרָזָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא בְּכָל סִטְרִין, וּבְגִין כָּךְ אִתּוֹסַף בֵּיהּ תְּרֵין אַתְוָון. בְּלֵילְיָא גְרִיעוּ בֵּיהּ אִלֵּין תְּרֵין. כְּדֵין קָרָא כְּתִיב וַיִּקְרָא וְגָרַע מִנֵּיהּ (וי"ו) (ו"י) וּכְתִיב קָרָא לַיְלָה. הָכָא רָזָא דִשְׁמָא דְשִׁבְעִין וּתְרֵין אַתְוָון גְּלִיפָא דְכִתְרָא עִלָּאָה: The Musaf contained a symbolism of the supernal point and of the Central Pillar, and therefore two letters were added in respect of it which were lacking in respect of the night, viz. the vau yod of vayikra (and he called). Herein is an allusion to the name of seventy-two letters, the tracing of the supernal crown.

שְׂמָאלָא לָהִיט בְּתוֹקְפָּא וְאָרַח, בְּכוּלְהוֹ דַּרְגִּין אָרַח רֵיחָא. וּמֵהַהוּא לְהִיטוּ דְּאֶשָׁא אַפִּיק הַהִיא נוּקְבָא סִיהֲרָא. וְהַהוּא לְהִיטוּ הֲוָה חשֶׁךְ בְּגִין דְּהֲוָה מֵחֹשֶׁךְ. וּתְרֵין סִטְרִין אִלֵּין אַפִּיקוּ תְּרֵין דַּרְגִּין אִלֵּין חַד דְּכַר וְחַד נוּקְבָא. Meanwhile the Left flamed forth with its full power, producing at all points a kind of reflection, and from this fiery flame came forth the female moonlike essence. This flaming was dark because it was from Darkness. These two sides produced these two grades, one male and one female.

יְסוֹדָא אָחִיד בְּעַמּוּדָא דְאֶמְצָעִיתָא מֵהַהוּא תּוֹסֶפֶת נְהוֹרָא דְּהֲוָה בֵּיהּ, דְּכֵיוָן דְּהַהוּא עַמּוּדָא דְּאֶמְצָעִיתָא אִשְׁתְּלִים וְעָבִיד שְׁלָם לְכָל סִטְרִין, כְּדֵין אִתּוֹסַף בֵּיהּ נְהִירוּ מֵעֵילָא וּמִכָּל סִטְרִין בְּחֶדְוָה דְּכֹלָּא בֵּיהּ. וּמֵהַהוּא תּוֹסֶפֶת דְּחֶדְוָה נָפִיק יְסוֹדָא דְעָלְמִין וְאִקְרֵי מוּסָף. מֵהָכָא נָפְקִין כָּל חַיָּילִין לְתַתָּא וְרוּחִין וְנִשְׁמָתִין קַדִּישִׁין בְּרָזָא ידו"ד צְבָאוֹ"ת, אֵל אֱלֹהֵי הָרוּחוֹת. Unity was retained in the Central Pillar from that surplus of light which was in it. For since that Central Pillar was complete in itself and made peace on all sides, additional light was lent to it from above and from all sides through the universal joy in it. From that additional joy came forth the foundation of worlds, which was also called Musaf (additional). From this issue all the lower powers and spirits and holy souls, alluded to in the expressions, “Lord of hosts” (Tetragrammaton Zebaoth) and “God the God of spirits” (Num. 16, 22).

לַיְלָה אֲדוֹן כָּל הָאָרֶץ, מִסִּטְרָא דִשְׂמָאלָא מֵהַהוּא חשֶׁךְ. וּבְגִין דְּהַהוּא חשֶׁךְ תִּיאוּבְתֵּיהּ לְאִתְכְּלָלָא בְּיָמִינָא וְחָלַשׁ תּוּקְפֵיהּ, אִתְפְּשַׁט מִנֵּיהּ הַאי לַיְלָה. כַּד שָׁארֵי לְהִתְפַּשְׁטָא הַאי לַיְלָה עַד לָא אִסְתַּיָּים, הַהוּא חשֶׁךְ עָאל וְאִתְכְּלִיל בְּיָמִינָא וְיָמִינָא אָחִיד לֵיהּ, וְאִשְׁתָּאַר בִּגְרִיעוּ הַאי לַיְלָה. “Night” is “the Lord of all the earth” from the side of the left, from Darkness. It was because the desire of Darkness was to merge itself in the Right, and it was not strong enough, that night spread from it. When night began to spread, and before it was complete, Darkness went and merged itself in the right, and the night was left defective.

וּכְמָה דְּחשֶׁךְ תִּיאוּבְתֵּיהּ לְאִתְכְּלָלָא בְּאוֹר הָכִי לַיְלָה תִּיאוּבְתֵּיהּ לְאִתְכְּלָלָא בְּיּוֹם. חשֶׁךְ גָּרַע נְהוֹרֵיהּ, וּבְגִין כָּךְ אַפִּיק דַּרְגָא בִּגְרִיעוּ וְלָא בִּנְהִירוּ. חשֶׁךְ לָא נָהִיר אֶלָּא כַּד אִתְכְּלִיל בְּאוֹר. לַיְלָה דְּנָפַק מִנֵּיהּ לָא נָהִיר אֶלָּא כַּד אִתְכְּלִיל בְּיּוֹם. גְּרִיעוּ דְּלַיְלָה לָא אִשְׁתְּלִים אֶלָּא בְּמוּסַף. מַה דְּאִתּוֹסַף הָכָא גָּרַע הָכָא. Just as it is the desire of Darkness to merge itself in Light, so it is the desire of night to merge itself in day. Darkness abated its light, and therefore it produces a grade which was defective and not radiant. Darkness does not radiate save when it is merged in Light. So night which issued from it is not light save when it is merged in day. The deficiency of night is only compensated by the Musaf. What is added in one place is subtracted from the other.

בְּמוּסַף הֲוָה בֵּיהּ רָזָא דִנְקוּדָה עִלָּאָה וְרָזָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא בְּכָל סִטְרִין, וּבְגִין כָּךְ אִתּוֹסַף בֵּיהּ תְּרֵין אַתְוָון. בְּלֵילְיָא גְרִיעוּ בֵּיהּ אִלֵּין תְּרֵין. כְּדֵין קָרָא כְּתִיב וַיִּקְרָא וְגָרַע מִנֵּיהּ (וי"ו) (ו"י) וּכְתִיב קָרָא לַיְלָה. הָכָא רָזָא דִשְׁמָא דְשִׁבְעִין וּתְרֵין אַתְוָון גְּלִיפָא דְכִתְרָא עִלָּאָה: The Musaf contained a symbolism of the supernal point and of the Central Pillar, and therefore two letters were added in respect of it which were lacking in respect of the night, viz. the vau yod of vayikra (and he called). Herein is an allusion to the name of seventy-two letters, the tracing of the supernal crown.