The first was the law , the second was the soul of the law , and the third was the soul of the soul of the law. The law was taught to all the children of Israel; the Mishna , or the soul of the law, was revealed to the Rabbins and teachers; but the Qabbalah , the soul of the soul of the law, was cunningly concealed, and only the highest initiates among the Jews were instructed in its secret principles.
According to certain Jewish mystics, Moses ascended Mount Sinai three times, remaining in the presence of God forty days each time. During the first forty days the tables of the written law were delivered to the prophet; during the second forty days he received the soul of the law; and during the last forty days God instructed him in the mysteries of the Qabbalah, the soul of the soul of the law. Moses concealed in the first four books of the Pentateuch the secret instructions that God had given him, and for centuries students of Qabbalism.
As the spiritual nature of man is concealed in his physical body, so the unwritten law—the Mishna and the Qabbalah —is concealed within the written teachings of the Mosaic code. Qabbalah means the secret or hidden tradition , the unwritten law , and according to an early Rabbi, it was delivered to man in order that through the aid of its abstruse principles he might learn to understand the mystery of both the universe about him and the universe within him. The origin of Qabbalism is a legitimate subject for controversy.
Early initiates of the Qabbalistic Mysteries believed that its principles were first taught by God to a school of His angels before the fall of man. The angels later communicated the secrets to Adam, so that through the knowledge gained from an understanding of its principles fallen humanity might regain its lost a estate. The Angel Raziel was dispatched from heaven to instruct Adam in the mysteries of the Qabbalah.
Different angels were employed to initiate the succeeding patriarchs in this difficult science. See Faiths of the World. It was in this way that the Egyptians obtained some knowledge of it, and the other Eastern nations could introduce it into their philosophical systems. Moses, who was learned in all the wisdom of Egypt, was first initiated into it in the land of his birth, but became most proficient in it during his wanderings in the wilderness, when he not only devoted to it the leisure hours of the whole forty years, but received lessons in it from one of the angels.
Of all who formed the unbroken line of tradition, David and Solomon were most initiated into the Kabbalah. The dates of the writing of these books are by no means thoroughly established.
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Qabbalists declare that the Sepher Yetzirah was written by Abraham. Although it is by far the oldest of the Qabbalistic books, it was probably from the pen of the Rabbi Akiba, A. Rabbi Simeon was sentenced to death about A. He escaped with his son and, hiding in a cave, transcribed the manuscript of the Zohar with the assistance of Elias, who appeared to them at intervals.
His death and burial were accompanied by many supernatural phenomena. The legend goes on to relate that the secret doctrines of Qabbalism had been in existence since the beginning of the world, but that Rabbi Simeon was the first man permitted to reduce them to writing. The Apocalypse , accredited to St. John the Divine, is also of uncertain date, and the identity of its author has never been satisfactorily proved.
Because of its brevity and because it is the key to Qabbalistic thought, the Sepher Yetzirah is reproduced in full in this chapter. So far as is. This rare cut shows the name of God in seventy-two languages inscribed upon the petals of a symbolic sunflower. Above the circle are the seventy-two powers of God according to the Hebrew Qabbalah. Below two trees, that on the left bearing the symbols of the planets and that on the right the signs of the zodiac and the names of the tribes of Israel.
The esoteric doctrines of the Qabbalah are in alignment with the secret teachings of all the schools of philosophy, but the method by which its secrets are revealed to the wise and concealed from the ignorant is most unusual. As the religious world interprets its scriptures with twentieth-century educational facilities, it becomes ever more apparent that the sacred books were not historical documents, but that the kings, sages, prophets, and saviors whom Bible students ham revered for ages as once-existing personalities are in reality only personified attributes of man himself.
MacGregor-Mathers translated three books of the Zohar into English. The Zohar contains a vast number of philosophical tenets, and a paraphrase of its salient points is embodied in this work. It taught that there existed within the sacred writings a hidden doctrine which was the key to those writings. This is symbolized by the crossed keys upon the papal crest. Scores of learned minds began to search for those arcane truths by which the race should be redeemed; and that their labor was not without its reward, their subsequent writings have demonstrated.
The theories of Qabbalism are inextricably interwoven with the tenets of alchemy, Hermeticism, Rosicrucianism, and Freemasonry.
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The words Qabbalism and Hermeticism are now considered as synonymous terms covering all the arcana and esotericism of antiquity. The simple Qabbalism of the first centuries of the Christian Era gradually evolved into an elaborate theological system, which became so involved that it was next to impossible to comprehend its dogma.
The Qabbalists divided the uses of their sacred science into five sections. The Analogical Qabbalah was formulated to exhibit the relationship which exists between all things in Nature, and it revealed to the wise that all creatures and substances were one in essence, and that man—the Little Universe—was a replica in miniature of God—the Great Universe. The Contemplative Qabbalah was evolved for the purpose of revealing through the higher intellectual faculties the mysteries of the celestial spheres. By its aid the abstract reasoning faculties cognized the measureless planes of infinity and learned to know the creatures existing within them.
The Astrological Qabbalah instructed those who studied its lore in the power, magnitude, and actual substance of the sidereal bodies, and also revealed the mystical constitution of the planet itself. The fifth, or Magical Qabbalah , was studied by such as desired to gain control over the demons and subhuman intelligences of the invisible worlds. It was also highly valued as a method of healing the sick by talismans, amulets, charms, and invocations. The Sepher Yetzirah , according to Adolph Franck, differs from other sacred books in that it does not explain the world and the phenomena of which it is the stage by leaning on the idea of God or by setting itself up as the interpreter of the supreme will.
This ancient work rather reveals God by estimating His manifold handiwork. In preparing the Sepher Yetzirah for the consideration of the reader, five separate English translations have been compared. The resulting form, while it embodies the salient features of each, is not a direct translation from any one Hebrew or Latin text.
Although the purpose was to convey the spirit rather than the letter of the ancient document, there are no wide deviations from the original rendition. So far as known, the first translation of the Sepher Yetzirah into English was made by the Rev. Isidor Kalisch, in See Arthur Edward Waite. In this translation the Hebrew text accompanies the English words. The work of Dr. Kalisch has been used as the foundation of the following interpretation, but material from other authorities has been incorporated and many passages have been rewritten to simplify the general theme.
The document is undated; but judging from the general type of the writing, the copy was made during the eighteenth century. The third volume used as a reference was the Sepher Yetzirah , by the late Win. Charles F. At hand also were four other copies—two German, one Hebrew, and one Latin. Certain portions of the Sepher Yetzirah are considered older and more authentic than the rest, bur the controversy regarding them is involved and nonproductive that it is useless to add further comment. The doubtful passages are therefore included in the document at the points where they would naturally fall.
He rules over all in all from His holy habitation for ages of ages. The spirit of the living Elohim, blessed and more than blessed be the living Elohim of ages. He produced air from the spirit and in the air. He formed and established twenty-two sounds—the letters. Three of them were fundamental, or mothers; seven were double; and twelve were simple single ; but the spirit is the first one and above all. Primordial water He extracted from the air.
He formed therein twenty-two letters and established them out of mud and loam, making them like a border, putting them up like a wall, and surrounding them as with a rampart. Fire ether He drew forth from the water. He engraved and established by it the Throne of Glory. The key to the problem is as follows:. He sealed them with His spirit and fashioned them into a Great Name and with this sealed the universe in six directions. This arrangement of the letters of the Great Name is according to the Rev. Isidor Kalisch. In the central triangle are the three Mother Letters from which come forth the seven Double Letters—the planets and the heavens.
Surrounding the black star are the signs of the zodiac symbolized by the twelve Simple Letters. He caused the letter. The organs of the human body are: two hands, two feet, two kidneys, gall, small intestine, liver, esophagus, stomach, and spleen. THE Qabbalists conceive of the Supreme Deity as an Incomprehensible Principle to be discovered only through the process of eliminating, in order, all its cognizable attributes.
Although indefinable, the Absolute permeates all space. Substances, essences, and intelligences are manifested out of the inscrutability of AIN SOPH, but the Absolute itself is without substance, essence, or intelligence. AIN SOPH may be likened to a great field of rich earth out of which rises a myriad of plants, each different in color, formation, and fragrance, yet each with its roots in the same dark loam—which, however, is unlike any of the forms nurtured by it.
It was always considered as sexless. Its symbol was a closed eye. This hypothetical circle encloses a dimensionless area of incomprehensible life, and the circular boundary of this life is abstract and measureless infinity. According to this concept, God is not only a Center but also Area. Centralization is the first step towards limitation. The circular shape given to AIN SOPH signifies that space is hypothetically enclosed within a great crystal-like globe, outside of which there is nothing, not even a vacuum.
Every element and principle that will ever be used in the eternities of Kosmic birth, growth, and decay is within the transparent substances of this intangible sphere. In the process of creation the diffused life of AIN SOPH retires from the circumference to the center of the circle and establishes a point, which is the first manifesting One—the primitive limitation of the all-pervading O.
When the Divine Essence thus retires from the circular boundary to the center, It leaves behind the Abyss, or, as the Qabbalists term it, the Great Privation. The first condition is the central point—the primitive objectified radiance of the eternal, subjectified life. About this radiance is darkness caused by the deprivation of the life which is drawn to the center to create the first point, or universal germ. This is the causal sphere of man.
In reality, therefore, the supreme consciousness of man is in this aura, which extends in all directions and completely encircles his lower bodies. As the consciousness in the Kosmic Egg is withdrawn into a central point, which is then called God—the Supreme One—so the consciousness in the Auric Egg of man is concentrated, thereby causing the establishment of a point of consciousness called the Ego.
As the universes in Nature are formed from powers latent in the Kosmic Egg, so everything used by man in all his incarnations throughout the kingdoms of Nature is drawn from the latent powers within his Auric Egg. Man never passes from this egg; it remains even after death. On the accompanying circular chart, the concentric rings represent diagrammatically the forty rates of vibration called by the Qabbalists Spheres which emanate from AIN SOPH. The circle X 1 is the outer boundary of space. It should be borne in mind that in the beginning the Supreme Substance, AIN, alone permeated the area of the circle; the inner rings had not yet come into manifestation.
Thus the nature of the Supreme One is considered to be threefold, and from this threefold nature the powers and elements of creation were reflected into the Abyss left by the motion of AIN SOPH towards the center of Itself. The dot was called God, as being the supreme individualization of the Universal Essence. The Qabbalists gave many names to this dot. On this subject Christian D. Ginsberg writes, in substance: The dot is called the first crown, because it occupies the highest position. It is called the aged, because it is the first emanation.
It is called the primordial or smooth point. It is called the white head, the Long Face —Macroprosophus—and the inscrutable height, because it controls and governs all the other emanations. When the white shining point had appeared, it was called Kether , which means the Crown , and out of it radiated nine great globes, which arranged themselves in the form of a tree. These nine together with the first crown constituted the first system of Sephiroth.
The power of AIN SOPH did not descend into these globes but rather was reflected upon them as the light of the sun is reflected upon the earth and planets. These ten globes were called the shining sapphires , and it is believed by many Rabbins that the word sapphire is the basis of the word Sephira the singular of Sephiroth.
The great area which had been privated by the withdrawal of AIN SOPH into the central point, Kether , was now filled by four concentric globes called worlds, or spheres, and the light of the ten Sephiroth was reflected down through each of these in turn. This resulted in the establishment of four symbolical. The central circle slightly above the other two is the first Sephira— Kether , the White Head, the Crown.
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The other two circles represent Chochmah , the Father, and Binah , the Mother. From the union of the Divine Father and the Divine Mother are produced the worlds and the generations of living things. Each of these worlds has ten powers, or spheres—a parent globe and nine others which conic out of it as emanations, each globe born out of the one preceding.
This dot—A 1—contains all creation within it, but in this first divine and uncontaminated state the dot, or first manifested. God, was not considered as a personality by the Qabbalists but rather as a divine establishment or foundation. In the three lower worlds these circles are intelligences, planers, and elements, but in this first divine world they are called the Rings of the Sacred Names. The Qabbalists designate them the ten roots of the Tree of Life. They are arranged in the form of a great human figure called Adam Qadmon—the man made from the fire mist red dirt , the prototypic Universal Man.
In the Atziluthic World, the powers of God are most purely manifested. These ten pure and perfect radiations do not descend into the lower worlds and take upon themselves forms, but are reflected upon the substances of the inferior spheres. From the first, or Atziluthic , World they are reflected into the second, or Briatic , World. As the reflection always lacks some of the brilliancy of the original image, so in the Briatic World the ten radiations lose part of their infinite power. A reflection is always like the thing reflected, but smaller and fainter. In the second world, B 1 to B 10, the order of the spheres is the Name as in the Atziluthic World, but the ten circles of light are less brilliant and more tangible, and are here referred to as ten great Spirits—divine creatures who assist in the establishment of order and intelligence in the universe.
As already noted, B 1 is born out of A 10 and is included within all the spheres superior to itself. These ten subdivisions, however, are really the ten Atziluthic powers reflected into the substance of the Briatic World. B 1 is the ruler of this world, for it contains all the other rings of its own world and also the rings of the third and fourth worlds, C and D. In the World of Briah the ten spheres of light are called the Archangels of Briah. Their order and powers are as follows:. The ten Archangels of Briah are conceived to be ten great spiritual beings, whose duty is to manifest the ten powers of the Great Name of God existent in the Atziluthic World, which surrounds and interpenetrates the entire world of creation.
All things manifesting in the lower worlds exist first in the intangible rings of the upper spheres, so that creation is, in truth, the process of making tangible the intangible by extending the intangible into various vibratory rates. The ten globes of Briatic power, while themselves reflections, are mirrored downward into the third or Yetziratic World, where still more limited in their expression they become the spiritual and invisible zodiac which is behind the visible band of constellations.
In this third world the ten globes of the original Atziluthic World are greatly limited and dimmed, but they are still infinitely powerful in comparison with the state of substance in which man dwells. In the third world, C 1 to C 10, the globes become hierarchies of celestial creatures, called the Choirs of Yetzirah. Here again, all are included within the ring C 1, the power which controls the Yetziratic World and which includes within itself and controls the entire world D. From the Yetziratic World the light of the ten spheres is reflected into the World of Assiah , the lowest of the four.
The ten globes of the original Atziluthic World here take upon themselves forms of physical matter and the sidereal system is the result. The Garden of Eden is the three upper worlds, and for his sins man was forced into the sphere of substance and assumed coats of skin bodies. All of the spiritual forces of the upper worlds, A, B, C, when they strike against the elements of the lower world, D, are distorted and perverted, resulting in the creation of hierarchies of demons to correspond with the good spirits in each of the higher worlds.
In all the ancient Mysteries, matter was regarded as the source of all evil and spirit the source of all good, for matter inhibits and limits, often so clogging the inner perceptions that man is unable to recognize his own divine potentialities. Since matter thus prevents humanity from claiming its birthright, it is called the Adversary, the power of evil. The fourth world, D, is the world of solar systems,. Opinions differ as to the arrangement of the globes of this last world, D 1 to D 10 inclusive.
From this whirling fire emanates the material starry zodiac, D 2, in contradistinction to the invisible spiritual zodiac of the Yetziratic World. From the zodiac, D 2, are differentiated the spheres of the planets in concatenate order. By inserting a sphere which he calls the Empyrean before the Primum Mobile, Kircher moves each of the other spheres down one, resulting in the elimination of the sphere of the elements and making D 10 the sphere of the Moon.
In the World of Assiah are to be found the demons and tempters. These are likewise reflections of the ten great globes of Atziluth , but because of the distortion of the images resulting from the base substances of the World of Assiah upon which they are reflected, they become evil creatures, called shells by the Qabbalists.
There are ten hierarchies of these demons to correlate with the ten hierarchies of good spirits composing the Yetziratic World. In the above chart the dark line between X 3 and A 1 constitutes the boundary of the original dot, while the concentric circles within this heavier line symbolize the emanations and the worlds which came forth from the dot. As this dot is contained within the outer rings X 1, X 2, and X 3, and represents the first establishment of an individualized existence, so the lower universe symbolized by the forty concentric circles within the dot represents the lower creation evolved out of and yet contained within the nature of the first Crown, which may be called God, within whom the divine powers, the celestial beings the sidereal worlds, and man, live and move and have their being.
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Each ring includes with in its own nature all the rings within itself and is included within the natures of all the rings outside of itself. Thus, A 1—the primitive dot—controls and contains the thirty-nine rings which it encloses, all of these partaking of its nature in varying degrees according to their respective dignities.
Consequently, the entire area from A 1 to D 10 inclusive is the original dot, and the rings symbolize the divisions which took place with in it and the emanations which poured out from it after its establishment in the midst of the abstract nature of AIN SOPH. The powers of the rings decrease towards the center of the diagram, for Power is measured by the number of things controlled, and each ring controls the rings within it and is controlled by the rings outside of it.
Thus, while A 1 controls thirty-nine rings besides itself, B 1 controls only twenty-nine rings besides its own. Therefore, A 1 is more powerful than B 1. As the greatest spiritual solidity, or permanence, is at the circumference and the greatest material density, or impermanence, is at the center of the diagram, the rings as they decrease in Power become more material and substantial until the center sphere, D 10, symbolizes the actual chemical elements of the earth. The rates of vibration are also lower as the rings approach the center.
Thus, the vibration of A 2 is lower than A 1 but higher than A 3, and so on in decreasing scale towards the center, A 1 being the highest and D 10 the lowest sphere of creation. The black magicians use these inverted spirits in their efforts to attain their nefarious ends, but in time the demon destroys those who bind themselves to it. The Qabbalists declare that the worlds, intelligences, and hierarchies were established according to the vision of Ezekiel.
These spheres are the wheels within wheels of the prophet. The Qabbalists next established a human figure in each of the four worlds: A 1 was the head and A 10 the feet of the man of Atziluth ; B 1 was the head and B 10 the feet of the man of Briah ; C 1 was the head and C 10 the feet of the man of Yetzirah ; D 1 was the head and D 10 the feet of the man of Assiah. These four are called the World Men. They are considered androgynous and are the prototypes of humanity. The human body, like that of the universe, is considered to be a material expression of ten globes or spheres of light.
Therefore man is called the Microcosm—the little world, built in the image of the great world of which he is a part. The Qabbalists also established a mysterious universal man with his head at A 1 and his feet at D Unbalanced forces perish in the void. So passed the kings of the elder world, the princes of the giants. They have fallen like trees without roots, and their place is found no more. Through the conflict of unbalanced forces, the devastated earth was void and formless, until the Spirit of God made for itself a place in heaven and reduced the mass of waters.
All the aspirations of Nature were directed then towards unity of form, towards the living synthesis if equilibrated forces; the face of God, crowned with light, rose over the vast sea and was reflected in the waters thereof. His two eyes were manifested, radiating with splendour, darting two beams of light which crossed with those of the reflection. The brow of God and His eyes formed a triangle in heaven, and its reflection formed a second triangle in the waters. So was revealed the number six, being that of universal creation.
The text, which would be unintelligible in a literal version, is translated here by way of interpretation. The author makes it plain that the human form which he ascribes to Deity is only an image of his meaning and that God is beyond expression by human thought or representation by any figure.
Pascal said that God is a circle, of which the center is everywhere and the circumference nowhere. But how is one to imagine a circle apart from its circumference? The Zohar adopts the antithesis of this paradoxical image and in respect of the circle of Pascal would say rather that the circumference is everywhere, while that which is nowhere is the center.
It is however to a balance and not to a circle that it compares the universal equilibrium of things. It affirms that equilibrium is everywhere and so also is the central point where the balance hangs in suspension. We find that the Zohar is thus more forcible and more profound than Pascal. Therein are expounded the two-and-thirty absolute symbols of speech—being numbers and letters.
Each letter produces a number, an idea and a form, so that mathematics are applicable to forms and ideas, even as to numbers, in virtue of an exact proportion, and a perfect correspondence. By the science of the Sepher Yetzirah, the human mind is rooted in truth and in reason; it accounts for all progress possible to intelligence by means of the evolution of numbers. Thus does the Zohar represent absolute truth, while the Sepher Yetzirah furnishes the method of its acquisition, its discernment and application.
He exists upon four worlds, only one of which is visible. It is then made evident that his parts and members upon the material plane are, by analogy, hierarchies and intelligences in the higher worlds. Here, again, the law of interpenetration is evidenced. Although within man is the entire universe the 43 spheres interpenetrating D 10 , he is ignorant of its existence because he cannot exercise control over that which is superior to or greater than himself.
Nevertheless, all these higher spheres exercise control over him, as his functions and activities demonstrate. If they did not, he would be an inert mass of substance. Death is merely the result of deflecting the life impulses of the higher rings away from the lower body. The control of the transubstantial rings over their own material reflection is called life , and the spirit of man is, in reality, a name given to this great host of intelligences, which are focused upon substance through a point called the ego , established in the midst of themselves.
X 1 is the outside boundary of the human Auric Egg, and the entire diagram becomes a cross section of the constitution of man, or a cross section of the Kosmic constitution, if correlated with the universe. The process by which this is accomplished is called the Fifty Gates of Light. Kircher, the Jesuit Qabbalist, declares that Moses passed through forty-nine of the gates, but that Christ alone passed the fiftieth gate. To the third edition of the Sepher Yetzirah translated from the Hebrew by Wm.
The gates are divided into six orders, of which the first four have each ten subdivisions, the fifth nine, and the sixth only one. The Rabbins disagree fundamentally as to the proper sequence of the Angelic names. The fiftieth gate leads from creation into the Creative Principle and he who passes through it returns into the unlimited and undifferentiated condition of ALL.
The fifty gates reveal a certain evolutionary process and it was declared by the Rabbins that he who would attain to the highest degree of understanding must pass sequentially through all of these orders of life, each of which constituted a gate in that the spirit, passing from the lower to the higher, found in each more responsive organism new avenues of self-expression. THE Tree of the Sephiroth may be considered an invaluable compendium of the secret philosophy which originally was the spirit and soul of Chasidism.
The Qabbalah is the priceless heritage of Israel, but each year those who comprehend its true principles become fewer in number. Yet without the key which the Qabbalah supplies, the spiritual mysteries of both the Old and the New Testament must remain unsolved by Jew and Gentile alike. The Sephirothic Tree consists of ten globes of luminous splendor arranged in three vertical columns and connected by 22 channels or paths. The ten globes are called the Sephiroth and to them are assigned the numbers i to The three columns are called Mercy on the right , Severity on the left , and, between them, Mildness , as the reconciling power.
The columns may also be said to represent Wisdom , Strength , and Beauty , which form the triune support of the universe, for it is written that the foundation of all things is the Three. The 22 channels are the letters of the Hebrew alphabet and to them are assigned the major trumps of the Tarot deck of symbolic cards. Eliphas Levi declared that by arranging the Tarot cards according to a definite order man could discover all that is knowable concerning his God, his universe, and himself. When the ten numbers which pertain to the globes Sephiroth are combined with the 22 letters relating to the channels, the resultant sum is 32—the number peculiar to the Qabbalistic Paths of Wisdom.
These Paths, occasionally referred to as the 32 teeth in the mouth of the Vast Countenance or as the 32 nerves that branch out from the Divine Brain, are analogous to the first 32 degrees of Freemasonry, which elevate the candidate to the dignity of a Prince of the Royal Secret. Qabbalists also consider it extremely significant that in the original Hebrew Scriptures the name of God should occur 32 times in the first chapter of Genesis.
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In the English translations of the Bible the name appears 33 times. In the mystic analysis of the human body, according to the Rabbins, 32 spinal segments lead upward to the Temple of Wisdom—the skull. The four Qabbalistic Trees described in the preceding chapter were combined by later Jewish scholars into one all-inclusive diagram and termed by them not only the Sephirothic but also the Archetypal , or Heavenly , Adam. According to some authorities, it is this Heavenly Adam, and not a terrestrial man, whose creation is described in the opening chapters of Genesis.
Out of the substances of this divine man the universe was formed; in him it remains and will continue even after dissolution shall resolve the spheres back into their own primitive substance. The Deity is never conceived of as actually contained in the Sephiroth, which are purely hypothetical vessels employed to define the limits of the Creative Essence. Adolph Franck rather likens the Sephiroth to varicolored transparent glass bowls filled with pure light, which apparently assumes the color of its containers but whose essential nature remains ever unchanged and unchangeable.
The ten Sephiroth composing the body of the prototypic Adam, the numbers related to them, and the parts of the universe to which they correspond are as follows:. It must continually be emphasized that the Sephiroth and the properties assigned to them, like the tetractys of the Pythagoreans, are merely symbols of the cosmic system with its multitude of parts.
The truer and fuller meaning of these emblems may not be revealed by writing or by word of mouth, but must be divined as the result of study and meditation. In the Sepher ha Zohar it is written that there is a garment —the written doctrine-which every man may see. Those with understanding do not look upon the garment but at the body beneath it—the intellectual and philosophical code. The wisest of all, however, the servants of the Heavenly King, look at nothing save the soul—the spiritual doctrine—which is the eternal and ever-springing root of the law.
Of this great truth Eliphas Levi also writes declaring that none can gain entrance to the secret House of Wisdom unless he wear the voluminous cape of Apollonius of Tyana and carry in his hand the lamp of Hermes. The cape signifies the qualities of self-possession and self-reliance which must envelope the seeker as a cloak of strength, while the ever-burning lamp of the sage represents the illumined mind and perfectly balanced intellect without which the mystery of the ages can never be solved.
The Sephirothic Tree is sometimes depicted as a human body, thus more definitely establishing the true identity of the first, or Heavenly, Man— Adam Kadmon —the Idea of the Universe. The ten divine globes Sephiroth are then considered as analogous to the ten sacred members and organs of the Protogonos , according to the following arrangement.
Kether is the crown of the Prototypic Head and perhaps refers to the pineal gland; Chochmah and Binah are the right and left hemispheres respectively of the Great Brain; Chesed and Geburah Pechad are the right and left arms respectively, signifying the active creative members of the Grand Man; Tiphereth is the heart, or, according to some, the entire viscera; Netsah and Hod are the right and left legs respectively, or the supports of the world; Jesod is the generative system, or the foundation of form; and Malchuth represents the two feet, or the base of being.
Occasionally Jesod is considered as the male and Malchuth as the female generative power. Concerning the emanations from Kether which establish themselves as three triads of Creative Powers—termed in the Sepher ha Zohar three heads each with three faces—H. The forty concentric circles shown in the large circular cut in the preceding chapter are here arranged as four trees, each consisting of ten circles.
These trees disclose the organization of the hierarchies controlling the destinies of all creation. The trees are the same in each of the four world but the powers vested in the globes express themselves differently through the substances of each world, resulting in endless differentiation. Among the later Qabbalists there is also a division of the Sephirothic Tree into five parts, in which the distribution of the globes is according to the following order:.
This is the Holy Ghost, from whose body the generations issue forth. Being the third person of the Creative Triad, it corresponds to Jehovah, the Demiurgus. The Lesser Face is properly symbolized by the six-pointed star or interlaced triangles of Zion and also by the six faces of the cube. It represents the directions north, east, south, west, up, and down, and also the first six days of Creation.
In his list of the parts of the Microprosophus, MacGregor-Mathers includes Binah as the first and superior part of the Lesser Adam , thus making his constitution septenary. If Microprosophus be considered as sexpartite, then his globes Sephiroth are analogous to the six days of Creation, and the tenth globe, Malchuth, to the Sabbath of rest. This is the divine Eve that is taken out. It is significant that the most important of his works should be published at the same time as those of Bacon, Shakespeare, and the first Rosicrucian authors. The ten numbers plus the twenty-two letters result in the occult number 32, which, according to the Mishna , signifies the Thirty-two Paths of Wisdom.
Letters and numbers, according to the Qabbalists, are the keys to all knowledge, for by a secret system of arranging them the mysteries of creation are revealed. There are four trees, one in each of the four worlds established in the preceding chapter. The powers and attributes of this Tree are reflected into each of the three lower worlds, the form of the Tree remaining the same but its power diminishing as it descends.
To further complicate their doctrine, the Qabbalists created another tree, which was a composite of all four of the world trees but consisted of only ten globes. In this single tree were condensed all the arcana previously scattered through the voluminous archives of Qabbalistic literature. The 22 letters of the Hebrew alphabet, by the various combinations of which the laws of the universe are established, constitute the scepter of Macroprosophus which He wields from His flaming throne in the Atziluthic World.
From this eternal and ancient androgyne—Kether—come forth Chochmah, the great Father, and Binah, the great Mother. These two are usually referred to as Abba and Aima respectively—the first male and the first female, the prototypes of sex. Abba and Aima symbolize the creative activities of the universe, and are established in the creative world of Briah. This beginning is the Father of all things; the Father of all Fathers; and both are mutually bound together, and the one path shineth into the other—Chochmah, Wisdom, as the Father; Binah, Understanding, as the Mother.
There is a difference of opinion concerning certain of the relationships of the parts of the first triad. In this later arrangement, Wisdom, which is the attribute of the Son, becomes the creator of the lower spheres. The symbol of Binah is the dove, a proper emblem for the brooding maternal instinct of the Universal Mother. Because of the close similarity of their creative triad to the Christian Trinity, the later Qabbalists rearranged the first three Sephiroth and added a mysterious point called Daath —a hypothetical eleventh Sephira.
This is located where the horizontal line connecting Chochmah and Binah crosses the vertical line joining Kether and Tiphereth. While Daath is not mentioned by the first Qabbalists, it is a highly important element and its addition to the Sephirothic Tree was not made without full realization of the significance of such action. If Chochmah be considered the active, intelligent energy of Kether, and Binah the receptive capacity of Kether, then Daath becomes the thought which, created by Chochmah, flows into Binah.
The postulation of Daath clarifies the problem of the Creative Trinity, for here it is diagrammatically represented as consisting of Chochmah the Father , Binah the Mother, or Holy Ghost , and Daath , the Word by which the worlds were established. Isaac Myer discounts the importance of Daath , declaring it a subterfuge to conceal the fact that Kether, and not Chochmah; is the true Father of the Creative Triad.
He makes no attempt to give a satisfactory explanation for the symbolism of this hypothetical Sephira. The six powers of Microprosophus flow from and are contained in their own source, which is Binah, the Mother of the Lesser Adam. These constitute the spheres of the sacred planets; their name is Elohim, and they move upon the face of the deep. The dwelling place of Malchuth is in the fourth world—Assiah—and it is composed of all the superior powers reflected into the elements of the terrestrial sphere.
Thus it will be seen that the Qabbalistic Tree extends through four worlds, with its branches in matter and its roots in the Ancient of Ancients— Macroprosophus. Three vertical columns support the universal system as typified by the Sephirothic Tree. The central pillar has its foundation in Kether, the Eternal One. It passes downward through the hypothetical Sephira, Daath , and then through Tiphereth and Jesod, with its lower end resting upon the firm foundation of Malchuth, the last of the globes.
The true import of the central pillar is equilibrium. It demonstrates how the Deity always manifests by emanating poles of expression from the midst of Itself but remaining free from the illusion of polarity. See chapter on Pythagorean Mathematics. The column on the right, which is called Jachin , has its foundation on Chochmah, the outpouring Wisdom of God; the three globes suspended from it are all masculine potencies.
The column at the left is called Boaz. The three globes upon it are feminine and receptive potencies, for it is founded in Understanding , a receptive and maternal potency. Wisdom , it will be noted, is considered as radiant or outpouring, and Understanding as receptive, or something which is filled by the flowing of Wisdom. The three pillars are ultimately united in Malchuth, in which all the powers of the superior worlds are manifested.
The four globes upon the central column reveal the function of the creative power in the various worlds. In the first world the creative power is Will —the one Divine Cause; in the second world, the hypothetical Daath —the Word coming forth from the Divine Thought; in the third world, Tiphereth—the Sun, or focal point between God and Nature; in the fourth world it is twofold, being the positive and negative poles of the reproductive system, of which Jesod is the male and Malchuth the female.
These indicate a direct relationship between the sacred House of God and the universe—a relationship which must always be considered as existing between the Deity through whose activity the world is produced and the world itself, which must be the house or vehicle of that Deity. Could the modern scientific world but sense the true profundity of these philosophical deductions of the ancients, it would realize that those who fabricated the structure of the Qabbalah possessed a knowledge of the celestial plan comparable in every respect with that of the modern savant.
Its numerical value is 10, and it is to be considered as the 1 containing the In the Qabbalah it is declared that the a Yod is in reality three Yods , of which the first is the beginning , the second is the center , and the third is the end. By placing the four letters of the Tetragrammaton in a vertical column, a figure closely resembling the human body is produced, with Yod for the head, the first He for the arms and shoulders, Vau for the trunk of the body, and the final He for the hips and legs. If the Hebrew letters be exchanged for their English equivalents, the form is not materially changed or the analogy altered.
In the Qabbalistic Mysteries, according to Eliphas Levi, the name Jehovah is occasionally written by connecting together 24 dots—the 24 powers before the throne—and it is believed that the name of the Power of Evil is the sign of Jehovah reversed or inverted. See Transcendental Magic.
The true pronunciation of that name was in truth a secret, in which, however, was involved the far more profound secret of its meaning. In that meaning is included all the truth that can be known by us, in regard to the nature of God. Thomas Maurice reproduces the above engraving, which is modification of the elaborate tree on the preceding page. The Sephiroth are here superimposed, decreasing in size as they decrease in power and dignity.
Thus, the Crown is the greatest and the all-inclusive, and the Kingdom—which represents the physical universe—is the smallest and of least importance. Anthony who declared that while in Jerusalem the patriarch of that city had shown him not only one of the ribs of the Word made flesh and some rays from the Star of Bethlehem, but also the snout of a seraph, a finger nail of a cherub, the horns of Moses, and a casket containing the breath of Christ!
To a people believing implicitly in a seraph sufficiently tangible to have its proboscis preserved, the more profound issues of Judaistic philosophy must necessarily be incomprehensible. Nor is it difficult to imagine the reaction taking place in the mind of some ancient sage should he hear that a cherub—which, according to St.
The hopeless confusion of divine principles with the allegorical figures created to represent them to the limited faculties of the uninitiated has resulted in the most atrocious misconceptions of spiritual truths. Concepts well-nigh as preposterous as these, however, still stand as adamantine barriers to a true understanding of Old and New Testament symbolism; for, until man disentangles his reasoning powers from the web of venerated absurdities in which his mind has lain ensnared for centuries, how can Truth ever be discovered?
The Old Testament—especially the Pentateuch—contains not only the traditional account of the creation of the world and of man, but also, locked within it, the secrets of the Egyptian initiators of the Moses concerning the genesis of the god-man the initiate and the mystery of his rebirth through philosophy.
While the Lawgiver of Israel is known to have compiled several works other than those generally attributed to him, the writings now commonly circulated as the purported sixth and seventh books of Moses are in reality spurious treatises on black magic foisted on the credulous during the Middle Ages.
Out of the hundreds of millions of pious and thoughtful students of Holy Writ, it is almost inconceivable that but a mere handful have sensed the sublimity of the esoteric teachings of Sod the Jewish Mysteries of Adonai. Yet familiarity with the three Qabbalistical processes termed Gematria , Notarikon , and Temurah makes possible the discovery of many of the profoundest truths of ancient Jewish superphysics. By Gematria is meant not only the exchange of letters for their numerical equivalents but also the method of determining by an analysis of its measurements the mystic purpose for which a building or other object was constructed.
Assuming the sides of a scalene to be 11, 9, and 6 inches, a triangle of such dimensions would then be an appropriate symbol of Jehovah, for the sum of its three sides would be 26, the numerical value of the Hebrew word IHVH. Gematria also includes the system of discovering the arcane meaning of a word by analyzing the size and arrangement of the strokes employed in the formation of its various letters. Gematria was employed by the Greeks as well as the Jews. The books of the New Testament—particularly those attributed to St.
John—contain many examples of its use. Nicephorus Callistus declared the Gospel according to St. The remaining Johannine writings—the Epistles and the Apocalypse—are enshrouded by a similar veil of mystery. By Notarikon each letter of a word may become the initial character of a new word. Under the general heading of Temurah several systems may be grouped and explained in which various letters are substituted for other letters according to prearranged tables or certain mathematical arrangements of letters, regular or irregular.
Thus the alphabet may be broken into two equal parts and written in horizontal lines so that the letters of the lower row can be exchanged for those of the upper row, or vice versa. In another form of Temurah the letters are merely rearranged. This plate, which is from the first Protestant Bible published in Spanish, shows the Mercavah , or chariot of Jehovah, which appeared to Ezekiel by the river Chebar. The prophet beheld four strange creatures E , each having four heads, four wings, and brazen hoofs like those of a calf.
And there were four wheels F filled with eyes. Where the cherubim went the wheels went also. The space between the cherubim and the wheels was filled with coals of fire. Upon the top of the chariot was a throne, upon which sat the likeness of a man H. Ezekiel fell upon his knees when he beheld the Mercavah surrounded by a whirlwind of clouds and flames A, B, C. A hand K reached out from the clouds and the prophet was ordered to eat of a scroll which the hand held forth.
According to the mystics, the wheels supporting the throne of God represent the orbits of the planets, and the entire solar system is properly the Mercavah, or chariot of God. One of the divisions of the Qabbalah—that dealing with the arts and sciences of those planes which are under the heavens—is called the Mercavah. Facing each other, they represent the two hemispheres of the world. The flaming sword of the cherubim of Genesis is the central motion and agitation of the heavenly bodies.
In all probability it also represents the solar ray. Again, Temurah may consist of a simple anagram, as in the English word live , which reversed becomes evil. The various systems of Temurah are among the most complicated and profound devices of the ancient Rabbins. Among theological scholars there is a growing conviction that the hitherto accepted translations of the Scriptural writings do not adequately express the spirit of the original documents.
Does the mutilated condition of the Holy Bible—in part accidental—represent none the less a definite effort to confuse the uninitiated reader and thus better conceal the secrets of the Jewish Tannaim? Never has the Christian world been in possession of those hidden scrolls which contain the secret doctrine of Israel, and if the Qabbalists were correct in their assumption that the lost books of the Mosaic Mysteries have been woven into the fabric of the Torah, then the Scriptures are veritably books within books.
In rabbinical circles the opinion is prevalent that Christendom never has understood the Old Testament and probably never will. In fact, the feeling exists—in some quarters, at least—that the Old Testament is the exclusive possession of the Jewish faith; also that Christianity, after its unrelenting persecution of the Jew, takes unwarranted liberties when it includes strictly Jewish writings in its sacred canon.
But, as noted by one rabbi, if Christianity must use the Jewish Scriptures, it should at least strive to do so with some degree of intelligence! In the opening chapter of Genesis it is stated that after creating light and separating it from darkness, the seven Elohim divided the waters which were under the firmament from the waters which were above the firmament. Having thus established the inferior universe in perfect accord with the esoteric teachings of the Hindu, Egyptian, and Greek Mysteries, the Elohim next turned their attention to the production of flora and fauna and lastly man.
The plural form of the pronouns us and our reveals unmistakably, however, the pantheistic nature of Divinity. Further, the androgynous constitution of the Elohim God is disclosed in the next verse, where he referring to God is said to have created man in his own image, male and female ; or, more properly, as the division of the sexes had not yet taken place, male-female. This is a deathblow to the time-honored concept that God is a masculine potency as portrayed by Michelangelo on the ceiling of the Sistine Chapel.
The Elohim then order these androgynous beings to be fruitful. Note that neither the masculine nor the feminine principle as yet existed in a separate state! An examination of Bible dictionaries, encyclopedias, and commentaries discloses the plural form of the word Elohim to be beyond the comprehension of their respected authors and editors. Elohim is also difficult to explain. Havernick considers the plural form Elohim to signify the abundance and super-richness existing in the Divine Being.
The International Standard Bible Dictionary considers the explanations offered by modern theologians—of which Dr. The Jewish Encyclopedia supports the latter assumption with the following concise statement:. Various schools of philosophy, both Jewish and Gentile, have offered explanations erudite and otherwise of the identity of Adam. In this primordial man the Neo-Platonists recognized the Platonic Idea of humanity—the archetype or pattern of the genus homo. Adam was also likened to the Pythagorean monad which by virtue of its state of perfect unity could dwell in the Edenic sphere.
When through a process akin to fission the monad became the duad —the proper symbol of discord and delusion—the creature thus formed was exiled from its celestial home. Thus the twofold man was driven from the Paradise belonging to the undivided creation and cherubim and a flaming sword were placed on guard at the gates of the Causal World. Consequently, only after the reestablishment of unity within himself can man regain his primal spiritual state.
According to the Isarim, the secret doctrine of Israel taught the existence of four Adams, each dwelling in one of the four Qabbalistic worlds. The first, or heavenly, Adam dwelt alone in the Atziluthic sphere and within his nature existed all spiritual and material potentialities. The second Adam resided in the sphere of Briah. The third Adam—likewise androgynous—was clothed in a body of light and abode in the sphere of Yetzirah. The fourth Adam was merely the third Adam after the fall into the sphere of Assiah, at which time the spiritual man took upon himself the animal shell or coat of skins.
The fourth Adam was still considered as a single individual, though division had taken place within his nature and two shells or physical bodies existed, in one of which was incarnated the masculine and in the other the feminine potency. For further details consult Isaac Myer. The universal nature of Adam is revealed in the various accounts concerning the substances of which he was formed. As these planes, however, refused to give of their substances, the Creator wrenched from them by force the elements to be employed in the Adamic constitution.
Augustine discovered a Notarikon in the name of Adam. The same author also sees in Adam a prototype of Christ, for he writes:. While Adam sleeps, Eve is formed from his side. When Christ is dead, His side is smitten with a spear, that there flow forth sacraments to form the church. The dust of which his body was formed was gathered from every part of the world, or from the site of the future altar. Of greater interest is the notion that man was created androgynous, because it is probably a bit of foreign lore adapted to the first pair in Genesis.
The Zohar holds the concept of two Adams: the first a divine being who, stepping forth from the highest original darkness, created the second, or earthly, Adam in His own image. The higher, or celestial, man was the Causal sphere With its divine potencies and potentialities considered as a gigantic personality; its members, according to the Gnostics, being the basic elements of existence.
This Adam may have been symbolized as facing both ways to signify that with one face it looked upon the proximate Cause of itself and with the other face looked upon the vast sea of Cosmos into which it was to be immersed. Philosophically, Adam may be regarded as representative of the full spiritual nature of man—androgynous and nor subject to decay.
Of this fuller nature the mortal man has little comprehension. Just as spirit contains matter within itself and is both the source and ultimate of the state denominated matter , so Eve represents the lower, or mortal, portion that is taken out of, or has temporal existence in the greater and fuller spiritual creation. Being representative of the inferior part of the individual, Eve is the temptress who, conspiring with the serpent of mortal knowledge, caused Adam to sink into a trancelike condition in which he was unconscious of his own higher Self.
When Adam seemingly awoke, he actually sank into sleep, for he no longer was in the spirit but in the body; division having taken place within him, the true Adam rested in Paradise while his lesser part incarnated in a material organism Eve and wandered in the darkness of mortal existence. The followers of Mohammed apparently sensed more accurately than the uninitiated of other sects the true mystic import of Paradise, for they realized that prior to his fall the dwelling place of man was not in a physical garden in any particular part of the earth but rather in a higher sphere the angelic world watered by four mystical streams of life.
After his banishment from Paradise, Adam alighted on the Island of Ceylon, and this spot is sacred to certain Hindu sects who recognize the old Island of Lanka—once presumably connected with the mainland by a bridge—as the actual site of the Garden of Eden from which the human race migrated. In the Islamic legends, Adam was later reunited with his wife and after his death his body was brought to Jerusalem subsequent to the Flood for burial by Melchizedek. See the Koran. The word ADM signifies a species or race and only for lack of proper understanding has Adam been considered as an individual.
As the Macrocosm, Adam is the gigantic Androgyne, even the Demiurgus; as the Microcosm, he is the chief production of the Demiurgus and within the nature of the Microcosm the Demiurgus established all the qualities and powers which He Himself possessed. The Demiurgus, however, did not possess immortality and, therefore, could not bestow it upon Adam. According to legend, the Demiurgus strove to keep man from learning the incompleteness of his Maker. The Adamic man consequently partook of the qualities and characteristics of the angels who were the ministers of the Demiurgus.
It was affirmed by the Gnostic Christians that the redemption of humanity was assured through the descent of Nous Universal Mind , who was a great spiritual being superior to the Demiurgus and who, entering into the constitution of man, conferred conscious immortality upon the Demiurgic fabrications. That phallic symbolism occupies an important place in early Jewish mysticism is indisputable. Hargrave Jennings sees in the figure of Adam a type of the lingam of Shiva, which was a stone representative of the creative power of the World Generator. This interpretation somewhat clarifies the Qabbalistic assertion that in the first Adam were contained all the souls of the Israelites.
See Sod. Though according to the Aurea Legenda Adam was buried with the three seeds of the Tree of Knowledge in his mouth, it should be borne in mind that apparently conflicting myths were often woven around a single individual. One of the profound mysteries of Qabbalism is that set forth in the Notarikon based upon the letters of the name Adam ADM. These three letters form the initials of the names Adam , David , and the Messiah , and these three personalities were said to contain one soul.
As this soul represents the World Soul of humanity, Adam signifies the involving soul, the Messiah the evolving soul, and David that condition of the soul termed epigenesis. In common with certain philosophic institutions of Asia, the Jewish Mysteries contained a strange doctrine concerning the shadows of the Gods. Gazing down into the Abyss, the Elohim beheld their own shadows and from these shadows patterned the inferior creation.
This is how the art of drawing originated in Egypt, and the hieroglyphic figures carved on the Egyptian monuments have so little relief that they still resemble a shadow. In the ritualism of the early Jewish Mysteries the pageantry of creation was enacted, the various actors impersonating the Creative Agencies. The red dirt from which the Adamic man was fashioned may signify fire, particularly since Adam is related to the Yod , or fire flame, which is the first letter of the sacred name Jehovah.
In John ii. Augustine sees a secret and sacred Gematria; for, according to the Greek philosophy of numbers, the numerical value of the name Adam is Adam thus becomes the type of the Temple, for the House of God-like primitive man—was a microcosm or epitome of the universe. In the Mysteries, Adam is accredited with having the peculiar power of spiritual generation. Instead of reproducing his kind by the physical generative processes, he caused to issue from himself—or, more correctly, to be reflected upon substance—a shadow of.
Cyprian, St. Augustine, and St. Chrysostom—recognized in the ark a type or symbol of the Holy Catholic Church. Bede the Venerable, declared that Noah in all things typified Christ as Noah alone of his generation was just, so Christ alone was without sin. With Christ there was a sevenfold spirit of grace: with Noah seven righteous Persons.
Noah by water and wood saved his own family Christ by baptism and the cross saves Christians. The ark was built of wood that did not decay. The diagram shown above is also reproduced in The Rosicrucians , by Hargrave Jennings. This author adds to the original diagram appearing in Antiquitatum Judaicarum Libri IX the signs of the zodiac, placing Aries at the head and continuing in sequential order to Leo, which occupies the fifth cross section of the ark. Jennings assigns the panel containing the door to the undivided constellation of Virgo-Libra-Scorpio which is continued into the first subdivision of the second section and the remaining four cress sections to the constellations of Sagittarius to Pisces inclusive.
A study of the plate discloses the ark to be divided into eleven main sections, and along the base and roof of each section are shown three subdivisions, thus making in all the sacred number Occupying the position corresponding to the generative system of the human body will also be noted the cross upon the door of the central section.
Two openings are shown in the ark: one—the main door representing the orifice through which the animal lives descend into physical existence; the other a small window proximate to the crown of the head through which the spirit gains liberty according to the ancient rites. The ark is three stories high perhaps to symbolize Heaven, Man, Earth.
In the figure of the Man, notice the parting of the hair in the middle of the forehead and the arrangement of the beard, whiskers, moustache and the hair, on the back of the neck and shoulders. This shadow he then ensouled and it became a living creature. These shadows, however, remain only as long as the original figure of which they are the reflections endures, for with the removal of the original the host of likenesses vanish with it.
Herein is the key to the allegorical creation of Eve out of the side of Adam; for Adam, representative of the idea or pattern, is reflected into the material universe as a multitude of ensouled images which collectively are designated Eve. According to another theory, the division of the sexes took place in the archetypal sphere; hence the shadows in the lower world were divided into two classes consistent with the orders established in the Archetype.
In the apparently incomprehensible attraction of one sex for the other Plato recognized a cosmic urge toward reunion of the severed halves of this archetypal Being. Exactly what is to be inferred by the division of the sexes as symbolically described in Genesis is a much-debated question. That man was primarily androgynous is quite universally conceded and it is a reasonable presumption that he will ultimately regain this bisexual state. As to the manner in which this will be accomplished two opinions are advanced. One school of thought affirms that the human soul was actually divided into two parts male and female and that man remains an unperfected creature until these parts are reunited through the emotion which man calls love.
The modern concept of marriage is to a certain degree founded upon this ideal. According to the other school, the so-called division of the sexes resulted from suppression of one pole of the androgynous being in order that the vital energies manifesting through it might be diverted to development of the rational faculties. Through spiritual unfoldment and knowledge imparted by the Mysteries, however, the latent element in each nature is gradually brought into activity and ultimately the human being thus regains sexual equilibrium.
From this point of view, marriage is regarded as a companionship in which two complete individualities manifesting opposite polarities are brought into association that each may thereby awaken the qualities latent in the other and thus assist in the attainment of individual completeness. The first theory may be said to regard marriage as an end; the second as a means to an end. The deeper schools of philosophy have leaned toward the latter as more adequately acknowledging the infinite potentialities of divine completeness in both aspects of creation. The Christian Church is fundamentally opposed to the theory of marriage, claiming that the highest degree of spirituality is achievable only by those preserving the virginal state.
This concept seemingly originated among certain sects of the early Gnostic Christians, who taught that to propagate the human species was to increase and perpetuate the power of the Demiurgus; for the lower world was looked upon as an evil fabrication created to ensnare the souls of all born into it—hence it was a crime to assist in bringing souls to earth. When, therefore, the unfortunate father or mother shall stand before the Final Tribunal, all their offspring will also appear and accuse them of being the cause of those miseries attendant upon physical existence.
This view is strengthened by the allegory of Adam and Eve, whose sin through which humanity has been brought low is universally admitted to have been concerned with the mystery of generation. Mankind, owing to Father Adam its physical existence, regards its progenitor as the primary cause of its misery; and in the judgment Day, rising up as a mighty progeny, will accuse its common paternal ancestor.
Those Gnostic sects maintaining a more rational attitude on the subject declared the very existence of the lower worlds to signify that the Supreme Creator had a definite purpose in their creation; to doubt his judgment was, therefore, a grievous error. The church, however, seemingly arrogated to itself the astonishing prerogative of correcting God in this respect, for wherever possible it continued to impose celibacy, a practice resulting in an alarming number of neurotics. In the Mysteries, celibacy is reserved for those who have reached a certain degree of spiritual unfoldment.
A friendship leads to laughter, wit — value this person! Sidestep a conflict Fri. And the next two emphasize creativity, risk, winning, happy, charming kids, beauty, pleasure, and deep romance. Some of this will be good, but much will subtly sabotage your progress. In pleasure, default to social pleasure or group activities.
Monday starts 6 weeks of intense sexual desire — and magnetism. Seek money and bargains. Pay bills and send invoices. This is a light, busy, upbeat time. Perform errands, visits, travel, communications, media or paperwork. Be curious, ask questions, read, note details. Relationships lean toward harmony, affection, esp.
This is your area of great good luck in You might buy a property — splendid results! So do beauty, immediate pleasure, creative and speculative urges, sports and games. A new love might begin. Mostly smooth, but avoid a conflict over sex or finances Friday. The accent lies on domesticity this week and the next two, Libra. A rather good money period ends next week, so do what you can now in purchasing, collecting, seeking a raise or new clients, etc. Monday begins 6 weeks of intense relationship vibes. If single, you might meet your mate much better, for most Libras, after Jan.
If married, your bond either sparkles and re-ignites, or constant fighting begins. The present week is fairly smooth. Your energy and attractiveness remain high. All is well — good luck rides with you. Your work and health benefit Mon. Errands, communications, travel, casual contacts, paperwork, media, curiosity — dive into these. Your communications style, BTW, is admired by more than one person now.
You could begin a love affair, almost without expecting it — or make or cement a great friendship. Only one false note, pre-dawn Thurs. The accent lies on easy chores, errands, travel, casual friends, chatting and all daily i. Your real luck in lies in money and profundities. Soon, this money luck will swell, Jan. Monday begins 6 weeks of hard work. Do it, forget chatting, twiddling —especially Tues. Lie low, contemplate, watch and listen, rest. Your energy and personal appeal soar! Get out, see and be seen, start significant projects, be a leader, ask favours, be with someone you want to impress.
Good time for a date, esp. Monday eve favours romance. If married, your kids lift your heart. Find bargains, seek clients, ask for more pay, etc. Your memory functions at top level now — good time to learn, memorize. A late, great lucky stroke could solve money-domestic-repair-work problems or lead to a great opportunity in the same zone. Or, you could make a new friend! Avoid a work conflict — and follow safety rules on Fri. Money, income sources, buying bargains, selling, sensual attractions and rote learning e.
Monday starts 6 weeks of intense romance creative, inventive, gambling, pleasure pursuits for the non-romantic. Optimism, social joys, popularity! Retreat, lie low, contemplate and concoct plans.