DOCSLIB.ORG

Thomas-Karlsson-Qabala-Qliphoth

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Q•"" ""· QLwu01·u ANI> Cotmc MA<:tc 10 ~004-2009 'nlOma, Karls>on Publishtd b,y :AJNA:. P. 0. Box 15'1.3, Jnck•onvillc. OR 975.30, USA www.ajnabound.com Ori,t>inoltitl~ Kabbala. IJilfot och den goeLiska mngin First published by Ouroboro' ProdukLion. Sweden. 'l004 Translottd b,y Tomn11c Eriksson 11/u.rtmtionr ·r. K.-tola. title pngc nftcr Luc:as Cranndt (ca. 15~2) Conic triangle (pagt 19~) b,y 'IllOnla<; Karls.on Boo/; d~.sig11 {; f!/pograph,y T Benninghaus & 1: Kewla Primed b,y Titomson·Shorc Second cdirion. ISUN 978·0·97~1820-1-0 TABLE OF CoNTENTs Preface 9 The 'Jtcc of Lif<· bt•fore thl' Fall - lmroduclion 13 '1'11 ~. QABALAII "~ o rllf LuT St o•· ~~ Tiu· Origin of thl· Qabalah ~3 Definition~ of Qabalah 'ln TI1c !:lephiroth and thl·1h·l· of Lifl· '18 Atn Soph and the Sephiroth 33 Tiu~ 1\,ent)'-two Paths 37 The 1h·e of Ltfe bcfon.• tlw fall 31! Lucifl•r-Daath 39 TI1e Fall of Ludlcr 4• Tite Opcniug of the Ab)~~ 44 Lilitl•-Daath and dw F'allcu Sophia 45 TtH: NATUIU. or Ev11. 48 The Scphira Cd)llrah allli the Origin of Evil 54 Ccburah and SatUII s6 Ccburah and Ct·eation 57 TIH.' Destroyed World., sll 1lw King<. of Edom flo Cl•burah and the Zinvum 61 Tiw Breaking of the Vc,wl., ()4 TuE QtiPIIOltt 66 Demouolog) 6g 11tc Qhphouc· Ocmonolob" of Ehpha., Lc,; 73 Kclippath Nogah 74 The Qliphoth and the Shd.inah 75 TuF S1TIIA AlinA 7R 'l11c Primordiality of Evil 79 TI1e Siu-a Ahra a-. J Jell 8o Sparl.. s in clw Sitra Ahra 81 Adam Bdiyp'al 83 The Bl.wl.. L1~ht 83 TI1e Outer Tree 85 TnF TarF or Kr.o\\ 1.•oc:r 86 Two 1'i'('t'' and Two \('t-.lon~ of th<.' Tomh 90 The Serpent in the Carden of Eden: TI1e Infringement of E\ il 93 £,·il Come.; from the \ onh 94 Tut Vet\\ ON Ev11 11\ TIIi>QABALAII 96 TI1e Root of Evil 100 What i~ Evil '? IO'l. TilE Qi.II'IIO'I'IC lr.ITIA11()N 106 Tu £ Tt:N QLII'IIOTII ll'l. Lilich ll'l. Gamaliel 116 Samael 11 9 A'arab Zaraq 1'1.2 Thagirion l'l-4 Colarhab 129 Cha'agshcblah 130 TI1e Ah)'~ 132 Sacarid 133 Chagirl 13.') TI1aumicl 136 (,liii'IIOTIC IJI.VOC:A'II{)Jio'l 14'l ·n,e Opcmng of cht• St•vcn Cacc' •44 'l11e Naamah Invocation •45 The Lilith Invocation 146 'l11c Adraml'lcch lnvoC':lcion 147 'l11c B;~al I nvocaciou •411 Tn• QuPnOTtc: TP'I'If'l'> •so Pa1hworl..inp; through the 'lhuuifaxath 1\mncl •s• TI1antifaxath Vi.,ualintion 157 C.OFTIC ~1ACIC 161 Solomonian Magit t6'l Shcmhamfora<.h 165 The Dcmonolog) of chc Coccia 168 Evocation~ and Invocations •7• The Ritual Magic of IIH' Coccia '73 TI1e Ritual'lbols •71! A Demonic Jncamation According 10 t.hc Crimorium Vcrum •79 TIJC Demons of thr Crimorium Vc•·um 189 TI1c 72. Demon' of clw Cm•ciu • 9:~ Occult Corrcspondcnct•s 'l tO Practical Cocti<· \1a~ic 'liS Cocric Experience~ 'll7 Epilogue 'l'l5 Bibliography 'l'l9 Appc ndb.: Qliphcmc aud M)thological Corrc~poudt•ut"t'' 'l3:J PREFACE ( :onceptions regarding magic, higher powers. gods and how I<> contact chem are most likely as old as mankind itself. The lirst civilizations were created when the civil states arose more th:lll five thousand years ago. 1l1e strucwre of the high cultures was reminiscent of theocracies and was primarily govemed by priests or 1·ulers who claimed to be divine or reincarnated gods. 'l11e written language, the mythologies of amiquity, astrology, world religions, the foundation of the Qabalah and science were t·~tablished. Currents of lbought from this age can be found 111 both contemporary occultism and religious conceptions of today. Wl'itten languages would have a tremendous impact on magic, not least since it is otherwise next tO impossible to memorize the adva.nced rituals and traditions in the correct manner. Thus, n scholarly or lligher form of magic emerged which differed in its structUre from the lolkish or lower magic as it is occasion­ ally called. Folk.ish magic is mainly concerned with increasing the harvest. personal protection, cu riJlg diseases, making one's cattle feel at ease, ere. lntellecrually it is based on a symbolic l:mguage that rests on the premise that each symbol is associ­ ated with a force that has a magical potency in the form of a hierarchical system. Some symbols are superior to others, and are consequently more powerful. Gena in symbols correspond to orher symbols. It is alt ogetllet· irrelevant if the magician believes in this or not. Magic is thought to be effective if it is conducted in the proper manner. Relativism regarding symbols, like that which can be found in the \Vicca of wday, is categorically in- 9 compatibl e will1 the mind~ct of elder dmcs, both in higher and lesser forms of magic. Scholarly or higher magic has far greater ambitions than folk­ ish magic. Occultists have at all limes sought treasures, riches, kingdoms, wisdom and even the possibility of becoming a god. through higher magic. The rituals of tJ1c old scholarly books of tJ1e Black Arts are. unlike the folkish tradition, very advanced and often comain conjurations of demons. Subsequem to the occult renaissance of the tgth cenwry, scholarly magic was a mixture of common operative magic and divinntory magic. Or·di­ nary magic with wax dolls, intended co cause harm to an enemy, was combined with divinawry magic to gain contact with the demon that., hopefully, would assist the magician in the accom­ plishment of hi s will. WitJ1 tJ1e atTival of occultists like S. L. MacGregor Mathers, Aleister Crowley and Di on Fonune. a new view on magic dawned. TI1e mental and meditative aspects were focused upon. Attentpt~ were made to com act higher powers and other worlds using mediLati on, u·ancc. rituals and other techniques. The main problem with this form of magic is that even its most prominent practitioners and spoke,mcn were uncertain as to whether it dealt with pure fantasies or supernatural beings. Con temporal)' magic as is practiced by. for instance. Dragon Rouge, could be refen-ed to as a form of divinaLOI)' magic. Aided by different techniques. primarily in the form of visualizations in combina­ tion witll rituals, the prcsem day magician aucmpts to enter into other ('asu-al') worlds and contact higher beings, spirits and de­ mons. The Qabalah was, funhcnnore, a great source of inspira­ tion tJ1at would constitute the foundation of the magical syMem and world image of the Colden Dawn. During the Renaissance, mystics had already used rhc Qabalah and mcditalive trance to leave the body and enter into the divine, something that hence can be viewed as a precut'SOr tO contemporary magical systems. 10 Occultism is a fusion of theoiOb'Y· asu-ology, science and al­ dwmy. It appeared as far back as amiquiry and expresses a t l t·~ire to explor·e the unknown, finding rhe trurh and break­ lllfl, limits. Occultists have u-avcled outside established religions dlld science in striving to find the divine secr-ets. Occulrism has orlways been eclectic. Ideas and inspiration have been found 111 dilfercnt mythological systems, and attempts were made to unit(' them and create a symhcsis. One sucl1 example is the ();rb:tlah with its id ea~ regarding the aspects of Cod and Cod's rralurc. Together with its numerological system, it has had a ~rt•at innuence on both Christian my~ricism and western occult­ ••nt The Qabalal1 has always been conu-oversial. The famous (or Infamous) Clavicula Salomoms, rhe Key of Solomon, was banned hy the InquisitOr Nikolaus Eymerich during U)(' 14th cenwry. 'l11cre is hardly any doubt that the book was used for illicit purposes. A gr-oup of conspirators used the Ke.!ls of Solomon in .111 auernpted assassination of the pope Urban vrrr. Despite sev­ o•ral attempts they failed and no demons appeared. One of tl1e ploucrs caught fright, left the group and betrayed his former partners. Today it is olien believed that occultism nourishes in secret ~ocicties, more or less. Most famous in Swedrn arc without doubt the Colden Dawn, Ordo Tcmpli Orientis (O.T.O.) and Dragon Rouge. This is defacto a relatively new phenomena that ha~ its foundation in the lodges of Freemasonry, which emerged during the r8tl1 century, something that was partly caused by Jacobites in exile (as a matter of curiosity we ca11 mention tl1at Mathers was, although li ving in thr IVTong century, a devoted Jacobite). Previous to th e 19th century. it was prcdomjnantly lone mystics who were occultists, a majori ty of which were ec­ clesiastical f1·ee thinkers, who ri sked being convicted as heretics, especially after the major church reformations rhar were initi­ ated during the rr th ccmury. Others were scientists, mystics and II alchemists Like Paracclsus, John Dee and, not least. the Swede Johannes Bureus. Qahalah, Qliphoth and Coetic Magic by Thomas Karlsson be­ stows the reader with a genuine picture of how the Judco­ Christian Qabalah is perceived in the contemporary, esoteric conceptUal world, above all pertaining to the Qliphorh and Goelic magic.. i.e. the darker aspects of tl1e divine. The book is not strictly an academic work, but an esoteric tCJrt. Qabalah, Qliphoth and C11e1ic Magic is a combination of science and the c1uest for esoteric knowledge in tn.tc occultistic spirit.
Recommended publications
  • Magick: a Guide to Daily Ritual Work: the Middle Pillar Ritual

    Magick: a Guide to Daily Ritual Work: the Middle Pillar Ritual

    Magick: A Guide to Daily Ritual Work: The Middle Pillar Ritual Frater f. Fenderson, Crux Ansata Oasis, Valley of Denver March 12, 2014 Magick: Part 1 - The Middle Pillar Ritual "Magick is the Science of understanding oneself and one's conditions. It is the Art of applying that understanding in action." {Aleister Crowley This work is designed to be both a guide and a reference for the daily ritual work of a ceremonial magician. Also, the course of this work will provide the building blocks for further ritual design and development. 1 Figure 1: Thelemic Magick Circle 1 The Middle Pillar Ritual The Sephiroth or the Tree of Life is a complex structure representing both the macrocosm and the microcosm. Kabbalah teaches that it is a classification system for all phenomenon both outer and inner. In this ritual we will use it as it relates to the microcosm, our bodies. Much like a chakra meditation we will invoke the spheres of the middle pillar of the Tree within our bodies. We accomplish this by visualizing the spheres in turn and chanting the Hebrew God name associated with the given sphere. Examples of how the tree lines up with the physical body are given in figures 2 and 3. This ritual gives the magician a fundamental technique by which she may establish a direct connection to the energy of the macrocosm. This technique can then be used for any operation where the magician needs to build up and use a large store of magickal energy. Whether that energy is to be used by the magician themselves or to be directed outwards towards the world or other people, it is critical to use the universes infinite store of energy rather than trying to use what we have already latent within ourselves.
  • Landscapes of Korean and Korean American Biblical Interpretation

    Landscapes of Korean and Korean American Biblical Interpretation

    LANDSCAPES OF KOREAN AND KOREAN AMERICAN BIBLICAL INTERPRETATION INTERNATIONAL VOICES IN BIBLICAL STUDIES Jione Havea Jin Young Choi Musa W. Dube David Joy Nasili Vaka’uta Gerald O. West Number 10 LANDSCAPES OF KOREAN AND KOREAN AMERICAN BIBLICAL INTERPRETATION Edited by John Ahn Atlanta Copyright © 2019 by SBL Press All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permit- ted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Office, SBL Press, 825 Hous- ton Mill Road, Atlanta, GA 30329 USA. Library of Congress Control Number: 2019938032 Printed on acid-free paper. For our parents, grandparents, and mentors Rev. Dr. Joshua Yoo K. Ahn, PhD and Ruth Soon Hee Ahn (John Ahn) Sarah Lee and Memory of Du Soon Lee (Hannah S. An) Chun Hee Cho and Soon Ja Cho (Paul K.-K. Cho) SooHaeing Kim and Memory of DaeJak Ha (SungAe Ha) Rev. Soon-Young Hong and Hae-Sun Park (Koog-Pyoung Hong) Rev. Seok-Gu Kang and Tae-Soon Kim (Sun-Ah Kang) Rev. Dong Bin Kim and Bong Joo Lee (Hyun Chul Paul Kim) Namkyu Kim and Rev. Dr. Gilsoon Park, PhD (Sehee Kim) Rev. Yong Soon Lim and Sang Nan Yoo (Eunyung Lim) Rev. Dr. Chae-Woon Na, PhD, LittD and Young-Soon Choe (Kang-Yup Na) Kyoung Hee Nam and Soon Young Kang (Roger S.
  • The Hexagonal Geometry of the Tree of Life July 5, 2008

    The Hexagonal Geometry of the Tree of Life July 5, 2008

    The Hexagonal Geometry of the Tree of Life July 5, 2008 The Hexagonal Geometry Of the Tree of Life By Patrick Mulcahy This short treatise explores (using polyhex mathematics) the special relationship that exists between the kabbalistic Tree of Life diagram and the geometry of the simple hexagon. It reveals how the ten sefirot and the twenty- two pathways of the Tree of Life are each individually and uniquely linked to the hexagonal form. The Hebrew alphabet is also shown to be esoterically associated with the geometry of the hexagon. This treatise is intended to be a primer for the further study and esoteric application of polyhex mathematics. First Edition (Expanded) Copyright 2008 © Patrick Mulcahy AstroQab Publishing 2008 Email: [email protected] Website: http://members.optusnet.com.au/~astroqab 2 The Hexagonal Geometry of the Tree of Life July 5, 2008 Table of Contents Preface .................................................................................................................................. 6 General Introduction ............................................................................................................. 7 Introduction to the Polyhex Tree of Life ................................................................................ 9 The Polyhex Tree of Life ...................................................................................................... 13 The Three Highest Sefirot ................................................................................................ 13 The Seven Lower
  • Tiftheriel A.K.A. Tiphtheriel - the Angel of the Sixth Sephira of the Tree of Life

    Tiftheriel A.K.A. Tiphtheriel - the Angel of the Sixth Sephira of the Tree of Life

    http://www.morfix.co.il/en/%D7%AA%D6%B4%D7%A4%D7%90%D6%B6%D7%A8%D6%B6%D7%AA https://translate.google.com/#iw/en/%D7%AA%D7%A4%D7%90%D7%A8%D7%AA Tiftheriel a.k.a. Tiphtheriel - the angel of the sixth sephira of the Tree of Life. http://hafapea.com/angelpages/angels6.html Tiferet 1 Tiferet The Sephirot in Jewish Kabbalah Category:Sephirot • v • t [1] • e tifˈʔeʁeθ]) alternately Tifaret, Tifereth, Tyfereth or Tiphereth, is the] תפארת :Tiferet ("Adornment", Hebrew sixth sefira in the kabbalistic Tree of Life. It has the common association of "Spirituality", "Balance", "Integration", "Beauty", "Miracles", and "Compassion". Description In the Bahir it states: "Sixth is the adorned, glorious, delightful throne of glory, the house of the world to come. Its place is engraved in wisdom as it says 'God said: Let there be light, and there was light.'" [2] Tiferet is the force that integrates the Sefira of Chesed ("compassion") and Gevurah ("Strength, or Judgement (din)"). These two forces are, respectively, expansive (giving) and restrictive (receiving). Either of them without the other could not manifest the flow of Divine energy; they must be balanced in perfect proportion by balancing compassion with discipline. This balance can be seen in the role of Tiferet, wherein the conflicting forces are harmonized, and creation flowers forth. Tiferet also balances Netzach and Hod in a similar manner. In that case Hod can be seen as the intellect where Netzach is seen as emotion. Tiferet also occupies a place on the middle pillar, and can be seen as a lower reflection of Kether, as well as a higher reflection of Yesod and Malkuth.
  • The Magician's Kabbalah

    The Magician's Kabbalah

    The Magician's Kabbalah By FP The Classical esoteric model of the Universe as practised by a working Magician, with unique details of the theories and practices of modern magic for the general reader. This book demonstrates the integration of Kabbalah with the leading edge of scientific thought in the realms of psychology and cosmology, as well as providing an unparalleled guide to the hidden world of the modern occultist. Acknowledgements I acknowledge the lessons of my teachers and colleagues of the Invisible College, particularly Frater Daleth for the Operation of Sol; Soror Jasinth for love and company in the Circle of the Moon ; Soror Brina for reopening Eden; And the participants in the Illuminated Congregation of Melchizedek, past, present and future, who seek to maintain and preserve the Greatest Work of All. Propositum Perfectio Est F.I.A.T. (5=6) Cognitatione sui secumque colloquio firmitatem petere (6=5) Dedications To Sue, whose friendship was given through a long dark night of the soul. To Carolyne. With love CONTENTS Chapter One : The Tree of Sapphires Chapter Two : The Sephiroth and the Four Worlds Chapter Three Ain Soph Aur Chapter Four : Kether Chapter Five : Chockmah Chapter Six Binah Chapter Seven Chesed Chapter Eight Geburah Chapter Nine Tiphareth Chapter Ten Netzach Chapter Eleven Hod Chapter Twelve Yesod Chapter Thirteen Malkuth Chapter Fourteen The Klippoth Chapter Fifteen Gematria Chapter Sixteen The Twenty-Two Paths Chapter Seventeen The Curtain of Souls Chapter Eighteen Exercises Chapter Nineteen The Rituals of the Sapphire Temple Appendix One Names of the Sephiroth Appendix Two The Lesser Banishing Ritual of the Pentagram Chapter Notes Bibliography Index Chapter One; The Tree of Sapphires Voices of the Word, Leaves of the Light The Kabbalah (a Hebrew word meaning "handed down", or "oral tradition") is the term used to denote a general set of esoteric or mystical teachings originally held within Judaism, but later promulgated to a wider audience in the 12th century onwards through centres of learning such as Spain.
  • From the Garden of Eden to the New Creation in Christ : a Theological Investigation Into the Significance and Function of the Ol

    From the Garden of Eden to the New Creation in Christ : a Theological Investigation Into the Significance and Function of the Ol

    The University of Notre Dame Australia ResearchOnline@ND Theses 2017 From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old estamentT imagery of Eden within the New Testament James Cregan The University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Religion Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Cregan, J. (2017). From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old Testament imagery of Eden within the New Testament (Doctor of Philosophy (College of Philosophy and Theology)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/181 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. FROM THE GARDEN OF EDEN TO THE NEW CREATION IN CHRIST: A THEOLOGICAL INVESTIGATION INTO THE SIGNIFICANCE AND FUNCTION OF OLD TESTAMENT IMAGERY OF EDEN WITHIN THE NEW TESTAMENT. James M. Cregan A thesis submitted for the degree of Doctor of Philosophy at the University of Notre Dame, Australia. School of Philosophy and Theology, Fremantle. November 2017 “It is thus that the bridge of eternity does its spanning for us: from the starry heaven of the promise which arches over that moment of revelation whence sprang the river of our eternal life, into the limitless sands of the promise washed by the sea into which that river empties, the sea out of which will rise the Star of Redemption when once the earth froths over, like its flood tides, with the knowledge of the Lord.
  • El Infinito Y El Lenguaje En La Kabbalah Judía: Un Enfoque Matemático, Lingüístico Y Filosófico

    El Infinito Y El Lenguaje En La Kabbalah Judía: Un Enfoque Matemático, Lingüístico Y Filosófico

    El Infinito y el Lenguaje en la Kabbalah judía: un enfoque matemático, lingüístico y filosófico Mario Javier Saban Cuño DEPARTAMENTO DE MATEMÁTICA APLICADA ESCUELA POLITÉCNICA SUPERIOR EL INFINITO Y EL LENGUAJE EN LA KABBALAH JUDÍA: UN ENFOQUE MATEMÁTICO, LINGÜÍSTICO Y FILOSÓFICO Mario Javier Sabán Cuño Tesis presentada para aspirar al grado de DOCTOR POR LA UNIVERSIDAD DE ALICANTE Métodos Matemáticos y Modelización en Ciencias e Ingeniería DOCTORADO EN MATEMÁTICA Dirigida por: DR. JOSUÉ NESCOLARDE SELVA Agradecimientos Siempre temo olvidarme de alguna persona entre los agradecimientos. Uno no llega nunca solo a obtener una sexta tesis doctoral. Es verdad que medita en la soledad los asuntos fundamentales del universo, pero la gran cantidad de familia y amigos que me han acompañado en estos últimos años son los co-creadores de este trabajo de investigación sobre el Infinito. En primer lugar a mi esposa Jacqueline Claudia Freund quien decidió en el año 2002 acompañarme a Barcelona dejando su vida en la Argentina para crear la hermosa familia que tenemos hoy. Ya mis dos hermosos niños, a Max David Saban Freund y a Lucas Eli Saban Freund para que logren crecer y ser felices en cualquier trabajo que emprendan en sus vidas y que puedan vislumbrar un mundo mejor. Quiero agradecer a mi padre David Saban, quien desde la lejanía geográfica de la Argentina me ha estimulado siempre a crecer a pesar de las dificultades de la vida. De él he aprendido dos de las grandes virtudes que creo poseer, la voluntad y el esfuerzo. Gracias papá. Esta tesis doctoral en Matemática Aplicada tiene una inmensa deuda con el Dr.
  • Polymorphism and Polysemy in Images of the Sefirot

    Polymorphism and Polysemy in Images of the Sefirot

    Portland State University PDXScholar Systems Science Faculty Publications and Presentations Systems Science Winter 3-16-2021 Polymorphism and Polysemy in Images of the Sefirot Martin Zwick Portland State University, [email protected] Follow this and additional works at: https://pdxscholar.library.pdx.edu/sysc_fac Part of the Arts and Humanities Commons, Computer Sciences Commons, and the Social and Behavioral Sciences Commons Let us know how access to this document benefits ou.y Citation Details Zwick, Martin (2021). Polymorphism and Polysemy in Images of the Sefirot. Western Judaic Studies Association 25th Annual Conference, online. This Presentation is brought to you for free and open access. It has been accepted for inclusion in Systems Science Faculty Publications and Presentations by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. Polymorphism and Polysemy in Images of the Sefirot (Martin Zwick) Polymorphism and Polysemy in Images of the Sefirot Martin Zwick Portland State University, Portland OR 97207 [email protected] Western Judaic Studies Association 25th annual meeting Virtual, University of Nevada, Las Vegas March 16, 2021 web: https://works.bepress.com/martin_zwick/205 (Included in categories ‘Systems Theory and Philosophy’ and ‘Jewish Thought’) https://sites.google.com/view/ohrchadash/home 1 Abstract (1/2) • The resurgence of interest in Kabbalistic diagrams (Segol, Busi, Chajes) raises the question of how diagrams function in religious symbolism. This question can be approached via methods used in the graphical modeling of data. Specifically, graph theory lets one define a repertoire of candidate structures that can be applied not only to quantitative data, but also to symbols consisting of qualitative components.
  • Tanya Sources.Pdf

    Tanya Sources.Pdf

    The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.
  • Jewish Children's Garden Curriculum

    Jewish Children's Garden Curriculum

    ginat ha’yeladim Jewish Children’s Children’s Jewish CurriculumGarden Center Children’s Shalom of staff the by developed Center Community Jewish Asheville the at JCCs of North America ginat ha’yeladim Jewish Children’s Garden Curriculum developed by the staff of Shalom Children’s Center at the Asheville Jewish Community Center Made possible by a grant from The Covenant Foundation www.covenantfn.org © 2010 Asheville Jewish Community Center 236 Charlotte Street, Asheville NC 28801 (828) 253-0701 www.jcc-asheville.org Ginat Ha’Yeladim Table of Contents Why a “Jewish” Garden for Young Children? . iii Design and Implementation of Our Garden Space . .v Jewish Values in the Garden . 1 Spring Autumn Lesson 1: Early Spring Hello . 3 Lesson 23: Color Hunt . 23 Lesson 2: Soil Exploration . 4 Lesson 24: Fall Crops . 24 Lesson 3: Germination View . 4 Lesson 25: Bees and Honey, Rosh Hashanah . 24 Lesson 4: Early Spring Seed Planting . 5 Lesson 26: Autumnal Equinox . 25 Lesson 5: Seed Starting . 6 Lesson 27: Root Vegetable Harvest/ Lesson 6: Measuring Sprouts and Seedlings . 7 Digging Potatoes . 26 Lesson 7: Weed Identification . 8 Lesson 28: Sukkot, Shemini Atzerat and Praying for Rain . 27 Lesson 8: Bed Planting . 9 Lesson 29: Lunar Phases . 28 Lesson 9: Seed Comparison . 10 Lesson 30: Seed Saving . 29 Lesson 10: Mud Painting . 10 Lesson 31: Autumn Leaf Color . 30 Lesson 11: Transplanting Plants/Seedlings . 11 Lesson 32: Frost Effects . 31 Lesson 12: Havdalah Matsa Smells . 12 Lesson 33: Animals in Winter . 32 Lesson 13: Introduction to Watering . 13 Lesson 34: Winterizing/Tucking in the Garden .
  • Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1

    Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1

    NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions.
  • Ethics, Love, & the Path

    Ethics, Love, & the Path

    ETHICS, LOVE, & THE PATH MACHINERY OF THE SOUL PART 7 LOVE & INITIATION If you are willing to give the last drop of blood for the love of this suffering humanity, then you are one of us. Whosoever wants to reach the altar of initiation must transform the self into the immolated lamb upon the altar of supreme sacrifice. It is necessary to love those who hate us, to kiss the beloved hand of the one who whips us, to clean the sandals of the one who humiliates us. Samael Aun Weor, The Aquarian Message 2 KABBALAH & THE THREE BRAINS Brain Force Triangle Center Sephiroth First Logos Kether Intellectual Holy Affirmation Chokmah Kether Kether Binah Second Logos Chesed Emotional Holy Denial Geburah Tiphereth Chokmah Tiphereth Motor- Third Logos Netzah Instinctive- Holy Conciliation Hod Yesod Sexual Binah Yesod 3 COMPOSITION OF THE BEING Ain • Uncreated Light, Abstract Space Ain Soph Absolute • Aelohim, Sat, Non-Being Ain Soph Aur Ain, Ain Soph, Ain Soph Aur Kether Father • Trinity, Trimurti, Trikaya Binah Chokmah Logos • Universal forces of creation Holy Spirit Son Kether, Chokmah, Binah Daath Gnosis • “That Which Already Is” Geburah Chesed Spirit Spirit • Innermost, Atman, Monad Spiritual Soul Chesed, Geburah, Tiphereth Tiphereth Human Soul • “That Which Must Be Acquired” Hod Netzach Emotion Mind Soul • Triumphs or Fails, Ascends or Descends Tiphereth, Netzach, Hod Yesod Sex • Final Receiver of All Elements and Forces Malkuth Physical Body Physicality • The Alchemical Crucible, The Laboratory Yesod, Malkuth 4 THREE BRAINS, FIVE CENTERS The “I” exerts control upon the five inferior centers of the human machine; these five centers are the: intellectual, emotional, motor (movement), instinctual, and sexual.