Words of Praise for Home at the Tree of Life
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
On the Present-Day Veneration of Sacred Trees in the Holy Land
ON THE PRESENT-DAY VENERATION OF SACRED TREES IN THE HOLY LAND Amots Dafni Abstract: This article surveys the current pervasiveness of the phenomenon of sacred trees in the Holy Land, with special reference to the official attitudes of local religious leaders and the attitudes of Muslims in comparison with the Druze as well as in monotheism vs. polytheism. Field data regarding the rea- sons for the sanctification of trees and the common beliefs and rituals related to them are described, comparing the form which the phenomenon takes among different ethnic groups. In addition, I discuss the temporal and spatial changes in the magnitude of tree worship in Northern Israel, its syncretic aspects, and its future. Key words: Holy land, sacred tree, tree veneration INTRODUCTION Trees have always been regarded as the first temples of the gods, and sacred groves as their first place of worship and both were held in utmost reverence in the past (Pliny 1945: 12.2.3; Quantz 1898: 471; Porteous 1928: 190). Thus, it is not surprising that individual as well as groups of sacred trees have been a characteristic of almost every culture and religion that has existed in places where trees can grow (Philpot 1897: 4; Quantz 1898: 467; Chandran & Hughes 1997: 414). It is not uncommon to find traces of tree worship in the Middle East, as well. However, as William Robertson-Smith (1889: 187) noted, “there is no reason to think that any of the great Semitic cults developed out of tree worship”. It has already been recognized that trees are not worshipped for them- selves but for what is revealed through them, for what they imply and signify (Eliade 1958: 268; Zahan 1979: 28), and, especially, for various powers attrib- uted to them (Millar et al. -
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 -
The Tree of LIFE
The Tree of LIFE ~ 2 ~ ~ 3 ~ ~ 4 ~ Trees of Life. From the highest antiquity trees were connected with the gods and mystical forces in nature. Every nation had its sacred tree, with its peculiar characteristics and attributes based on natural, and also occasionally on occult properties, as expounded in the esoteric teachings. Thus the peepul or Âshvattha of India, the abode of Pitris (elementals in fact) of a lower order, became the Bo-tree or ficus religiosa of the Buddhists the world over, since Gautama Buddha reached the highest knowledge and Nirvâna under such a tree. The ash tree, Yggdrasil, is the world-tree of the Norsemen or Scandinavians. The banyan tree is the symbol of spirit and matter, descending to the earth, striking root, and then re-ascending heavenward again. The triple- leaved palâsa is a symbol of the triple essence in the Universe - Spirit, Soul, Matter. The dark cypress was the world-tree of Mexico, and is now with the Christians and Mahomedans the emblem of death, of peace and rest. The fir was held sacred in Egypt, and its cone was carried in religious processions, though now it has almost disappeared from the land of the mummies; so also was the sycamore, the tamarisk, the palm and the vine. The sycamore was the Tree of Life in Egypt, and also in Assyria. It was sacred to Hathor at Heliopolis; and is now sacred in the same place to the Virgin Mary. Its juice was precious by virtue of its occult powers, as the Soma is with Brahmans, and Haoma with the Parsis. -
The Problem of Mysteriousness of Baba Yaga Character in Religious Mythology
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Siberian Federal University Digital Repository Journal of Siberian Federal University. Humanities & Social Sciences 12 (2013 6) 1857-1866 ~ ~ ~ УДК 7.046 The Problem of Mysteriousness of Baba Yaga Character in Religious Mythology Evgenia V. Ivanova* Ural Federal University named after B.N. Yeltsin 51 Lenina, Ekaterinburg, 620083 Russia Received 28.07.2013, received in revised form 30.09.2013, accepted 05.11.2013 This article reveals the ambiguity of interpretation of Baba Yaga character by the representatives of different schools of mythology. Each of the researchers has his own version of the semantic peculiarities of this culture hero. Who is she? A pagan goddess, a priestess of pagan goddesses, a witch, a snake or a nature-deity? The aim of this research is to reveal the ambiguity of the archetypical features of this character and prove that the character of Baba Yaga as a culture hero of the archaic religious mythology has an influence on the contemporary religious mythology of mass media. Keywords: religious mythology, myth, culture hero, paganism, symbol, fairytale, religion, ritual, pagan priestess. Introduction. “Religious mythology” is examined by the author of the article (Ivanova, a new term, which is relevant to contemporary 2012, p.56). The subject of the research presented religious and cultural studies, philosophy in this article is topography or conceptual space of religion and other sciences focusing on of notional understanding of the fairytale pagan correlation between myth and religion. This culture hero – the character of Baba Yaga. -
P S Y C H O S O C I a L W E L L B E I N G S E R I
PSYCHOSOCIAL WELLBEING SERIES Tree of Life A workshop methodology for children, young people and adults Adapted by Catholic Relief Services with permission from REPSSI Third Edition for a Global Audience 1 REPSSI is a non-profit organisation working to lessen the devastating social and Catholic Relief Services (CRS) was founded in 1943 by the Catholic Bishops of emotional (psychosocial) impact of poverty, conflict, HIV and AIDS among children the United States to serve World War II survivors in Europe. Since then, we have and youth. It is led by Noreen Masiiwa Huni, Chief Executive Officer. REPSSI’s aim is expanded in size to reach 100 million people annually in over 100 countries on five to ensure that all children have access to stable care and protection through quality continents. psychosocial support. We work at the international, regional and national level in East and Southern Africa. Our mission is to assist impoverished and disadvantaged people overseas, working in the spirit of Catholic social teaching to promote the sacredness of human life The best way to support vulnerable children and youth is within a healthy family and and the dignity of the human person. Catholic Relief Services works in partnership community environment. We partner with governments, development partners, with local, national and international organizations and structures in emergency international organisations and NGOs to provide programmes that strengthen response, agriculture and health, as well as microfinance, water and sanitation, communities’ and families’ competencies to better promote the psychosocial peace and justice, capacity strengthening, and education. Although our mission wellbeing of their children and youth. -
The Tree of Life Was Originally Created for Professionals Working with Children Affected by HIV/AIDS in Southern Africa
Tree of Life The Tree of Life was originally created for professionals working with children affected by HIV/AIDS in southern Africa. The process allows children and youth to share their lives through drawing their own tree of life which enables them to speak about their lives in ways that make them stronger without re- traumatizing them. The Tree of Life focuses on strengthening the child and youth’s relationships with their own history, culture, and any significant people and places. The methodology was co-developed through a partnership between Regional Psychosocial Support Initiative (REPSSI) and Dulwich Centre Foundation. To find out more about the Tree of Life and the Dulwich Centre Foundation, visit their website at: hwtt.dup://ww lwichcentre.com.au/tree-of-life.html This activity can be done with children and adults in a short period of time; reserve about an hour to complete the activity. This activity may not be appropriate for small children or those with limited cognition since they are responsible for writing their story on the paper and may not be able to comprehend the purpose of the activity. Once the Tree of Life is complete, give the final copy to the youth. Prior to giving the Tree of Life to the youth make a copy and save it in eWiSACWIS or take a picture and scan the image into eWiSACWIS. Prior to completing the Tree of Life, explain to the child the purpose of the activity: • To share their story from their perspective • To think about where they come from • To think about what they are good at • To think about their -
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. -
Simo Parpola's
© Otto Lehto, 2008 Parpola’s ‘Tree of Life’ Revisited: Mysteries and Myths of Assyrian Kabbalah 1. Introduction If we want to understand the concept of a ‘Tree of Life,’ we have to make a distinction between two approaches to the same issue. On the one hand, the Tree is a universal symbol of human cultures everywhere, represented in myths and iconography as well as sagas and fairy tales. On the other hand, there exists the more specifically esoteric meaning behind the obvious and more ‘vulgar’ or commonplace interpretations. It is this view that stands behind the mystical conceptions of the Kabbalistic Tree of Life. In the motifs of Assyrian, Canaanite and, more broadly, Middle Eastern religions the Tree figures as part of early Semitic (as well as non-Semitic) cultures and their symbolism. The common perception has tied this idea of a life-giving Tree with various forms of ‘fertility cults’ and polytheistic agrarian ritual practice. Simo Parpola, in his 1993 article “The Assyrian Tree of Life”,1 strived to question this established viewpoint, by offering a complementary analysis of the Assyrian tree as a symbol of an early form of ‘Kabbalistic’ mystical knowledge which would not only stand as a bridge between the so-called earlier ‘Oriental’ polytheism and later, Abrahamic 2 monotheism, but also offer a novel explanation of the roots of Tree imagery in Medieval Jewish mysticism. My aims here are complex. The precise question of the correctness of Parpola’s genealogical account does not primarily concern me. It seems to rely on a matter of faith until conclusive evidence is found one way or the other. -
Raziel the Angel") Attributed to This Figure Is Said to Contain All Secret Knowledge, and Is Considered to Be a Book of Magic
The Sepher Raziel (first text) is public domain THIS IS THE BOOK OF THE GREAT REZIAL PART 1 Blessed are the wise by the mysteries coming from the wisdom. Of reverence, the Torah is given to teach the truth to human beings. Of the strength and glory, honor the Skekinethov. The power of the highest and lowest works is the foundation of the glory of Elohim. The secret word is as milk and honey upon the tongue. Let it be to you alone. The teachings are not foreign to you. This book proclaims the secret of Rezial, but only to the humble. Stand in the middle of the day, without provocation and without reward. Learn the tributes of the reverence of Elohim. Turn away from evil and journey on the path to pursue righteousness. The secret is reverence of the Lord. The worthy go directly to the secret. It is written, only reveal the secret of El to serve the prophets. There are three secrets corresponding to the Torah of the prophets. All secrets correspond to these three. The first commandment is the first wisdom, reverence of the Lord.1 It is written, reverence of the Lord is the first knowledge. The beginning wisdom is reverence of the Lord, corresponding to three wisdoms. It is written, of the outer wisdom, rejoice and build the house of wisdom with the secret of the foundation. Be wise by opening the heart to the secret. There are three kinds of secrets. The secret of the Merkabah [chariot]2, the secret of Berashith [in the beginning, or Genesis],3 and the secret of the commandments [the laws of God].4 These are made clear by the help of Shaddai. -
Thomas-Karlsson-Qabala-Qliphoth
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-. -
Cosmomorphic Motifs: Symbols Which Depict the Sun, Stars and Milky Way
Cosmomorphic Motifs: Symbols which depict the sun, stars and Milky Way. The most common is the eight-pointed star, a sun motif which symbolizes the ancient god Dazhboh Sun The sun was hugely important to ancient Ukrainians, and representations of it were common in all of the traditional folk arts, including pysanky. Pysanky were written to celebrate the spring holiday, a celebration of the return of the sun after a long, dark winter. A variety of sun symbols can be found on pysanky, including horses and stags (thought to carry the sun across the sky), and birds (in some legends the sun itself was a bird). The most common, though, are the eight-pointed star, circles (with or without rays of light), and variations on the svarha (broken cross), which depicted the movement of the sun across the sky. Phytomorphic Motifs: The most common Ukrainian motifs are those depicting plants and their parts: leaves, flowers and fruit. Among the most ancient is the vazon, a “tree of life” motif, whose outstretched branches mirror the arms of the goddess Berehynia. Flowers Flower symbols are frequently found on pysanky, and fall into three general categories: vazony (flowers in a flowerpot), ruzhi (or rozhi, eight petal flowers), and other. The first are a berehynia symbol; the second, sun symbols; the last are discussed here. Traditional pysanky abound with flowers. These include named flowers, which often bear at least a passing resemblance to their botanical namesakes: carnations, bells, poppies, daisies, violets, and sunflowers. Exceptions are tulips and orchids: these names were assigned to any “exotic” looking flowers. -
On the Origin and Meaning of the Tree of Life in the Art of Iranian Bronze Age Bahram Ajorloo1, Haniyeh Takavar2
International Research Journal of Applied and Basic Sciences © 2014 Available online at www.irjabs.com ISSN 2251-838X / Vol, 8 (1): 130-134 Science Explorer Publications On the Origin and Meaning of the Tree of Life in the Art of Iranian Bronze Age Bahram Ajorloo1, Haniyeh Takavar2 1. Tabriz Islamic Art University 2. Islamic Azad University, Shabistar branch Corresponding Author email:[email protected] ABSTRACT: The motif known as the tree of life or the sacred tree is associated with mythology and religious beliefs in the art of the Near Eastern Bronze Age in particular Iran.The history of the motif goes as far back as the fourth millennium B.C. and the Uruk period.Its origin, meaning and distribution in the Bronze Age Iran, however, have yet to be studied.From which parts of the Bronze Age Iran is the motif known so far? What is the archaeological origin and mythological meaning of the motif in the region? On which categories of artworks and in which archaeological contexts the motif is attested?On the basis of hypothesis proposed by the authors, in the Bronze Age Iran, the motif comes from the areas related with the Mesopotamian urbanization. The research adopts an art history methodology with an approach to mythological texts of Mesopotamia in accordance with archaeological contexts, which, drawing on the ethnological paradigm of the cultural diffusionism. The motif of tree of life in the Bronze Age Iran has so far been reported only from southeastern region of Halil Rood. Key words: Bronze Age; Iran; Jiroft; Mesopotamia; Sacred tree; Shahr-iSukhteh; Tree of life INTRODUCTION The motif known as the tree of life or the sacred tree is associated with mythology and religious beliefs in the art of the Near Eastern Bronze Age in particular the Iranian Plateau.