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Spawns of Satan, Children of Cain
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Critical pedagogy
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quotes from bruner
Mindtools
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quotes from bruner
Mindtools
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Tuesday, September 16, 2008
Gershom Sholem
He does not use the Hebrew word for "create," but words that mean "engrave" (is this to designate the contours or the form?) and "hew," as one hews a stone out of the rock. page 27
32 was a number of significance for Pythagoreans according to Sholem page 26
beli mah without anything, without actuality ideal
1o sefirot neo pythogorean but letters from with Judaism itself "It is encountered in a statement of the Babylonian amora, Rab, originally of Palestine. page 29
Confusion of script and writing, page 277 Isaac the Blind
The relation of script and language is a consitutive principle for the Kabbalah. In the spritual world, every act of writing, and conversely every writing is potential speech, destined to become audible. The speaker engraves as it were, the three dimensional space of the word on the plane of the ether. The script, which for the philologist is only a secondary and otherwise rather useless image of real speech, is for the kabbalist the true repository of its secrets. The phonographic principle of a natural transposition of speech into script and vice versa manifests itself in teh Kabbalah in the idea that the sacred letters themselves are the lineanments and signs taht the modern phoneticist would want upon his disc. The creative word of God is legitimately stamped upon just these sacred lines. Beyond language lies the unarticulated reflection, the pure thought, the nute profundity one could say, in which the nameless reposes. From hokhmah on there opens up, identical with the world of teh sefiroth, the world of the pure name as a primordial element of language. page 277
32 was a number of significance for Pythagoreans according to Sholem page 26
beli mah without anything, without actuality ideal
1o sefirot neo pythogorean but letters from with Judaism itself "It is encountered in a statement of the Babylonian amora, Rab, originally of Palestine. page 29
Confusion of script and writing, page 277 Isaac the Blind
The relation of script and language is a consitutive principle for the Kabbalah. In the spritual world, every act of writing, and conversely every writing is potential speech, destined to become audible. The speaker engraves as it were, the three dimensional space of the word on the plane of the ether. The script, which for the philologist is only a secondary and otherwise rather useless image of real speech, is for the kabbalist the true repository of its secrets. The phonographic principle of a natural transposition of speech into script and vice versa manifests itself in teh Kabbalah in the idea that the sacred letters themselves are the lineanments and signs taht the modern phoneticist would want upon his disc. The creative word of God is legitimately stamped upon just these sacred lines. Beyond language lies the unarticulated reflection, the pure thought, the nute profundity one could say, in which the nameless reposes. From hokhmah on there opens up, identical with the world of teh sefiroth, the world of the pure name as a primordial element of language. page 277
Ehyeh Keith Green
God looked into Torah and created the world.
Torah is identical with the word of God, the word or the power of speech by wich God created the world. For Christianity this
is the word which "became flesh" in teh incarnation of Jesus Christ. For Judaism, the Word remains forever Word, given to Israel at Sinai and realized in the deeds of all those who live the life of Torah. page 30
He raises the issue of writing but notes that writing is impossible.
The notion of the primordial Torah would then mean that the intent to bring about existence, including all its many forms and even a humanity that would quest for understanding, was all there from the beginning. ... Hokhmah, or the "Wisdom of God" is the comprehensibility of existence, the potential for life's meaning to become revealed to the seeker's mind. page 31
Torah has to be clothed in human deeds. It became Torah. The ongoing narrative.
Transition from male centred to balanced male and female model. page 57-58
Rabbi of Chernobyl
It is the Creator's will, blessed be His name, that every person attain to the primal word, that of which it says, "By the Word of God the heavens were formed." The entire Torah is encluded in that single word, one taht no mouth can speak. 3
3 Me'or 'Eynayim, Liqqutim to parashat bereshit ed. (Jerusalem, 1986) page 224 ff.
... the single Word of God, must be implanted and discoverable in every human spiritual "language."
page 95
Torah is identical with the word of God, the word or the power of speech by wich God created the world. For Christianity this
is the word which "became flesh" in teh incarnation of Jesus Christ. For Judaism, the Word remains forever Word, given to Israel at Sinai and realized in the deeds of all those who live the life of Torah. page 30He raises the issue of writing but notes that writing is impossible.
The notion of the primordial Torah would then mean that the intent to bring about existence, including all its many forms and even a humanity that would quest for understanding, was all there from the beginning. ... Hokhmah, or the "Wisdom of God" is the comprehensibility of existence, the potential for life's meaning to become revealed to the seeker's mind. page 31
Torah has to be clothed in human deeds. It became Torah. The ongoing narrative.
Transition from male centred to balanced male and female model. page 57-58
Rabbi of Chernobyl
It is the Creator's will, blessed be His name, that every person attain to the primal word, that of which it says, "By the Word of God the heavens were formed." The entire Torah is encluded in that single word, one taht no mouth can speak. 3
3 Me'or 'Eynayim, Liqqutim to parashat bereshit ed. (Jerusalem, 1986) page 224 ff.
... the single Word of God, must be implanted and discoverable in every human spiritual "language."
page 95
Marcia Prager Path of Blessing
Hebrew letters are like atoms of creation energy. Hebrew words like molecules. Each letter contains a unique signature drawn from the first primordial light, a resonance of God's original act of creating. Each letter comes from God and guides us back toward God. Each holes a ray of the brilliance of creation, a vibrane of the primal sound spoken into being by God "in the beginning." So it is here at the beginning that we embark on our journey into sacred speech. Page 21
God speaks creation into existence by eminating surges of divine energy from within GOd's innermost Being. One could perhaps say that God "ex-presses" creation.
Human consciousness awakens and turns to face God, awakens and links with God through language.
- Naming is not labeling but discernment and recognition of what is essential.
And God expressed, 'All letter energies combining to manifest spiritual and physical Light: Be! page 76
One of the ways we are created in the divine image is that with our utterances we too create worlds of meaning. page 77
Prager describes letters as a shape and not as a sound. Kabbalah follows this, a letter is a glyph a carved shape and not a distinct sound.
God speaks creation into existence by eminating surges of divine energy from within GOd's innermost Being. One could perhaps say that God "ex-presses" creation.
Human consciousness awakens and turns to face God, awakens and links with God through language.
- Naming is not labeling but discernment and recognition of what is essential.
And God expressed, 'All letter energies combining to manifest spiritual and physical Light: Be! page 76
One of the ways we are created in the divine image is that with our utterances we too create worlds of meaning. page 77
Prager describes letters as a shape and not as a sound. Kabbalah follows this, a letter is a glyph a carved shape and not a distinct sound.
Thirteen Petalled Rose
For everything a man does has significance. An evil act will generally cause some disruption or negative reaction in the vast system of the Sefirot; and a good act, correct or raise things to a higher level. Each of the reactions extends out into all the worlds and comes back into our own, back upon ourselves, in one form or another. Page 30
Generally souls are the product of combinations among Sefirot; and there may be hundreds and thousands of such combinations in a vast variety of forms, in a single soul. Human souls may be said to differ, then, according to the difference in the Sefirot making up the combination and in the combination itself, as well as in the level of the worlds out of which the soul is manifested. All of which is still in the realm of the spiritual and the abstract. page 39
The act of repentance is, in the first place, a severance of the chain of cause and effect in which one transgression follows inevitably upon another. Beyond this, it is an attempt to nullify and even to alter the past. This can be achieved only when man, subjectively, shatters the order of his own existence. page 100
[E}ven when all the souls fly in and out of the same primal source, and all similarly aspire to reach out and grow and return to this source, even then, the way of every soul - for all it has in common with and resembles all the others - is unique unto itself and justifies its separate existence. page 110
A single person is to be reckoned as though he were a world, a totality unto itself, and the concern for him has to be the same mixture of love and respect that one renders to a divine manifestation. page 127
The basic elements that create an individual are illuminations that come from various sefirot. Every soul is born of a unique combination of the light of the sefirot. Just as a sentence ismade of individual words, so a person's soul is a unique combination formed by a mingling of the sefirot. Sould are not actual fragments of the sefirot themselves; rather, they flow from the sefirot's self-expression - their "garments." The "garment" is an outward manifestation; in contrast, the "body" is the inner being. page 174
The organ that represents yesod has sealed into it
The sign of the holy covenant:
Circumcision.
Chochmah has an analogue in the human body, the brain. page 182
From chochmah flows all fundamental concepts, the basic objects of all consciousness. Chochmah is also the level of awareness that contains the seed of the ability to recognize truth. page 182
All beings of the lower spiritual echelons, whether in their general life paterns or as the particulars of their individual existences, are a reflection and extension of the highest entities. page 190
Man's deeds are not meaningless, nor are they without consequence. Good behaviour is rewarded and evil is punished. page 197
netzach - eternity
hod - splendor
yesed scales of justice
Generally souls are the product of combinations among Sefirot; and there may be hundreds and thousands of such combinations in a vast variety of forms, in a single soul. Human souls may be said to differ, then, according to the difference in the Sefirot making up the combination and in the combination itself, as well as in the level of the worlds out of which the soul is manifested. All of which is still in the realm of the spiritual and the abstract. page 39
The act of repentance is, in the first place, a severance of the chain of cause and effect in which one transgression follows inevitably upon another. Beyond this, it is an attempt to nullify and even to alter the past. This can be achieved only when man, subjectively, shatters the order of his own existence. page 100
[E}ven when all the souls fly in and out of the same primal source, and all similarly aspire to reach out and grow and return to this source, even then, the way of every soul - for all it has in common with and resembles all the others - is unique unto itself and justifies its separate existence. page 110
A single person is to be reckoned as though he were a world, a totality unto itself, and the concern for him has to be the same mixture of love and respect that one renders to a divine manifestation. page 127
The basic elements that create an individual are illuminations that come from various sefirot. Every soul is born of a unique combination of the light of the sefirot. Just as a sentence ismade of individual words, so a person's soul is a unique combination formed by a mingling of the sefirot. Sould are not actual fragments of the sefirot themselves; rather, they flow from the sefirot's self-expression - their "garments." The "garment" is an outward manifestation; in contrast, the "body" is the inner being. page 174
The organ that represents yesod has sealed into it
The sign of the holy covenant:
Circumcision.
Chochmah has an analogue in the human body, the brain. page 182
From chochmah flows all fundamental concepts, the basic objects of all consciousness. Chochmah is also the level of awareness that contains the seed of the ability to recognize truth. page 182
All beings of the lower spiritual echelons, whether in their general life paterns or as the particulars of their individual existences, are a reflection and extension of the highest entities. page 190
Man's deeds are not meaningless, nor are they without consequence. Good behaviour is rewarded and evil is punished. page 197
netzach - eternity
hod - splendor
yesed scales of justice
Sunday, September 14, 2008
Sacred Geometry
A Sacred Geometry within the Book of Creation
by J. S. Kupperman
Bibliography
The Sefer Yetzirah begins by telling us that God, who is here named Yah and El Shaddai, Names that will eventually be associated with the sefirot connected to Divine Wisdom and the foundation of physical creation, performed the act of creation in a manner similar to writing a book.
Refute this.
Gnostic IAW
Didorus Siculus
Diodorus Siculus, when enumerating the different legislators of antiquity, says, "Amongst the Jews Moses pretended that the god surnamed Iao gave him his laws" (i. 94). And this is elucidated by the remark of Clemens Alexandrinus, that the Hebrew Tetragrammaton, or Mystic Name, is pronounced ΙΑΟϒ, and signifies "He that is and shall be."
by J. S. Kupperman
Bibliography
The Sefer Yetzirah begins by telling us that God, who is here named Yah and El Shaddai, Names that will eventually be associated with the sefirot connected to Divine Wisdom and the foundation of physical creation, performed the act of creation in a manner similar to writing a book.
Refute this.
Gnostic IAW
Didorus Siculus
Diodorus Siculus, when enumerating the different legislators of antiquity, says, "Amongst the Jews Moses pretended that the god surnamed Iao gave him his laws" (i. 94). And this is elucidated by the remark of Clemens Alexandrinus, that the Hebrew Tetragrammaton, or Mystic Name, is pronounced ΙΑΟϒ, and signifies "He that is and shall be."
Ashlag, YL 2002, In the Shadow of the Ladder, Cohen, M & Cohen, Y (trans), Nehora Press, Safed, Israel.
Bailey, A 1998, Esoteric Healing, Lucis Publishing Company, NY.
Bar-Lev, Y 1994, Song of the Soul, 2nd edn, BuyInIsrael, Israel.
Blumenthal, D 2001, Commentary on Sefer Yetsirah, Servents of the Light, viewed 7 September, 2008,
<http://www.servantsofthelight.org/QBL/Books/Yetz_Comm_01.html>.
Kaplan, A 1997, Sefer Yetzirah: The Book of Creation, revised edn, Weiser Books, York Beach, ME.
Kaplan, A 1989, The Bahir: Illumination, Weiser Books, York Beach, ME.
Klein, E 2005, Kabbalah of Creation, North Atlantic Books, Berkley, CA.
Scholem, G 1991, On the Mystical Shape of the Godhead, Schocken Books, NY.
Scholem, G 1978, Kabbalah, Meridian Books, NY.
Joseph, S, Commentaire sur le Séfer Yesira ou Livre de la Création par Le Gaon Saadya de Fayyoum, Thompson, SJ & Marson, D (trans.), Walter Benjamin Research Syndicate, viewed 17 July 2007, <http://www.wbenjamin.org/saadia.html>.
Shaw, G 1995, Theurgy and the Soul: The Neoplatonism of Iamblichus, Penn State Press, University Park, PA.
Tyson D 2000, “The elements”, in Three Books of Occult Philosophy, HC Agripa, Llewellyn Publications, St. Paul, MN.
Warnock, C 2005, Planetary Hours & Days Main Page, Renaissance Astrology, Washington, D.C., viewed 17 July 2007,
<http://www.renaissanceastrology.com/planetaryhoursarticle.html>.
By wisdom you created
How manifold are Thy works, O LORD! In wisdom hast Thou made them all; {N}
the earth is full of Thy creatures.
מָה-רַבּוּ מַעֲשֶׂיךָ, יְהוָה-- כֻּלָּם, בְּחָכְמָה עָשִׂיתָ;
מָלְאָה הָאָרֶץ, קִנְיָנֶךָ
Psalm 104:24
the earth is full of Thy creatures.
מָה-רַבּוּ מַעֲשֶׂיךָ, יְהוָה-- כֻּלָּם, בְּחָכְמָה עָשִׂיתָ;
מָלְאָה הָאָרֶץ, קִנְיָנֶךָ
Psalm 104:24
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