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Item: 254007842967
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Color:Silver
Material:Metal
Casting Type:Single sided bas relief
Metal:Mixed Metals
Item Length:Pick 16″-50″ (40-127cm)
Gender:Any
Necklace Length:Pick 16″ to 50″ inches (40cm to 92cm)
Ann Claridge:Ann Claridge
Type:Necklace
Chain Style:Snake chain
Style:Vintage
Theme:Thelema
Country/Region of Manufacture:United States
Finish:Antique
Country of Origin:United States
INCLUDESCharm and necklace chain in a black velvet jewelry bag. You can also choose just the charm alone, to use on your own cord or chain. SIZEThe charm is about about .75″ x .87″ x .078″ (44mm x 22mm x 2mm)The necklace chain is offered in your choice of length from 16″ to 36″ (40cm to 91cm) MATERIALSThe charm is an antiqued silver zinc alloy casting. The necklace chain is hypo-allergenic Stainless steel. ABOUT Tree of Life: Astrology Thelema Within the western magical tradition, the Tree of Life is used as a kind of conceptual filing cabinet within the larger system of the Qabalah, the use of which was central to the mystical teachings of Aleister Crowley. Each sephera («Emination») and path is assigned various ideas, such as astrological planets and signs, cards of the Tarot, and the classical elements. Many of these correspondances were gathered together in Crowley’s book Liber 777, which was consulted for the following information. The Ten Sephiroth The Sephiroth are represented not so much by the planets themselves, but the spheres that contain them. In the classical system of Aristotle (384-322 BCE), the Earth was at the center of the Cosmos, and was made up of the four fundamental elements—air, earth, fire, and water. This is represented in Malkuth, the tenth and lowest emanation on the Tree. The Earth was surrounded by concentric, spherical shells of aether. Seven spheres were the home of the planets. The eighth sphere was home to the «fixed stars» (which contains the Zodiac), and the outermost was the Primum Mobile or «Prime Mover», which gave motion to all the other spheres. 1 Kether — Rashith ha-Gilgalim—Sphere of the Primum Mobile (represented by Pluto) 2 Chokmah — Mazloth—Sphere of the Fixed Stars (represented by Neptune) 3 Binah — Shabbathai—Sphere of Saturn 4 Chesed — Tzedeq—Sphere of Jupiter 5 Geburah — Madim—Sphere of Mars 6 Tiphareth — Shemesh—Sphere of Sol 7 Netzach — Nogah—Sphere of Venus 8 Hod -Kokab—Sphere of Mercury 9 Yesod — Levanah—Sphere of Luna 10 Malkuth — Cholem Yesodoth—Sphere of the Elements (represented by Earth) The Paths The Planets 12 Path of Beth—Mercury 13 Path of Gimel—Luna 14 Path of Daleth—Venus 21 Path of Kaph—Jupiter 27 Path of Pé—Mars 30 Path of Resh—Sol 32 Path of Tau—Saturn The Zodiac With their planetary rulers (CXXXVIII) and planets exalted (CXXXIX): 15 Path of Hé — Teleh—Aries (ruled by Mars; planet exalted: Sol) 16 Path of Vau — Shar—Taurus (ruled by Venus; planet exalted: Luna) 17 Path of Zain — Teonim —Gemini (ruled by Mercury) 18 Path of Cheth — Sarton—Cancer (ruled by Luna; planet exalted: Jupiter) 19 Path of Teth — Ari—Leo (ruled by Sol; planet exalted: Uranus) 20 Path of Yod — Betulah—Virgo (ruled by Mercury; planet exalted: Mercury) 22 Path of Lamed — Moznaim—Libra (ruled by Venus; planet exalted: Saturn) 24 Path of Nun — Akrab—Scorpio (ruled by Mars; planet exalted: Pluto) 25 Path of Samekh — Qesheth—Sagittarius (ruled by Jupiter) 26 Path of Ayin — Gedi—Capricorn (ruled by Saturn; planet exalted: Mars) 28 Path of Tzaddi — Deli—Aquarius (ruled by Saturn; planet exalted: Neptune) 29 Path of Qoph — Dagim—Pisces (ruled by Jupiter; planet exalted: Venus) Other paths in Col. VI, The Heavens of Assiah 11 Path of Aleph — Ruach—Air 23 Path of Mem — Maim—Water 31 Path of Shin — Ash—Fire 32-bis — Aretz—Earth 31-bis — Ath—Spirit Other paths in Col. VI, The Heavens of Assiah 11 Path of Aleph — Ruach—Air 23 Path of Mem — Maim—Water 31 Path of Shin — Ash—Fire 32-bis — Aretz—Earth 31-bis — Ath—Spirit Intelligences of the Planets From columns LXXVIII & CXCIV: 12 Path of Beth—Mercury — Tiriel 13 Path of Gimel—Luna — Malkah Be Tarshishim va A’ad Be Ruah Shehaqim 14 Path of Daleth—Venus — Hagiel 21 Path of Kaph—Jupiter — Yophiel 27 Path of Pé—Mars — Graphiel 30 Path of Resh—Sol — Nakhiel 32 Path of Tau—Saturn — Agiel Spirits of the Planets From columns LXXIX & CXCIII: 12 Path of Beth—Mercury — Taphthartharath 13 Path of Gimel—Luna — Chasmodai 14 Path of Daleth—Venus — Qedemel 21 Path of Kaph—Jupiter — Hismael 27 Path of Pé—Mars — Bartzabel 30 Path of Resh—Sol — Sorath 32 Path of Tau—Saturn — Zazel Olympic Planetary Spirits From column LXXX: 12 Path of Beth—Mercury—Ophiel 13 Path of Gimel—Luna—Phul 14 Path of Daleth—Venus—Hagith 21 Path of Kaph—Jupiter—Bethor 27 Path of Pé—Mars—Phaleg 30 Path of Resh—Sol—Och 32 Path of Tau—Saturn—Arathron Angels ruling Houses 15 Hé (Aries): Ayel 16 Vau (Taurus): Toel 17 Zain (Gemini): Giel 18 Cheth (Cancer): Kael 19 Teth (Leo): Oel 20 Yod (Virgo): Veyel 22 Lamed (Libra): Yahel 24 Nun (Scorpio): Susul 25 Samekh (Sagittarius): Suyasel 26 Ayin (Capricorn): Kashenyaiah 28 Tzaddi (Aquarius): Ansuel 29 Qoph (Pisces): Pasiel -o-o-o-o-o-o-o-o-o- Sefirot, meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof (The Infinite) reveals Itself and continuously creates both the physical realm and the chain of higher metaphysical realms (Seder hishtalshelus). The term is alternatively transliterated into English as sephirot/sephiroth, singular sefirah/sephirah etc. Alternative configurations of the sefirot are given by different schools in the historical development of Kabbalah, with each articulating different spiritual aspects. The tradition of enumerating 10 is stated in the Sefer Yetzirah, «Ten sefirot of nothingness, ten and not nine, ten and not eleven». As altogether eleven sefirot are listed across the different schemes, two (Keter and Da’at) are seen as unconscious and conscious manifestations of the same principle, conserving the ten categories. The sefirot are described as channels of Divine creative life force or consciousness through which the unknowable Divine essence is revealed to mankind. The first sefirah, Keter, describes the Divine superconscious Will that is beyond conscious intellect. The next three sefirot (Chokhmah, Binah and Da’at) describe three levels of conscious Divine Intellect. The seven subsequent sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malkuth) describe the primary and secondary conscious Divine Emotions. Two sefirot (Binah and Malkuth) are feminine, as the female principle in Kabbalah describes a vessel that receives the outward male light, then inwardly nurtures and gives birth to lower sefirot. Corresponding to this is the Female Divine Presence (Hebrew: Shekhinah). Kabbalah sees the human soul as mirroring the Divine (after Genesis 1:27, «God created man in His own image, in the image of God He created him, male and female He created them»), and more widely, all creations as reflections of their life source in the sefirot. Therefore, the sefirot also describe the spiritual life of man, and constitute the conceptual paradigm in Kabbalah for understanding everything. This relationship between the soul of man and the Divine, gives Kabbalah one of its two central metaphors in describing Divinity, alongside the other Ohr (light) metaphor. However, Kabbalah repeatedly stresses the need to avoid all corporeal interpretation. Through this, the sefirot are related to the structure of the body and are reformed into partzufim (personas). Underlying the structural purpose of each sefirah is a hidden motivational force which is understood best by comparison with a corresponding psychological state in human spiritual experience. In Hasidic philosophy, which has sought to internalise the experience of Jewish mysticism into daily inspiration (devekut), this inner life of the sefirot is explored, and the role they play in man’s service of God in this world. The Ein Sof (lit: without end) is an important concept in Jewish Kabbalah. Generally translated as ‘infinity’ and ‘endless,’ the Ein Sof represents the formless state of the universe before the self-materialization of God. In other words, the Ein Sof is God before He decided to become God as we now know Him. The Sefirot are divine emanations that come from the Ein Sof in a manner often described as a flame. The Sefirot emanate from above to below. As the first Sefira is closest to Ein Sof, it is the least comprehensible to the human mind, while in turn the last is the best understood because it is closest to the material world that humanity dwells on. Sefirot (sfirot, singular sfir), literally means «counting, enumeration», but early Kabbalists presented a number of other etymological possibilities from the same Hebrew root including: sefer, sippur («recounting a story»), sappir («sapphire», «brilliance», «luminary»), sfar («boundary»), and sofer, or safra («scribe»). The term sefirah thus has complex connotations within Kabbalah. The original reference to the sefirot is found in the ancient Kabbalistic text of Sefer Yetzirah, «The Book of Formation», attributed to the first Jewish Patriarch, Abraham. Further references to the sefirot are apparent in the medieval Kabbalistic text of the Zohar, which is one of the core texts of Kabbalah. The sefirot are ten emanations, or illuminations of God’s Infinite Light as it manifests in Creation. As revelations of the Creator’s Will, the sefirot should not be understood as ten different «gods» but as ten different channels through which the one God reveals his will. In later Jewish literature, the ten sefirot refer either to the ten manifestations of God; the ten powers or faculties of the soul; or the ten structural forces of nature. In Cordoveran Kabbalah, the forces of creation are considered as autonomous forces that evolve linearly from one another. By contrast, in Lurean Kabbalah (the Kabbalah of Isaac Luria), the sefirot are perceived as a constellation of forces in active dialogue with one another at every stage of that evolution. Luria described the sefirot as complex and dynamically interacting entities known as partzufim, each with its own symbolically human-like persona. Keter, the Crown, is the first sefirah. It is the superconscious intermediary between God and the other, conscious sefirot. Three different levels, or «heads», are identified within Keter. In some contexts, the highest level of Keter is called «The unknowable head», The second level is «the head of nothingness» (reisha d’ayin) and the third level is «the long head» (reisha d’arich). These three heads correspond to the superconscious levels of faith, pleasure and will in the soul. In its early 12th-century dissemination, Kabbalah received criticism from some rabbis who adhered to Jewish philosophy, for its alleged introduction of multiplicity into Jewish monotheism. The seeming plurality of the One God is a result of the spiritual evolution of God’s light, which introduced a multiplicity of emanations from the one infinite Divine essence. This was necessary due to the inability of mankind to exist in God’s infinite presence. God does not change; rather, it is our ability to perceive His emanations that is modified. This is stressed in Kabbalah in order to avoid heretical notions of any plurality in the Godhead. One parable to explain this is the difference between the «Ma’Ohr» («Luminary»-Divine essence) and the «Ohr» («Light») He emanates, like the difference between the single body of the sun and the multiple rays of sunlight that illuminate a room. Description from the Sefer Yetzirah Keter — «Crown»: Divine Will to create/Infinite Light of the Creator/the Hebrew name of God «Ehyeh Asher Ehyeh-I Am that I Am» Chokhmah — «Wisdom»: First unbounded flash of an idea before it takes on limitations/male light/Divine Reality/first revelation/creation from nothingness Binah — «Understanding»: the infinite flash of Chochmah brought into the vessel of understanding to give it grasp of breadth and depth/feminine vessel that gives birth to the emotions/reason/understanding brings teshuva return to God Da’at — «Knowledge»: Central state of unity of the 10 sefirot, also called the Tree of Life. Chesed — «Kindness»: Loving grace of free giving/love of God/inspiring vision Gevurah — «Severity»: Strength/judgment/intention/withholding/awe of God Tiferet — «Beauty»: Symmetry/balance between Chesed and Gevurah in compassion Netzach — «.»: ‘perpetuity’, ‘victory’, or ‘endurance’ Hod — «Splendor»: Withdrawal/Surrender/sincerity Yesod — «Foundation»: Connecting to the task to accomplish/wholly remembering/coherent knowledge Malkuth — «Kingship»: Female vessel for the pregnant nurturing of the male lights of the emotional sefirot into action/becomes the Keter Will source for any subsequent lower level in Creation/accomplishment/realization of the Divine Plan. -o-o-o-o-o-o-o-o-o- Kabbalah, the central system in Jewish mysticism, uses subtle anthropomorphic analogies and metaphors to describe God in Judaism, both the God-world relationship, and the inner nature of the Divine. These include the metaphor of the soul-body relationship, the functions of human soul-powers, the configuration of human bodily form, and male-female influences in the Divine. Kabbalists repeatedly warn and stress the need to divorce their notions from any corporality, dualism, plurality, or spatial and temporal connotations. As «the Torah speaks in the language of Man», the empirical terms are necessarily imposed upon human experience in this world. Once the analogy is described, its limitations are then related to, stripping the kernel of its husk, to arrive at a truer conception. Nonetheless, Kabbalists carefully chose their terminology to denote subtle connotations and profound relationships in the Divine spiritual influences. More accurately, as they see the emanation of the Material world from the Spiritual realms, the analogous anthropomorphisms and material metaphors themselves derive through cause and effect from their precise root analogies on High. Describing the material world Below in general, and humans in particular, as created in the «image» of the world Above is not restricted in Rabbinic Judaism to Kabbalah, but abounds more widely in Biblical, Midrashic, Talmudic and philosophical literature. Kabbalah extends the Man-metaphor more radically to anthropomorphise particular Divine manifestations on high, while repeatedly stressing the need to divest analogies from impure materialistic corporality. Classical «proof texts» on which it bases its approach include, «From my flesh I envisage God», and the Rabbinic analogy » As the soul permeates the whole body…sees but is not seen…sustains the whole body…is pure…abides in the innermost precincts…is unique in the body…does not eat and drink…no man knows where its place is…so the Holy One, Blessed is He…» Together with the metaphor of Light, the Man-metaphor is central in Kabbalah. Nonetheless, it too has its limitations, needs qualification, and breaks down if taken as a literal, corporeal comparison. Its limitations include the effect of the body on the soul, while the World effects no change in God; and the distinct, separate origins of the soul and the body, while in relation to God’s Omnipresence, especially in its acosmic Hasidic development, all Creation is nullified in its source.
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