Spiritual Forums

Home


Donate!


Articles


CHAT!


Shop


 
Welcome to Spiritual Forums!.

We created this community for people from all backgrounds to discuss Spiritual, Paranormal, Metaphysical, Philosophical, Supernatural, and Esoteric subjects. From Astral Projection to Zen, all topics are welcome. We hope you enjoy your visits.

You are currently viewing our boards as a guest, which gives you limited access to most discussions and articles. By joining our free community you will be able to post messages, communicate privately with other members (PM), respond to polls, upload your own photos, and gain access to our Chat Rooms, Registration is fast, simple, and free, so please, join our community today! !

If you have any problems with the registration process or your account login, check our FAQs before contacting support. Please read our forum rules, since they are enforced by our volunteer staff. This will help you avoid any infractions and issues.

Go Back   Spiritual Forums > Spirituality & Beliefs > Tarot and Oracle Cards

Reply
 
Thread Tools Display Modes
  #61  
Old 02-08-2020, 09:59 AM
Legrand
Posts: n/a
 
Week 51: Path between Geburah and Chesed in Yetzirah

This is the second horizontal path out of three on the Tree. Going up, it comes after passing the second veil. We meet this point of resistance, after passing through Hod and Netzach, we progress towards Tiphareth, the heart of the tree. In the outside world, a powerful test is coming. It is up to each one to decide whether or not he accepts to identify with the divine parcel that is within him and to allow his self to be the vehicle for it.


Aleister Crowley was quite visionary for his time by changing the name of this card from Strength to Lust. It reflects the Peace and Love movement from the Hippy starting in the 1960 up to a few sectarian movements all the way in the 1990, where sexual liberation was explored. Since the 1990s, I would rather call this card Ecstasy instead of lust, has this movement represent by this path has changed again.

If we are to project the Tree of Life on the Body. This horizontal path between Geburah and Chokmah is at shoulder level. It crosses the central vertical path between Kether and Tipereth, between the crown and the heart. The cup that the woman is holding up in the card Lust in the Thoth Tarot, is nothing else than the ambrosia or soma that she is receiving from Kether in her cup the Holy Grail. Drinking this divine liquid those bring one in the state of Ecstasy, a state before feeling the total Bliss when going up the Tree.

But before drinking the Holy Grail, the lion (the beast) within must be tamed.


The Ecstasy of St. Theresa by Gianlorenzo Bernini (1652):




Letter: Teth

XI – Lust:
This Trump was formerly called Strength. But it implies far more than strength in the ordinary sense of the word.”

Picture of the card Strength:



“Technical analysis shows that the Path corresponding to the card is not the Strength of Geburah, but the influence from Chesed upon Geburah, the Path balanced both vertically and horizontally on the Tree of Life. For this reason it has been thought better to change the traditional title. Lust implies not only strength, but the joy of strength exercised. It is vigour, and the rapture of vigour.

The main subject of the card refers to the most ancient collection of legends or fables. It is necessary here to go a little into the magical doctrine of the succession of the Aeons, which is connected with the procession of the Zodiac. Thus, the last Aeon, that of Osiris, is referred to Aries and Libra, as the previous Aeon, that of Isis, was especially connected with the signs of Pisces and Virgo, while the present, that of Horus, is linked with Aquarius and Leo. The central mystery in that past Aeon was that of Incarnation; all the legends of god-men were founded upon some symbolic story of that kind. The essential of all such stories was to deny human fatherhood to the hero or god-man. In most cases, the father is stated to be a god in some animal form, the animal being chosen in accordance with the qualities that the authors of the cult wished to see reproduced in the child.

Thus, Romulus and Remus were twins begotten upon a virgin by the god Mars, and they were suckled by a wolf. On this the whole magical formula of the city Rome was founded.
Reference has already been made in this essay to the legends of Hermes and Dionysus.

The father of Gautama Buddha was said to be an elephant with six tusks, appearing to his mother in a dream.

There is also the legend of the Holy Ghost in the form of a dove, impregnating the Virgin Mary. There is here a reference to the dove of Noah's Ark, bringing glad tidings of the salvation of the world from the waters. (The dwellers in the Ark are the foetus, the waters the amniotic fluid.)
Similar fables are to be found in every religion of the Aeon of Osiris: it is the typical formula of the Dying God.

In this card, therefore, appears the legend of the woman and the lion, or rather lion-serpent. (This card is attributed to the letter Teth, which means a serpent.)

The seers in the early days of the Aeon of Osiris foresaw the Manifestation of this coming Aeon in which we now live, and they regarded it with intense horror and fear, not understanding the precession of the Aeons, and regarding every change as catastrophe. This is the real interpretation of, and the reason for, the diatribes against the Beast and the Scarlet Woman in the XIII, XVII and XVIII-the chapters of the Apocalypse; but on the Tree of Life, the path of Gimel, the Moon, descending from the highest, cuts the path of Teth, Leo, the house of the Sun, so that the Woman in the card may be regarded as a form of the Moon, very fully illuminated by the Sun, and intimately united with him in such wise as to produce, incarnate in human form, the representative or representatives of the Lord of the Aeon.

She rides astride the Beast; in her left hand she holds the reins, representing the passion which unites them. In her right she holds aloft the cup, the Holy Grail aflame with love and death. In this cup are mingled the elements of the sacrament of the Aeon."

Picture of the card Lust:

Reply With Quote
  #62  
Old 02-08-2020, 10:00 AM
Legrand
Posts: n/a
 
Final post on this thread

With this site closing, this is my final post on this thread.

Thank you for the many readers who followed it and for SF to hallow me to post it here.

For those who may be interested to receive an email each week for the 77 weeks left on this path of wisdom simply PM me your email address. Your email address will be kept confidential.

The best to each and all!

May we spread a direct contact, to others in this world, with Love, Light and Spirit.

I may login on other websites under the Name of Cupid instead of Legrand.
Reply With Quote
  #63  
Old 09-08-2020, 06:59 PM
Legrand
Posts: n/a
 
Week 52: Chesed in Yetzirah and the 4 of Swords

With the decision of this Forum to reconsider closing, I will keep on posting my study here.

General Symbolic of Chesed:


With Chesed (grace), also called Gebulah (mercy) by the Zohar, we reach a stage of Life accessible to the human consciousness. Although Chesed is the fourth sephirah, it is the first one that is on the side of the abyss, and we can look upon it as the fountain from which the blessings of Creation flow. It symbolizes the highest level of perceptible manifestation.

As the fourth sephirah, Chesed is seen as the summary of the supernals that preceded it, whose qualities it retains. Going up the Tree, she is the seventh count of Malkuth. It contains all that has been acquired during the ascent. When this point is reached, man must have accumulated enough to spill the surplus to less advanced beings. This is similar to the acquisition of a fortune built up during existence, which one redistributes before crossing the abyss of death where the acquired currency is not current.

In descending the Tree, Chesed's position reminds us that the manifestation of the divine in the form of mercy must precede severity.

By going up the Tree, we learn that we can benefit from the clemency of Providence before we are confronted with divine justice. But no matter how severe our trials and experiences may be, mercy and benevolence await us in the last place.

Geburah is the stick and Chesed the carrot, the oldest tricks that can make us do something.

From Chesed's position on the Clemency pillar, we can see that this sephirah is Chokmah repeated at a lower level. Chesed is the father in his benevolent aspect, the one who protects, generates, preserves. He continues the work of Binah, organizing and preserving what the Universal Father engendered. Chesed is therefore goodness, unlimited benevolence. He compensates by his clemency for the severity of Geburah. He is a cohesive force, if we compare it to the destructive power of Geburah.

Metabolism, a vital process of assimilation, is a perpetual alternation of construction and destruction, and a good image of the Chesed-Geburah alternation necessary for the life of the organism.

The images attributed to Chesed and Geburah are respectively a benevolent king sitting on his throne and a warrior-king standing on his chariot.

Chesed is the compassion of age resulting from experience. The smile of a baby, the sunset over the ocean, the pressure of a beloved hand, are all words in Chesed's language that we must learn to listen to.

The virtue assigned to this sphere is obedience. We must sacrifice much of our independence and selfishness if we are to enjoy the benefits of a complex social life.


Chesed in Yetzirah: HHASHMALIM

The HHASHMALIM (Lightning) is attributed to this sephirah. The name Hhashmal evokes the idea of a luminous power. Relating his vision, Ezechiel writes: "And I saw as a Hhashmal. They are the omni-penetrating consciousness of Metatron, but also the warming, comforting aspect of fire. If the Seraphim were the flames of fission, the HHASHMALIM are the flames of fusion, melting the elements that make up Creation.

Their function is difficult to define; they are like a reservoir of energy that animates nature and, by their power, give great protection to those who know how to place themselves under their guard. They ensure the effective representation of the effigy of the bodies and perpetuate it. They give man the necessary strength to defeat the inner enemy and to reach the end assigned to him. Humour is the main weapon at his disposal for this purpose.

Ezekiel’s Chariot Vision by Matthaeus Merian (1593-1650)



The 4 of Swords - Truce:

“The number Four, Chesed, is here manifested in the realm of the Intellect. Chesed refers to Jupiter who rules in Libra in this decanate. The sum of these symbols is therefore without opposition; hence the card proclaims the idea of authority in the intellectual world. It is the establishment of dogma, and law concerning it. It represents a refuge from mental chaos, chosen in an arbitrary manner. It argues for convention.

The hilts of the four Swords are at the corner of a St. Andrew's cross. Their shape suggests fixation and rigidity. Their points are sheathed---in a rather large rose of forty-nine petals representing social harmony. Here, too, is compromise.

Minds too indolent or too cowardly to think out their own problems hail joyfully this policy of appeasement. As always, the Four is the term; as in this case there is no true justification for repose, its disturbance by the Five holds no promise of advance; its static shams go pell-mell into the melting-pot; the issue is mere mess, usually signalized by foetid stench. But it has to be done!”
(The Book of Thoth)

Picture of the card:

Reply With Quote
  #64  
Old 16-08-2020, 10:45 AM
Legrand
Posts: n/a
 
Week 53: Path between Geburah and Binah in Yetzirah

Letter: Cheth


VII – The Chariot: “Atu VII refers to the zodiacal sign of Cancer, the sign into which the Sun moves at the Summer Solstice.

Cancer is the cardinal sign of the element of Water, [Hence St. John Baptist's Day, and the various ceremonials connected with water.] and represents the first keen onrush of that element. Cancer also represents the path which leads from the great Mother Binah to Geburah, and is thus the influence of the Supernals descending through the Veil of Water (which is blood) upon the energy of man, and so inspires it. It corresponds, in this way, to The Hierophant, which, on the other side of the Tree of Life, brings down the fire of Chokmah.

The design of this present card has been much influenced by the Trump portrayed by Eliphaz Levi.

The canopy of the Chariot is the night-sky-blue of Binah. The pillars are the four pillars of the Universe, the regimen of Tetragrammaton. The scarlet wheels represent the original energy of Geburah which causes the revolving motion.

This chariot is drawn by four sphinxes composed of the four Kerubs, the Bull, the Lion, the Eagle and the Man. In each sphinx these elements are counter-changed; thus the whole represents the sixteen sub-elements.

The Charioteer is clothed in the amber-coloured armour appropriate to the sign. He is throned in the chariot rather than conducting it, because the whole system of progression is perfectly balanced. His only function is to bear the Holy Grail.

Upon his armour are ten Stars of Assiah, the inheritance of celestial dew from his mother.

He bears as a crest the Crab appropriate to the sign. The vizor of his helmet is lowered, for no man may look upon his face and live. For the same reason, no part of his body is exposed.

Cancer is the house of the Moon; there are thus certain analogies between this card and that of the High Priestess. But, also, Jupiter is exalted in Cancer, and here one recalls the card called Fortune (Atu X) attributed to Jupiter.

The central and most important feature of the card is its centre - the Holy Grail. It is of pure amethyst, of the colour of Jupiter, but its shape suggests the full moon and the Great Sea of Binah.

In the centre is radiant blood; the spiritual life is inferred; light in the darkness. These rays, moreover, revolve, emphasizing the Jupiterian element in the symbol.”
(The Book of Thoth)

Picture of the card:

Reply With Quote
  #65  
Old 23-08-2020, 12:03 PM
Legrand
Posts: n/a
 
Path between Tiphareth and Binah in Yetzirah

Letter: Zain

VI – The Lovers:
“This card and its twin, XIV, Art, are the most obscure and difficult of the Atu. Each of these symbols is in itself double, so that the meanings form a divergent series, and the integration of the Card can only be regained by repeated marriages, identifications, and some form of Hermaphroditism.

Yet the attribution is the essence of simplicity. Atu VI refers to Gemini, ruled by Mercury. It means The Twins. The Hebrew letter corresponding is Zain, which means a Sword, and the framework of the card is therefore the Arch of Swords, beneath which the Royal Marriage takes place.

The Sword is primarily an engine of division. In the intellectual world-which is the world of the Sword suit-it represents analysis. This card and Atu XIV together compose the comprehensive alchemical maxim: Solve et coagula.

This card is consequently one of the most fundamental cards in the Tarot. It is the first card in which more than one figure appears. [The Ape of Thoth in Atu I is only a shadow.] In its original form, it was the story of Creation.

Reaction is always equal and opposite to action. This equation is, or should be, simultaneous in the intellectual world, where there is no great time lag; the formulation of any idea creates its contradictory at almost the same moment. The contradictory of any proposition is implicit in itself. This is necessary to preserve the equilibrium of the Universe. The theory has been explained in the essay on Atu I, the Juggler, but must now be again emphasized in order to interpret this card.

The key is that the Card represents the Creation of the World. The Hierarchs held this secret as of transcendant importance. Consequently, the Initiates who issued the Tarot, for use during the Aeon of Osiris, superseded the original card above described in "The Vision and the Voice". They were concerned to create a new Universe of their own; they were the fathers of Science. Their methods of working, grouped under the generic term Alchemy, have never been made public. The interesting point is that all developments of modern science in the last fifty years have given intelligent and instructed people the opportunity of reflecting that the whole trend of science has been to return to alchemical aims and (mutatis mutandis) methods. The secrecy observed by the alchemists was made necessary by the power of persecuting Churches. Bitterly as bigots fought among themselves, they were all equally concerned to destroy the infant Science, which, as they instinctively recognized, would put an end to the ignorance and faith on which their power and wealth depended.

The subject of this card is Analysis, followed by Synthesis. The first question asked by science is: "Of what are things composed? "This having been answered, the next question is: "How shall we recombine them to our greater advantage?" This resumes the whole policy of the Tarot.

The hooded figure which occupies the centre of the Card is another form of The Hermit, who is further explained in Atu IX. He is himself a form of the god Mercury, described in Atu I; he is closely shrouded, as if to signify that the ultimate reason of things lies in a realm beyond manifestation and intellect. (As elsewhere explained, only two operations are ultimately possible---analysis and synthesis). He is standing in the Sign of the Enterer, as if projecting the mysterious forces of creation. About his arms is a scroll, indicative of the Word which is alike his essence and his message. But the Sign of the Enterer is also the Sign of Benediction and of Consecration; thus his action in this card is the Celebration of the Hermetic Marriage. Behind him are the figures of Eve, Lilith and Cupid. This symbolism has been incorporated in order to preserve in some measure the original form of the card, and to show its derivation, its heirship, its continuity with the past. On the quiver of Cupid is inscribed the word Thelema, which is the Word of the Law. (See Liber AL, chap. I, verse 39.) His shafts are quanta of Will. It is thus shown that this fundamental formula of magical working, analysis and synthesis, persists through the Aeons.

One may now consider the Hermetic Marriage itself.

This part of the Card has been simplified from "the Chymical Marriage of Christian Rosenkreutz", a masterpiece too lengthy and diffuse to quote usefully in this place. But the essence of the analysis is the continuous see-saw of contradictory ideas. It is a glyph of duality. The Royal persons concerned are the Black or Moorish King with a golden crown, and the White Queen with a silver crown. He is accompanied by the Red Lion, and she by the White Eagle. These are symbols of the male and female principles in Nature; they are therefore equally, in various stages of manifestation, Sun and Moon, Fire and Water, Air and Earth. In chemistry they appear as acid and alkali, or (more deeply) metals and non-metals, taking those words in their widest philosophical sense to include hydrogen on the one hand and oxygen on the other. In this aspect, the hooded figure represents the Protean element of carbon, the seed of all organic life.

The symbolism of male and female is carried on still further by the weapons of the King and Queen; he bears the Sacred Lance, and she the Holy Grail; their other hands are joined, as consenting to the Marriage. Their weapons are supported by twin children, whose positions are counterchanged; for the white child not only holds the Cup, but carries roses, while the black child, holding his father's Lance, carries also the club, an equivalent symbol. At the bottom of the whole is the result of the Marriage in primitive and pantomorphic form; it is the winged Orphic egg. This egg represents the essence of all that life which comes under this formula of male and female. It carries on the symbolism of the Serpents with which the King's robe is embroidered, and of the Bees which adorn the mantle of the Queen. The egg is grey, mingling white and black; thus it signifies the co-operation of the three Supernals of the Tree of Life. The colour of the Serpent is purple, Mercury in the scale of the Queen. It is the influence of that God manifested in Nature, whereas the wings are tinged with crimson, the colour (in the King scale) of Binah the great Mother. In this symbol is therefore a complete glyph of the equilibrium necessary to begin the Great Work. But, as to the final mystery, that is left unsolved. Perfect is the plan to produce life, but the nature of this life is concealed. It is capable of taking any possible form; but what form? That is dependent upon the influences attendant on gestation.

The figure in the air presents some difficulty. The traditional interpretation of the figure is that he is Cupid; and it is not at first clear what Cupid has to do with Gemini. No light is thrown upon this point by consideration of the position of the path upon the Tree of Life, for Gemini leads from Binah to Tiphareth. There accordingly arises the whole question of Cupid. Roman gods usually represent a more material aspect of the Greek gods from whom they are derived; in this case, Eros. Eros is the son of Aphrodite, and tradition varies as to whether his father was Ares, Zeus or Hermes---that is, Mars, Jupiter or Mercury. His appearance in this card suggests that Hermes is the true sire; and this view is confirmed by the fact that it is not altogether easy to distinguish him from the child Mercury, for they have in common wantonness) irresponsibility, and the love of playing tricks. But in this image are peculiar characteristics. He carries a bow and arrows in a golden quiver. (He is sometimes represented with a torch.) He has golden wings, and is blindfolded. From this, it may appear that he represents the intelligent (and, at the same time, unconscious) will of the soul to unite itself with all and sundry, as has been explained in the general formula with regard to the agony of separateness.

No very special importance is attached to Cupid in alchemical figures. Yet, in one sense, he is the source of all action; the libido to express Zero as Two. From another point of view, he may be regarded as the intellectual aspect of the influence of Binah upon Tiphareth, for (in one tradition) the title of the card is "The Children of the Voice, the Oracle of the Mighty Gods". From this point of view, he is a symbol of inspiration, descending upon the hooded figure, who is, in this instance, a prophet operating the conjunction of the King and Queen. His arrow represents the spiritual intelligence necessary in alchemical operations, rather than the mere hunger to perform them. On the other hand, the arrow is peculiarly a symbol of direction, and it is, therefore, proper to put the word "Thelema" in Greek letters on the quiver. It is also to be observed that the opposite card, Sagittarius, means the Bearer of the Arrow, or Archer, a figure who does not appear in any form in Atu XIV. These two cards are so complementary that they cannot be studied separately, for full interpretation.”
(The Book of Thoth)

Picture of the card:
Reply With Quote
  #66  
Old 23-08-2020, 12:18 PM
Lorelyen
Posts: n/a
 
Your write-ups are still being read and appreciated, from me, anyway.
Reply With Quote
  #67  
Old 23-08-2020, 01:06 PM
Legrand
Posts: n/a
 
Thank you Lorelyen,

Can't wait to have finished this world of swords to dive in the one of cups.

I remark that the minor arcana in the world of sword give only the negative aspect on the 10 sephiroth of the world of Yetzirah.

There is work to do in our perception of the intellectual world in Occident.

Enjoy!
Reply With Quote
  #68  
Old 24-08-2020, 06:53 PM
Starman Starman is offline
Master
Join Date: May 2016
Location: U.S. Southwest
Posts: 2,658
  Starman's Avatar
Legrand, Thank you for sharing your knowledge on this; I have been reviewing
previous pages and it is very comprehensive. My study of the 32-paths on the Tree of
Life began decades ago, although it seems the lessons never end, especially if one wishes
to delve deeper. I am currently studying Gematria and learning the Hebrew alphabet,
once again, which I feel would give me a deeper understanding of the relationship between
the cards, especially how the dance between the cards of the Major Arcana unfolds. Your
service here in sharing knowledge is invaluable as this knowledge was once unavailable to
the masses. Its' study does require attention to detail.
Reply With Quote
  #69  
Old 24-08-2020, 07:08 PM
Legrand
Posts: n/a
 
Thank you Starman,

Allowing each symbols implied to unfold/manifest in our inner and outside world for a week is a great source of wisdom and humility. Did it some 25 years ago, and I am amazed by the new perspective it brings by doing it again.

Regards,
Reply With Quote
  #70  
Old 30-08-2020, 11:42 AM
Legrand
Posts: n/a
 
Week 55: Binah in Yetzirah and the 3 of Disks

General Symbolic of Binah:


Binah (understanding, comprehension) radiates from the top of the left column of the Tree of Life and assumes a feminine function. Chokmah being the masculine aspect of what is proper to the seed, Binah is the femininity that unfolds the seed and gives birth. The very notion of "understanding" confirms the receptive nature of the sephirah.

Anything that gives form to serve as a vehicle for life is her work. She is the matrix through which life can manifest itself. At the same time, it should be held in mind that life enclosed in a form is less free than when it has no limit. The form encloses life, while at the same time allowing it to organise itself. Form disciplines force with merciless rigour. The presence of a form is at the same time what allows life to manifest itself, and its condemnation to death. The divine spark is immortal, nothing in it can age or die. But the incarnated spirit sees the death of its vehicle programmed from the dawn of its existence.

Motherhood is more than the conception and beginning of a new human life. It is the principle of existence that unfolds through independent entities, fathers inseminate, while mothers disseminate. Fatherhood transmits power, motherhood distributes it. Thus it continues the circuit of creation. Although motherhood is related to other sephiroth, Binah allows us to understand one of its connotations: separation. We can cite numerous images: the mourning of Isis, the suffering of the Virgin at the foot of the cross... If motherhood leads to birth, it goes hand in hand with separation.

Binah testifies that it is impossible to reach Kether if we do not go through the feminine and maternal concept of divinity.

Wherever there is a network of intertwined forces in balance, Binah's action is present. If we consider the atom as a stable unit of the physical plane, we see it as a manifestation of Binah. The same is true for the balance of forces that keep the planetary revolutions functioning.

Before the forces of the universe began to stabilize, it was all up to Chokmah; there were no limits to the impulse. As soon as Chokmah and Binah had found their equilibrium, everything belonged to Binah, stability was immutable. But Kether, from whom everything emanated, continued to generate the unmanifested powers. Force flowed into the universe, the sum of the forces increased. This new influx destroyed the previous balance, due to the successive action and reaction of Chokmah and Binah combined. Then the action and reaction began again, the phase of Chokmah where dynamism prevails over the static state of Binah. And so on... Each time, the balance between the two sephiroth settles in a different form to be upset once again when Kether, still emanating, breaks the balance in favor of the dynamic principle opposed to the static principle.

It follows that Binah, the permanent brake and regulator of Chokmah impulses, can be misunderstood. She can be seen as the malignant force, the enemy, the adversary, the woman. Without a bad pun, from Saturn to Satan, the transition is easy.

The fall came from knowledge (Daath), by a projection of Binah through the abyss towards matter. When this happened, the original equilibrium was destroyed. In fact the first fall was not that of man but that of the deity. In a word God fell to appear as humanity. The ocean of Binah overturned, the cup turned over. By this breaking of the circuit at Binah, an extension of existence crossed the abyss and formed the rest of the Tree of Life. We must follow the path of return, reintegration, to regain our place in the primordial scheme.

Binah in Yetzirah: ARALIM

The word ARALIM means "the Strong, the Valiant, the Mighty, the Heroic". They allow our mind to fix the images formed by the Ophanim and our memory to become attached to the spectacle they provide. Their role is to maintain in the universal substance the forms established by them. They give man the sense of union, the strength to assemble and to collect himself.

An important symbol of Binah is the cup, which is of course the container for the wine used in the Holy Mysteries. Analogically the ARALIM are the receptacle of the divine. They regulate and stabilize the power of the divine to give it form. The poured energies of the father Chokmah must be contained and " in-formed" by the mother Binah. The ARALIM are the agents of this process.

The Tree of Life has been compared to a fountain composed of a jet overhanging nine basins. From each basin (each sephirah) flows the water that fills the basins on the lower level. Each basin is the matrix of the flowing water. This is the action of the ARALIM. They have no influence on the quality of what flows, but they channel it. A lens does not change the composition of the light that passes through it, it alters its shape and behaviour.

Binah is a sephirah of new life for those who have crossed the abyss. The ARALIM patrol the borders of their world and repel the dark forces of the abyss as they try to escape; they rescue souls who cross the abyss on their way up.

It is said that no trial occurs without a sufficient amount of grace to confront it. The ARALIM are the supporters of the dictates of his wisdom, giving them a form that allows them to manifest themselves.

Aralim of Yetzirah by Talonabraxas:


The 3 of Disks - Sorrow:

“Binah, the Great Mother, here rules the realm of Air. This fact involves an extremely difficult doctrine which must be studied at length in The Vision and the Voice: Aethyr 14.

Binah is here not the beneficent Mother completing the Trinity with Kether and Chokmah. She represents the darkness of the Great Sea.

This is accentuated by the Celestial Lordship of Saturn in Libra.

This card is dark and heavy; it is, so to speak, the womb of Chaos. There is an intense lurking passion to create, but its children are monsters. This may mean the supreme transcendence of the natural order. Secrecy is here, and Perversion.

The symbol represents the great Sword of the Magician, point uppermost; it cuts the junction of two short curved swords. The impact has destroyed the rose. In the background, storm broods under implacable night.”
(The Book of Thoth)

Picture of the card:


Reply With Quote
Reply


Thread Tools
Display Modes

Posting Rules
You may not post new threads
You may not post replies
You may not post attachments
You may not edit your posts

vB code is On
Smilies are On
[IMG] code is On
HTML code is Off
Forum Jump


All times are GMT. The time now is 11:21 AM.


Powered by vBulletin
Copyright ©2000 - 2024, Jelsoft Enterprises Ltd.
(c) Spiritual Forums