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In the most ancient book of the kabbalah, Sepher Yetzirah The Book of Formation , it is written: "He selected three letters from among the simple ones and sealed them and formed them into a Great Name, I H V, and with this He sealed the universe in six directions. He looked forward, and sealed the East with H I V. He looked backward, and sealed the West with H V I. The very substance of space itself is composed of the letters of IHVH.
Only three letters of the Name are employed, not all four, because it is possible to permute three letters in six different ways, and in three-dimensional space there are six fundamental directions-up, down; before, behind; left, right. This is sufficient, because there are only three different letters in the Name, the H being repeated.
In the later kabbalistic theory of the Zohar, which was written centuries after the Sepher Yetzirah, the relationship between Tetragrammaton and the creation of the world became more complex and specific.
To understand this relationship, it is necessary to say a few words about the doctrine of emanations. Kabbalists hold that creation, all forms of creation of being from nothingness, occurred and continues to occur through the mediation of ten spheres of living sacred fire called sephiroth. These spheres are connected by pathways that allow a progression from one to another either downward from Deity to matter or upward from matter to Deity.
They form a ladder of lights connecting earth to heaven that can never be broken without the utter annihilation of the universe. Each sephirah is in its most basic nature a name for one of the attributes of God. The kabbalah calls these "the ten names which must not be erased. Late in their evolution, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah.
From highest to lowest these sephiroth are: 1. Kether-The Crown 2. Chesed-Mercy 5. Geburah-Severity 6.
Tiphareth-Beauty, the Son Messiah 7. Netzach-Victory 8. Hod-Splendor 9. Yesod-Foundation In a sense, the sixth sephirah is in itself the active process of creation.
The three highest spheres, called the Supernals, are considered to be so exalted that a gulf separates them from the lower seven, while Malkuth has no active force of its own but only receives the impression of the nine higher sephiroth. Recognizing that no single sephirah can adequately express Tetragrammaton, kabbalists also assign the most holy Name to the entire tree.
The point at the top of the yod ' represents the Nothingness a i n that manifests itself first through Kether, the Primordial Point. The yod itself, seed of God the Father, they assign to Chokmah. The first he 71,feminine and fertile, is given to Binah, the Great Mother. The vau I , male offspring of the union of the first two letters, kabbalists give to Zlphareth, and by virtue of its numerical value, six, to the six sephiroth that lie between the three Supernals and Malkuth.
The final he they assign to Malkuth on the theory that, since the lowest sphere of emanation is passive and has no independent power, it cannot receive its own unique letter but must be given the second he, which has already acted in the higher process of creation as the first he and now manifests itself in the fulfillment of Malkuth. As the first he was the Mother, so the second he is the product of the Mother, and is her earthly reflection, the Daughter.
The complete Tetragrammaton also plays an essential part in the process of z i m z u m contraction that takes place before the first emanation from the limitless void of non-being. Before the sephiroth were projected within the Primordial Point of Kether, which in fact forms the boundary of the universe, there was only the featureless, unending essence of God.
For something else to come into being, it was necessary for God to turn in upon Himself and thereby create a point of vacuum where He was not present, or was present in a different degree. This involved the bringing about of a n imbalance through the power of Din critical judgement.
The movement within the a i n soph Limitless Void was accomplished through the primordial Torah, the archetypal world of ideas that was woven into its very substance.
This Torah is called a garment malbush that is not distinct from but is still a part of the substance of the Divine, "like the grasshopper whose clothing is part of itself. The breadth of the garment, measured by its hem, is composed of four extended forms of Tetragrammaton.
After it was woven, it was folded in half back upon itself. The names of forty-five and fifty-two fell behind and were shadowed by the names of seventy-two and sixty-three, and as a consequence the final yod in the name of sixty-three was left without a partner. By the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself.
The single remaining letter of the Tetragrammaton, the yod, served as the instrument through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordial Torah. This light became the fiery spheres or vessels of the sephiroth that exist within the Primordial Point, Kether.
Kether is no more than an infinitesimal speck in the endless expanse of Deity, yet that speck is large enough to comprehend all things. Medieval kabbalists believed in a set of cosmic cycles called shemittah that were connected with the seven lower sephiroth that emanate from the Great Mother, Binah.
Presently we are living in the shemittah of Geburah, the age of strict judgement and severity, which accounts for our unceasing wars. The previous age was that of Chesed, a period of happiness and love that is dimly echoed in the Greek myth of a Golden Age of heroes. The next shemittah will be that of Tiphareth, characterized by beauty and harmony. At the end of the seven cycles of 49, years there is a grand jubilee of a millennium when all the lower worlds together and the seven sephiroth that support them are reabsorbed into Binah, and the universe begins to repeat itself.
Each of these shemittah is said to experience a unique revelation of the Torah, which is the complete articulation of Tetragrammaton. However, the combination of letters of the Name varies from age to age.
Therefore the divine wisdom is interpreted differently in each cycle, in the context of the sephirah that rules it. The present interpretation is one of law and prohibition "Thou shalt not Some kabbalists believed that old souls who had lived in the previous age of Chesed were reincarnated in the present cycle. The microcosm, represented by its physical sheath, the human body, is the exact miniature of the macrocosm, the universe.
I t is not surprising, therefore, that kabbalists assigned the sephiroth, along with their divine names and letters of Tetragrammaton, to the human form. The three Supernals, Kether, Chokmah, and Binah, they gave to the three lobes of the human brain. Chesed was placed in the right arm that dispenses blessing. Geburah was the left arm that admonishes. Tiphareth, the center of the sephirothic tree, goes with the heart, the center of the body.
Netzach is linked to the right leg and Hod to the left leg. Yesod falls on the organ of generation. Malkuth is given to the feet. There is another more simple pattern that shows the letters of Tetragrammaton arranged one above the other in the crude shape of the human body.
Yod is the head of this figure, the first he its arms and shoulders, vau its breathing torso, and the second he its pelvis and legs. The esoteric message inherent in this seemingly childish stick man is extremely significant. Not only is the IHVH the living pattern of the Creator whereby the power of God may be released and harnessed, and the structure of the universe through which the world may be subdued, but it is also the shape and foundation of humanity.
Its proper use permits a human being to rule, not only other human beings, but more importantly his or her own nature. By Tetragrammaton it is possible to separate out and refine the gold of our higher being and purge i t of dross vices and other impurities.
These relationships must be grasped below the level of mere intellect if the letters of the Name are to actually become the things they represent during ritual acts. A nominal understanding of the link between letter and symbol is never enough. In magic a thing is not made true because we say it is so; it is true because we know below the level of thought that it actually is so. The most fundamental correspondence with the Name is the number four, because the name is made up of four letters.
Four is the number of manifest being. All the universe as we know it exists on the fourth level of creation, Assiah. Existence itself is Assiah. Therefore IHVH is the power word for the realization of purpose, a quality that makes it highly useful in practical magic. The quaternary is visually embodied in two dimensions by the square, which is a flat representation of the three-dimensional cube, mathematically the square squared, the most material of all symbols.
Square and cube often occur coupled with Tetragrammaton in Jewish and occult practice. John the Divine is in the shape of a cube Rev.
All these are places where the power of IHVH is manifested. There is a numerological paradox in the structure of Tetragrammaton. Although it has four letters, two of those letters are the same. In the most straightforward sense, it is a name of four letters, but in another sense it is a name of three letters. It embodies and conveys the essences of both three and four simultaneously. This is a great mystery that extends far beyond the bounds of Jewish mysticism.
The relationship between three and four is the dynamic upon which the world is constructed.
It is one of the most arcane secrets of both religion and magic. The Greek sage Pythagoras graphically captured this eternal marriage of three and four in his famous tetractys, a triangle formed out of ten dots, with four dots at its base.
For centuries occultists have used the Hebrew letters of IHVH in place of the dots, which lends the tetractys a much more intricate and organic aspect: Three is divine and heavenly; four is mundane and earthly. In Christianity, there are the three persons in God, namely the Father, Son, and Holy Ghost, and the four evangelists, Matthew, Mark, Luke, and John, who make manifest or establish the law of heaven upon the Earth.
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Fragments of a Great Secret have been found in the oral traditions, in literature, in religions and philosophies throughout the centuries.
For the first time, all the pieces of The Secret come together in an incredible revelation that will be life-transforming for all who experience it. The Secret contains wisdom from modern-day teachers—men and women who have used it to achieve health, wealth, and happiness.
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Contact the seller - opens in a new window or tab and request a shipping method to your location. Shipping cost cannot be calculated. Please enter a valid ZIP Code. Shipping to: No additional import charges at delivery! When you get the perfect parking space, hear your favorite song on the radio, approach a light that turns green, or find an empty seat on the bus or train, say thank you.
These are all good things that you are receiving from life. What you believe and feel to be true is what will be your life. So start telling the story of your amazing life, and the law of attraction must make sure you receive it. You can do it while getting dressed in the morning, walking, driving or traveling anywhere. You may think that being healthy means that you are not sick, but being healthy is far more than that.
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