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I’ll Kickstart the discussion. As far as dimensions beyond the third, this is a great explanation from Carl Sagan https://youtu.be/UnURElCzGc0
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I really enjoyed watching this, Jake. Thank you for posting. This certainly helps not only better understand the 4th dimension, but also why it’s so difficult to imagine. Another commentator on Kabbalah suggests that the 32 paths represent the 32 vertices of a five-dimensional hyper cube – so, again this theme of transitive dimensions moving up and down the Tree of Life.
Also, I like that Sagan used an apple to illustrate it – a kind of forbidden fruit/secret knowledge theme…
(Thinking out loud here) what does this imply for the World of Formation/Yetzirah and the Sefirot Yesod that the Astral Light is 4D? How does this inform patchwork in Yetzirah?
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Hi! I wanted to drop my thoughts about the Neteru (Egyptian Gods) that Regardie proposed. Within a different container I have been fairly deeply learning about the Neteru, and from what I’ve been learning here are my suggestions. What I will do is just name them here, and if anyone wants to go deeper, perhaps we can devote 5-10 minutes for a quick discussion before doing chapters 7-9. I have 2 to 3 suggestions per sphere. In my studies we’ve learned about 64 Neteru. Regardie seems to have chosen at a more surface level (eg. more well known ones), so I’m probably going deeper.
Regardie didn’t discuss Ain/Ain Soph/Ain Soph Aur, but my suggestions are The Neter of Neteru for Ain, Kematef for Ain Soph and Ra for Ain Soph Aur
1. Kether – Nu, Ptah, Meh-Urt
2. Chokmah – Atum, Amon, Shen Ur
3. Mut, Nut, Meskhenet
4. Imhoptep, Kheper-Ra
5. Ma’at, Sekhmet, Seth
6. Ausar, Nefertum, Heru
7. Renenet, Neith
8. Tehuti, Sesheta, Sepdet
9. Khonsu, Akeru, Satet
10. Geb, Auset, Aner-En-Rekh -
And in regards to my connections between the Neteru and the Tree, I refer to Endnote 7 on page 141:
“This list of Egyptian gods corresponding to the Sephiroth is only one of several possible correlations. Bear in mind that the Qabalistic and Egyptian systems are distinct and separate – mapping correspondences between one culture’s spiritual system and another’s is an inexact science at best.”
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And on the topic of Raphael and Gabriel, I’m working through the 22 Teachings series Hermetic Qabalah 100 and in one of the classes when she introduces the angels, Naha makes two comments.
1. One is that the choice of Repha’el with Tipharet and Michael with Hod or vice versa can be boiled down to personal preference, but we have to make a choice and the above is the choice that Naha has made for teachings, which is consistent with Regardie’s choice, plus endnote 12. on page 142 gives some support for that choice, and Naha mentions that as well, that the choice would be made based on what seems more consistent within all the sources.
2. Naha notes that Repha’el is assigned the cardinal direction of the east, and with Tipharet being associated with the Sun and the Sun rising in the east, that makes sense as well.
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Hello Book Club,
Correction to my comment on Chapter 7:
Regardie states “Cedar wood, for instance, if employed in the construction of the Altar, would bring about an imaginative association Jupiter; whereas Oak is an attribution of Mars” (162).
In Moon Magic, the protagonist is introduced against among “…a long semicircle of scarlet-clad figures brilliant against the dark panelled oak of the background…” (Moon Magic, 1).
In the Mystical Qabbalah, Mars is the mundane Chakra of Gevurah, whose color in Yetzirah is Scarlet Red; corresponding to the scarlet-clad figures in Moon Magic, and when in Yetzirah corresponds to the FIVE OF SWORDS.
This suggests that Fortune correlates the protagonist in Moon Magic to the FIVE OF SWORDS based on Regardie’s observation that Oak is an attribution of Mars.
The correct name of that protagonist, who is being signaled to by the Oak/Mars reference and the FIVE OF SWORDS, is Malcom. I incorrectly stated a different name on the call which I hope did not cause any confusion.
Sincerely,
Matt -
RE: The Abramelin ritual
I saw quarantine as a forced Abramelin ritual of sorts. Very strange and intense time-
This comment really resonates! I do wish I could completely cloister myself for 6 months and do the Abramelin ritual. Even at the height of quarantine I don’t think I was quite as closeted as the ritual seemed to require. Also loved the poetry in Ch. 12, sad I had to leave early so couldn’t stay to discuss Ch. 12!
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On the subject of the QLIPHOTH:
Chapter 26 in Dion Fortune’s Mystical Qabalah (277-283) is devoted entirely to the Qliphoth. Here is a brief excerpt from the chapter:
“The Qliphoth are aptly termed the evil and averse Sephiroth, for they are not independent principles or factors in the cosmic scheme, but the unbalanced and destructive aspect of the Holy Stations themselves. There are, in fact, not two Trees, but one Tree, a Qliphah being the reverse of a coin of which the obverse is the Sephirah.
Whoever uses the Tree as a magical system must perforce know the Spheres of the Qliphoth, because he has no option but to deal with them” (278).I hope this is helpful.
Matt
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On the subject of Dion Fortune’s concept of the Tree of Life as a Filing Cabinet:
“Once he has mastered a working knowledge of the concepts of esoteric cosmogony and has the general scheme of symbolism assigned to each Sephirah well fixed in his memory, the student is equipped with a card-index system and can commence filing, collecting the material for his files from every imaginable source in archaeology, folk-lore, mystical religion, travellers’ tales, and the speculations of ancient and modern philosophy and ultra-modern science” (Mystical Qabalah, 85).
Although I agree with Dion Fortune on many points, and this is an interesting concept; I am not entirely in agreement here.
Matt
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I feel a statement a little further up in the paragraph makes more sense – “To know the vast range of symbols associated with each Path is, of course, the work of a lifetime.”
The filing cabinet makes it seem like the information will be easy to access one we have learned it, but I think the learning never ends, and memory is a tricky thing!
– Michelle.
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Thanks Matt, I took a look at the Qliphoth chapter in the Mystical Qabalah. I like her description of how the Qliphoth came to be. I have learnt through other teachings what Qlipoth are associated with each Sephirot, I can look deeper into that if anyone is interested, as that doesn’t seem to elaborated upon by Dion Fortune.
– Michelle.
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LMD posted a diagram about the Qlippoth the other day https://www.facebook.com/536578997/posts/10162854311803998/?mibextid=rS40aB7S9Ucbxw6v
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That’s funny, Jake. And it’s an interesting take on Da’ath, Malkuth, and the Abyss. Thanks for posting the link.
Here is another perspective for the conversation: Lurianic Kabbalah suggests that God created the universe, and thereby the Abyss, by creating a vacuum inside himself; or through the concept of the tziumtzum.
‘Creation’ typically implies the joining, or bringing together, of materials to add them together. However, creation can also be achieved, paradoxically, by removing material. For instance, the marble statue of David before it was chiseled out.
This method of creation is also referred to in the Sefer Yetzirah, in the first verse of the first chapter “With 32 mystical paths of Wisdom engraved Yah.” Engraving, in this context, may be understood as creating negative shapes by removing/engraving/chiseling away material. The tziumtzum appears to function without Da’ath in this worldview.
The concept of Malkuth as the excrement of the two lower triads on the Tree of Life makes it difficult to understand the Lord’s Prayer that is the cornerstone of so many rituals within Western Esotericism: “To Thine be the Kingdom/Malkuth, the Power, and the Glory.” Interesting points from the link, and thanks for keeping the conversation going!
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