Lessons from Kabb-Allah
The Word
Kabbalah (קבלה "Reception", Standard Hebrew Qabbala, Tiberian Hebrew Qabbālāh; also written variously as Cabala, Cabalah, Cabbala, Cabbalah, Kabala, Kabalah, Kabbala, Qabala, Qabalah) is a religious philosophical system claiming an insight into divine nature.Kabbalah (sometimes spelled Qabala, Cabalah, or Kabalah) is a Hebrew word translated as “reception”. In early centuries of the second millennium (CE), this word was adapted in western-European Jewish communities to connote the ancient Jewish mystical teachings known as “Chohmah Nistarah” (hidden wisdom), “Rozey Torah” (secrets of Torah), or “Sitrey Torah” (concealed aspects of Torah). It is unknown who first associated the term Kabbalah with “Sitrey Torah”, but some believe it was Iba Gabriol (1021-1058) or Bahya ben Asher (Isaac the Blind; 1160-1236).
In teachings of Jewish wisdom the term Kabbalah implies the reception of the oral Torah, which originated at the same time when the tablets were given to Moses on Mount Sinai (1313 BCE). According to Jewish tradition, during the forty days that Moses spent on Mount Sinai, he was taught the oral interpretation of what was to become the written Torah scroll (Pentateuch). These interpretations were transmitted from Rabbis to their disciples through an unbroken chain into modern days. The chronological order of the chain from Moses to subsequent Jewish leaders, up to around 200 CE, is presented in treatises of the Mishnah “Perky Avos” (Ethics of the Fathers) which was compiled during that time. The term employed in “Perky Avos” to signify the process of passing down the teachings of the oral Torah throughout generations was Kabbalah (reception). The term was intended to emphasize the authenticity of Jewish tradition represented in the oral Torah, and thus, was sometimes simply translated as "tradition".
When the term Kabbalah later became associated with “Sitrey Torah” (concealed aspects of Torah) its intention did not change. It meant to indicate that “Sitrey Torah” are just as authentic as the revealed aspects of Torah which were widely known. Foundations of both revealed and concealed aspects of Torah were received by Moses on Mount Sinai and then were passed down through generations. However, concealed aspects were taught only to unique individuals such as leading Rabbis and their close students. Whereas revealed aspects were taught publicly and became widely known as Jewish wisdom.
Allah Definition
A = Arm
L = Leg
L = Leg
A = Arm
H = Head
Allah means God
THE BOOK OF CONCEALED MYSTERY.(SIPHRA DTZENIOUTHA)
http://www.phoenixmasonry.org/kabbalah/chapter%20I%20%20bcm.htm
Quotes
"phrase of permanence and not of interpolation), for it is very truth (plainly, therefore, the kingdom perished not, although it might be formless and void, but it retaineth hitherto the essence
Mercy and judgment are opposites, and from the side of judgment comes the execution of judgment, which is destruction.
And at the end of the Formless and the Void and the Darkness (that is, at the end of the exile this saying shall have place: Isa. ii. 11). And the Tetragrammaton alone shall be exalted in that day (that is, in the time of Messiah
The Tetragrammaton (see Introduction, § 67) comprehends the whole ten Sephiroth, and consequently expresses their three trinities of balanced force also; consequently, when the Tetragrammaton appears, the formless and the void and the darkness disappear, and form, fulness, and light replace them"
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"[Here is the origin of the well-known symbol of a serpent holding his tail in his mouth, like a circle--the serpent of Saturn. The reason that he raiseth his head behind the shoulders of the bride (Malkuth) is because he is. so to speak, not only the executor of judgment, but also the destroyer; destruction as opposed to creation, death as opposed to life. For the whole Sephiroth are represented as being the balance of mercy and justice, and the tenth Sephira is especially of the nature of justice, as also is Geburah. the fifth. He is concealed, because he is not called into action till justice requires him. The term "decimal numeration" of course refers to the ten Sephiroth. The presence of the serpent when revealed, is an accusation, because it shows that the balance is destroyed; just as in a watch, if one of the wheels be injured, irregularity is at once manifested. Now, life, when it consists of birth into another form, necessarily implies death in the previous form. The throne of glory is the Briatic world.]
There are swellings in his scales (that is, like as in a crocodile; because great in him is the heaping together of judgments). His crest keepeth its own place (that is, there is in him no further power of hastening to things beyond in the Outer).
There is in the destroyer no "hastening to the outer," because he is centripetal and not centrifugal.
But his head is broken by the waters of the great sea. (The great sea is wisdom, the fountain of mercy and loving-kindness; which, if it sendeth down its influence, judgments are pacified, and the hurtful power of the shells is restricted); like as it is written, Ps. lxxiv. 13: "Thou hast broken the heads of the dragons by the waters."
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(Now the author of the "Siphra Dtzenioutha" hasteneth to the explanation of these letters, I, Yod, and V, Vau; and concerning V, Vau, he saith): Six members are produced from the branch of the root of his body. (The body is Microprosopus; the root of the body is the mother, who is symbolized by the letter H, He; the branch of the root is the letter V, Vau, enclosed and hidden within the letter H, He; and from that very branch were produced the six members--that is, the entire letter V, Vau, now having obtained the head.)
[The mother here mentioned is of course the third Sephira, Binah. The six members of Microprosopus forming the entire letter Vau in an allusion to the numerical value of that letter being 6
"The tongue speaketh great things" (see Dan, vi. 8. And by the tongue is understood the foundation--namely, the letter I, Yod, joined with his bride; the speech is the marital influx flowing forth from the bride; for the queen is called the word; but the great things are the inferiors of all grades produced.)
[The inferiors of all "grades" or "paths" are the Sephiroth in the inferior worlds.]
38. This tongue is hidden between I, Yod, and H, He. (For father and mother are perpetually conjoined in ISVD, Yesod, the foundation, but concealed under the mystery of Daath or of knowledge.)
[The conjunction of the letters V and H at the end of the Tetragrammaton IHVH is similar to that of I and H at the beginning.]
Because it is written (Isa. xliv. 5): "That man shall say, I am of the Tetragrammaton." (The word ANI, Ani, I, when the discourse is concerning judgments, pertaineth to the queen. But whensoever mercy is introduced it referreth to the understanding, like as in this place. In order that the sense may be: The supernal path, which is called I, or the understanding in act of conjunction with the father, is for the purpose of the formation of the Tetragrammaton, and this is one conjunction between the father and the mother for the constitution of the six members.) And that shall be called by the name Jacob, IOQB, Yaqob. (To call by name is to preserve; and another conjunction of father and mother is introduced for the purpose of preserving the Microprosopus, which is called Jacob.) And that man shall write with his hand, "I am the Lord's" (To write belongeth to the written law, or the beautiful path, and the same also signifieth to flow in. "With his hand," BIDV, Byodo, is by metathesis BIVD, Byod, by I, Yod--that is, through the foundation; in order that the sense may be, it may be formed from his influx, so that the Tetragrammaton may be written with I, Yod, as we have above said.) And by the name of Israel shall he call himself. He shall call himself thus in truth. (For the conception of the Microprosopus is more properly under the name of Jacob, whose wife is Rachel; and his cognomen, as it were, is Israel, whose wife is Leah.)
[The understanding is Binan, the third Sephira, which is referred to the supernal H, He, The "beautiful path" is Tiphereth, the sixth. The foundation is Yesod, the ninth. It is the final Yod, I, of the form of the Tetragrammaton IHVI, which is referred to Yesod, and not the initial, which belongs to Chokmah, the second Sephira, the Father.]
That man shall say, I am the Lord's; he descendeth. (That is: that very conception of the word I, which is elsewhere attributed to the supernal mother, forasmuch as in her agree the three letters of the word ANI, Ani, I; namely A, Aleph, is the highest crown; N, Nun, is the understanding itself, in its fifty celebrated gates; I, Yod, is the foundation or knowledge of the Father; but in this instance it is attributed to the lowest grade of the lower mother, and now is ADNI, Adonaï, without the D, Daleth, D, or poverty, but filled with the influx, and is ANI, Ani.) And all things are called BIDV, Byodo (that is, all these things are applied to IVD, Yod, concerning which this discourse is.) All things cohere by the tongue, which is concealed in the mother. (That is, through Daath, or knowledge, whereby wisdom is combined with the understanding, and the beautiful path with his bride the queen; and this is the concealed idea, or soul, pervading the whole emanation.) Since this is opened for that which proceedeth from itself (that is, Daath is itself the beautiful path, but also the inner, whereto Moses referreth; and that path lieth hid within the mother, and is the medium of its conjunction. But whensoever it is considered in the outer, when it hath come forth from the mother, then is it called Jacob.)
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"To the qabalistical ideas, the universe is the garment as it were of the Deity; He not only contains all, but is Himself all. and exists in all.]
Until that head (which is incomprehensible) desired by all desires (proceeding from AIN SVP, Ain Soph, the infinite and limitless one), appeared and communicated the vestments of honour.
[This Head, which is here described as proceeding from the infinite and limitless One, the Ain Soph, is the first Sephira, the Crown Kether, otherwise called Arikh Anpin, or Macroprosopus, the Vast Countenance. From this first Sephira the other nine emanations are produced. I have explained all this in the Introduction, §§ 38-57, in treating of the Sephiroth.]
This equilibrium hangeth in that region which is negatively existent in the Ancient One.
[By the expression "This equilibrium hangeth in that region which is negatively existent in the Ancient One," is meant that the other nine Sephiroth (which are equilibrated by their formation in trinities) are as yet not developed in the first Sephira. but exist within it as the tree exists in the seed from which it springs. By "the Ancient One", is intended the first Sephira, the Crown Kether, one of whose appellations is Autheqa, the Ancient One. From this Sephira, as I have before remarked. the idea of negative existence depends back towards the AIN.]
Thus were those powers equiponderated which were not yet in perceptible existence.
[These powers are the other nine Sephiroth, which are, as it were powers of the first Sephira; as soon as they are equated they become positively existent through correlation of force. The next two sections explain the manner of their equilibration while yet negative entities, or rather ideas ]
In His form (in the form of the Ancient One) existeth the equilibrium: it is incomprehensible, it is unseen.
[But the first idea of equilibrium is the Ancient One (the first Sephira, or Crown Kether), because it is the first potential limitation of the boundless light which proceeds from the Limitless One. That is, the central point of Kether is the equilibrium, because the balance-
does not yet exist, the two opposite poles which form the balance not being yet developed. We must not confuse these two terms, equilibrium and balance. The balance consists of two scales (opposing forces), the equilibrium is the central point of the beam.]
Notice the Solor Plexis region is Zero point
Just as the hands of time reach from the center of a clock
Just as the eye of the huricane
Therein have they ascended, and therein do they ascend--they who are not, who are, and who shall be.
Therein (in the equilibrium of Kether) have they ascended (developed when they became positively existent), and therein (in the equilibrium) do they ascend (have their first existence), they (the Sephiroth) who are not (exist negatively). who are (then become positive), and who shall. be (exist permanently. because they we counterbalanced powers). This triple expression "are not, are, and shall be." also refers to the triple trinity of the Sephiroth.
The head which is incomprehensible is secret in secret.
[This head Is Macroprosopus, the Vast Countenance, and is the same as the Ancient One, or Crown Kether. It is were, for therein axe hidden the other potentialities.]
But it hath been formed and prepared in the likeness of a cranium, and is filled with the crystalline dew.
The crystalline dew is the creative lux or Aur, AVR, proceeding from the Limitless One. The Mantuan Codex calls the skull or cranium the first, and the crystalline dew the second conformation of Macroprosopus.
His skin is of other, clear and congealed.
(His hair is as) most fine wool, floating through the balanced equilibrium.
The ether is the clear and insupportable brilliance of his glory. The hair is white--i.e.; spotless as wool--to denote the utter absence of matter and of shell. The Mantuan Codex calls the ether the third conformation, and the hair the fourth, which latter it refers to the Sephira Netzach, victory.]
(His forehead is) the benevolence of those benevolences which are manifested through the prayers of the inferior powers.
The supernal benignity which transmits their qualities, powers and offices, to the lower Sephiroth (the inferior powers). It must be remembered that each Sephira receives from that which immediately precedes it, and transmits to that which next follows it. Thus, each Sephira is said to be feminine or passive as regards its predecessor, and masculine or active in respect to its successor. (See Introduction, §§ 43 and 51.) The Mantuan Codex calls this the fifth conformation, and refers it to the idea of the ninth Sephira, Yesod, foundation.]
His eye is ever open and sleepeth not, for it continually keepeth watch. And the appearance of the lower is according to the aspect of the higher light.
(Were the eye to close (the directing thought Divine to be abstracted from the Sephiroth), the whole universe would give way, for its mainspring would be withdrawn. Because the appearance (development) of the lower (nine Sephiroth) is according to (dependent on) the aspect (ruling thought) of the higher light (Kether, the first Sephira). The Mantuan Codex terms this the sixth conformation of Macroprosopus, and refers it, as in the case of the fourth conformation, to the primal idea of the Sephira Netzach, victory.]
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