Four Worlds macro-micro.
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Jim, in your sample ritual #8 on evocation in 776 1/2 you discuss medieval magicians and their Yetzirac (Nepheshic) aspects. I assume therefore that Guph is related to Assiah, the Ruach to Briah and the Neshemic supernal aspects to Atziluth?
I thought that the world of Briah is a bit too transcendental for the Ruach which is egocentric and is wrapped up in fear of humiliation, social standing anxiety, rivalry, self-aggrandizement, self-censoring (blind spots) and also, like the Nephesh, projection-blame?
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@gerry456 said
"I assume therefore that Guph is related to Assiah['quote]
Yes."the Ruach to Briah"
Y'tziyrah in the non-Adept. One step immediately preceding full adepthood is the awakening of Ruach to B'riyah.
"and the Neshemic supernal aspects to Atziluth?"
"In the fully awakened, yes; but it is natively in B'riyah and has to be born into Atziyluth.
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@Jim Eshelman said
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@gerry456 said
"I assume therefore that Guph is related to Assiah['quote]
Yes."the Ruach to Briah"
Y'tziyrah in the non-Adept. One step immediately preceding full adepthood is the awakening of Ruach to B'riyah.
"and the Neshemic supernal aspects to Atziluth?"
"In the fully awakened, yes; but it is natively in B'riyah and has to be born into Atziyluth."
That makes sense , thankyou.
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@gerry456 said
"Continuing with this then, Yechida which is the Khabs is of Atzilah where there are pure non sexual essences? Briah is where the Gods dwell?
Wha about the Archangels and Angels?"
Where do I start on this>
OK, bullet points.- Y'chiydah is not the Khabs, it's Hadit at the center of the Khabs.
- Yes, Y'chiydah is inherently of Atziyluth.
- I have no idea what you mean about "pure non sexual essences." Do you mean "non-polarized"? If so, then yes, but the dualities it doesn't contain reach far past sexual polarity.
- "Briah is where the Gods dwell?" If you mean "the gods" in the sense of "the population of various mythological pantheons," then this is usually where people find them, since they aren't "The God of Gods" but, rather, archetypal expressions closer to archangels.
- Archangels are native to B'riyah.
- Angels are native to Y'tziyrah.
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@Jim Eshelman said
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Where do I start on this> OK, bullet points.- Y'chiydah is not the Khabs, it's Hadit at the center of the Khabs.
- Yes, Y'chiydah is inherently of Atziyluth.
- I have no idea what you mean about "pure non sexual essences." Do you mean "non-polarized"? If so, then yes, but the dualities it doesn't contain reach far past sexual polarity.
- "Briah is where the Gods dwell?" If you mean "the gods" in the sense of "the population of various mythological pantheons," then this is usually where people find them, since they aren't "The God of Gods" but, rather, archetypal expressions closer to archangels.
- Archangels are native to B'riyah.
- Angels are native to Y'tziyrah."
re 3. Yes I meant non polarized.
Gods are closer to Atziluth than Archangels and are therefore more powerful?
Also, Y'chiydah is not the Khabs, it's Hadit at the center of the Khabs? What other notable features are there of The Khabs? It has a centre and a circumference only?
Thanks.
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@gerry456 said
"Gods are closer to Atziluth than Archangels and are therefore more powerful?"
If you mean the gods of pantheons / mythologies, they're roughly the same as what the Hebrews called archangels.
"Y'chiydah is not the Khabs, it's Hadit at the center of the Khabs?"
Y'chiydah, the consciousness attributed to Kether, reflects an unextended single point. That's flat-out a Hadit description.
"What other notable features are there of The Khabs? It has a centre and a circumference only?"
Khabs means "star" and is "the house of Hadit." Star = Heh: The Khabs is the B'riyatic containment, the feminine aspect that "houses and contains" the primal seed etc.
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@gerry456 said
"The primal seed is Nuit?"
Hadit.
"Archangels, roughly same as Gods but in traditional evocation we call on a god (from a pantheon) first and then we work on Archangels."
Or to put it differently, we call on Atziyluthic names first, then B'riyatic. What you describe is specifically the methodology with Hebrew names, because that's how they parse to the worlds. But you wouldn't use, say, Zeus or Hannuman in at the top and come down to an archangel because (1) they're in different schemes and mixing cross-pantheon has to be done very carefully if at all and (2) Zeus and Hannuman (and all the other "gods" of this type) are lesser ideas. In fact (to the extent images and family histories and the like are employed) they are nearly Y'tziyratic.
"In the LRBP then we are almost calling on Gods (from pantheons)?"
Again, the distinction I keep making between "the gods of pantheons and mythologies" vs. GOD, the GOD OF GODS, the quintessential and undifferentiated. The Hebrew language gives distinction between different names and aspects and expressions of ONE GOD. The Divine Names in the LBRP are not "gods," they are different names of GOD.
One might say, most of the time, that Atzilyluth is inherently monotheistic because there is no division, no multiplicity in it. Anything that disagrees with that perpective is mostly word play or convenience of p.o.v. You won't go too wrong if you keep holding everything truly Atziyluthic to a Kether standard of indivisibility. The different Hebrew Divine Names are all still like standing unmoving at the North Pole and choosing which way to face before stepping off that One Point.
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@Jim Eshelman said
"
Or to put it differently, we call on Atziyluthic names first, then B'riyatic. What you describe is specifically the methodology with Hebrew names, because that's how they parse to the worlds. But you wouldn't use, say, Zeus or Hannuman in at the top and come down to an archangel because (1) they're in different schemes and mixing cross-pantheon has to be done very carefully if at all and (2) Zeus and Hannuman (and all the other "gods" of this type) are lesser ideas. In fact (to the extent images and family histories and the like are employed) they are nearly Y'tziyratic.
."Yeah I appreciate that. For example, from an evocation of Bartzabel
"I shall now invoke the Godhead Mars, ALHIM GIBOR, and by that authority I shall beseech the presence of Kamael who I will petition to send the Seraphim, the Flaming Ones of Madim, and who I will direct to send Zamael and Graphiel, the Angel and the Intelligence of Mars. I will the conjure Graphiel to compel the Spirit Bartzabel to appear in the Magick Triangle as the Talisman of Mars is consecrated,, ." etc ...................... to be followed later by "Power of Godhead! Force and Fire of the Gods! Eternal Child God! Horus of the Two Horizons, Thee! Thee! I invoke! !.........etc................ then ....*Come forth unto me, O ALHIM GIBOR! I invoke you and beseech that you dispatch the Great Archangel Kamael to my aid in this work of Magick Art. Kamael! I call you and invoke you to direct the Angels, the Seraphim, to send their Angel Zamael, to attend this Magick Circle. Zamael, Angel of Mars, I call you and invoke you to send the Intelligence of Madim, Graphiel, who I shall conjure with authority to compel the Spirit Bartzabel"
*and
"In the Great Names of the God of Geburah, ALHIM GIBOR, I call the Spirit Bartzabel to manifest himself in power and in presence, in a pleasing form, before me in the Magick Triangle placed without this Magick Circle. I command you Bartzabel by all of the Names of the God whom you serve, for the spirit of that ineffable Godhead is within me and above me fames the Crown of Adonai and my feet are planted in the Sphere of Madim."
In other words here, a God from a pantheon is invoked but the invocations involve clear associations made between the Hebrew God name, ALHIM GIBOR and Mars, with a clear acknowledgement that any forces from the lower three worlds are subject to Atziluthian force.