Gimel from the Court of Shin Descends

I started talking through what the sefirah are in the strict terms of the Sefer Yetzirah because it makes clear their visionary dimension. When you call forth the sefirah and place yourself in the midst of them, you are calling forth for a vision. The alphabetic work is part of that vision. Quite literally, it is the means by which the vision presents itself. You work them in order to have a vision and it is the vision that animates the work.

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Mohaveh and the Fall

Mohaveh owes a lot to both Kabbalism and to Justin’s Book of Baruch. Justin’s work describes the twenty-four angels of Elohim and Eden as trees in the garden, the tree of life (Baruch) being one such tree. Each tree is paired with another (Baruch is paired with Naas, tree of the knowledge of good and evil) and each pair is divided by its primary affinity for either Eden or Elohim. Each angel is a self-contained enunciation and, as I read their being called ‘trees in the garden,’ all of those enunciations are kin to the model detailed in the Sefer Yetzirah.

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[NB] Apocryphon of John and the Sefirot

I’ve been reading Buckley’s Female Fault and Fulfilmennt in Gnosticism and in it she briefly articulate the five aeons of the Apocryphon of John and makes clear that the five aeons are, in fact, ten aeons; each of the five aeons is divided in two according to a principle of gendered duality. Oh, yeah, and that duality is gathered together into an overarching third (Father over the Mother and Son). While trying to keep firmly in mind the maxim about things looking like a nail when you are holding a hammer, it is a little difficult for me not to think about Kabbalism as I read this.

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