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There is no standard hierarchical organization in Islam that parallels the Christian division into different "choirs" or spheres, and the topic is not directly addressed in the Quran. However, it is clear that there is a set order or hierarchy that exists between angels, defined by the assigned jobs and various tasks to which angels are ...
[1] [2] [3] It can also refer to "three spheres," [3] "three planes of existence," [4] and "three realms". [4] Various schemas of three realms (tri-loka) appear in the main Indian religions of Hinduism, Buddhism and Jainism. The Triloka Purusha, the figure who embodies the three worlds Transcending the Three Realms 超出三界圖, 1615 ...
The sacrifices that one performs are stated to journey directly to heaven, and are stored to await the sacrificer on his arrival. One hymn describes Svarga to be a realm that contains water-lilies and lotuses, lakes of butter with banks of honey, along with streams flowing with a number of foods such as wine, milk, curds, and water.
The number eight plays an important part in Gnostic systems, and it is necessary to distinguish the different forms in which it appeared at different stages in the development of Gnosticism. The earliest Gnostic systems included a theory of seven heavens and a supercelestial region called the Ogdoad.
Sefirot (/ s f ɪ ˈ r oʊ t, ˈ s f ɪr oʊ t /; Hebrew: סְפִירוֹת, romanized: səp̄īrōṯ, plural of Koinē Greek: σφαῖρα, lit. 'sphere' [1]), [2] meaning emanations, are the 10 attributes/emanations in Kabbalah, [3] through which Ein Sof ("infinite space") reveals itself and continuously creates both the physical realm and the seder hishtalshelut (the chained descent of ...
These usually represent different kinds of moral values, electric charges, or types of ceremonial magic. [7] The sefirot are the ten spheres on the Tree of Life. Each sefirah (singular of sefirot) represents a different aspect of the Divine, as well as aspects of human consciousness and existence. These are, from top to bottom: [14] Keter (crown)
Plato and Aristotle taught that the stars were composed of a type of matter different from the four earthly (classical) elements – a fifth, ethereal element or quintessence. In the "astral mysticism" of the classical world the human psyche was composed of the same material, thus accounting for the influence of the stars upon human affairs.
The concept of seven heavens as developed in ancient Mesopotamia where it took on a symbolic or magical meaning as opposed to a literal one. [4] The concept of a seven-tiered was likely In the Sumerian language, the words for heavens (or sky) and Earth are An and Ki. [5]