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'tree') is a diagram used in Rabbinical Judaism in kabbalah and other mystical traditions derived from it. [1] It is usually referred to as the "kabbalistic tree of life" to distinguish it from the tree of life that appears alongside the tree of the knowledge of good and evil in the Genesis creation narrative and well as the archetypal tree of ...
Keter or Kether (Hebrew: כֶּתֶר ⓘ, Keṯer, lit. "crown") is the first of the ten sefirot in the Kabbalistic Tree of Life, symbolizing the divine will and the initial impulse towards creation from the Ein Sof, or infinite source.
With the decline of Christian Cabala in the Age of Reason, Hermetic Qabalah continued as a central underground tradition in Western esotericism. Through these non-Jewish associations with magic, alchemy and divination, Kabbalah acquired some popular occult connotations forbidden within Judaism, where Jewish theurgic Practical Kabbalah was a ...
Zeir Anpin, the emotional sephirot centered on Tiferet (Beauty), is the transcendent revelation of God to Creation ("The Holy One Blessed Be He"), a perceptible manifestation of the essential Divine infinity (the Tetragrammaton name of God).
In the Yetzira are the creatures of Ezekiel 1 and the ten classes of angels ruled over by Metatron; In the Assiah are the Ophanim, and the angels that combat evil, governed by Sandalphon. In the Zohar, Atziluth is taken to be simply God's direct emanation, in contradistinction to the other emanations derived from the sefirot.
Comte de Gabalis is a 17th-century French text by Abbé Nicolas-Pierre-Henri de Montfaucon de Villars (1635–1673). The titular "Comte de Gabalis" ("Count of Cabala") is an esotericist who explains the mysteries of the world to the author. It first appeared in Paris in 1670, anonymously, though the identity of the author came to be known.
Traditional location of the Idra Assembly. In the Zohar, Shimon bar Yohai convenes his students to expound the partzufim. Later, Isaac Luria, who systemised the partzufim, convened his students there, each one sitting in the location of their former incarnation [2]
The concept of Binah has its roots in early Jewish mystical texts, such as the Sefer Yetzirah, which dates between the 2nd and 6th centuries CE.In this foundational work, Binah is associated with the sefirot, the ten attributes through which the Infinite reveals itself and continuously creates both the physical realm and higher metaphysical realms.