I've been studying the Invocation of Solomon since the two lectures have been given by the instructor. I thank all of those who are working tooth and nail to give us greater understanding, I'm very humbled. There are a few things about the Invocation and Kabbalah that I'd like to talk about.
It begins with the calling of the Sephiroth almost as principles or attributes, like Atziluth. Then it moves to calling more crystallized intelligences that usher the purpose of the Sephiroth. Then it moves to the calling of even more personalized beings who work in Yetzirah in the name of Atziluth. And this is all coming from Assiah, us invoking. Where is the part of Briah in this, is it the second section of more crystallized intelligence? Do we command Yetzirah in the name of Atziluth, because Yetzirah is the formative, sexual power and the lower aspect of Christ in Atzliluth? Briah seems to be a more silent world in between.
Also, I've been studying much Greek mythology in the past months. I've been thinking about the meaning of Persephone and Haides a lot. How are these related to "Ishim, assist me in the name of Shaddai!" and "Cherubim, be my strength in the name of Adonai!"? The name Shaddai is שדי and is seen around doorways of those who practice Judaism. Do we call on Shaddai because Shaddai is the Daleth or portal which allows the relation between the drop of Iod and the articulating fire of Shin?
Furthermore, I've also been studying what the Greeks have to say about Tartarus and the story of Ixion. Ixion was a king who murdered his father-in-law, after his father-in-law chastised Ixion by taking away Ixion's horses, all for not paying the dowry for his daughter Dia. Infected by murder, the Olympians took pity on Ixion and invited him to a banquet. There, Ixion grew lustful for Hera, and Zeus fashioned a cloud resembling Hera to tempt Ixion. Ixion fell for this, then was strapped to a fiery wheel that forever turned along the sky, but also in Tartarus. What is this unpaid dowry, and how are Ixion and his deeds related to the mind or imagination that fornicates? In Greek mythology I've come to understand horses as symbolizing the winds of conscious power.
Thank you so much for giving us your time to discuss lengthy things like this, I apologize for the mouthful.
Finally, I'd like to leave a passage from the Odyssey that has been powerful for me and may be for others too. This reminds us to be grateful for our Innermost. This is at the point in the story when Odysseus meets Achilles in Haides:
"Let me hear no soothing talk of death from you, Odysseus, light of councils. It is better, I say, to break sod as a farm hand for some poor country man, on iron rations, than to be king of all the perished dead." Book XI:577-581
It begins with the calling of the Sephiroth almost as principles or attributes, like Atziluth. Then it moves to calling more crystallized intelligences that usher the purpose of the Sephiroth. Then it moves to the calling of even more personalized beings who work in Yetzirah in the name of Atziluth. And this is all coming from Assiah, us invoking. Where is the part of Briah in this, is it the second section of more crystallized intelligence? Do we command Yetzirah in the name of Atziluth, because Yetzirah is the formative, sexual power and the lower aspect of Christ in Atzliluth? Briah seems to be a more silent world in between.
Also, I've been studying much Greek mythology in the past months. I've been thinking about the meaning of Persephone and Haides a lot. How are these related to "Ishim, assist me in the name of Shaddai!" and "Cherubim, be my strength in the name of Adonai!"? The name Shaddai is שדי and is seen around doorways of those who practice Judaism. Do we call on Shaddai because Shaddai is the Daleth or portal which allows the relation between the drop of Iod and the articulating fire of Shin?
Furthermore, I've also been studying what the Greeks have to say about Tartarus and the story of Ixion. Ixion was a king who murdered his father-in-law, after his father-in-law chastised Ixion by taking away Ixion's horses, all for not paying the dowry for his daughter Dia. Infected by murder, the Olympians took pity on Ixion and invited him to a banquet. There, Ixion grew lustful for Hera, and Zeus fashioned a cloud resembling Hera to tempt Ixion. Ixion fell for this, then was strapped to a fiery wheel that forever turned along the sky, but also in Tartarus. What is this unpaid dowry, and how are Ixion and his deeds related to the mind or imagination that fornicates? In Greek mythology I've come to understand horses as symbolizing the winds of conscious power.
Thank you so much for giving us your time to discuss lengthy things like this, I apologize for the mouthful.
Finally, I'd like to leave a passage from the Odyssey that has been powerful for me and may be for others too. This reminds us to be grateful for our Innermost. This is at the point in the story when Odysseus meets Achilles in Haides:
"Let me hear no soothing talk of death from you, Odysseus, light of councils. It is better, I say, to break sod as a farm hand for some poor country man, on iron rations, than to be king of all the perished dead." Book XI:577-581
Accepted Answer
In the beginning Elohim [in Briah] created the heavens [Chesed, Geburah and Tiphereth] and the earth [Assiah]. And [Assiah] the earth was without form, and void; and darkness was upon the face of the abyss [subconsciousness]. And [Chesed] the Spirit of the Elohim hovered upon the face of the [sexual] waters. And Elohim said, Let there be light [by means of the invocation of Solomon]: and [by reciting such invocation] there was light. Thus, [from Briah, creation] Elohim saw [in Assiah] the light [of Yetzirah and Atziluth], that it was good. - Genesis 1: 1-4
Therefore, we recite the invocation in Assiah, yet, the invocation is uttered by our Innermost Chesed [the Spirit of the Elohim], who abides in the world of Briah [creation]; so, we, human souls [Tiphereth], must be one with Chesed, our Ruach Elohim, in profound unisonant concentration, while adoring the ineffable lights of Yetzirah in the name of Atziluth through the invocation. Thus, in this manner, we - from Assiah, along with our Innermost and Stellar Father who is in secret in Briah - will evoke all of the ineffable lights of the tree of life.
So, Briah becomes the more eloquent world in between.
Weep not: behold, the Lion of the tribe of Judah,
the Root of David, has prevailed to open the book,
and to loose the seven seals thereof. - Revelation 5: 5
Accepted Answer
In the beginning Elohim [in Briah] created the heavens [Chesed, Geburah and Tiphereth] and the earth [Assiah]. And [Assiah] the earth was without form, and void; and darkness was upon the face of the abyss [subconsciousness]. And [Chesed] the Spirit of the Elohim hovered upon the face of the [sexual] waters. And Elohim said, Let there be light [by means of the invocation of Solomon]: and [by reciting such invocation] there was light. Thus, [from Briah, creation] Elohim saw [in Assiah] the light [of Yetzirah and Atziluth], that it was good. - Genesis 1: 1-4
Therefore, we recite the invocation in Assiah, yet, the invocation is uttered by our Innermost Chesed [the Spirit of the Elohim], who abides in the world of Briah [creation]; so, we, human souls [Tiphereth], must be one with Chesed, our Ruach Elohim, in profound unisonant concentration, while adoring the ineffable lights of Yetzirah in the name of Atziluth through the invocation. Thus, in this manner, we - from Assiah, along with our Innermost and Stellar Father who is in secret in Briah - will evoke all of the ineffable lights of the tree of life.
So, Briah becomes the more eloquent world in between.
Weep not: behold, the Lion of the tribe of Judah,
the Root of David, has prevailed to open the book,
and to loose the seven seals thereof. - Revelation 5: 5
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