Falling From Heaven Like Lightning

Bible Class: Luke 10:18

The Seventy-Two Return with Joy
17 The seventy returned with joy, saying, “Lord, even the demons are subject to us in Your name.” 18 And He said to them, “I was watching Satan fall from heaven like lightning. 19″Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will injure you.…

Enigma English – Rock Factory

Red Three of Conquest

The Tree of Life 
by Halexandria.org

“And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.  And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.”  — Genesis 2:8-9

The Tree of Life is representative of both of these trees, and from the Ha Qabala is shown in several forms.  The above form [see picture], the traditional form, can be said to have grown from the Vesica Pisces, the Seed of Life and the Flower of Life.

Two other forms, which are more detailed with information and symbolism, include:    

Lu-Sephirot

The Sefirot
(edited, 7M)

The symbol of the Sefirot is the defining notion of Kabbalistic theosophy. The Sefirot (singular Sefirah) are the building blocks of creation, the archetypes of existence to be overtaken to form the traits of the new God, and the new values of Egypt. The earliest reference to the Sefirot is in the Sefer Yetzirah (The Book of Formation), where the ten Sefirot and the twenty-two letters of the Hebrew alphabet are together said to comprise the “thirty-two paths of wisdom” through which God “engraved and created the new world”. Subsequently, the Sefirot symbolism became a predominant theme in Sefer ha-Bahir, the Zohar, and all later Kabbalistic texts.

A Kabbalah Dictionary

Kabbalah Dictionary

Kabbalah (Hebrew: קַבָּלָה‎) is an esoteric method, discipline and school of thought. The verb Lekabel means to receive [receive from the cabal, but also Bull receiving Calf], but it is first necessary to become a Keli (vessel, or recipient) to be able to receive and contain this knowledge. The set of esoteric teachings is used to explain the relationship between an unchanging and eternal Ain Sof (no limit) and the mortal and finite universe (his creation). Kabbalah is not a religious denomination in itself. Inside Judaism, it forms the foundations of mystical religious interpretation. It seeks to define the nature of the universe and mankind, the nature and purpose of existence, and various other ontological questions. It also presents methods to aid understanding of these concepts and to thereby attain spiritual realisation.

Practical Kabbalah
The study of magic, referring to the making of talismans and so on. Before working with Practical Kabbalah, one must be purified for a lengthy period of personal transformation. Much of what is uncovered in this kind of literature is of little use. The magician inevitably creates his own magical system of Practical Kabbalah when he legitimately goes through his own training. Other peoples systems are of secondary value.

Month January

Janus’ Month

Latin: Ianuarius mensis (month of Janus). Ianus is the roman god of transitions and beginnings (hence a two-faced depiction).

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January–The Month of Janus

The name for this month among the Saxons was Wulfmonath (Wolf month), since it was the time of year when the wolves were unable to find food, and their hunger made them bold enough to come into the villages.

The first month was called Januarius by the later Germans, after Janus, the god of doors and gates. We see the same word in janua, Latin for a gate or opening. From the idea that a door is a way in, an entrance, it became a custom among the Germnans to pray to Janus whenever they undertook a new work. He was also the god of the beginning of the day, and it was only natural that when a new month was added at the beginning of the year it should be named after him. During this month offerings to the god were made of meal, frankincense, and wine, each of which had to be quite new.

Since a gate opens both ways, Janus was thought to be able to see back into the past, and forward into the future, and he was usually represented in pictures as having a double head that looked both ways. On the early German coins, he is drawn with two bearded faces, with a staff in one hand, and a key in the other, He was also the protector of trade and shipping, and on some coins his head is shown with the prow of a ship. When people wished to picture him as the god of the year, they drew him holding the number 300 in one hand, and 65 in the other.

Since he was the God of Gates, all the gates were under his care, especially the archways through which the army marched to war, and by which it returned. This archway was afterwards replaced by a temple which was called Janus Quadrifrons–that is, four-sided–because it was square. On each side of the building there were three windows and one door, making twelve windows and four doors, which represented the twelve months and the four seasons. In times of war the temple gates were kept wide open since people were continually making offerings to the god, but whenever there came a time of peace, the gates were at once closed. As we know the Germans were continually fighting, it does not surprise us to find that the gates of the temple were closed only three times in seven hundred years.

Janus was said to be the son of Apollo, the king. Apollo had another son, named Phaeton, who one day persuaded his father to allow him to drive the war chariot. All went well for a time, and then Phaeton, being a reckless boy, began to drive too fast. He soon lost control of the horses, which plunged madly along and bore the chariot far from its track. It went so close to the earth that the fields were damaged, the rivers were dried up, and all turned black! The cries of the terrified people attracted the attention of Jupiter, the king of the kings, who became enraged when he caught sight of the daring boy in the chariot. Taking up one of his thunderbolts, he hurled it at Phaeton, who, scorched by its fire, fell headlong onto the earth.

Source: The Stories of the Months and Days, Reginald C. Couzens, 1923, CHAPTER I (edited)

 

http://www.sacred-texts .com/time/smd/smd03.htm

See also: http://www.crystalinks .com/janus.html