Sephedet vs Star of David
By Ishangi, 2012 [Edited]
If History is a lie agreed upon, the story of the Sephedet should be it’s Poster child! If you’re familiar with our Versus Series and/or my writings, you’re well aware of our claims that our ancient Afrikan historical presence has been preserved around the world!
Because we have been stripped of our historical legacy dating back to the first invasions in the Nile Valley, on through the Maangamizi and the Atlantic Slave Trade, the old axiom, “…if you want to hide something from someone, put it in a book or in front of their face,” have prevailed.
One of the many things YTs did as a common act of invasion, the pillagers take over what they choose of their victims customs; then, as popularly noted by the greeks, plagiarize these customs (religious deities, rituals, laws, and other cultural celebratory traditions) to suit themselves—even going as far as changing the names, skin pigmentation, and stories making it literally impossible to trace its origin. Continue reading
Two ivory Djed pillars found in a
First Dynasty tomb at Helwan.
(photograph taken by J.D.Degreef)
The Concept of the Djed Symbol
By Vincent Brown, 2012
One of the most enigmatic symbols of Ancient Egypt is the Tet, or Djed. Although it was widely used as a religious icon throughout much of the history and geography of Ancient Egypt, it is still not clearly understood what the Djed was originally conceived to represent. Determining its meaning from its appearance alone is not an easy task so we shall take some of the suggested definitions and analyse each individually. But first of all lets look at the key elements that make up the symbol.
Typical Distinctive Features:
- Four horizontal bars surmounting a vertical shaft
- Vertical striations between each bar
- These striations are shown in profile on the sides of the Djed creating a curved appearance
- Four bands around neck of the shaft
- Sometimes a small capital can be seen surmounting the Djed
- The Djed often stands on a rectangular base
SACRED DAYS OF THE LWA
By Houngan Hector, 2011
Vodou is a tradition of action. That is why most people will say “M sevi Ginen” (I serve Ginen) rather than say “I’m a Vodouisant”. Now all religions are, ideally, a way of life. But Vodou is most adamantly so. Service is an action, and that is how we describe our tradition, in terms that refer to those actions. Vodou is something you live, rather than simply do. It is not a tradition you can learn passively. You need to dig right in and get your hands dirty, so to speak. During ceremonies, everything is based on actions: salutes, dancing, drumming, singing, and tracing veves – to name a few. We do not have congregation members sitting as someone preaches.
Everyday of the week is sacred to a particular Lwa or group of Lwa. Sunday is God’s day. Vodouisants vary on what happens on Sunday. Some will not do any spiritual work, will not salute the lwa, will not do anything that has to do with Ginen. Others do not discriminate against the day. They say, “Yes, Sunday is sacred to God, I will remember Him and respect Him, but everyday I need to eat!” In other words, they still do Vodouisant activities on this day. Most Vodouisants attend Church and Mass and may say prayers or give some other sort of attention directed towards the Creator. Continue reading
QUANTUM PHYSICS: THE PHYSICS OF DREAMING
By Paul Levy, 2014
6. SELF-EXCITED CIRCUIT
Wheeler’s vision of the universe is like a “self-excited circuit,” to use a metaphor from electronics. To say the universe is “self”-excited is to say it is not “other”-excited, which is to say that rather than depending upon an external agent, god or deity, the universe is self-creating and self-referential─i.e., able to refer to, reflect and act upon itself, and hence, endlessly re-create itself anew.
Seen as a self-excited and self-actualizing circuit, the physical universe bootstraps itself into existence, laws and all. As a self-excited circuit, the universe gives rise to observers who, in completing the circuit, potentially give meaningful reality to the universe. Wheeler says,
“The universe is to be compared to a circuit self-excited in this sense, that the universe gives birth to consciousness, and consciousness gives meaning to the universe.”
The Philosopher’s Stone
From Montalk, 2010
The Philosopher’s Stone is not just a spiritual metaphor but an actual substance that can transmute lead or mercury into gold. The Stone is a product of Alchemy. Unlike chemistry, which only deals with physical matter and energy, Alchemy makes use of etheric and astral energies to reconfigure matter at the quantum level. Alchemy is to chemistry what a cube is to the square; it is a superset of chemistry and is capable of so much more.
How Etheric Energy Overrides Physical Laws
Alchemical achievements require successfully gathering, concentrating, and multiplying etheric energy. When this energy reaches a critical threshold, it overpowers the normal laws of physics and allows seemingly miraculous processes to take place. I believe it does this by biasing probability. By amplifying the probability of minor quantum effects, which are normally limited to the subatomic scale, they manifest on the larger atomic scale. In this way, one Continue reading
Partzufim/Partsufim (Hebrew: פרצופים, singular Partzuf, Hebrew: פרצוף), meaning Divine “Personae/Visages/Faces/Forms/Configurations”, are particular reconfigured arrangements of the 10 sephirot Divine attributes/emanations of Kabbalah into harmonised interactions in Creation. Their names derive from mystical discourses in the Zohar, the foundational text of Kabbalah, where they appear as synonymous manifestation terms for the sephirot. Their full doctrinal significance emerges only in 16th century Lurianic Kabbalah in relationship to the cosmic processes of Shevirah-“Shattering” and Tikun-“Rectification”. Each Patzuf is a Yosher-“Upright” scheme of all the sephirot around one of their number, analogous to the interrelated sephirot configuration in Man. Continue reading
The Four Worlds (Hebrew: עולמות Olamot/Olamos, singular: Olam עולם), sometimes counted with a prior stage to make Five Worlds, are the comprehensive categories of spiritual realms in Kabbalah in the descending chain of Existence.
The concept of “Worlds” denotes the emanation of creative lifeforce from the Ein Sof Divine Infinite, through progressive, innumerable tzimtzumim (concealments/veilings/condensations). As such, God is described as the “Most Hidden of All Hidden”, and Olam is etymologically related to, and sometimes spelled as, עלם (Noun: העלם Helem meaning “concealment”). Continue reading