Blood Moons and Prophecy
By COGwriter, 2013
What is a blood moon?
A blood moon is also called a Hunter’s Moon. It is the first full moon after Harvest Moon. The Harvest Moon is the full moon nearest to the autumnal equinox.
Basically the general definition of a ‘blood moon’ is when the moon appears reddish because of how light can appear. Lunar eclipses are not the only cause. Notice the following: Continue reading
On the Nature of the Qlippoth
From My Occult Circle
The following chapter will briefly describe each Sephiroth as well as the nature of its equivalent Qliphoth. The intention is to foster a deeper understanding of how the respective divine and demonic forces are related to each other. Bringing together the nature of each Sephiroth and the literal translation of the respective demonic name might proof to be a valuable key for unlocking the dark side of the tree.
KETHER – THAUMIEL
Kether (Crown) represents the first and purest emanation of the Divine. Kether also represent the first moment of creation. It marks the moment Continue reading
Daath and the Abyss
From [see source]
“Nothingness lies coiled in the heart of being – like a worm” – Sartre
In modern Kabbalah there is a well developed notion of an Abyss between the three supernal sephiroth of Kether, Chokhmah, and Binah, and the seven lower sephiroth. When one looks at the progress of the Lightning Flash down the Tree of Life, then one finds that it follows the path structure connecting sephiroth except when it makes the jump from Binah to Chesed, thus reinforcing this idea of a “gap” or “gulf” which has to be crossed. 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
Naamah or Na’amah (Hebrew: נעמה) is a legendary demonic creature, the mother of divination. How she became a demon is unclear.
Naamah comes from Hebrew: נעם naim and means pleasant.
The meaning of her name is argued among Hebrew scholars; it refers either to her virtuous nature (“pleasing” to God (YHVH)) or to a penchant for idolatry (singing “pleasant” songs to pagan idols). Continue reading
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. Continue reading
The Shemhamphorasch is a corruption of the Hebrew term Shem ha-Mephorash (שם המפורש). In Kabbalah, the term was used to designate a 72-letter name for God, and sometimes a 42-letter name.
A 216-letter name for God is found in Kabbalistic sources as well as in Christian Kabbalah and in Hermetic Qabalah, derived from the 72 groups of three letters, each of these triplets being the name of an angel or intelligence. Spelling variants include Shemhamforash, Shemahamphorasch, Shemhamphoresh, shem hamitfaresh.
The name itself is derived from Exodus 14:19-21, three verses each composed of 72 letters; by writing these out in boustrophedon form so that the second line is reversed, and grouping the letters in columns of threes, the names of 72 angels or demons of God are formed. Continue reading