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The Zohar (Hebrew: זֹהַר , Zōhar, lit."Splendor" or "Radiance" [a]) is a foundational work of Kabbalistic literature. [1] It is a group of books including commentary on the mystical aspects of the Torah and scriptural interpretations as well as material on mysticism, mythical cosmogony, and mystical psychology.
Two different models of the process of creation existed in ancient Israel. [15] In the "logos" (speech) model, God speaks and shapes unresisting dormant matter into effective existence and order (Psalm 33: "By the word of YHWH the heavens were made, and by the breath of his mouth all their hosts; he gathers up the waters like a mound, stores the Deep in vaults"); in the second, or "agon ...
A transcendent higher light Sovev Kol Olmin, the light that "surrounds all worlds" would be the manifestation on a particular level of a higher light which above the capacity of that realm to contain. This is ultimately rooted in the infinite light ("Ohr Ein Sof") that preceded Creation, the Tzimtzum and the Sephirot, rather than the source of ...
The concept of seven heavens as developed in ancient Mesopotamia where it took on a symbolic or magical meaning as opposed to a literal one. [4] The concept of a seven-tiered was likely In the Sumerian language, the words for heavens (or sky) and Earth are An and Ki. [5]
The miter was the sign of the crown, which exalted the high priest above all earthly kings. Josephus interpreted as follows: [6] The coat symbolized of the earth, the upper garment symbolized heaven, while the bells and pomegranates represented thunder and lightning. The ephod typified the four elements, and the interwoven gold denoted the ...
For example, one of the monks of Saint Denys, John Sarrazin, wrote a commentary on The Celestial Hierarchy in 1140, and then in 1165 made a translation of the work. [39] Also, Suger , abbot of Saint-Denis from 1122 to 1151, drew on Dionysian themes to explain how the architecture of his new 'Gothic' abbey church helped raise the soul to God.
Lingbao Tianzun (靈寶天尊, "Lord of the Numinous Treasure") is also known as the "Supreme Pure One" (Chinese: 上清; pinyin: Shàngqīng), "The Universally Honoured One of Divinities and Treasures", or the "Precious Celestial One". [2] In terms of worldview, the emergence of the Shàngqīng revelations signifies a major expansion of Taoism.
The doctrine of analogy and correspondence, present in all esoteric schools of thinking, upholds that the Whole is One and that its different levels (realms, worlds) are equivalent systems, whose parts are in strict correspondence. So much so that a part in a realm symbolically reflects and interacts with the corresponding part in another realm.