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Significantly more common than the non-specific meaning of Amesha Spenta (see below) is a restrictive use of the term to refer to the great seven divine entities emanating from Ahura Mazda. [1] In Zoroastrian tradition, these are the first seven emanations of the uncreated creator, through whom all subsequent creation was accomplished.
Sefirot (/ s f ɪ ˈ r oʊ t, ˈ s f ɪr oʊ t /; Hebrew: סְפִירוֹת, romanized: səp̄īrōṯ, plural of Koinē Greek: σφαῖρα, lit. 'sphere' [1]), [2] meaning emanations, are the 10 attributes/emanations in Kabbalah, [3] through which Ein Sof ("infinite space") reveals itself and continuously creates both the physical realm and the seder hishtalshelut (the chained descent of ...
In Zoroastrianism, Spenta Armaiti (Avestan: 𐬯𐬞𐬆𐬧𐬙𐬀 𐬁𐬭𐬨𐬀𐬌𐬙𐬌, romanized: spəṇta ārma i ti, "Holy Devotion") is one of the Amesha Spentas, the seven divine manifestations of Wisdom and Ahura Mazda. While older sources present the Amesha Spentas more as abstract entities, in later sources Spenta Armaiti is ...
In the post-Gathic texts that expound the principles of Zoroastrian cosmogony, Vohu Manah is an Amesha Spenta, one of seven emanations of Ahura Mazda that each represent one facet of creation. In the case of Vohu Manah, this is all animal creation, with a particular stress on cattle. Vohu Manah is of neutral gender in Avestan grammar but in ...
Kabbalah distinguishes between two types of Divine light that emanate through the 10 sefirot (Divine emanations) from the Infinite , to create or affect reality. There is a continual flow of a "lower" light, the Mimalei Kol Olmin , the light of eminence that "fills all worlds" is the creating force in each descending world, that itself ...
Emanationism is a theory in the cosmology or cosmogony of certain religious and philosophical systems, that posits the concept of emanation.According to this theory, emanation, from the Latin emanare meaning "to flow from" or "to pour forth or out of", is the mode by which all existing things are derived from a 'first reality', or first principle.
In the Zohar, Lurianic Kabbalah, and Hermetic Qabalah, the qlippoth (Hebrew: קְלִיפּוֹת, romanized: qəlīppōṯ, originally Jewish Babylonian Aramaic: קְלִיפִּין, romanized: qəlīppīn, plural of קְלִפָּה qəlīppā; literally "peels", "shells", or "husks"), are the representation of evil or impure spiritual forces in Jewish mysticism, the opposites of the Sefirot.
Partzufim or Partsufim (Hebrew: פרצופים, singular partzuf, Hebrew: פרצוף), meaning "Divine Personas", are particular reconfigured arrangements of the ten sefirot, divine attributes/emanations of Kabbalah. Each partzuf is thus a configuration of disparate entities into a harmonious unit. [1]