Sephirah

“ Proof.—All created objects diminish by abstraction; the Sephiroth do not lessen, as their activity never ceases; hence they cannot be created. (Ibid.)
Scholion.—The first Sephira was in the En Soph as a power before it became a reality; then the second Sephira emanated as a potency for the intellectual world, and afterwards the other Sephiroth emanated for the sensuous and material world. This, however, does not imply a prius and posterius or a gradation in the En Soph, but just as a light whose kindled lights which shine sooner and later and variously, so it embraces all in a unity. ”

“ When thus fulfilling the commandments the pious not only enjoy a prelibation of that sublime light which shines in heaven, and which will serve them as a garment when they enter into the other world and appear before the Holy One (Sohar, ii, 299 b) , but become on earth already the habitation of the Sephiroth, and each saint has that Sephira incarnate in him which corresponds to the virtue he most cultivates, or to the feature most predominant in his character. Among the patriarchs, therefore, who were the most exalted in piety, we find that Love, the fourth Sephira, was incarnate in Abraham ”

“ There is said that God's name is En-Sof and his second name is Notarikon and his third name is Gomatria and fourth name Zirufh. The Sefirots are great heavenly forces called: human source, fiancee, fair sex, great visage, small face, mirror, celestial story, lily and apple orchard. And Israel is call Matron, and Israel's. God is called Father, God, En-Sof. He did not create the world; the Sefirots, celestial forces, did it. The first Sefirot produced the strength of God; the second all angels and the Torah (Bible) ; the third all prophets. ”

“ The Kabbala teaches that the En-Soph (the One without end, the Boundless) is present in the Sephiroth or “intelligences,” by means of which creation is effected.
These Sephiroth, these “intelligences” or spheres, as they also have been called, these spiritual substances are emanations from the En-Soph in which they existed from all eternity. They are emanations, not creations. A creation implies diminution of strength, but an emanation does not, hence the ten Sephiroth form among themselves, and with the En-Soph, a strict unity. ”

“ In the Kabalah, Sephira is the same as Shekinah, and is, in another synthesis, the Wife, Daughter, and Mother of the Heavenly Man, Adam Kadmon, and is even identical with him, just as Vâch is identical with Brahmâ, and is called the female Logos. In the Rig Veda, Vâch is “Mystic Speech,” by whom Occult Knowledge and Wisdom are communicated to man, and thus Vâch is said to have “entered the Rishis.” She is “generated by the Gods”; she is the Divine Vâch, the “Queen of Gods”; and she is associated, like Sephira with the Sephiroth, with the Prajâpatis in their work of creation. ”

“ This is the meaning of "He built their measure of ten," implying that even though their measure is ten, and they have a beginning and an end, they all emanate from the One who has no end or limit. Therefore, the explanation is that they do not have an end or limit, as I explained previously. It has already been clarified that the necessity and obligation of the emanation of the Sefirot is to testify to the reality and the unity of the Master, the Singular One. If they were not unified with each other with one force, it would not be recognized that they are one force. ”

“ The fourth and fifth Sephiroth, i.e., Mercy (‏חסד‎) and Justice (‏פחד‎) , are the two arms of the Lord, the former the right arm and the latter the left, one distributing life and the other death. And the sixth Sephira, Beauty (‏תפארת‎) , which unites these two opposites and produces the second triad, is the chest; whilst the seventh and eighth Sephiroth,—i.e., Firmness (‏נצח‎) and Splendour (‏הוד‎) , of the third triad,—are the two legs; and Foundation (‏יסוד‎) , the ninth Sephira, represents the genital organs, since it denotes the basis and source of all things. ”

“ Certainly, those above them, in whom existence does not exist for the created beings, for there is no observation and comprehension of them since they are beyond their world. No one contemplates them except in their own world, as we have written previously. However, those attributes were needed for the perfection of the emanations in the remaining Sephirot, for their sustenance. As I have written, from all this, the affirmation and necessity of the Emanator being within this calculation of the ten Sephirot become clear. ”

“ God, or the En-Sof, did not create the visible world immediately, but entirely by means of the Sefiroth. All things in the lower world, both classes and individuals, have their original form (types) in the higher worlds, so that there is nothing without a purpose, but everything has a higher553 significance. The universe resembles a giant tree with a wealth of branches and leaves, whose roots are the Sefiroth ”

“ With this number ten the Kabbala sported in a most capricious manner. By means of the Sefiroth, God can make Himself visible, and even invest Himself with a body. When it is said in Holy Writ: God spoke, descended to the earth, or ascended, it is not to be understood, as the strict literalists or the Agadists take it, as referring to the Deity Himself, or to the sublime En-Sof, but to the Sefiroth. The incense which mounted from the altar, and became sweet savor, was not inhaled or absorbed by the Deity Himself, but by the intermediate beings. ”

“ I presume Zipporah, one of the priest's daughters, had heard about the elegant and courtly Egyptian who was in the neighborhood, and she no doubt adorned herself with all her jewels, wore the finest finery in her wardrobe and wreathed her lips in smiles; for she knew that love lives and thrives on smiles and roses, coquetry and gallantry, on laughter and sweet glances, and faints and dies on frowns, neglect and angry words; and so she tripped down to the well, bent on conquest. ”

“ The sign of the covenant consists of this (letter Zayin) , because it is the seventh letter in all.
Indeed, this stone is the construction for all the worlds. Because of this, "But you shall have a perfect and just weight (lit. 'stone') ..." (Devarim 25:15) . She is a measurement between each and every Sefirah, and every Sefirah amounts with her to ten (Sefirot) . Her size is the letter Vav. Through her, every cubit between each and every Sefirah becomes ten cubits. ”

“ And gentle Zephyr, child of Boreas, Stole soft the hush of dewy leaves, And passing kissed the flowers to wakefulness. Thus, laden with their sweetness, Zephyr came O'er hill and dale, o'er battlement and wall, Into the sleeping town of Canalise, Through open lattice and through prison-bars, To kiss the cheek of sleeping Innocence And fevered brows of prisoners forlorn, Who, stirring 'neath sweet Zephyr's soft caress, Dreamed themselves young, with all their sins unwrought. ”

“ But he who sees the Crown sees the glory of the King of Peace.” (Sohar ii. 100 b.) And, VII, it is expressed in the Bible by the Divine name Ehejeh, or I Am (‏אהיה‎ Exod. iii, 4 ) , because it is absolute being, representing the Infinite as distinguished from the finite, and in the angelic order, by the celestial beasts of Ezekiel, called Chajoth (‏חיות‎) . The first Sephira contained the other nine Sephiroth, and gave rise to them in the following order:—At first a masculine or active potency, designated Wisdom (‏חכמה‎) , proceeded from it. ”

“ It is almost blasphemy to call the outer side of the Sephiroth bodily—for body is to us something very low. Let us, therefore, beware of attaching anything low or mean to Body, when we speak of the Sephiroth. Let us bow down and revere, for we are in the presence of the Holy, even when we in thought rise to the bodily form of the Sephiroth. ”

“ The autumn days had turned the leaves of the forest from gold to crimson, the Hermit thrush had ceased its song of the even-tide, and when they were all ready to leave the camp, Zephyr did not seem at all surprised to be taken along with them. She was taken to Aida’s home at first, for her (Aida’s) tall husband had at last come home, braving the dangers of the war-ravaged seas. ”

“ He knew that Septimus was staying at the club, as he had come to town to meet Emmy, who had arrived the evening before from Paris.
Mr. Dix was in. He was just finishing breakfast, and would come to the telephone. Sypher waited, with his ear to the receiver.
"Is that you, Septimus? It's Clem Sypher speaking. I want you to come to Moorgate Street at once. It's a matter of immediate urgency. Get into a hansom and tell the man to drive like the devil. Thanks." ”

“ After the boys and their parents had said good-bye to their camp, and the whistle of their train could be heard far over the hills, she began to take a new course with Zephyr. The little lonesome creature would go often down to the bank, and seem to watch for the coming of a boat and a welcoming [28] warwhoop, but would always come back disappointed. It was at such times that Aida and her mother would have a loving word for Zephyr, and it evidently was at a loss to know what such unusual attention meant. ”

“ Zephirinus, the elegant sub-deacon of the Basilica of the Holy Apostles, smilingly hastened towards her. A great lover of the circus, a frequenter of races and racing-stables, this young man would wager heavy sums for the blue (veneta) against the green (prasina) . With his red-heeled morocco boots, his painted eyes, and curled hair, Zephirinus had much more the appearance of a young girl than of a servant of the church. Behind him stood a slave, burdened with packets of pretty stuffs and boxes, purchases of every kind from famous shops. ”

“ Sypher admiringly watched her retreating figure—a poem of subtle curves—and shrugging himself into his motor coat, which the chauffeur brought him from the car, he turned to Septimus.
"Look here, Mr. Dix, I'm a straight man, and go straight to a point. Don't be offended. Am I in the way?"
"Not in the least," said Septimus, reddening.
"As for me, I don't care a hang for anything in the universe save Sypher's Cure. That's enough for one man to deal with. But I like having such a glorious creature as Mrs. Middlemist in my car. She attracts attention ”

“ Vopiscus in the letter of the Emperor Hadrian to his brother-inlaw Servius: “Those who worship Serapis are the Chrestians, and those who call themselves priests of Chrestus are devoted to Serapis. There is not a high-priest of the Jews, a Samaritan, or a priest of Chrestus who is not a mathematician, soothsayer, or quack. Even the patriarch, when he goes to Egypt, is compelled by some to worship Serapis, by others to worship Chrestus. They are a turbulent, inflated, lawless body of men. They have only one God, who is worshipped by the Chrestians, the Jews, and all the peoples of Egypt.” ”

“ My work would suffer—but in this mission of mine Zora Middlemist is intimately involved. I said it when I first saw her, and I said it just before she left for California. She is to stand by my side and help me. How, God knows." He laughed, seeing the bewildered face of Septimus, who had never heard of this transcendental connection of Zora with the spread of Sypher's Cure. "You seem to think I'm crazy. I'm not. I work everything on the most hard [175] and fast common-sense lines. But when a voice inside you tells you a thing day and night, you must believe it." ”

“ But she still felt very angry with Septimus.
[147] When Clem Sypher came down to Penton Court for the week-end, he treated the matter lightly.
"He knew that he was acceptable to your mother and yourself, so he has done nothing dishonorable. All he wanted was your sister and the absence of fuss. I think it sporting of him. I do, truly."
"And I think you're detestable!" cried Zora. "There's not a single man that can understand." ”

“ Persis saw that the miserable Sophy was at that moment in too excited a state to receive religious instruction; the gentle, sympathising woman could only silently pray for wisdom to be given to herself, that she might direct the sufferer to the one Hope provided for sinners, and that grace might be given to Sophy, so that her bitter remorse might be changed into true repentance. Norah was the first to break silence ”

“ Prophets arose to announce the approaching judgment, among the rest a certain Zephaniah, a great-grandson of Hezekiah:* “I will utterly consume all things from off the face of the ground, saith Jahveh. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling-blocks with the wicked; and I will cut off man from the face of the earth, saith Jahveh. And I will stretch out My hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarim with the priests ”

“ The sick came also to seek healing in the temple of Serapis, or to ask the god to tell them the means of cure. The rich, too, had their [pg 208] villas close to the shrine of Aphroditê Arsinoê, on the breezy promontory of Zephyrion, while the rocks on the shore were cut into luxuriously-fitted baths for those who wished to bathe in the sea.
The site of Zephyrion is now occupied by the little village of Abukîr, memorable in the annals of England and France. In 1891 Daninos Pasha made some excavations there which brought to light a few scanty remains of the temple of Aphroditê. ”