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Arich Anpin or Arikh Anpin (Aramaic: אריך אנפין meaning "Long/Extended Face", called Macroprosopus in the Kabbala Denudata) is an aspect of Divine emanation in Kabbalah, identified with the sephirah attribute of Keter, the Divine Will.

 

Arich_Anpin_by_TALONABRAXAS.png

 

 

Ze`ir Anpin (Aramaic: זְעֵיר אַנפִּין meaning "Lesser Countenance/Small Face", called Microprosopus in the Kabbala Denudata) is a revealed aspect of God in Kabbalah, comprising the emotional sephirot attributes: Chesed, Gevurah, Tiphereth, Netzach, Hod and Yesod.

 

Ze'ir Anpin is described as a full-bodied male figure. Attention is again focused on the details of his face, hair and beard. Ze'ir Anpin corresponds to the letter vav in the Tetragrammaton and the six sephirot Chesed, Gevurah, Tiferet, Netzach, Hod and Yesod. Ze'ir Anpin embodies the dual qualities of loving-kindness (chesed) and strict judgement (din), giving and holding-back, and also the full executive power of the name YHVH - an aspect of the kabbalistic holographic principle in which every part of the whole is the whole.

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Guest Morbonzi

KubIa Khan

 

In Xanadu did KubIa Khan

A stately pleasure dome decree:

Where Alph, the sacred river, ran

Through caverns measureless to man

Down to a sunless sea.

So twice five miles of fertile ground

With walls and towers were girdled round:

And there were gardens bright with sinuous rills,

Where blossomed many an incense-bearing tree;

And here were forests ancient as the hills,

Enfolding sunny spots of greenery.

 

But oh! that deep romantic chasm which slanted

Down the green hill athwart a cedarn cover!

A savage place! as holy and enchanted

As e'er beneath a waning moon was haunted

By woman wailing for her demon lover!

And from this chasm, with ceaseless turmoil seething,

As if this earth in fast thick pants were breathing,

A mighty fountain momently was forced:

Amid whose swift half-intermitted burst

Huge fragments vaulted like rebounding hail,

Or chafly grain beneath the thresher's flail:

And `mid these dancing rocks at once and ever

It flung up momently the sacred river.

Five miles meandering with a mazy motion

Through wood and dale the sacred river ran,

Then reached the caverns measureless to man,

And sank in tumult to a lifeless ocean:

And `mid this tumult KubIa heard from far

Ancestral voices prophesying war!

The shadow of the dome of pleasure

Floated midway on the waves;

Where was heard the mingled measure

From the fountain and the caves.

It was a miracle of rare device,

A sunny pleasure dome with caves of ice!

 

A damsel with a dulcimer

In a vision once I saw:

It was an Abyssinian maid,

And on her dulcimer she played,

Singing of Mount Abora.

Could I revive within me

Her symphony and song,

To such a deep delight `twould win me,

That with music loud and long,

I would build that dome in air,

That sunny dome! those caves of ice!

And all who heard should see them there,

And all should cry, Beware! Beware!

His flashing eyes, his floating hair!

Weave a circle round him thrice,

And close your eyes with holy dread,

For he on honeydew hath fed,

And drunk the milk of Paradise.

 

ShangriLa.png

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Guest wiki

Scrying (also called seeing or peeping) is a magic practice that involves seeing things psychically in a medium, usually for purposes of obtaining spiritual visions and less often for purposes of divination or fortune-telling. The most common media used are reflective, translucent, or luminescent substances such as crystals, stones, glass, mirrors, water, fire, or smoke. Scrying has been used in many cultures as a means of divining the past, present, or future. Depending on the culture and practice, the visions that come when one stares into the media are thought to come from God, spirits, the psychic mind, the devil, or the subconscious.

 

Although scrying is most commonly done with a crystal ball, it may also be performed using any smooth surface, such as a bowl of liquid, a pond, or a crystal.

 

Scrying is actively used by many cultures and belief systems and is not limited to one tradition or ideology. As of 2009, Ganzfeld experiments, a sensory deprivation experiment inspired by scrying, provides the best known experimental setting for detecting psi abilities in the laboratory. Like other aspects of divination and parapsychology, scrying is not supported by mainstream science as a method of predicting the future or otherwise seeing events that are not physically observable.

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Guest Fairy Queen

The Real Prophet is one who has also the Power to make his prophesies come

true. That is the difference between the Major and the Minor Prophets. In this instance

many things seen by Dee and Kelly are coming true, but chiefly because a greater Adept

than either of them, grasped the possibilities of their Visions and by his Mighty Will,

put the necessary Forces into action. We may now consider what is meant by a

Shew-Stone.

 

Dee straddled the worlds of science and magic just as they were becoming distinguishable.

 

 

Hanson, Kenneth. Kabbalah: The Untold Story of the Mystic Tradition, p. 194. Council Oak Books, 2004. ISBN 1571781420

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Guest Fairy Queen

ps218302_l.jpg

 

This mirror was used by the Elizabethan mathematician, astrologer and magician John Dee (1527-1608/9) as a 'shew-stone', one of many polished translucent or reflective objects which he used as tools for his occult research.

 

The mirror, made of highly-polished obsidian (volcanic glass), was one of many Mexica cult objects and treasures brought to Europe after the conquest of Mexico by Cortés between 1527 and 1530. Mirrors were associated with Tezcatlipoca, the Mexica god of rulers, warriors and sorcerers, whose name can be translated as 'Smoking Mirror'. Mexica priests used mirrrors for divination and conjuring up visions. Dee had an interest in optics and optical mirrors or 'glasses' as described in his private diary and works. he was also interested in psychic phenomena and, from 1583, worked with Edward Kelly as his medium. Kelly would see visions in the 'shew-stones' of 'angels' that communicated by pointing to one square after another in tables of letters and unknown symbols, which Dee and Kelly transcribed.

 

The case, made to fit the obsidian mirror with its projecting handle, has a paper label with the handwriting of the English antiquary Sir Horace Walpole, who acquired the mirror in 1771. The text begins 'The Black Stone into which Dr Dee used to call his spirits ...'. He has added later 'Kelly was Dr Dee's Associate and is mentioned with this very stone in Hudibras [a satirical poem by Samuel Butler, first published in 1664] Part 2. Canto 3 v. 631. Kelly did all his feats upon The Devil's Looking-glass, a Stone.'

 

The British Museum has other objects associated with John Dee (see Related Objects and Information).

 

*The people and culture we know as 'Aztec' referred to themselves as the Mexica (pronounced Me-shee-ka).

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Guest Karel

Parzival is a major medieval German romance by the poet Wolfram von Eschenbach. the 13th century epic poem of the Arthurian knight Parzival (Percival) and his quest for the Holy Grail, and on Chrétien de Troyes' Perceval, the Story of the Grail.

 

Buch I (Gamuret of Anjon Speaks)

 

If unfaith in the heart find dwelling,

then the soul it shall reap but woe;

And shaming alike and honor

are his who such doubt show,

For it standeth in evil contrast

with a true man’s dauntless might,

As one seeth the magpie’s plumage,

which at one while is black and white.

And yet he may whip to blessing;

since I know well that in his heart,

Hell’s darkness, and light of Heaven,

alike have their lot and part;

But he who is unsteadiest,

he is black as the darkest night,

And the soul that hath never wavered

stainless is hue and white!

This my parable so fleeting

too swift for the dull shall be,

Ere yet they may seize its meaning

from before their face ’twill flee,

As a hare that a sound hath startled:

yea, metal behind the glass,

And a blind man’s dream yield visions

that as swift from the eye do pass,

For naught shall they have that endureth!

And at one while ’tis bright and sad,

And know of a truth that its glory

but for short space shall make ye glad.

And what man shall think to grip me,

where no hair for his grasp shall grow,

In the palm of mine hand?

The mystery of a close crop he sure doth know!

If I cry aloud in such peril,

it ‘seemeth my wisdom well

Shall I look for truth where it fleeteth?

In the fire that the stream doth quell,

Or the dew that the sun doth banish?

Ne’er knew I a man so wise.

But was fortunate to learn the wisdom my fable doth ill disguise…

 

Listen to Richard Wagner tribute to the quest of Parzival. You will find magic in 3 acts.

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Would the Sufi Divine message be the understanding what is love? This is similar to the teachings of Jesus. I will learn the spiritual path of peace through understanding the sacred sounds of 'summati.'

 

The Religion of the Heart

Hazrat Inayat Khan

 

If anybody asks you, "What is Sufism? What religion is it?", you may answer:

 

"Sufism is the religion of the heart, the religion in which the most important thing is to seek God in the heart of mankind."

 

There are three ways of seeking God in the human heart. The first way is to recognize God the divine in every person, and to care for every person with whom we come in contact, in our thought, speech, and action. Human personality is very delicate. The more living the heart the more sensitive it is; that which causes sensitivity is the love element in the heart, and love is God. The person whose heart is not sensitive is without feeling; his heart is not living, but dead. In that case the divine spirit is buried in his heart.

 

A person who is always concerned with his own feelings is so absorbed in himself that he has no time to think of another. His whole attention is taken up with his own feelings: he pities himself, worries about his own pain, and is never open to sympathize with others. He who takes notice of the feeling of another person with whom he comes in contact practices the first essential moral of Sufism.

 

The next way of practicing this religion is to think of the feeling of the person who is not at the moment before us. One feels for a person who is present, but one often neglects to feel for someone who is out of sight. One speaks well of someone to his face, but if one speaks well of someone when he is absent, that is greater. One sympathizes with the trouble of someone who is before one at the moment, but it is greater to sympathize with one who is far away.

 

The third way of realizing the Sufi principle is to recognize in one's own feeling the feeling of God, and to realize every impulse that rises in one's heart as a direction from God. Realizing that love is a divine spark in one's heart, one blows that spark until a flame may rise to illuminate the path of one's life.

 

539313_337620196330793_1522742032_n.jpg

 

The symbol of the Sufi Order, which is a heart with wings, is symbolic of its ideal. The heart is both earthly and heavenly. The heart is a receptacle on earth of the divine spirit, and when it holds the divine spirit it soars heavenward; the wings picture its rising. The crescent in the heart symbolizes responsiveness; it is the heart that responds to the spirit of God that rises. The crescent is a symbol of responsiveness because it grows fuller by responding more and more to the sun as it progresses. The light one sees in the crescent is the light of the sun. It gets more light with increasing response, so it becomes fuller of the light of the sun. The star in the heart of the crescent represents the divine spark reflected in the human heart as love, which helps the crescent toward its fullness.

 

The Sufi Message is the message of the day. It does not bring theories or doctrines to add to those already existing, which puzzle the human mind. What the world needs today is the message of love, harmony, and beauty, the absence of which is the only tragedy of life. The Sufi Message does not give a new law. It wakens in humanity the spirit of brotherhood, with tolerance on the part of each for the religion of the other, and with forgiveness from each for the fault of the other. It teaches thoughtfulness and consideration, so as to create and maintain harmony in life; it teaches service and usefulness, which alone can make life in the world fruitful and in which lies the satisfaction of every soul.

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Guest Morbonzi

The Way of the Heart, the Doctrine of Reintegration, Illuminism and the method of theosophy as espoused by Louis Claude de Saint-Martin and Jacob Boehme. His teachings were synthesized and arranged into an Order by Gérard Encausse (Papus) around 1890. Christian by nature and orientation, Martinism is universal in understanding and implication.

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Guest Morbonzi

 

Only Breath

 

Not Christian or Jew or Muslim, not Hindu,

Buddhist, sufi, or zen.

 

Not any religion or cultural system.

 

I am not from the East or the West,

not out of the ocean or up

from the ground,

not natural or ethereal,

not composed of elements at all.

 

I do not exist,

am not an entity in this world or in the next,

did not descend from Adam and Eve or any origin story.

 

My place is placelesss,

a trace of the traceless.

 

Neither body or soul.

 

I belong to the beloved, have seen the two worlds as one and that one call to and know,

first,

last,

outer,

inner,

only that breath breathing human being.

 

— Jallaludin Rumi —

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All

 

I am Christian, Jew, Muslim, Hindu,

Buddhist, sufi, and zen.

 

I am the known to all religions and cultural systems.

 

I exist in the East and the West,

out of the ocean and up

from the ground,

natural and ethereal,

I am the composer of all elements.

 

I exist,

I am the creator of this world and the next,

I am the author of Adam and Eve and all origin stories.

 

My thought is Creation,

creating space from the spaceless.

 

Both body and soul.

 

My beloved belong to me, have seen the two worlds as one that I have let be known,

first,

last,

outer,

inner,

all conscious righteous spirit being.

 

— Luke Wilbur —

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Guest ضوء

Surat At-Tawbah (The Repentance) - سورة التوبة

 

9:1

 

This is a declaration of disassociation, from Allah and His Messenger, to those with whom you had made a treaty among the polytheists.

 

هذا هو إعلان، وهذه الجمعية من الله ورسوله، لأولئك الذين كنت جعلت معاهدة بين المشركين.

 

9:2

 

So travel freely, O disbelievers, throughout the land during four months but know that you cannot cause failure to Allah and that Allah will disgrace the disbelievers.

 

السفر حتى بحرية، O الكافرين، في جميع أنحاء الأرض خلال أربعة أشهر ولكن نعرف أنه لا يمكن أن يسبب الفشل في الله وأن الله عار على القوم الكافرين.

 

9.3

 

And it is an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and so is His Messenger. So if you repent, that is best for you; but if you turn away - then know that you will not cause failure to Allah. And give tidings to those who disbelieve of a painful punishment.

 

وذلك هو إعلان من الله ورسوله إلى الناس يوم الحج الأكبر من أن الله هو فصلها عن الكافرين، وكذلك رسوله. حتى إذا كنت توبة، وهذا هو الأفضل بالنسبة لك، ولكن إذا قمت بتشغيل بعيدا - ثم تعلم أنك لن يسبب الفشل في الله. وإعطاء اخبار للذين كفروا من عذاب أليم

 

9.4

 

Excepted are those with whom you made a treaty among the polytheists and then they have not been deficient toward you in anything or supported anyone against you; so complete for them their treaty until their term has ended. Indeed, Allah loves the righteous who fear Him.

 

المستثناة هي تلك التي أجريتها معه معاهدة بين المشركين ثم فإنها لم تكن قاصرة نحو لكم في أي شيء أو أي شخص يؤيد ضدك؛ كاملة حتى بالنسبة لهم التعاهدية حتى فترة ولايتهم قد انتهت. في الواقع، إن الله يحب الأبرار الذين يتقون.

 

9.5

 

And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them go on their way. Indeed, Allah is Forgiving and Merciful.

 

وعندما مرت الأشهر الحرم، ثم قتل المشركين حيث ثقفتموهم والقبض عليهم ومحاصرة لهم والجلوس في انتظار لهما في كل مكان الكمين. ولكن إذا كانت التوبة ينبغي، وتقيم الصلاة، والزكاة تعطي، السماح لهم بالرحيل في طريقهم. في الواقع، والله غفور رحيم.

 

9.6

 

And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah . Then deliver him to his place of safety. That is because they are a people who do not know.

 

وإذا كان أي واحد من المشركين يسعى الحماية الخاص بك، ثم منح له الحماية حتى يتمكن من سماع كلام الله. ثم تقديم له مكانه السلامة. هذا هو لأنهم قوم لا أعرف.

 

9.7

 

How can there be for the polytheists a treaty in the sight of Allah and with His Messenger, except for those with whom you made a treaty at al-Masjid al-Haram? So as long as they are upright toward you, be upright toward them. Indeed, Allah loves the righteous who fear Him.

 

كيف يمكن أن يكون هناك لمعاهدة المشركين في عيني الله ورسوله مع، باستثناء تلك التي أجريتها معه في معاهدة المسجد الحرام؟ طالما لأنها تستقيم تجاهك، يكون تستقيم نحوهم. في الواقع، إن الله يحب الأبرار الذين يتقون.

 

9.8

 

How can there be a treaty while, if they gain dominance over you, they do not observe concerning you any pact of kinship or covenant of protection? They satisfy you with their mouths, but their hearts refuse compliance, and most of them are defiantly disobedient.

 

كيف يمكن أن يكون هناك معاهدة الوقت، إذا ما كسب الهيمنة على مدى لكم، فإنها لا تتقيد جهتكم أي اتفاق أو القرابة عهد الحماية؟ أنها يرضيك مع أفواههم، ولكن قلوبهم ترفض الامتثال، ومعظمهم من العصاة بتحد.

 

9.9

 

They have exchanged the signs of Allah for a small price and averted people from His way. Indeed, it was evil that they were doing.

 

لقد تبادلوا آيات الله للحصول على سعر الصغيرة وتجنب الناس عن طريقه. في الواقع، كان من الشر الذي كانوا يفعلون.

 

 

9.10

 

They do not observe toward a believer any pact of kinship or covenant of protection. And it is they who are the transgressors.

 

لقد تبادلوا آيات الله للحصول على سعر الصغيرة وتجنب الناس عن طريقه. في الواقع، كان من الشر الذي كانوا يفعلون

 

9.11

 

But if they repent, establish prayer, and give zakah, then they are your brothers in religion; and We detail the verses for a people who know.

 

ولكن إذا كانت التوبة، وتقيم الصلاة، والزكاة تعطي، ثم هم إخوانكم في الدين، ونحن من التفصيل الآيات لقوم يعلمون.

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