Gematria - Sepher Sapphires Volume 1.pdf

~ 5 food, ~ something 3 ~ edible. Indicates the
source of daily bread as not being in the material
world, but in the pattern world.
11. Perimeter of a circle with a diameter of 21. 2-5~ thy God (is a consuming fire).
The circumference of Yetzirah. [Deuteronomy 4:24; Isaiah 60:20; Exodus 20:7].
see 546.
111. Mystical number associated with the
Sephiroth Daath (The "I lth" Sephiroth), the
gateway to the Qlippoth, because 66 is the
summation of the numbers from 1 to 11 (C11 =
ill3 an assayer (of metals); a trial, a test. With
different pointing: bakhoon. a wat.chtower,
observatory.
66).
IV. The word 'us', in both verses, is qabalistically
equal to 66 which is the 'Mystic Number of the
Qliphoth and of the Great Work'. Here then is a
key to the real meaning of the Qliphoth which
has eluded qabalists and occultists alike, for few
have fathomed the function of the qliphoth in
relation to the Great Work. But when it is
realized that the 'world of shells' comprises the
reverse side of the Tree it is possible to
understand why it has been regarded as wholly
evil. The qliphoth are not only the shells of the
'dead' but, more importantly they are the
anti-forces behind the Tree and the negative
substratum that underlies all positive life. As in
the case of the Egyptian Book of the Dead, the
title of which signifies its precise opposite, so
also the Jewish Tree of Death is the noumenal
source of phenomenal existence. It is the latter
that is false for the phenomenal world is the
world of appearances, as its name implies. The
noumenal source alone IS, because it is NOT.
Once this truth is grasped it becomes evident that
the ancient myths of evil, with their demonic and
terrifjling paraphernalia of death, hell, and the
Devil, are distorted shadows of the Great Void
(the Ain) which persistently haunt the human
mind. These mysteries are explained in qabalistic
terms by the number 66 which is the sum of the
series of numbers from one to eleven. 66 is the
number of the word LVL which means 'to twist'
or 'go round' (the other side of the Tree). As
already noted, humanity is 'booked for a turn
round the back of the Tree' during the Aeon of
Zain. In the Aeon of Zain humanity will have
transcended the illusions of time and space,
having understood the noumenal basis of
phenomenal consciousness. [Grant, 1994, pp. 30-
31.1
108
5 literally, "whirl", a wheel, cycle,
whirlwind; celestial orb, heaven (As the
wheeling of the heavenly bodies- the "beginning
of the whirlings" is attributed to Kether). A
special name of Shekhinah, the Divine presence
("cognomen scheckinae"). Compare with Rota as
the rotary nature of all formative activity (48).
Galgal is used in Sepher Yetzirah [2:4] as
signifLing circle, celestial orb, sphere: "Twenty-
two foundation Letters: He placed them in a
circle, like a wall with 23 1 Gates. The Circle
oscillates back and forth. A sign of this is: There
is nothing in good higher than Delight. There is
nothing evil lower than Plague." [Kaplan, 1997,
p. 108]seealso3,21, 12,30,39,48,57,75, 116
(and zero).
;Pa a ship. Symbolizes the formative world as
the connecting medium which carries the powers
of the higher worlds down into the external
physical plane. Conversely, the means ,whereby,
on the path of return, we may be ferried over
from the physical world to those beyond. see 7,
22, 14, 44, 2 1, 28, 88.
Y32 like, as, when. [Exodus 14:5] see 19
3 7 Give forth judgements. Capital city of
Bela, King of Edom. [Genesis 36:32] "And Bela
the son of Beor reigned in Edom: and the name
of his city was Dinhabah". The kingdom of
Edom is that of unbalanced force; conipare if,
Dan, "Judgement" = putrefaction = Scorpio = 54.
I. IRQ: 522-527: "...What is Dinhabah'? As if it
were to be said, 'Give forth Judgment.' Like as it
is written, Proverbs: 30:15: "The horse-leech
hath two daughters crying, 'give, give.' But
when he ascended, so that he may be formed
therein, he cannot subsist and he cannot consist.