Gematria - Sepher Sapphires Volume 1.pdf

torment the agony which shall accompany the
least creations. This hieroglyphic writer would
have it understood, that the volitive faculty shall
no more cause intellectual conceptions to pass
from power into action, without intermediary;
but that it shall experience, on the contrary,
deviations without number and obstacles of all
sorts, which resistance it shall be able to
overcome only by dint of labor and of time.
In the first place, it is not true that Moses made
the being of beings say, that he will multiply the
sorrows and the conceptions as the Hellenist
translate it, but that he will multiply the number
of the obstacles and the conceptions, as Saint
Jerome adhered to the Chaldaic targum as more
comfortable with the Hebrew: YqNSV y?.
Now, I ask, in the second place, who the being of
beings could have said to the corporeal woman
that we would multiply the number of her
conceptions of her pregnancies, as one
understands it, since it would in such a manner
shorten her life? Would he not rather have said
that he would diminishes the number, by
rendering them more and more painful and
laborious? But the Hebraic text is as clear as the
day. There is strong evidence that the Hellenist
only abandoned it to follow the Samaritan
version, because they plainly saw that it exposed
the spiritual meaning, as indeed it does. For,
which it is in accordance with reason and
experience, to think that the volitive conceptions
increase in proportion to the obstacles which are
opposed to their realization and which force
them to be divided, it is absurd and contradictory
to affirm it of the pregnancies of physical woman
which are necessarily diminished with the pains,
maladies and suffering which accompany and
follow them." [d'olivet, 1976, pp. 1 1 1 - 1 13 .]
11. F.J. Mayers: "The word 'Itzebonech',
translated 'thy sorrow' is the word 'etzeb',
extended and made more general in meaning by
the affix 'on' [t)?]. It is a contraction of the two
root 'etz' and '3%'. The first is familiar as
meaning 'tree' or 'organic substance' etc. The
second denotes anything in the way of
'obstacles', difficulty', opposition', prevention.'
Combined in tzteb' the meaning is 'physical
obstacles', 'difficulties of all kinds', 'anxieties',
and so on. In realizing one's conceptions, desires
and purposes. So long as will was exercised only
in the spiritual realm it was free and efficient.
Whatever was willed in ipso facto realized. In
spirit every one is free. We can think, feel, create
mentally, anything we wish, and no earthly
power can prevent us. But when we try to realize
our conceptions in the physical realm and have
to adapt ourselves to physical conditions, we are
at once hedged about with obstacles and
difficulties of a thousand kinds, and many of our
conceptions prove to be absolutely impossible of
realization. That is exactly what God explains to
Aisha, that 'she' will inevitably find in physical
conditions 'she; could be no longer free, and her
powers would be greatly curtailed." [The
Unknown God, pp. 201 -2021
il~fi~3 image. literally, in-image-of-us
[Interlinar Bible] in Genesis [1:26] "And God
[PR~N] said, 'Let us make man in our image, in
our likeness ..."
I. "The first thing we are told about man is that
he is made in the image and likeness of God, the
Spirit of Life; therefore capable of manifesting a
similar quality of Life. But we must note that
words 'image' and 'likeness'. The do not impart
identity but resemblance. An 'image' implies an
original to which it conforms, and so does
'likeness."' [Troward, 1942, p. 270.1
11. Paul Case: "in our image" (218) = ill', the
moon and Briah, the creative world, which is the
second world, reflecting Atziluth.
Nl"? and he created. Genesis 1 :2 1.
clean. Leviticus 11:47: You must
distinguish between the unclean and the clean.. .
I will smell. Leviticus 26:31. Smell is
associated with Key 6, the Lovers with
discrimination and the occult sense of smell. The
method of determining the clean from the
unclean.
I. Circumference of a circle having a radius of
70, symbolizing the horizon established by our
limits of vision (Ayin).