APRIL 2015


uk crop circle 2015









2007 Wexcombe Down formation
Credit: Lucy Pringle



  1. The seven Rishis of the Great Bear express Themselves through the medium of the seven planetary Logoi Who are Their Representatives and to whom they ... , four petals.


    Buddhic force - fourth plane - the solar Angels.

    Manasic force - two lower planes - the four kingdoms of nature.

    Physical energy, the left-over of a previous solar system, demonstrates through the dense physical form and in the material which is energized during
    the involutionary cycle. It is not considered a principle; and is regarded as the basis of maya or illusion.

    The various planetary schemes are not all alike and differ as to:

    Type of energy,

    Point in evolutiom

    Position in the general plan,

    Karmic opportunity,

    Rate of vibration.

    The main distinction exists in the fact, as we have so oft repeated, that three of them form the three higher etheric energy centers of the Logos,
    and four constitute the lower centers.

    Saturn is of interest to us here because the Logos of Saturn holds a position in the body logoic similar to that held by the throat center in the microcosm.
    Three centers towards the close of manifestation will become aligned in the same way as the center at the base of the spine, the throat center and the
    alta major center. Here it must be pointed out that there are three planetary schemes which [1164] hold a place analogous to that held by the pineal gland,
    the pituitary body, and the alta major center, but they are not the schemes referred to as centers, or known to us as informed by planetary Logoi. Certain
    of the planetoids have their place here, and one scheme which has passed out of activity, and is in a condition of quiescence and non-activity. This
    latter scheme is the correspondence in the logoic body to the atrophied third eye in the fourth kingdom of nature. When man has developed etheric vision
    and thus has expanded his range of vision, he will become aware of these facts, for he will see. Many planetary schemes which are found only in etheric
    matter will be revealed to his astonished gaze, and he will find that (as in the body microcosmic) there are seven (or ten), paramount centers but
    numbers of other centers for the purpose of energizing various organs. So likewise the body macrocosmic has myriads of energy focal points or feeders
    which have their place, their function, and their felt effects. These centers, with no dense physical globe, constitute what has sometimes been called "the
    inner round" and transmit their force through those greater centers which have been spoken of in occult books as having a connection with the inner

    Each of these planetary schemes can be seen as a lotus having seven major petals, of which each chain forms one petal, but having also subsidiary petals
    of a secondary color according to the nature and karma of the Entity concerned.

    It is in the enumeration of these solar lotuses that occult students go astray.

    It is, for instance, correct to say that the planetary scheme corresponding to the microcosmic base of the spine is a fourfold lotus and has, therefore,
    four petals. There are four outstanding petals of a peculiar hue, but there are three of a secondary color, and nine of a tertiary nature. (To students
    with intuition the hint here conveyed may reveal the name of the planet, and the nature of its evolution). [1165]

    Each of these solar lotuses, or planetary schemes, unfolds in three great stages of activity, in each one of which one of the three types of energy
    dominates. As the unfolding proceeds, the vibratory activity increases, and the appearance of the manifesting activity changes.

    The motion of the lotus or wheel for a long time is simply that of a slow revolution.

    Later, for a still vaster period, each petal revolves within the greater whole, and at an angle different to that of the whole revolution.

    Finally, these two activities are increased by the appearance of a form of energy which, originating from the center, pulsates so powerfully that
    it produces what look to be streams of energy passing backwards and forwards from the center to the periphery.

    When these three are working in unison, the effect is wonderful in the extreme, and impossible for the eye to follow, the mind of man to conceive,
    or the pen to express in words. It is this stage, macrocosmic and microcosmic, which constitutes the different grades of alignment, for it must never be
    forgotten by students that all that manifests is a sphere, and alignment really consists in unimpeded communication between the heart of the sphere
    and the periphery or the bound of the influence of the dynamic will and the center.

    Within each planetary scheme, are found the seven chains which are the seven planetary centers, and again within the chain are the seven globes
    which are the chain centers, but students would do well not to study the globes from the point of view of centers until their knowledge of the mystery
    underlying dense physical substance is greater, or they will be led into error. The lower down one seeks to carry the correspondence, the more the
    likelihood of error. The correspondence must lie in quality and in principle expressed, but not in form. [1166]


    See Section VIII, Secret Doctrine, Volume I.

    by Helen Blavatsky

    The Lotus is symbolical of both the Macrocosm and of the Microcosm.

    The seeds of the Lotus contain in miniature the perfect plant.

    It is the product of fire and matter.

    It has its roots in the mud, it grows up through the water, it in fostered by the warmth of the sun, it blossoms in the air.


    lotus flower


    Nelumbo nucifera, also known as Indian lotus, sacred lotus, bean of India, or simply lotus, is one of two species of aquatic plant in the family Nelumbonaceae. The Linnaean binomial Nelumbo nucifera (Gaertn.) is the currently recognized name for this species, which has been classified under the former names, Nelumbium speciosum (Willd.) and Nymphaea nelumbo, among others. (These names are obsolete synonyms and should be avoided in current works.) This plant is an aquatic perennial. Under favorable circumstances its seeds may remain viable for many years, with the oldest recorded lotus germination being from that of seeds 1,300 years old recovered from a dry lakebed in northeastern China.

    Native to Tropical Asia and Queensland, Australia, it is commonly cultivated in water gardens. It is also the national flower of India and Vietnam.

    While all modern plant taxonomy systems agree that this species belongs in the genus Nelumbo, the systems disagree as to which family Nelumbo should be placed in, or whether the genus should belong in its own unique family and order.

    The lotus is often confused with the water lilies (Nymphaea, in particular Nymphaea caerulea, sometimes called the "blue lotus"). In fact, several older systems, such as Bentham and Hooker (which is widely used in the Indian subcontinent) call the lotus Nymphaea nelumbo or Nymphaea stellata. This is, however, evolutionarily incorrect, as the lotus and water-lilies are practically unrelated. Far from being in the same family, Nymphaea and Nelumbo are members of different orders (Nymphaeales and Proteales respectively).


    Bud of Nelumbo nucifera

    The roots of lotus are planted in the soil of the pond or river bottom, while the leaves float on top of the water surface or are held well above it. The flowers are usually found on thick stems rising several centimeters above the leaves. The plant normally grows up to a height of about 150 cm and a horizontal spread of up to 3 meters, but some unverified reports place the height as high as over 5 meters. The leaves may be as large as 60 cm in diameter, while the showy flowers can be up to 20 cm in diameter.

    Researchers report that the lotus has the remarkable ability to regulate the temperature of its flowers to within a narrow range just as humans and other warmblooded animals do. Dr. Roger S. Seymour and Dr. Paul Schultze-Motel, physiologists at the University of Adelaide in Australia, found that lotus flowers blooming in the Adelaide Botanic Gardens maintained a temperature of 30–35 °C (86–95 °F), even when the air temperature dropped to 10 °C (50 °F). They suspect the flowers may be doing this to attract coldblooded insect pollinators. The study, published in the journal Nature, is the latest discovery in the field of thermoregulation, heat-producing, plants. Two other species known to be able to regulate their temperature include Symplocarpus foetidus and Philodendron selloum.

    An individual lotus can live for over a thousand years and has the rare ability to revive into activity after stasis. In 1994, a seed from a sacred lotus, dated at roughly 1,300 years old ± 270 years, was successfully germinated.

    As mentioned earlier, the traditional Sacred Lotus is only distantly related to Nymphaea caerulea, but possesses similar chemistry. Both Nymphaea caerulea and Nelumbo nucifera contain the alkaloids nuciferine and aporphine.

    The genome of the sacred lotus was sequenced in May 2013.


    Boiled, sliced lotus roots used in various Asian cuisines
    Lotus rhizomes
    Lotus root, cooked, no salt
    Nutritional value per 100 g (3.5 oz)
    Energy 278 kJ (66 kcal)
    16.02 g
    Sugars 0.50 g
    Dietary fiber 3.1 g
    0.07 g
    1.58 g
    Thiamine (B1)
    0.127 mg
    Riboflavin (B2)
    0.01 mg
    Niacin (B3)
    0.3 mg
    0.302 mg
    Vitamin B6
    0.218 mg
    Folate (B9)
    8 μg
    25.4 mg
    Vitamin C
    27.4 mg
    Trace metals
    26 mg
    0.9 mg
    22 mg
    0.22 mg
    78 mg
    363 mg
    45 mg
    0.33 mg
    Other constituents
    Water 81.42 g

    Percentages are roughly approximated using US recommendations for adults.
    Source: USDA Nutrient Database

    The distinctive dried seed heads, which resemble the spouts of watering cans, are widely sold throughout the world for decorative purposes and for dried flower arranging.

    The flowers, seeds, young leaves, and "roots" (rhizomes) are all edible. In Asia, the petals are sometimes used for garnish, while the large leaves are used as a wrap for food, not frequently eaten (for example, as a wrapper for zongzi). In Korea, the leaves and petals are used as a tisane. Yeonkkotcha (연꽃차) is made with dried petals of white lotus and yeonipcha (연잎차) is made with the leaves. Young lotus stems are used as a salad ingredient in Vietnamese cuisine. The rhizome (called ǒu () in pinyin Chinese, ngau in Cantonese, thambou in Manipuri, kamal kakri in Hindi, renkon (レンコン, 蓮根 in Japanese), yeongeun (연근 in Korean) is used as a vegetable in soups, deep-fried, stir-fried, and braised dishes and the roots are also used in traditional Asian herbal medicine. Petals, leaves, and rhizome can also all be eaten raw, but there is a risk of parasite transmission (e.g., Fasciolopsis buski): it is therefore recommended that they be cooked before eating.

    Lotus rootlets are often pickled with rice vinegar, sugar, chili and/or garlic. It has a crunchy texture with sweet-tangy flavours. In Asian cuisine, it is popular with salad, prawns, sesame oil and/or coriander leaves. Lotus roots have been found to be rich in dietary fiber, vitamin C, potassium, thiamin, riboflavin, vitamin B6, phosphorus, copper, and manganese, while very low in saturated fat.

    The stamens can be dried and made into a fragrant herbal tea called liánhuā cha (蓮花) in Chinese, or (particularly in Vietnam) used to impart a scent to tea leaves. This Vietnamese lotus tea is called trà sen, chè sen, or chè ướp sen. The lotus seeds or nuts (called liánzĭ, 蓮子; or xiān liánzĭ, 鲜莲子, in Chinese) are quite versatile, and can be eaten raw or dried and popped like popcorn, phool makhana. They can also be boiled until soft and made into a paste, or boiled with dried longans and rock sugar to make a tong sui (sweet soup). Combined with sugar, lotus seed paste becomes one of the most common ingredients used in pastries such as mooncakes, daifuku, and rice flour pudding.

    In South Indian states, the Lotus Stem is sliced, marinated with salt to dry, and the dried slices are fried and used as a side dish. In Kerala and Tamil Nadu, this end product is called " Thamara Vathal". In Sri Lanka, the sliced Lotus Stem curry is a popular dish called "Nelum Ala". In Vietnam, the bitter tasting germs of the lotus seeds are also made into a tisane (trà tim sen).

    A unique fabric from the lotus plant fibers is produced only at Inle lake, Union of Myanmar and is used for weaving special robes for Buddha images called kya thingahn (lotus robe).

    Main article: Padma (attribute)
    Hindu goddess Lakshmi holding and standing on a lotus.

    Hindu gods and goddesses





    From ancient times the lotus has been a divine symbol in Asian traditions representing the virtues of sexual purity and non-attachment.

    Hindus revere it with the divinities Vishnu and Lakshmi often portrayed on a pink lotus in iconography. In the representation of Vishnu as Padmanabha (Lotus navel), a lotus issues from his navel with Brahma on it. Goddess Sarasvati is portrayed on a white-colored lotus.

    Often used as an example of divine beauty, Vishnu is often described as the 'Lotus-Eyed One'. Its unfolding petals suggest the expansion of the soul. The growth of its pure beauty from the mud of its origin holds a benign spiritual promise. In Hindu iconography, other deities, like Ganga and Ganesha are often depicted with lotus flowers as their seats.

    The lotus plant is cited extensively within Puranic and Vedic literature, for example:

    One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus is untouched by water.

    Bhagavad Gita 5.10:

    In Chinese culture Confucian scholar Zhou Dunyi wrote:

    I love the lotus because while growing from mud, it is unstained.

    Chinese: 予独爱莲之出淤泥而不染。[11]

    Most deities of Asian religions are depicted as seated on a lotus flower. In Buddhist symbolism, the lotus represents purity of the body, speech, and mind as if floating above the muddy waters of attachment and desire. According to legend[citation needed], Gautama Buddha was born with the ability to walk, and lotus flowers bloomed everywhere he stepped.

    In the classical written and oral literature of many Asian cultures the lotus is present in figurative form, representing elegance, beauty, perfection, purity and grace, being often used in poems and songs as an allegory for ideal feminine attributes. In Sanskrit the word lotus (padma पद्म) has many synonyms. Since the lotus thrives in water, ja (denoting birth) is added to synonyms of water to derive some synonyms for the lotus, like ambuja (ambu= water + ja=born of), neeraj (neera=water + ja= born of), pankaj, pankaja, kamal, kamala, kunala, aravind, arvind, nalin,nalini and saroja and names derived from the lotus, like padmavati (possessing lotuses) or padmini (full of lotuses). These names and derived versions are often used to name girls, and to a lesser extent boys, in India, Nepal and Sri Lanka, as well as in many other countries influenced by Indic culture, like Thailand, Cambodia, Indonesia and Laos.

    Drawing in turn on these beliefs, the international Bahá'í community adopted this symbolism in the design of the Lotus Temple in New Delhi, India.

    Other uses

    Fruit of Nelumbo nucifera; the dried seed cup is commonly used in flower arrangements.

    Chemical composition

    The flavonol miquelianin (Quercetin 3-O-glucuronide), as well as the alkaloids (+)-1(R)-coclaurine and (−)-1(S)-norcoclaurine, can be found in the leaves of N. nucifera.[14] The plant also contains nuciferine and aporphine.

    See also

    Vishnu holding the lotus, also sitting on it and wearing a lotus-bud crown.




  2. The first link included images that have four petals, similar to some of the crop circle designs on this page, ... The Third Indonesian Crop Circle Formation.






    Muladhara (Sanskrit: मूलाधार, IAST: Mūlādhāra, English: "root support") or root chakra is one of the seven primary chakras according to Hindu tantrism. It may be represented by the color red, but its root square form is usually yellow.



    Muladhara is said to be located near the basal end of the spinal column, in the vicinity of the coccygeal plexus beneath the sacrumit, while its kshetram, or superficial activation point, is located on the perineum.


    Its symbol is a yellow, square lotus, surrounded by eight shining spears on the sides and with four red petals at its corners. The deity of this region is Indra, who is yellow in color, four-armed, holding a vajra and blue lotus in his hands. He is mounted upon the white elephant Airavata, who has seven trunks, denoting the seven elements vital to physical functioning. Occasionally, instead of Indra, the deity may be Ganesha, with coral orange skin, wearing a lemon yellow dhoti with a green silk scarf draped around his shoulders. In three hands he holds a laddu, a lotus flower and a hatchet, and the fourth is raised in the mudra of dispelling fear.

    Seed mantra

    The seed mantra syllable is लं laṃ. Within the bindu, or point that forms a part of the letter, just above it, is Brahma, who is deep red, with four faces and four arms, holding a staff, a sacred vase of nectar, a Jappa Mala, and making the gesture of dispelling fear. Alternatively, instead of the staff and Jappa mala, he may be holding a lotus flower and the sacred scriptures. He is seated on a swan. A goddess called Dakini is his shakti, or his source of empowerment. She is beautiful, with three eyes and four arms. Dakini is usually depicted shining red or white, holding a trident, a skulled staff, a swan, and a drinking vessel, and is seated on a swan. Instead of a swan and drinking vessel, at times she holds a sword and a shield.

    Seat of Kundalini

    In the center of the square, below the seed syllable, is a deep red inverted triangle. The great spiritual potential, the kundalini, shakti sleeps here, waiting to be aroused and brought back up to Brahman, the source from which it originated. She is represented as a snake wrapped three and a half times around a smoky grey lingam.


    The four petals are red, with the Sanskrit syllables वं vaṃ, शं śaṃ, षं ṣaṃ and सं saṃ written in gold upon them, representing the four vrittis: greatest joy, natural pleasure, delight in controlling passion, and blissfulness in concentration. Alternatively, they may represent dharma (psycho-spiritual longing), artha (psychic longing), kama (physical longing) and moksha (longing for spiritual liberation).


    Muladhara is the base from which the three main psychic channels or nadis emerge: the Ida, Pingala and Sushumna. It is also believed that Muladhara is a subtle abode of the Hindu God, Ganapati. And in the highest revered prayer for Ganapati, the Ganapati Atharvashirsha, it is mentioned that "one who worships Lord Ganapati would easily grasp the concept and realise Brahman".


    Muladhara is considered the foundation of the "energy body". Yogic systems stress the importance of stabilising this chakra Kundalini awakening begins here. It is also known as the seat of the "red bindu" or subtle drop, which rises up to the "white bindu" in the head to unite the female and masculine energies, or Shakti and Shiva.

    It is associated with the element of earth, the sense of smell and the action of excretion.

    "By meditating thus on Her who shines within the Muladhara Chakra, with the luster of ten million Suns, a man becomes Lord of speech and King among men, and an Adept in all kinds of learning. He becomes ever free from all diseases, and his inmost Spirit becomes full of great gladness. Pure of disposition by his deep and musical words, he serves the foremost of the Devas."

    Association with the body

    Muladhara is located at the base of the spine, and is related to the perineum, near the anus. Being associated with the sense of smell, it is associated with the nose, and being associated with excretion, it is associated with the anus.

    Practices And Awakening Process

    In kundalini yoga, there are various yogic practices held to incite the energy in Muladhara including: asanas (such as Garudasana, Shashankasana and Siddhasana); nosetip gazing, or Nasikagra Drishti; specific pranayamas; and most importantly the practice of Mula Bandha, involving the contraction of the perineum, which awakens kundalini, and is also important for the retention of semen.
    This chakra can also be activated by chanting the Seed-Mantra. One who chants the Seed Mantra of Muladhara Chakra for more than 100,000,000 times can attain all the Siddhis of the Muladhara Chakra.[


    1. He experiences Darduri Siddhi(Frog jump in air at various Degrees).
    2. He gets the knowledge over the Present, Past and the Future.
    3. He can have the control over the Elements of the Earth.

    Comparisons with other systems

    When compared to the other important Tantric system of Vajrayana in Tibet, the Muladhara chakra finds no parallel in the same place, unlike the other six chakras. Instead, the Tibetan system positions two chakras on the sexual organ, the jewel wheel in the middle, near the tip, and the tip of the sexual organ itself. These chakras are extremely important for the generation of great bliss, and play an important role in Highest tantra sexual practices. A unique feature, the red drop, called the red bodhicitta, is not located here, but instead at the navel wheel.

    In the Sufi system of Lataif, there are two "lower" Lataif. One is the nafs, which is just below the navel. The nafs incorporates all the elements of man's "lower self". The other similar lataif is called the qalab, or mould, which appears in seven lataif systems, and corresponds to the physical body, but this is sometimes located at the top of the head. Qalab is usually further divided into the four elements.

    In the Kabbalah, the lowest Sephiroth is known as Malkuth, and performs the same transcendental role as the basis of physical nature. It is associated with the sexual organ, in close contact with Yesod.

    In Earth-Based Spiritualities, you often see the use of the Eight Directions to represent the Wheel of the Year. The Eight Directions represent the four seasons (North – Winter, South – Summer, East – Spring, and West – Autumn) and the Winter and Summer Solstices as well as the Spring and Fall Equinoxes. The midpoints between those four times of year are the four lesser directions. This Eight Direction model maps perfectly onto the eight arrows of the root chakra. The four petals of the chakra also map onto the four elements of Earth (North), Air (East), Fire (South) and Water (West). This chakra being so closely related to the element of Earth is also reflecting the earth elements.

    Alternative names

    • Tantra: Adhara, Brahma Padma, Bhumi Chakra, Chaturdala, Chatuhpatra, Muladhara, Mooladhara, Mula Chakra, Mula Padma
    • Vedas (late Upanishads): Adhara, Brahma, Muladhara, Mulakanda
    • Puranic: Adhara, Muladhara

    See also





    Malkuth or Malchut  ("kingdom"; Hebrew: ملكوت ;מלכות), or Shekhinah, is the tenth of the sephirot in the Kabbalistic Tree of Life. It sits at the bottom of the Tree, below Yesod. This sephirah has as a symbol the Bride which relates to the sphere of Tipheret, symbolized by the Bridegroom.

    Unlike the other nine sephirot, it is an attribute of God which does not emanate from God directly. Rather it emanates from God's creation—when that creation reflects and evinces God's glory from within itself.

    Hermetic and Christian Kabbalah

    Malkuth means Kingdom. It is associated with the realm of matter/earth and relates to the physical world, the planets and the solar system. It is important not to think of this sephirah as merely "unspiritual", for even though it is the emanation furthest from the divine source, it is still on the Tree of Life. As the receiving sphere of all the other sephirot above it, Malkuth gives tangible form to the other emanations. It is like the negative node of an electrical circuit. The divine energy comes down and finds its expression in this plane, and our purpose as human beings is to bring that energy back around the circuit again and up the Tree.

    Some occultists have also likened Malkuth to a cosmic filter, which lies above the world of the Qliphoth, or the Tree of Death, the world of chaos which is constructed from the imbalance of the original sephirot in the Tree of Life. For this reason it is associated with the feet and anus of the human body, the feet connecting the body to Earth, and the anus being the body's "filter" through which waste is excreted, just as Malkuth excretes unbalanced energy into the Qliphoth. Another way to understand this is that when one is sitting, as in a meditative state, it is the anus that makes physical contact with the Earth, whereas when one is standing or walking, it is the feet that come in contact with the Earth, or Malkuth.

    Malkuth is also associated with the world of Assiah, the material plane, and the lowest of the Four Worlds of Kabbalah. Because of this relation to Assiah, it is also related to the Suit of Pentacles or Coins in the Tarot. In the modern card set, this relates to the Suit of Diamonds and symbolizes material wealth, or the treasures found in the physical world. Through Assiah, Malkuth is also related to the four Page cards in the Tarot as well. These are seen as the Jacks of the modern deck. Because it is directly associated with Assiah, Malkuth also represents the second He (ה) in the tetragrammaton (יהוה). There is also a connection to the tenth card of each suit in Tarot. The element of Malkuth is Earth.

    The name of God is Adonai Melekh or Adon ha-Arets. These exist in the highest world, Atziluth. In the world of Briah, where the archangels reside, the archangel of this sphere is Sandalphon. In the world of Yetzirah, the Ishim (souls of fire) is the Angelic order. In Assiah, the planetary or astrological correspondence with Malkuth is the Earth. In the outer shell of its Sephiroth in Assiah, the Qliphah of Malkuth is Lilith.

    Symbols associated with this sphere are a Bride (a young woman on a throne with a veil over her face) and a double cubed altar. Where Binah is known as the Superior Mother, this sphere is referred to as the Inferior Mother. It is also referred to as the bride of Microprosopos, where Macroprosopos is Kether.[2]

    From a Christian viewpoint this sphere is important since Jesus preached that people should "seek first the Kingdom of God".

    In some systems, it is equated with Da'at, knowledge, the invisible sephirah.

    In comparing with Eastern systems, Malkuth is a very similar archetypal idea to that of the Muladhara chakra. In this manner, Malkuth is again associated with the anus, although technically the Muladhara is located in the sacram bone. In Shakta tantra, which is also associated with the Earth, the plane in which karma is expressed.

    Although Malkuth is seen as the lowest Sefirah on the tree of life, it also contains within it the potential to reach the highest. This is exemplified in the Hermetic maxim 'As above so below'.


  3. Shimon Leiberman, Malchut: The Kingdom Within
    1. Dion Fortune, The Mystical Qabalah, Antiquarian Press, Northamptonshire, 1987, p162


    If the disciple practices the laws of the book (Bible) during his whole life, without getting tired, then he will be born within the superior worlds as a Master of the White Lodge.

    Humanity develops in two circles: the exoteric (public) and the esoteric (occult).

    The exoteric circle is the circle of the multitudes; the esoteric circle is the circle of divine humanity, the circle of the Masters of the White Lodge. In the physical world, there are a lot of schools, lodges, orders, and pseudo-spiritualist, pseudo-esoteric, and pseudo-occult societies. Abundant literature on Yoga, occultism, etc., circulates everywhere. All of that pseudo-esoteric literature and all of those schools constitute a true labyrinth of contradictory theories. These are schools that combat each other, and pseudo-esoteric authors who confuse and mislead the aspirants.

    It is very difficult for the devotees to find the way that will lead them into the esoteric circle. Commonly, the aspirant loses his whole life searching, reading, comparing, etc., everywhere. Indeed, this is like a very difficult tournament in which very few become successful. When the aspirant finds the real path, the path of the razor’s edge, then he has to remain firm until achieving his goal. However, it is good to know that many found the real path and then withdrew from it because they did not have enough responsibility to persevere.

    This physical world is the valley of bitterness, the kingdom of Malkuth, the kingdom of samsara. The Wheel of Samsara rotates incessantly, and the ego comes and goes, disincarnates and incarnates, always suffering, always searching without finding. The Arcanum Ten, the Wheel of Retribution, is terrible; the whole world is enslaved to this fatal wheel of the centuries.

    NOTE:  The Bible mistakenly calls negative ego by the name of Satan, so the person never takes responsibility for his own mistakes and errors.



    Malkuth is the Cinderella of the sephiroth. It is the sephira most often ignored by beginners, the sephira most often glossed over in Kabbalistic texts, and it is not only the most immediate of the sephira but it is also the most complex, and for sheer inscrutability it rivals Kether - indeed, there is a Kabbalistic aphorism that "Kether is Malkuth, and Malkuth is in Kether, but after another manner".

    The word Malkuth means "Kingdom", and the sephira is the culmination of a process of emanation whereby the creative power of the Godhead is progressively structured and defined as it moves down the Tree and arrives in a completed form in Malkuth. Malkuth is the sphere of matter, substance, the real, physical world. In the least compromising versions of materialist philosophy (e.g. Hobbes) there is nothing beyond physical matter, and from that viewpoint the Tree of Life beyond Malkuth does not exist: our feelings of identity and self-consciousness are nothing more than a by-product of chemical reactions in the brain, and the mind is a complex automata which suffers from the disease of metaphysical delusions. Kabbalah is not a materialist model of reality, but when we examine Malkuth by itself we find ourselves immersed in matter, and it is natural to think in terms of physics, chemistry and molecular biology. The natural sciences provide the most accurate models of matter and the physical world that we have, and it would be foolishness of the first order to imagine that Kabbalah can provide better explanations of the nature of matter on the basis of a study of the text of the Old Testament. Not that I under-rate the intuition which has gone into the making of Kabbalah over the centuries, but for practical purposes the average university science graduate knows (much) more about the material stuff of the world than medieval Kabbalists, and a grounding in modern physics is as good a way to approach Malkuth as any other.

    For those who are not comfortable with physics there are alternative, more traditional ways of approaching Malkuth. The magical image of Malkuth is that of a young woman crowned and throned. The woman is Malkah, the Queen, Kallah, the Bride. She is the inferior mother, a reflection and realisation of the superior mother Binah. She is the Queen who inhabits the Kingdom, and the Bride of the Microprosopus. She is Gaia, Mother Earth, but of course she is not only the substance of this world; she is the body of the entire physical universe.

    Some care is required when assigning Mother/Earth goddesses to Malkuth, because some of them correspond more closely to the superior mother Binah. There is a close and deep connection between Malkuth and Binah which results in the two sephiroth sharing similar correspondences, and one of the oldest Kabbalistic texts has this to say about Malkuth:

    "The title of the tenth path [Malkuth] is the Resplendent Intelligence. It is called this because it is exalted above every head from where it sits upon the throne of Binah. It illuminates the numinosity of all lights and causes to emanate the Power of the archetype of countenances or forms."

    One of the titles of Binah is Khorsia, or Throne, and the image which this text provides is that Binah provides the framework upon which Malkuth sits. We will return to this later. Binah contains the potential of form in the abstract, while Malkuth is is the fullest realisation of form, and both sephiroth share the correspondences of heaviness, limitation, finiteness, inertia, avarice, silence, and death.

    The female quality of Malkuth is often identified with the Shekhinah, the female spirit of God in the creation, and Kabbalistic literature makes much of the (carnal) relationship of God and the Shekhinah. Waite [7] mentions that the relationship between God and Shekhinah is mirrored in the relationship between man and woman, and provides a great deal of information on both the Shekhinah and what he quaintly calls "The Mystery of Sex". After the exile of the Jews from Spain in 1492, Kabbalists identified their own plight with the fate of the Shekhinah, and she is pictured as being cast out into matter in much the same way as the Gnostics pictured Sophia, the outcast divine wisdom. The doctrine of the Shekhinah within Kabbalah and within Judaism as a whole is complex.

    Malkuth is the sphere of the physical elements and Kabbalists still use the four-fold scheme which dates back at least as far as Empedocles and probably the Ark. The four elements correspond to four readily-observable states of matter:

  4. solid - earth
  5. liquid - water
  6. gas - air
  7. plasma - fire/electric arc (lightning)
  8. In addition it is not uncommon to include a fifth element so rarified and arcane that most people (self included) are pushed to say what it is; the fifth element is aethyr (or ether) and is sometimes called spirit.

    The amount of material written about the elements is enormous. The traditional medieval view of the four elements can be found in "The Magus". The hierarchy of elemental powers can be found in "777"  and in the Golden Dawn material.

         Element        Fire          Air       Water       Earth
         God Name       Elohim        Jehovah   Eheieh      Agla
         Archangel      Michael       Raphael   Gabriel     Uriel


    1) What Is The Zohar?

    The Zohar is a collection of commentaries on the Torah, intended to guide people who have already achieved high spiritual degrees to the root (origin) of their souls.

    The Zohar contains all the spiritual states that people experience as their souls evolve. At the end of the process, the souls achieve what Kabbalah refers to as “the end of correction,” the highest level of spiritual wholeness.

    To those without spiritual attainment, The Zohar reads like a collection of allegories and legends that can be interpreted and perceived differently by each individual. But to those with spiritual attainment, i.e. Kabbalists, The Zohar is a practical guide to inner actions that one performs in order to discover deeper, higher states of perception and sensation.

    2) Who Is The Zohar For?

    The Zohar was written for people who have already achieved spiritual perception. It contains the depictions of Rabbi Shimon Bar Yochai (Rashbi), who attained all 125 degrees of the spiritual ladder of degrees. Rashbi expressed the entire spiritual path and titled it Zohar (“radiance” in Hebrew).

    The Zohar is built so that only those who achieve a certain spiritual level can benefit from what they read in it. Prior to studying The Zohar, one needs to study other texts that teach how to properly approach the text in The Zohar.

    3) Who Wrote The Zohar, & When?

    According to all Kabbalists, and as the beginning of the book writes, The Zohar was written by Rabbi Shimon Bar Yochai (Rashbi), who lived in the 2nd and 3rd centuries CE. There are views in scholastic circles stating that The Zohar was written in the 11th century by Kabbalist Rabbi Moshe de Leon. This view was contradicted by Rabbi Moshe de Leon himself, who said that the book was written by Rashbi.

    In the Kabbalistic approach, the question of why The Zohar was written is far more important than the question of who actually wrote it. The purpose of The Zohar is to be a guide for people to attain the origin of their souls.

    This path to the origin of one’s soul consists of 125 stages. Rabbi Yehuda Ashlag writes that a Kabbalist who has passed these stages and shares the same perception as that of the book’s author, sees that its author could be none other than Rashbi.

    4) Why Was The Zohar Hidden For Sp Long?

    The Zohar was kept hidden for 900 years, between the 2nd and the 11th centuries CE, since those who possessed its wisdom understood that at the time, people did not need it and would misunderstand its contents.

    Only in the 16th century CE did a Kabbalist arise who explained the fundamentals of Kabbalah - The Holy Ari, Rabbi Isaac Luria (1534-1572). The Ari stated that from his time on, the wisdom of Kabbalah was ready to be opened to everyone.

    Commentaries on the works of the Ari and The Zohar appeared only in the 20th century - the century that saw the fiercest outburst of human desires in history. During this period, a unique soul appeared - that of Rabbi Yehuda Ashlag (Baal HaSulam). Baal HaSulam explained the wisdom of Kabbalah in a way our generation could understand. Moreover, Baal HaSulam was the only Kabbalist in the 20th century who wrote commentaries on The Zohar and on the works of the Ari.

    This does not mean that there were no great Kabbalists before him, but only that their works are not easily understood by contemporary students. Today’s popularity and high demand for Kabbalah testify to our generation’s readiness to absorb its universal message, and to comprehend the authentic texts that speak of the root of our lives and how to attain it.

    5) Where Do I Find Out More About The Zohar?

    The Zohar cannot be understood and felt directly, but requires preconception of spirituality, before one approaches the book. The greatest Kabbalist of our time-Rabbi Yehuda Ashlag (Baal HaSulam)-wrote introductions to The Zohar precisely to guide one’s approach to this profound book prior to studying it.

    Such articles cultivate one’s spiritual qualities to perceive the Higher reality. Additionally, these texts provide knowledge of how to approach certain terms, phrases, and concepts in The Zohar, to maximize its use as a guide for spiritual attainment, avoiding being lost in materialized depictions that the human mind is prone to form.

    Discovering The Zohar means discovering your inner world and your unlimited potential. Bnei Baruch wishes you success in your spiritual advancement!


    Shekinah - The Feminine Presence of God

    By Theresa Ibis, Ph.D.

    Originally Published in the Alchemy Journal volume on the "Feminine Face of Alchemy"


    What is the role of the Feminine in the works of Alchemy and Kabbalah?

    How do we recognize the Feminine powers at work within us?

    And how can we nurture this relationship in our lives to manifest its full potency?


    So often it is easy to overlook the role and presence of the Feminine in our work and our lives.  Yet, Her role is so essential that nothing could come into being without the Feminine. This is true of the Masculine as well, but all too often our focus is skewed towards the Masculine at the expense of the Feminine. For those who have studied the path of Alchemy, however, an important role is ascribed to the Feminine.  Two of the primary archetypes of alchemical symbolism, Sol and Luna, make this clear...Luna, the Feminine, is at least half of the equation. Luna represents the anima or inner feminine of the Alchemist.  This Feminine archetype is linked to the elusive workings of our sub-conscious mind, our emotional impulses, our intuitive nature, and our ability to give birth to things in the world.  But, is there a deeper, more occult role that the Feminine plays in the alchemical process?  To answer this question, we can, as many Alchemists of the western path have done before us, look to the ancient teachings of Kabbalah for insights.


    The interlinking between Kabbalah and Alchemy is so prominent that it is nearly impossible to decipher many of the older western alchemical writings without an intimate knowledge of Kabbalah.  So, what role does Kabbalah ascribe to the Feminine?  According to Kabbalistic philosophy, the role that the Feminine plays in the process of creation and transformation is venerated to such a pristine place that many Kabbalistic customs are derived from these teachings.  To the Kabbalist, honoring the Feminine is of the utmost importance.  To the Kabbalist, the role of the Feminine is clearly distinguished.  In the Kabbalah, the name of this Divine Feminine is the Shekinah, which means ‘indwelling' and refers to the Presence or Soul of God that is with us in the world.  In fact, whenever someone feels as though God is present, Kabbalists would say it is actually the Shekinah.  This Shekinah, though, is not merely just an aspect of God, She is a Divine Being of Her own right.


    Shekinah and Creation

    To conceptualize the Shekinah and her role it is necessary to look to the stories of creation.  This is because the very first act of creation is where the Shekinah emerges.  Kabbalah teaches that before the beginning was the En Sof, the Source of all things. En Sof is everything and nothing...It is all potential yet nothing manifested...It has no beginning and no end...It is neither masculine nor feminine, and yet both at the same time.  Alchemically speaking, one might see the En Sof as the One Mind, the One Thing, the Prima Materia, etc all rolled into One.  Everything that you might say about the En Sof you can also say the exact opposite about it, so it is often difficult to talk about.  In other traditions the En Sof is called the Tao, the Void, the Zero Point Field, God the Source.  There is no place that the En Sof is not found, for it is infinite.  Thus, in order to begin the process of creation, for the potential to become actual, the En Sof had to first withdraw from Itself to create a tiny vacuum.  This withdrawal or contraction is called Tsimtsum in Kabbalah.  Through this, a singular point, a primordial vessel was created, and into this vessel the essence of En Sof could flow and be concentrated to such a degree that creation burst forth in a Big Bang.  It is this vessel, into which the concentration of the God essence flows, that is the Shekinah, the Feminine Womb or Birth Canal of Creation.  Now, it is not accurate to say that the Shekinah was created, for she already existed within En Sof.  Rather, as the En Sof withdrew, the Shekinah remained; She was the vessel.  It is through Her that Light and Energy came into being, for before Her, there was only the potential of existence.  Thus, the Shekinah represents the self-restraint that God/En Sof had to impose upon Itself in order to create the Universe, and She embodies the eternal quintessence that results from the flow of Source energy into Her. Thus, here we can see that the Shekinah is more all encompassing than the Luna archetype of Alchemy. She is more like the Mother of both Luna and Sol.  But she is also more than an archetypal mother. In a sense, we might say that the Shekinah is the Quintessence itself.


    The Shekinah plays another very important role in the story of creation, and in particular in the Great Plan of humankind.  It is believed that in man's fall to a denser, less perfect state of being in the physical, the Shekinah stayed with us as we separated from God or were exiled from the ‘Garden'.  Thus, the Shekinah, once again, was voluntarily removed from God/En Sof in order for us to have our experience.  She has always stayed with us, wherever we were exiled or isolated or shut out, the Shekinah was always there in exile and isolation with us.  Thus, the Shekinah is also in Malkuth, the Kingdom, the Salt of the Earth, the final step of creation where the energies funnel into the physical world that is our home.  It is for this reason that Kabbalists often refer to Malkuth as the Bride.  For the ultimate Plan and driving desire of the Universe is for the Bride, the Shekinah, to reunite with her Bridegroom, the Creator.  So, the Shekinah, in addition to being the Soul of God is also the Soul of the World.


    There is another aspect to the Feminine that is central to Kabbalistic teachings, and is best described through the pattern of the Tree of Life.  On this Tree of Life there are three pillars, the Pillar of Force (usually depicted on the Right), the Pillar of Form (usually depicted on the Left), and the Pillar of Balance (the middle pillar).  The Pillar of Force is traditionally seen as the Masculine energy, with Chokmah, the Divine Father, Sol, at its top.  This pillar deals with expansion, limitless flow of energy, generosity, force, initiative, potency, and movement.  The Pillar of Form, on the other hand, is usually ascribed to the Feminine energy, with Binah, the Divine Mother, Luna, at its top.  This pillar deals with contraction, limitation, containment, form, crystallization, receptivity, stillness, patience, and discipline, all of which reflects the functions of the Shekinah in the first act of creation.  The Pillar of Balance mediates between the two polar energies and is ultimately what is needed to bring about the Union of Masculine and Feminine, Sol and Luna.  These three pillars of the Tree of Life can also be likened to the Three Essentials of Alchemy.  


    Here again, the Shekinah plays a very special and multi-faceted role in the Kabbalistic teachings.  For, it is the Shekinah that is ascribed by Kabbalists to be the Middle Pillar of Balance that unites the opposites, just as the soul allows for the opposites of body and spirit to unite, so too does the Shekinah play this role for us.  Indeed, the Shekinah is the Soul of Man, what Kabbalists call the Neshamah, for She has given a portion of Herself in order for each human to come into being in this world.  In giving of Herself to humans, in this state of physical density and isolation, the World Soul becomes shattered. This shattering can be metaphorically grasped in considering what might happen to a glass alembic or flask when too much pressure is put upon in the alchemical works.  Thus, the Shekinah represents the ultimate archetype of selfless sacrifice.  All Her sacrifices have been for the benefit of creation so that humankind may experience this life in order to fulfill its destiny and purpose.  Kabbalists, therefore, pay great respect and gratitude to the Shekinah for Her sacrifice and service by taking up the mantle or the quest to reunite the Shekinah with the Creator.


    The Celestial Alchemical Wedding

    What role can we as Alchemists and Kabbalists play in this effort to reunite the Shekinah with Her Divine Mate?  Kabbalistic and Alchemical philosophy say that this union can only happen with our involvement, because She is in us.  By purifying, making whole, and mastering our own soul, we help to heal the shattering of the World Soul.  Then, we must go beyond the self and reach out in service to others to ultimately help all of humankind heal their souls. Piece-by-piece we bring the World Soul back into a state of wholeness that can then be lifted up to an exalted state for reunion with God.  This, in essence, is the Great Work of Alchemy. As we awaken the Fire within us, purify our bodies and souls, raise our vibration, we are in essence awakening the Shekinah within and freeing Her from the bonds of Malkuth (the dense, leaden physical form).  Once released, Her burning desire to reunite with the Creator (which at our level of awareness is mirrored by our own desire for union with our own soul) leads to an ascension up the Tree of Life, also experienced as the Kundalini rising.  Ultimately, before the union can take place, the Kabbalist/Alchemist must pass through the gates of death in order to come face-to-face with God.  In Alchemy this death takes place at the Fermentation stage of the work, in Kabbalah it happens upon ‘Crossing the Abyss'.  This is a spiritual death, rather than a literal physical death, though it is certainly no small matter and takes much discipline, courage, faith, and willingness to completely surrender to the Supreme Being.


    What are the qualities that we must cultivate within ourselves in order to succeed at this alchemical process?  Here again, we can learn from the Shekinah, the Feminine face of Alchemy.  For, according to Kabbalah, it is the Shekinah that we need to learn to work with intimately in order to awaken Her within us and rise to unite with the Creator. We cannot succeed at Alchemy without mastery of the Feminine aspects within ourselves and the path.  Too often we are so focused on the action or the task at hand that we are not even aware of the subtle yet essential roles the Feminine is playing in the process.  For example, in the distillation of a solution, were it not for the vessels that contain the solution and its vapors, it would not even be possible to isolate the three essentials.  The distillation apparatus itself, the vessel, is the Feminine.  Furthermore, the discipline, patience, and concentration it takes on the Alchemist's part to stay focused during the distillation process, so that the subtle energies can be coherently harnessed, also involve the Feminine qualities. 


    Perhaps another look at creation stories from both Kabbalah and Alchemy can help to demonstrate the qualities of the Feminine that are needed. Imagine a single spark of light, a seed of creation, an idea ushered forth from the One Mind.  This spark comes to hover above the waters of the firmament, the Prima Materia.  But this spark, this fire, cannot come into direct contact with the waters or it will be extinguished, for they are opposites. So, it hovers just above the surface of the unformed waters. And as it hovers, its intense heat penetrates into the waters and warms them. As it continues to give off its radiant heat and light, the once cold and dark waters become warm, even hot, and a steam begins to form on the surface. A third thing has been created by the proximity of the two, containing a mixture of both aspects within it. This process continues until a thick blanket of steam forms and begins to surround the fire as well, until finally, this thick blanket of steam created from part water and part fire, that fills the air or the space between, allows for or becomes the medium by which the spark and its energy can be conducted into the waters. The steam or air mediates the transfer of energy and creative power of the fire into the waters. As this conduction happens and the energy enters the waters, it moves through like a flash of lightening, generating light, sounds, vibration, electricity. These expressions of energy form and shape the waters, creating something out of the Prima Materia, out of the One Thing. This mediator, the steam, the air, the spirit (mercury) allows the fire or consciousness (sulfur) of the One Mind to connect with the waters or material (salt) of the One Thing and creation happens.


    The important thing to recognize here is what is required in this process - patience, persistence, stillness, and restraint - in order for the steam to develop, for the mediator to be drawn out. If spurious other thoughts from the Mind had interfered it would act like a wind blowing across the surface and clearing the steam away so that it could not become thick enough to mediate the conductive power of the fire. The occult lesson is: one must not pollute this process with thought. Nor can it be rushed. One can only be still and wait patiently and quietly, while focusing on the One Thing (the still waters) and the original spark or idea from the One Mind (the fire). 

    The qualities involved here are primarily the domain of the Feminine. It is the Feminine that teaches patience rather than seeking immediate gratification. It is the Feminine that requires silence and stillness for the spirit to be drawn out. It is the Feminine that gives self-restraint so that the fire does not try to go directly into the waters and be extinguished. It is the Feminine that is willing to bear the process of waiting for the gestation and pregnancy to take its full course before new life can be born. It is the product of the Feminine, the air or spirit, that mediates this birth like a midwife. It is the Feminine that beckons us inwards and demands discipline to perfect the art and our creations. If we shun the Feminine, we deny ourselves the glory of attaining the Holy Grail.  If we indulge in vice and darkness we create shadows within and chase the Shekinah away, or at least block her light from our consciousness. The grace of the Feminine's gifts must be earned and are often hard fought. Yet her rewards are sweet and well worth the effort. When we pay homage to the Shekinah by purifying our soul and cleansing ourselves from the dross or ‘sin' of our being, then She will show us Her face. Therefore, it is crucial that we each honor the Sacred Alchemical Feminine so that she will be with us to mediate our transformations and creations. Without the Feminine there can be no Alchemy.

    Prayer to the Shekinah

    ‘Oh Shekinah,

    Divine Feminine Presence, Soul of God, Divine Mate of En Sof,

    Grant me your graceful presence.

    I praise your willingness and bravery to withdraw from the One so that we might be created.

    I give thanks to you for being Here with us Now and Always, until that day comes when we all reunite with the Creator.

    Thank you for your selfless service to us, your children, and to the Creator, in coming down into this world so that all might come to be.

    And, Thank you for molding and shaping me into the vessel that I am, so that God's Light may find unique expression in and through me.

    Help me to have the Faith that, even though I may feel separate and alone at times, God's Light is ever present, God's Love is endlessly given, and is always Forgiving and Accepting,

    Grant me the insight to know that, through the blessing of your presence, reunion with God is near at hand, in any moment in the Here and Now.

    Bless me with the patience and discipline to sit in stillness and silent waiting.

    Grace me with your peaceful quiet.

    Teach me to Understand and harness the cycles of Nature and of Time.

    Show me how to create and hold the space, within which the Miracles of the One Thing may manifest by the mediation of the One Mind through me.

    Be with me as I conceive a new self within and give birth to my life in the world.

    Help me to appreciate the labor that is required to bring forth such wondrous creations.

    Shape me into an apt vessel that I may be filled with your presence and so that the Light of Creator will flow through me.

    Help me to master my own soul so that the Spirit of God may come down and unite with you, His Divine Mistress.

    Oh, that I may serve as a bridge for your union with the Creator.

    Help me to revere the silence and to quiet my mind, so that I may hear the whispers of Love and Passion between you and the beloved Creator.

    Share with me your longing, your burning desire for union with Him.

    Let this union take place in my own heart to repair the fragments of my soul and make me whole once more.

    Fill me with your Beauty and Grace, your Silence and Peace, your Strength and Courage, your Understanding and Acceptance, your Openness and Receptivity.

    Bless me with your ability to hold the light and give it expression in the world of form.

    Purify the dross of my being, so that the Flame of the One may move upon the waters of my Quiet Pond and transform me into the Stone of the Wise.


    Recommended Further Reading on the Shekinah

    1.     Kabbalah, by Charles Ponce

    2.     Sepher Bahir,

    3.     The Zohar.

    4.     The Feminine Face of God: The Unfolding of the Sacred in Women, by Sherry Ruth Anderson and Patricia Hopkins (Bantam Publishing, 1992).

    Prayer Written by Theresa Ibis, Ph.D. 11/08/08 while in meditation, contemplation, and communion with the Shekinah.


    Crop Circles - Their Meaning and Connections to Dreams
  9. A great power has arisen, directing thoughts and perception in a certain direction towards a more complete and satisfactory view of reality than the modern ...