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The generally accepted meaning of Old Norse Yggdrasill is "Odin's horse", meaning "gallows". This interpretation comes about because drasill means "horse" and Ygg(r) is one of Odin's many names. The Poetic Edda poem Hávamál describes how Odin sacrificed himself by hanging from a tree, making this tree Odin's gallows. This tree may have been Yggdrasil. Gallows can be called "the horse of the hanged" and therefore Odin's gallows may have developed into the expression "Odin's horse", which then became the name of the tree.
Permanent Gallows may be permanent to act as a deterrent and grim symbol of the power of high justice (the French word for gallows, potence, stems from the Latin word potentia, meaning "power").
(source also of Old Frisian galga, Old Saxon galgo, Middle High German galge "gallows, cross," German Galgen "gallows," Gothic galga "cross"), from PIE *ghalgh- "branch, rod" (source also of Lithuanian žalga "pole, perch," Armenian dzalk "pole").
In Old English, also used of the cross of the crucifixion.
A third interpretation, presented by F. Detter, is that the name Yggdrasill refers to the word yggr ("terror"), yet not in reference to the Odinic name, and so Yggdrasill would then mean "tree of terror, gallows". F. R. Schröder has proposed a fourth etymology according to which yggdrasill means "yew pillar", deriving yggia from *igwja (meaning "yew-tree"), and drasill from *dher- (meaning "support").
also known as the "Goddess of Mercy" in English. The Chinese name Guanyin, short for Guanshiyin, means "[The One Who] Perceives the Sounds of the World".
Guanyin is often referred to as the "most widely beloved Buddhist Divinity" with miraculous powers to assist all those who pray to her,
Commonly known in English as the Mercy Goddess or Goddess of Mercy, often depicted as both male and female to show this figure's limitless transcendence beyond gender, and revered by Taoists as an immortal.
Avalokiteshwara is called "The One With A Thousand Arms and Thousand eyes" and is described as superior to all Gods and Buddhas of the Indian pantheon. The Sutra also states that "it is easier to count all the leaves of every tree of every forest and all the grains of sand in the universe than to count the blessings and power of Avalokiteshwara".
Some Buddhist and Christian observers have commented on the similarity between Guanyin and the Blessed Virgin Mary. This can be attributed to the representation of Guanyin holding a child in Chinese art and sculpture
Tārā also embodies many of the qualities of feminine principle. She is known as the Mother of Mercy and Compassion. She is the source, the female aspect of the universe, which gives birth to warmth, compassion and relief from bad karma as experienced by ordinary beings in cyclic existence. She engenders, nourishes, smiles at the vitality of creation, and has sympathy for all beings as a mother does for her children.
The white stripe is symbolic of how open it is, providing knowledge and enlightenment to other animals and the earth.
The strong jaws tie the badger to the mysteries of the “word” – in particular the magic of storytelling. Badger reminds us to remember stories and give them away to people when they are needed.
The remarkable digger hints at the ability to see beneath the surface of all things and people. Also, the closeness to herbs and roots make badger dynamic healers.
Loners and solitary, badgers teach us to be self-reliant and comfortable with ourselves.
Bold and ferocious when cornered, badger reminds us to never surrender.
The badger imparts persistence, determination and endurance. Badger also gives mental energy and fighting spirit. It would rather die than give up, so badger teaches us how to stick to a project and see it through to completion.
Calling upon the badger energy will supposedly allow the healing to penetrate deeper into the system. Many motions of Reike healers are similar to those used by ancient badger medicine people. In addition to healing energy, badger power includes prophecy. Badger knows both past and future while it maintains a firm grip on the present.
The badger is the boss everyone fears. The person is gruff but gets the job done and is unwilling to quit.
If a badger has come into your life, it is time to do some examination. Are you or those around you not digging deep enough? It may indicate a need to get beneath the surface. It may reflect a time of greater connection to the earth and its animal spirits. It may be telling you to draw upon the stories that intrigued you and held your attention during childhood. They may be symbolic of things going on or about to go on in your current life. Whenever badger shows up, there are opportunities to develop self-expression and reliance. It is time to begin to tell a new story about yourself and your life.
he lesson of the badger is about developing your fighting spirit, invoking your warrior courage and steadfast persistence while continuing to hang onto your wants and desires.
Access badger power by…
Practicing storytelling to get your point across.
Digging below the surface to examine the core of a problem or obstacle.
Acquiring communication skills for dealing with strangers.
Walk your own path at your own pace without concern for what others may say.
a well that could grant you infinite wisdom provided you sacrificed something you held dear. Odin was asked to sacrifice his right eye which he threw into the well to receive not only the wisdom of seeing the future but the understanding of why things must be. Mímir is the Nordic god of wisdom, and his well sits at the roots of Yggdrasil, the World Tree which draws its water from the well.
Another theory is that people may have unknowingly discovered the biocidal properties of both copper and silver; the two metals traditionally used in coins. Throwing coins made of either of these metals could help make the water safer to drink. Wells that were frequented by those that threw coins in may have been less affected by a range of bacterial infections making them seem more fortunate and may have even appeared to have cured people suffering from repeated infections.
Kabbalah's definition varies according to the tradition and aims of those following it, from its religious origin as an integral part of Judaism, to its later Christian, New Age, and Occultist/western esoteric syncretic adaptations. Kabbalah is a set of esoteric teachings meant to explain the relationship between an unchanging, eternal, and mysterious Ein Sof (infinity) and the mortal and finite universe (God's creation).
Kabbalah seeks to define the nature of the universe and the human being, the nature and purpose of existence, and various other ontological questions. It also presents methods to aid understanding of the concepts and thereby attain spiritual realization.
The nature of the divine prompted kabbalists to envision two aspects to God: (a) God in essence, absolutely transcendent, unknowable, limitless Divine simplicity, and (b) God in manifestation, the revealed persona of God through which he creates and sustains and relates to mankind. Kabbalists speak of the first as Ein/Ayn Sof (אין סוף "the infinite/endless", literally "that which has no limits"). Of the impersonal Ein Sof nothing can be grasped. However the second aspect of divine emanations, are accessible to human perception, dynamically interacting throughout spiritual and physical existence, reveal the divine immanently, and are bound up in the life of man. Kabbalists believe that these two aspects are not contradictory but complement one another, emanations revealing the concealed mystery from within the Godhead.
The structure of emanations has been described in various ways: Sephirot (divine attributes) and Partzufim (divine "faces"), Ohr (spiritual light and flow), Names of God and the supernal Torah, Olamot (Spiritual Worlds), a Divine Tree and Archetypal Man, Angelic Chariot and Palaces, male and female, enclothed layers of reality, inwardly holy vitality and external Kelipot shells, 613 channels ("limbs" of the King) and the divine souls in man. These symbols are used to describe various parts and aspects of the model.
The Sephirot (also spelled "sefirot"; singular sefirah) are the ten emanations and attributes of God with which he continually sustains the existence of the universe. The Zohar and other Kabbalistic texts elaborate on the emergence of the sephirot from a state of concealed potential in the Ein Sof until their manifestation in the mundane world. In particular, Moses ben Jacob Cordovero (known as "the Ramak"), describes how God emanated the myriad details of finite reality out of the absolute unity of Divine light via the ten sephirot, or vessels.
Comparison of the Ramak's counting with Luria's, describes dual rational and unconscious aspects of Kabbalah. Two metaphors are used to describe the sephirot, their theocentric manifestation as the Trees of Life and Knowledge, and their anthropocentric correspondence in man, exemplified as Adam Kadmon. This dual-directional perspective embodies the cyclical, inclusive nature of the divine flow, where alternative divine and human perspectives have validity.
Adam Kadmon (Primordial Man; also Adam Ila'a, אדם עילאה "supreme man"; abbreviated as א"ק, A"K) , in Kabbalah, is the first spiritual World that came into being after the contraction of God's infinite light. Adam Kadmon is not the same as the physical, Adam Ha-Rishon (Adam, the first man), whom God created from the dust. The spiritual realm of Adam Kadmon corresponds to the sefirah (divine attribute) of Keter ("crown"). It is the divine will and program for subsequent creation. In Lurianic Kabbalah, the description of Adam Kadmon is anthropomorphic. Nonetheless, Adam Kadmon is divine light without vessels, i.e., pure potential. In the human psyche, Adam Kadmon corresponds to the yechidah, the collective essence of the soul.
The central metaphor of man allows human understanding of the sephirot, as they correspond to the psychological faculties of the soul, and incorporate masculine and feminine aspects after Genesis 1:27 ("God created man in His own image, in the image of God He created him, male and female He created them"). Corresponding to the last sefirah in Creation is the indwelling shekhinah (Feminine Divine Presence). Downward flow of divine Light in Creation forms the supernal Four Worlds; Atziluth, Beri'ah, Yetzirah and Assiah manifesting the dominance of successive sephirot towards action in this world. The acts of man unite or divide the Heavenly masculine and feminine aspects of the sephirot, their anthropomorphic harmony completing Creation. As the spiritual foundation of Creation, the sephirot correspond to the names of God in Judaism and the particular nature of any entity.
The sephirot are considered revelations of the Creator's will (ratzon), and they should not be understood as ten different "gods" but as ten different ways the one God reveals his will through the Emanations. It is not God who changes but the ability to perceive God that changes.
Divine creation by means of the Ten Sephirot is an ethical process. They represent the different aspects of Morality. Loving-Kindness is a possible moral justification found in Chessed, and Gevurah is the Moral Justification of Justice and both are mediated by Mercy which is Rachamim. However, these pillars of morality become immoral once they become extremes. When Loving-Kindness becomes extreme it can lead to sexual depravity and lack of Justice to the wicked. When Justice becomes extreme, it can lead to torture and the Murder of innocents and unfair punishment.
"Righteous" humans (tzadikim) ascend these ethical qualities of the ten sephirot by doing righteous actions. If there were no righteous humans, the blessings of God would become completely hidden, and creation would cease to exist. While real human actions are the "Foundation" (Yesod) of this universe (Malchut), these actions must accompany the conscious intention of compassion.
Compassionate actions are often impossible without faith (Emunah), meaning to trust that God always supports compassionate actions even when God seems hidden. Ultimately, it is necessary to show compassion toward oneself too in order to share compassion toward others. This "selfish" enjoyment of God's blessings but only in order to empower oneself to assist others is an important aspect of "Restriction", and is considered a kind of golden mean in kabbalah, corresponding to the sefirah of Adornment (Tiferet) being part of the "Middle Column".
Medieval Kabbalists believed that all things are linked to God through these emanations, making all levels in creation part of one great, gradually descending chain of being. Through this any lower creation reflects its particular characteristics in Supernal Divinity.
Hasidic thought extends the Divine immanence of Kabbalah by holding that God is all that really exists, all else being completely undifferentiated from God's perspective. This view can be defined as monistic panentheism. According to this philosophy, God's existence is higher than anything that this world can express, yet he includes all things of this world within his Divine reality in perfect unity, so that the Creation effected no change in him at all. This paradox is dealt with at length in Chabad texts.
Among problems considered in the Hebrew Kabbalah is the theological issue of the nature and origin of evil. In the views of some Kabbalists this conceives "evil" as a "quality of God", asserting that negativity enters into the essence of the Absolute. In this view it is conceived that the Absolute needs evil to "be what it is", i.e., to exist. Foundational texts of Medieval Kabbalism conceived evil as a demonic parallel to the holy, called the Sitra Achra (the "Other Side"), and the Kelipot/Qliphoth (the "Shells/Husks") that cover and conceal the holy, are nurtured from it, and yet also protect it by limiting its revelation. Scholem termed this element of the Spanish Kabbalah a "Jewish gnostic" motif, in the sense of dual powers in the divine realm of manifestation. In a radical notion, the root of evil is found within the 10 holy Sephirot, through an imbalance of Gevurah, the power of "Strength/Judgement/Severity".
Kabbalistic doctrine gives man the central role in Creation, as his soul and body correspond to the supernal divine manifestations. In the Christian Kabbalah this scheme was universalised to describe harmonia mundi, the harmony of Creation within man. In Judaism, it gave a profound spiritualisation of Jewish practice.
Strength is traditionally the eleventh card and Justice the eighth, but the influential Rider-Waite-Smith deck switched the position of these two cards in order to make them a better fit with the astrological correspondences worked out by the Hermetic Order of the Golden Dawn, under which the eighth card is associated with Leo and the eleventh with Libra.
Today many decks use this numbering, particularly in the English-speaking world. Both placements are considered valid.