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Old 08-15-10   #1
mr cheese
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Default Qabalistic Cross

The kabbalistic cross is a standard openign pattern for many western "meditations"

Here is the standard...which will be accompanied with several variations

.,....

The Kabbalistic Cross

Stand facing east. Allow the body to relax. Feel your awareness expand outward to the Universe, while at the same time feel your feet firmly grounded beneath you maintaining a firm foothold in your Earthly existence. Breathe deeply and fully, and prepare to make your entire body vibrate with the sound of your voice.

See, in your mind's eye, a sphere of blazing white brilliance just above your head. Raise the right hand up high and draw down a beam of brilliance from the sphere into the top of your head, filling the entire cranium with light. Touch the forehead and intone "A-toh" (Thine)

Bring the hand down before the body and touch the solar plexus (just below the sternum). Simultaneously, see the Divine white brilliance descend in a beam through the center of the body, down between the feet, into the Earth. Intone "Mal-kuth" (Kingdom)

Touch the right shoulder, and see the Light extend in a ray to that point. Intone "Va Gaburah" (the power)

Touch the left shoulder, and see the Light extend likewise to that point. Intone "Va Gadulah" (the glory)

Clasp the hands at the breast and intone "Leh-olahm. Amen" (Forever. Amen)


http://www.osogd.org/library/study/neophyte.html
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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 08-15-10   #2
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Default Re: Qabalistic Cross

The practice of the cross as used in kabbalah is useful because it connects us with the Tree of Life through our physical form; it aligns our energies and balances our auras; and it acts as a barrier or protection device to stop unwanted intrusions into our space. The small effort required in becoming familiar with this procedure, which can then be used daily if required, is well worth the energy required.

Following the instructions below, start to practice the Kabbalistic Cross on a daily basis. It need only take a few minutes once you are familiar with it. Re-read this even if you are already familiar with and using the Kabbalistic Cross. Note well not to rush such work - be clear with each stage before moving onto the next. It is better to go too slowly than to go too fast.


Relax and centre yourself.
Stand upright, attentive but not stiff.
Pronounce each word slowly and with as much resonance as possible.

Touch your forehead with the forefinger of your right hand and say: ateh ('for thine')
Be aware of your innermost connection to deity.

[you might prefer to say 'for mine' being conscious as you do so of aligning yourself with the Source so that the temporal distinction between 'thine' and 'mine' no longer exists]

Move your finger down in a straight line to touch just above your genital area and say:
Malkuth ('is the kingdom' [or 'is the earth').
Be aware of your whole body.

[you might like to add in 'adonai' ñ 'my lord' in English ñ as you pass and lightly touch the area in the middle of your chest representing your heart energy]

Visualise this straight line down the front of your body and all the subsequent lines you draw as bright, shining, silver-white light, which permeates your astral, etheric and physical bodies.

Bring your finger straight back up to your chest then move it across to the right.

Touch your right shoulder, and say:
ve geburah ('the power' [or 'the courage'])
Be aware of your power.


Drawing a line across to touch your left shoulder, say:
ve gedulah. ('and the glory' [or 'the compassion'])
Be aware of your love energy.


Clasping your hands together over your heart, visualise a shining white cross inscribed over your body. Say:
le olahm. ('unto the ages')

Be aware of exactly where you are (here), exactly at this moment (now).

Extend your arms out so you are standing as a cross, and say:
amen.

Stay standing for a while, feeling the energy to which you've connected permeating your physical and psychic space.



http://www.willparfitt.com/kabcross.html
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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 08-15-10   #3
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Default Re: Qabalistic Cross

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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 08-15-10   #4
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Default Re: Qabalistic Cross

Kabbalistic Cross
Any time one wishes to invoke the Light-Presence or affirm one’s innate unity with God there is a very simple way. It is called the Kabbalistic Cross. My beloved Tzaddik always said of this practice that “it is swift as a lightning bolt but far more powerful.”
The Practice

Breathe and envision a Sphere of Fiery-Light above your head, as though all the stars of the universe are gathered there. Raise your hand to that Center of Light and draw it down; touching your forehead, intone Atoh.
Envision the Light descending as you move your hand down the very center of your body and, pointing to your feet and the Good Earth beneath them, intone Malkut.
Bring your hand back up the center of your body to your heart and envision the extension of Light over to your right shoulder, and touching your right shoulder intone Ve-Gevurah
Bring your hand across from your right to your left shoulder, and touching your left shoulder intone Ve-Gedulah.
Join both of your hands over your heart, as though to pray, and intone Le-Olam and Amen. In doing this you have invoked the Light of the Cross and the Cross of Light appears in your Subtle Body. This is the Kabbalistic Cross. It’s that simple!
This is a spiritual practice in and of itself, but it also appears at the beginning and end of many other spiritual practices in Christian Gnosticism. It is founded upon the simple truth that the inmost part of us is the Christos or Light-Presence and that remembering the Light in us we naturally let it shine through us. The words we intone are the conclusion of the Lord’s Prayer: “You are the Kingdom and the Power and the Glory, forever, amen.” Intoning this we align our soul with the Divine Will and Kingdom, and make ourselves a Holy Vessel of the Shekinah – the Divine Presence and Power.
Atoh is pronounced: Ah-Toe
Malkut is pronounced: Mal-Koot
Ve-Gevurah is pronounced: Vey-Ge-Vur-Ah
Ve-Gedulah is pronounced: Vey-Ge-Dew-La
Le Olam is pronounced: Lay-Oh-Lam (as in lama)
(When practiced in the Assembly Io Adonai is intoned at the throat.)


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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 08-15-10   #5
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Default Re: Qabalistic Cross

In the Gospel of St. Matthew the Lord's Prayer ends: "You are the Kingdom, the Power and the Glory, forever, amen." These words form the basis of the practice called the Kabbalistic Cross, common to several lineages in the Western Mystery Tradition, including our own tradition; hence: Atoh Malkut, Ve-Gevurah, Ve-Gedulah, Leolam, Amen.

If we contemplate the first word of the Kabbalistic Cross, Atoh which means "You" or "Thou," considering its correspondences and the letters forming it, this rather ordinary word proves extraordinary. When we perform the Kabbalistic Cross we point above the head and touch our brow, intoning Atoh; then we trace a line down the center of our body and point towards our feet and intone Malkut. Then, we retrace the line up our body to the center of the chest, and tracing a line to the right should we intone Ve-Gevurah as we touch it; then we trace the line across to the left shoulder and intone Ve-Gedulah while touching it. With hands placed together in a gesture of prayer over our heart we then intone Leolam and Amen. In this way we invoke the Light of the Cross, which is the Supernal Light of Keter. All of this flows out of the word Atoh, which is an alternative name of Keter.

Atoh is spelt: Aleph-Tau-Heh. Aleph is the first letter of the Aleph-Bet, and is the first letter of the divine name Eheieh (I Am or I Shall Be) and represents the power of the Holy Spirit. Tau is the last letter of the Aleph-Bet and in its original form was the sign of the Cross, and represents manifestation, completion and perfection of creation. Alpeh-Tau as the first and last letters represents the power of the Living Word of God (Logos); hence the Matrix of Energy-Intelligence upon which all creation is founded. In this sense one may recall the Book of Revelation where the Risen Savior proclaims: "I am Alpha (Aleph) and Omega (Tau)..." Thus, Atoh is the power of the Risen Savior, which is the power of Keter-Crown on the Tree of Life. By nature, this power is the union of the beginning and end (actually, the union of all opposites), and it is the power of the resurrection and ascension, and alludes to the mystery of the Hieros Gamos.

The final letter of Atoh, Heh, is the letter of the Sacred Feminine Priniciple, the Holy Shekinah, in the Tetragrammaton; hence the radiant display of the Living Presence and Power of God, which is Christ and the Holy Spirit (male and female in mystical union). As the number five, Heh alludes to this Light-presence embodied in the Human Being; hence the Christed or Enlightened Human Being who bears the power of the Word of God.

All of this is in the word Atoh, "You." When we intone this word in the Kabbalistic Cross we focus our mind upon the transcendental aspect of God and Godhead, and of our innate unity with God and Godhead in the Christ-self; God within yet ever beyond us. Thus, we begin with the remembrance of Sacred Unity and the Light-continuum, and then we unfold that holy awareness and "draw down" the Light and extend the Light into the world (Malkut).

Interestingly enough, the Kabbalistic Cross ends with another alternative name for Keter, Amen, so that the Cross ends where it begins, the Divine potential having been actualized and embodied.

More could certainly be said about Atoh, but this is a good beginning for contemplation and meditation upon it. Like the practice given with the word Amen elsewhere, one can also meditate upon Atoh to gain deeper mystical insight - a gnosis that can't be put into words.

Blessings & shalom!
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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 08-15-10   #6
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Default Re: Qabalistic Cross

The "Kabbalistic Cross" is a formalized ritual procedure in common use amongst Hermetic Kabbalists. I believe it was designed to impact most beneficially on the Self, to focus and centralize personal consciousness, and to act as a "seal of protection" for the practitioner. In this regard, because of its remarkable efficacy, the "Kabbalistic Cross" has been adopted and adapted by some practicing Kabbalists, as well as many outside the tradition.

This procedure is not directly associated with traditional Kabbalah per se, but was developed and practiced by the Hermetic Order of the Golden Dawn. It is based on the last stanza of the Christian "Lord’s Prayer," i.e. "Thine is the kingdom, and the power, and the glory, for ever. Amen." This phrase was loosely transposed into Hebrew, and sort of aligned with four spheres on the Tree of Life, specifically "Thine is" (Atah) – Keter; "the Kingdom" – "Malchut"; "and the power" (v’Gevurah); "and the greatness" (v’Gedulah), "forever" (l’Olam), the latter being perhaps a reference to Tiferet. The Hebrew words are not direct translations of the English expressions concluding the Christian prayer.

It is worth noting that terms like "kingdom," "power" and "glory" are frequently used conjointly in the Hebrew Bible, but it would seem that the origin of that statement at the end of the Christian prayer is 1 Chronicles 29:11 which reads "Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all." This specific verse inspired both Jewish and Christian authors alike, including Kabbalists like the poet Ibn Gabirol who included it in his great mystical poem "The Royal Crown" which reads "Wonderful are Thy works, as my soul overwhelmingly knoweth. Thine, O Lord, are the greatness and the might, the beauty, the triumph and the splendour. Thine, O Lord, is the Kingdom, and You are exalted as head over all."

As I am sure you have noticed, the words comprising that phrase from First Book of Chronicles are actually tracing the six Sefirot from Chesed to Yesod in their exact order on the Etz Chayim (Tree of Life), i.e.
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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 08-15-10   #7
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Default Re: Qabalistic Cross

"Thine, O Lord
is the GreatnessGedulah
and the PowerGevurah
and the GloryTiferet
and the VictoryNetzach
and the MajestyHod
for all that is in the heaven and in the earth is thine
(Foundation) — Yesod"

It would be interesting to know whether the individuals who came up with the "Kabbalistic Cross," based their construct exclusively on the Christian Lord’s Prayer, or whether they were influenced in any way by the mentioned verse in the Hebrew Bible.
Be that as it may, as you know the formula of the "Kabbalistic Cross" reads as follows:

Atah Malchut v’Gevurah v’Gedulah l’Olam
Amen
"You are the Kingdom, and the Power, and the Glory, throughout Eternity, Amen"

The way I was taught to work this ritual procedure differs somewhat from the manner in which it is normally done. I was taught to trace the "Kabbalistic Cross" with both my "spirit" and physical hands. This is hard to explain here, so I will simplify the issue by stating that the action and movement of your hands should be felt as intensely as possible, and that you should literally experience the "Divine Force" flowing in and from your hands. The manner in which we work this ritual procedure is simply to:

touch forehead say: Atah
touch solar plexus, say: Malchut
touch right shoulder, say: v’Gevurah
touch left shoulder, say: v’Gedulah
move the hand over the head, encircle all points, say: l’Olam

We believe the best way to work the "Kabbalistic Cross" is to keep your eyes closed, and to employ both your physical and energy hands. Slowly move your hand in position on inhalation, pause and sound the appropriate word on exhalation. It should feel somewhat like you are dragging your arm and hand into position with your breath.
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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 08-15-10   #8
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Default Re: Qabalistic Cross

Thus, you inhale and drag your right arm to your forehead, and while pointing your middle and forefinger at your forehead, sense an energy bond between your forehead and your fingers, then chant "Atah" extending the sound over the entire exhalation. With the next inhalation, drag your arm downwards in a circular motion to your solar plexus or navel, again pointing the two fingers at this location, sensing the energy bond between it and your fingers, and on the exhalation chanting "Malchut," ensuring that you are sounding the word over the entire extent of the outbreath.


Continue by dragging the hand on the next inhalation diagonally upwards to your right shoulder, point the two fingers, sense the bond between the fingers and the shoulder, and chant "v’Gevurah" over the length of your exhalation. Then, on the following inbreath, drag your hand in a circular motion from your right shoulder to the left shoulder, point the two fingers, feel the bond between shoulder and fingers, and chant "v’Gedulah" in the same manner.


Now, on the next inhalation drag your hand in a circular motion over your head to your right shoulder, then on exhalation chant "l’Olam" while continuing the circular motion downwards from your right back to your left shoulder, thus encircling all four points: Forehead—Right Shoulder—Solar Plexus (or Navel)—Left Shoulder.


Finally, with the next inhalation slowly drag both hands upwards towards your face, then with hands positioned in front of your mouth and sensing a ball of energy between the palms, exhale and chant directly into this sphere of force, saying: "Amen" (Omein). Conclude by inhaling, and on the exhalation slowly lowering your hands back to the side of your body.
Intone the words as intensely as you possibly can. Each vocalization is extended over a single breath in a single tone. Another point worth noting, is to move the hands (spirit and physical) while inhaling, almost as if the inhalation is pulling the hand in the direction it needs to go, and then to chant the associated word while the hand is pausing, and directing Ruchaniyut (Spiritual Force) into the part of the body corresponding to the sentence or word.
Whilst this specific manner of tracing the "Kabbalistic Cross" does not quite align with the way in which it is normally taught, this usage is certainly most intense and powerful.


--Jacobus Sang

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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 08-15-10   #9
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Default Re: Qabalistic Cross

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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 08-15-10   #10
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Default Re: Qabalistic Cross

The basic of ritual-study is to realise and experience the difference
between a ritualised and non-ritualised energy. This is done very
simply, by contrasting one event from the two directions. Suppose
we just pick up an ordinary pen or pencil from our desk, press the
end of it lightly against the centre of our forehead for a few
moments, then replace it. No particular thoughts of any kind
should be attached to this act, nor any feeling experienced except
the physical pressure. It should be one of those vague things done
automatically with no particular significance. At the conclusion of
the action, its effect should be noted in relation to the person. This
will probably be insignificant. Now the same action should be
repeated in a ritualised manner.


First we must bring ourselves to order by making the Sign of the
Circled Cross. With the thumb and first two fingers of the right hand
touching each other, we raise the finger tips just above the forehead
saying:


"In the Name of the Wisdom."

The hand is now brought down to heart level saying:
"The Love."
Then to right shoulder saying:
"The Justice",
Then to left shoulder,
"And the Infinite Mercy".
Followed by making a complete circle
deosil of the four points while saying;
"Of the One Eternal Spirit."
Finishing by bringing the hand to
the centre of the circle while intoning:
"AMEN."

__________________
"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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