Mysticism of Zayin

Elder Gideon
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Mysticism of Zayin

#1 Postby Elder Gideon » Sun Apr 24, 2011 8:22 am

Greetings and Shalom!

Zayin: Sword, Interior Stars, Hieros Gamos, Revelation, Completion, and the number 7.

Having associated the Hebrew letter ו with the hexagram allows a further mystery of ז which is present in the hexagram, being its center and completeness: Six triangular extremities linked to a central hexagon make seven shapes altogether, each corresponding with the sefirot from Binah to Yesod. Binah is the topmost triangle, Hesed the upper right, Gevurah the upper left, Tiferet the central hexagon, Netzach the lower right, Hod the lower left, and Yesod the bottom triangle.

Each of these same seven shapes correspond with the seven interior star centers of our energetic body of experience: Yesod is the navel star, Hod is the solarplexus star, Netzach is the heart star, Tiferet is the throat star, Gevurah is the brow star, Hesed is the crown star, and Binah is most mysteriously the root star. While energetically rooted in these sefirot, Malkut in this context feels like one's appearance, Binah being to Malkut what the first ה is to the final ה of the Great Name יהוה. The second and fourth letters of the Great Name Yahweh are the same, but Binah is the invisible, energetic structure extended by the six sefirot of Tiferet, manifest in appearance as Malkut.

All that was said of the Mysticism of Vav holding the mystery of human ones being created in the image and likeness of YHVH Elohim applies yet again in a different context of the Mysticism of Zayin when we shift this pattern of seven sefirot, Binah to Yesod, to begin instead at Hesed and end at Malkut, which are classically the Seven Sefirot of Construction. Each of these, Hesed to Malkut, correspond with:

the seven days of creation, Hesed being the first day,
the seven heavens, Hesed being Arabot, the seventh heaven,
the seven interior stars, Hesed being the crown star, and
the seven messages to the churches (Rev 2-3), Hesed being the final message to Laodicea.

Our energy body as a microcosm mirrors the entire creation as a macrocosm. Where our lineage finds these Seven Sefirot of Construction in the interior stars of the energy body is by the realization of Tau Miriam, Tau Malachi's spiritual grandmother, who generated this very profound teaching, wondrously unique in Western mystery traditions. As one continues to explore this, scripture is filled with this numerical value attributed to a subtler body:

[Yeshua:]‘When the unclean spirit has gone out of a person, it wanders through waterless regions looking for a resting-place, but it finds none. Then it says, “I will return to my house from which I came.” When it comes, it finds it empty, swept, and put in order. Then it goes and brings along seven other spirits more evil than itself, and they enter and live there; and the last state of that person is worse than the first. So will it be also with this evil generation.’ (Matthew 12:43-45)

Now after he rose early on the first day of the week, [Yeshua] appeared first to Mary Magdalene, from whom he had cast out seven demons.
(Mark 16:9)

When the wine gave out [at the wedding of Cana], the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘Woman, what concern is that to you and to me? My hour has not yet come.’ His mother said to the servants, ‘Do whatever he tells you.’ Now standing there were six stone water-jars for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to them, ‘Fill the jars with water.’ And they filled them up to the brim.
(John 2:3-7)

Starting with the last reference from St. John, our lineage understands these six jars as referring to the six energy centers in the body proper, while the seventh crown star is technically a transitional center slightly beyond the body, a 'doorway' centered at the top of the skull to which this same Gospel points in the mysteries of the Crucifixion at Golgotha, the Mount of the Skull. Both the verses from Mark and Matthew speak of exorcism, failed and complete, by way of a principle of seven. If one's physically body were the dwelling of admixed or hostile beings-forces, Western medicine would have more to say; because another energetic body within and around the physical body is the vehicle of all energetic movements--divine, admixed, and demonic--the most integrated understanding of seven with regards to both of these examples from canonical gospels derive from Tau Miriam's teachings of interior stars as the Seven Sefirot of Construction.

Having introduced the numerical value 7 with ז opens us to many more profound and integrated conversations in our lineage regarding this magical letter, particularly when we consider its other domains of teaching: Sword, Apocalypse, the Sacred Marriage, and Completeness.

Thus the heavens and the earth were finished, and all their multitude. And on the seventh day Elohim finished the work that Elohim had done, and Elohim rested on the seventh day from all the work that Elohim had done. So Elohim blessed the seventh day and hallowed it, because on it Elohim rested from all the work that Elohim had done in creation. (Genesis 2:1)

May all good creatures of Elohim rest in their innate completeness in Elohim. How very good it is!

Seventh Day Blessings!

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Seven, One and Sword

#2 Postby BrandonLw » Sun Apr 24, 2011 5:42 pm

I find myself curious about the relationship between seven and one, particularly in regards to the sword.

It occurs to me from reading the above post that the seven is present in the physical form of the sword. The tip of the blade forms an upward facing triangle, the points of the hilt and pommel a downward facing triangle. Perhaps we could say the seventh direction is implied in the center, much like that of the hexagram. Furthermore, the sword ends, or climaxes, into a single, focused point.

The sword is beautifully complete in its form. Rabbi Munk mentions in a book on the Aleph-Bet, that seven,” is not the product of two whole numbers other than itself and one,” and, “neither is a prime factor of any other number between one and ten. Seven and one thus share an interesting relationship amidst the numbers. Both imply a completeness in-and-of themselves, a point of certainty and absolute resolve.

But, as I understand it, seven does not hold the same properties as ten in regards to finality. A sword does not wield itself. Perhaps seven implies ideal vehicle for Habad, or three. So like a well forged, rightly balanced sword, our seven interior centers can invite a guiding movement of Habad, or gnosis. Or perhaps seven, as in the seventh sefirot Gevurah, may represent a point in which an individual has strived and met an end, where the Holy Spirit may enter with all mercy to complete the movement.

In a discussion post on The Sword of Spirit, it is written that seven is the number of spiritual illumination and fruition, and that the Sword of Spirit “is the power of the Seven Sefirot of Construction, which emanate from Imma, the Holy Mother, the Word that Abba, the Father, has spoken in her.” Seven thus reflects one in a powerful and mysterious way. I read the statement above and hear that in mystery, seven is one and one is seven without contradiction.

“In the beginning was the Word, and the Word was with God and the Word was God.” John:1:1
“Take the helmet of salvation and the sword of the Spirit, which is the Word of God.” Eph 6:17

There is more written on this topic in “The Sword of the Templar and the Armor of God” in the Order of St. Michael forum. I suppose this should suffice for now, and there is much more I wonder about in this mystery of zayin, seven.

Shabbat Shalom, may the peace of the Shabbat extend into all your days.

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The breaking of the lovers embrace

#3 Postby malochim » Mon May 30, 2011 12:49 pm


Consider the following segments of scripture in the context of Zayin the Sword and number seven:

Revelation 1:16 In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance.

Revelation 19:15 Out of his mouth comes a sharp sword with which to strike down the nations. "He will rule them with an iron scepter." He treads the winepress of the fury of the wrath of God Almighty.

Psalm 2:9 You will rule them with an iron scepter; you will dash them to pieces like pottery."

Matthew 10:34 Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword.

Luke 12:51 Do you think I came to bring peace on earth? No, I tell you, but division.

Revelation 6:4 Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make men slay each other. To him was given a large sword.

Luke 5:36-39 He told them this parable: "No one tears a patch from a new garment and sews it on an old one. If he does, he will have torn the new garment, and the patch from the new will not match the old. [37] And no one pours new wine into old wineskins. If he does, the new wine will burst the skins, the wine will run out and the wineskins will be ruined. [38] No, new wine must be poured into new wineskins. [39] And no one after drinking old wine wants the new, for he says, 'The old is better.' "

It reminds me of the process of Shevirat Ha-Kelim the breaking of the vessels, the process of emanation. It is a process of restriction, in which severity, Gevurah is the dominant serfirah.

The broken vessels are located in the womb of Ma, going through cycles of tikkun until the birth of a new restored humanity, the race of Seth emerges from the womb. The shattering also implies an erotic aspect where the two lovers (the tarot card associated with Zayin) masculine and feminine are turned back to back, whilst before they were face to face in sexual conjunction.

Lost the lovers search for their soul mate, which in the culmination of the souls journey will be found and reunited with again in a lovers embrace.

”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

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Re: Mysticism of Zayin

#4 Postby Bevan » Sat Jan 09, 2016 3:42 pm

Shalom and thank you everyone for these contemplations on Zayin!

I have one from Genesis 3:24: "He drove out the man [human one]; and at the east of the garden of Eden he placed the cherubim [chereb], and a sword [kĕruwb] flaming and turning to guard the way to the tree of life."

What stood out are the words:

חֶרֶב chereb, cherubim of the host of angels of Yesod.

כְּרוּב kĕruwb, which is sword.

These words seem visually connected in English. In Hebrew, I see a Dalet (door) and Bet (house) is common. They seem to symbolize the act of guarding, possibly the house or vessel of transformation so to not go back to the Tree of Life without possessing what is needed to make a return. A separation occurs, for the human one chooses to enter into a dualistic state for it was said, "when you eat of it your eyes will be opened, and you will be like God, knowing good and evil." Is this the moving from an old house to a new one through a door/gate? Is everything after this movement from the house of 'good and evil' toward the house of 'the tree of life' through the open door of Messiah?

Thank you Holy One for your protection in our journey of return,


Elder Gideon
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Sword in the Hand of a Kerub

#5 Postby Elder Gideon » Wed Jan 13, 2016 7:30 pm

Shalom Brother!

This is an exciting discovery, filled with possibilities!

You shared:
I have one from Genesis 3:24: "He drove out the man [human one]; and at the east of the garden of Eden he placed the cherubim [chereb], and a sword [kĕruwb] flaming and turning to guard the way to the tree of life."

What stood out are the words:

חֶרֶב chereb, cherubim of the host of angels of Yesod.

כְּרוּב kĕruwb, which is sword.

I've seen the word for sword and kerub but not together sharing other letters so similarly. Kaf and Het can both make the same guttural sound when Kaf is soft, as do a few other pairs of Hebrew letters sharing the same sound.

This sword flaming and turning to guard the way to the tree of life literally denotes that it's red-hot and suggests that it's moving so fast as to be an invisible, whirling field of tips and edges. None who cleave to name-form can penetrate this field and remain. I've heard Tau speak of this sword as the power of a seraf in the hand of the kerub, which is a fascinating contemplation.

When one remembers the inmost Presence that the serafim guard, and that the perspiration of their worship becomes the fire of hells, this reminds me of the power of this sword turning so fast it becomes an impenetrable field of flux. Only those willing to complete self-negation can pass through this sword-field, which makes the Tree of Life that much more fascinating. By no means can I assume that I get to keep who and what I think I am to draw nearer and nearer to the Holy One. Quite the opposite. Only by negating these limitations of myself, can I draw nearer to who and what I am in the Holy One: The Tree of Life.

May souls release what binds and receive what liberates into new life.

Elder Gideon

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