Kabballah and Platonism

[atreestump]

For the first thread in the religion and spirituality section, I thought I would talk about Kabballah.

I always understood the tree of life in Kabballah in terms of Plato's theory of forms, but not as an epistemology as we undertand it today, it's describing an ontology. It's divided into four 'worlds' - Atziluth, Briar, Yetzirah and Assiah. They bare a stricking similarity to the forms as Atziluth and Briar are mental in quality and archetypal, abstract; they are pretty much the creative potentials and possibilities, where as Yetzirah and Assiah are the active forces of creation on the material plane.

The best analogy I have heard is the description of a chair. The idea of 'rest' floats around in the mental and abstract plane, then the chair comes into being. Ifyou compare this image of the four worlds to Plato's divided line, they look exactly the same and have the same properties.

Watch this awesome video for a better explanation.

[video=youtube]https://www.youtube.com/watch?v=U4gVl4XHoLg[/video]


Many philosophies have various metaphysical takes on forms, which one you take to personally will vary greatly. Some see the Atziluth and Briar worlds as transcendental or immanent. Some see them as transcendental idealist, some see it as entirely idealist (all mind and no matter) and some dualist. There are even possibilities for a materialist view of Kabballah, monism, or a dialectical monism.

The main influence that I have seen on Kabballah, based on historical progression in the House of Wisdom (Translation Movement) to the first European Renaissance (see Moshe Ben Shem Tov), is Gnosticism from neo-Platonism and Manechaeism (a form of Zoroastrianism), which are disputed to be either dualist or idealist, panentheist, or monotheistic. They are both transcendental however, explaining that everything emanates from The One.

Trees are always different, they are individual and yet they are all part of the same group. Philosophy and mysticism starts with the problem of universals and particulars. how do you define a corpse of trees? Philosophy started out in the woods with Plato, https://en.wikipedia.org/wiki/Platonic_Academy among a few olive trees. Trees also have roots that connect to other forms of life, they have a submerged world that feeds into the visible world of the tree and a tree that is close to a river will flourish the most, hence the old expression 'be as a tree close to a river' http://biblehub.com/jeremiah/17-8.htm .

So I would say that the tree of life can be understood philosophically first and foremost. Also, trees reach towards the heavens and so they are a fitting metaphor for mystical beliefs.

[kFoyauextlH]

Set 1: The Assyrian Tree
1.
https://shrineinthesea.blogspot.com/201 ... e.html?m=1

2.
https://zenodo.org/record/1247536/files ... edTree.pdf

3.
https://www.zora.uzh.ch/id/eprint/14156 ... d_Tree.pdf

4.
https://onscript.study/wp-content/uploa ... f-Life.pdf

5.
https://www.atour.com/education/pdf/Sim ... OfLife.pdf

6.
https://covenantofbabylon.wordpress.com ... e-of-life/

7.
https://www.ottolehto.com/wp-content/up ... isited.pdf

8.
https://therealsamizdat.com/2015/05/10/ ... knowledge/

9.


Set 2: The Popular (Poplar) Tree

"
The world tree is sometimes a beech, a birch, or a poplar in epic works.
"

1.
https://www.nathanrabin.com/happy-place ... o-bullshit

2.
https://www.theguardian.com/lifeandstyl ... gs-funeral

3.
https://blogs.timesofisrael.com/the-spi ... ible-days/

4.
https://lilith.org/2007/09/madonna-and-kabbalah/

5.


6.
https://thegodlab.wordpress.com/2020/06 ... ry-solved/

7.
https://thegodlab.wordpress.com/wp-cont ... ations.png

8.
https://www.scienceabbey.com/the-wester ... -kabbalah/

9.
https://en.m.wikipedia.org/wiki/Neoplatonism

Set 3: Porphyry's Tree
1.
https://en.m.wikipedia.org/wiki/Porphyrian_tree

2.
https://en.m.wikipedia.org/wiki/Genus%E ... definition

3.
https://en.m.wikipedia.org/wiki/Ontolog ... n_science)

4.
https://www.historyofinformation.com/de ... tryid=3857

5.
https://classicalliberalarts.com/classi ... -porphyry/

6.
https://www.erudit.org/en/journals/ltp/ ... 8404ar.pdf

7.
https://blog.mindmanager.com/history-of ... -porphyry/

8.
https://osf.io/g2qxe/download/%3Fformat%3Dpdf

9.
https://evolution-outreach.biomedcentra ... 011-0355-0

Set 4: The Technical Tree
1.
https://www.academia.edu/107433275/On_t ... ermination

2.
https://www.academia.edu/11629897/The_M ... _pp_83_101

3.


4.
https://scispace.com/pdf/the-porphyrian ... xg6saj.pdf

5.
https://ilanot.haifa.ac.il/site/?p=585

This should all really advance this discussion if we either ever have time to include what is in these links while they are still around.

9x3=27+5=32 (links)

6.
https://www.jewishnews.co.uk/whats-in-a-number-32/

"
In Kabbalah, the number 32 refers to the Thirty-Two Paths of Wisdom, as described in the Sefer Yetzirah (Book of Creation). These paths are the combination of the twenty-two letters of the Hebrew alphabet and the ten Sefirot (divine emanations) that form the metaphysical framework of the universe and are associated with the Hebrew word for "heart" (Lev, לב).
Here's a breakdown of the significance of 32:
Sefer Yetzirah:
The ancient text begins with the statement that the world was created through 32 pathways of wisdom.
Components:
These pathways are made up of the 22 letters of the Hebrew alphabet (the Aleph-Bet) and the 10 Sefirot.
Symbolism of "Heart":
In Hebrew, the letters Lamed (ל, 30) and Bet (ב, 2) spell "Lev" (לב), meaning "heart". The heart is considered the "King of the Soul" and the Torah is seen as the "Heart of Creation," connecting the inner and outer worlds.
Inner vs. Outer:
The number 32 also symbolizes the junction between the inner world and the outer world, much like teeth in the mouth separate the inside from the outside.
Divine Presence:
It is also connected to the 32 times the name of God (Elohim) is mentioned in the first chapter of Genesis.
"

7.
https://www.chabad.org/library/article_ ... eality.htm

8.
https://www.betemunah.org/thirtytwo.html

9.

[kFoyauextlH]

https://chs.harvard.edu/chapter/2-gener ... t-century/

This may seem a little silly to add here:

https://en.m.wikipedia.org/wiki/Major_Arcana

When approaching those 32 links representing 32 paths, one can also approach them each with a number of approaches, such as "Like A Fool" and so on, inspired by the characters in the Major Arcana.



"
Aaaaaaaaaaa15aa
•
3y ago
What are the other 16 types?



Upvote
2

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Reply
reply

NailsAcross
OP
•
3y ago
Intuition with Sensing not in the 4thslot, and Thinking with Feeling not in the 4h slot.

So Ni, Se, X, X

Or Te, Fi, X, X.

Or Te, Ni, Fe, Si

For whatever reason, none of these are valid function stacks for types. The rules people are giving are interesting, but no one seems to be giving reasons why they're there as far as I can see...bringing us back to Jung's original religious/elemental opposition reason, which bothers me. Is the reason really irrational, or philosophical, or even divine somehow...?
"

"
In Kabbalah, there are 32 Paths of Wisdom, which are derived from the 10 Sephirot (divine emanations) and the 22 letters of the Hebrew alphabet, representing 32 stages of consciousness and cosmic energies on the Tree of Life. These paths are the building blocks of reality, allowing for a connection between the divine and the human experience.
What are the 32 Paths of Wisdom?
The 10 Sephirot:
These are the 10 distinct spheres of divine energy, or emanations, that form the foundation of the cosmos and are also associated with character traits and states of consciousness.
The 22 Hebrew Letters:
These letters are not just a linguistic system but also represent cosmic forces and qualities that connect the Sephirot.
The Paths on the Tree of Life:
When the Sephirot are connected by 22 lines, or pathways, they create the 32 Paths of Wisdom. These paths represent different routes of spiritual development, inner alchemy, and ways of experiencing the Divine.
How the 32 Paths are formed:
The number 32 comes from combining the 10 Sephirot with the 22 letters of the Hebrew alphabet.
These paths are not separate physical locations but rather abstract concepts that describe the journey of consciousness and the flow of divine energies.
Significance:
The Paths of Wisdom offer insight into the hidden meanings and deeper secrets of the universe.
They provide a map for understanding the human journey toward enlightenment and connection with the divine.
In Kabbalistic practice, these paths can be used for meditation and contemplation to achieve states of mystical consciousness.
"

22 like the 22 Major Arcana plus 10

"
They typically have four suits each of 10 unillustrated pip cards numbered one (ace) to ten, along with 4 court cards (face cards).
"

"
Cartomantic tarot cards derived from Latin-suited packs typically have a Minor Arcana of 56 cards, with 14 cards in each suit: Wands (alternately batons, clubs, staffs, or staves), Cups (chalices, goblets, or vessels), Swords (or blades), and Coins (pentacles, disks, or rings). The four court cards are commonly: page (jack or knave), knight, queen, and king. Some variations have princess and prince cards replacing the page and knight cards; the historical Visconti-Sforza Tarot expands the court with two additional cards: the damsel and the mounted lady. While the historical Tarot of Marseilles contains 56 cards, later packs based on the French suits of clubs (♣), hearts (♥), spades (♠), and diamonds (♦) have only three court cards per suit, with a jack in addition to the queen and king.
"

If one had the spare time, the 32 links organized would be approached 22 to 32 times each, as different "minds":

https://en.m.wikipedia.org/wiki/Persona

https://en.m.wikipedia.org/wiki/Prosopon

"
Its meaning in the latter Roman period changed to indicate a "character" of a theatrical performance or court of law,[11] when it became apparent that different individuals could assume the same role and that legal attributes such as rights, powers, and duties followed the role. The same individuals as actors could play different roles, each with its own legal attributes, sometimes even in the same court appearance.
"

https://en.m.wikipedia.org/wiki/Persona_(psychology)

"
The concept of personae in music was introduced by Edward T. Cone in his The Composer's Voice (1974), which dealt with the relation between the lyrical self of a song's lyrics and its composer.[15] Performance studies scholar Philip Auslander includes further contextual frames, in which musical persona is the primary product of musical performances apart from the original text.[16] Auslander argues that music is a primary social frame as a "principle of organization which govern events."[17] In addition, he categorizes three types of personae transformation: lateral moves within the same frame at a given moment; movements from one frame to another; and within a single frame that changes over time and hypothesizes that personae transformation could only happen when the genre framing changes. As a strategic formation of public identity in communities, musical personae describe how music moves through cultures.[18] Persona maintains stability of performance with the expectation from the audience matching in musical presentation.[19]

The concept of persona can also be used to refer to an instrumentalist, like a pianist and their playing style,[20] although the term is more commonly used to refer to the voice and performance nuances of a vocalist in a studio album or in a live concert. In online spaces where personae are more visible, musical personae can be created through the flexible and fluid virtual bodies of avatars.[21]

Usually, the performers assume a role that matches the music they sing on stage, though they may also be composers. Many performers make use of a persona. Some artists create various characters, especially if their career is long and they go through many changes over time.[22] For example, David Bowie initially adopted a role as alien messenger Ziggy Stardust, and later as The Thin White Duke.[23] More than just artistic pseudonyms, the personae are independent characters used in the artist's shows and albums (in this example, The Rise and Fall of Ziggy Stardust and the Spiders from Mars and Station to Station). However, in music, a persona does not always mean a change. Some authors have noted that Bob Dylan's charisma is due largely to his almost stereotyped image, always with a harmonica, guitar, and with his distinctive hair, nasal voice, and clothing.[24] The persona also serves to claim a right or to draw attention to a certain subject. That is the case of Marilyn Manson and his interest in death and morbidity, and Madonna and her interest in sexuality.[25]

Examples
edit
American artists
edit
Beyoncé: the persona of Beyoncé, "Sasha Fierce", appears on the album I Am... Sasha Fierce. According to Beyoncé, Sasha is her wilder side, emerging during high octane stage performances and serving as a sort of scapegoat for "unladylike" behavior.[26][27]
Lady Gaga: Jo Calderone, the persona of Gaga, performed at the 2011 MTV Video Music Awards. Jo represents a drag male persona, and is often used in the performance of her song, "You and I".[28]
Nicki Minaj: she employs multiple personae, ranging from what she calls the Harajuku Barbie persona to Roman Zolanski, a Polish homosexual. The personae were heavily used in her sophomore album, Pink Friday: Roman Reloaded.[29][30]
British artists
edit
Mick Jagger of the Rolling Stones: he takes the guise of Satan in the song "Sympathy for the Devil" or of a housewife in "Slave"
Spice Girls: each member of girl group adopted personas based on nicknames given to them by the British press. According to Music Week, these personas ("Ginger", "Posh", "Baby", "Sporty" and "Scary") played a key role in the group's international marketability.[31] Spice Girl Melanie C later said the personas were "like a protection mechanism because it was like putting on this armour of being this, this character, rather than it actually being you."[32]
The Beatles: they present a group persona of Sgt. Pepper's Lonely Hearts Club Band,[33] including the character Billy Shears "played by" drummer Ringo Starr.[34]
"

https://en.m.wikipedia.org/wiki/Alter_ego

https://en.m.wikipedia.org/wiki/Self-insertion

So one would try to understand, even very poorly, so long as each is wholly distinct from at least each other of the 22 or 32, what it might be like to approach the piece as a character like a Magician with "character thoughts" in that role and approaching the material as if being asked to improvise as that character you've designed "What would it be like to be a character known as The Magician who has all the qualities of a Magician differing in every way from every other character designed based off of the card titles, art, and associations or correspondences made with each card, who reads that article".

One can cycle through 32 characters per article, or take on one character, go through the 32 links, and then switch and do it again, probably needing to wrote notes or make posts identifying which character one is using to approach, filter, process, and interpret the information, and you can tell if you're failing to derive any use out of this practice if the interpretations are the same, which then means that a person is not making sure that the character is totally different than another.

At the end of that long process, one can then see which character they may happen to be most like themselves, or which is dominant more whenever.

Some are more obvious or easy to create characters for than others perhaps, but creating them shouldn't create too much delay as what one even might come up with rather quickly and superficially may be good enough so long as the other rules, like the importance that each is totally distinct from any other, are taken most seriously. In other words, it could be any kind of Magician, so long as it isn't the same as The Fool one came up with.

Another easy way is to talke 11 or 16 of these, creating 11 or 16 unique ones, and then simply flipping them into 11 or 16 more opposite versions or "shadows" and "negatives" of each by inverting or reversing the characteristics to make them diametric opposites for each quality.

https://en.anthro.wiki/32_Paths_of_Wisdom

"
According to the teachings of the J Kabbalah, 32 Paths of Wisdom form the tree of life with the system of sefirot, which is fundamentally presented in the Sefer Yetzirah (Hebrew: ספר יצירה Book of Formation), one of the earliest and most important works of the Kabbalah, which originated before the 6th century CE. The 32 Paths of Wisdom are made up of the 10 sefirot and the 22 paths connecting them, which correspond to the letters of the Hebrew alphabet. The 32 Paths of Wisdom represent 32 stages of development of the cosmic intelligence.

„In thirty-two mysterious paths of wisdom drew YAH, YHVH Zabaoth, God of Iz, living Elohim, King of the world, almighty, merciful and gracious, high and exalted, reigning forever, holy is his name, and created his world with three sefarim (Hebrew: םפרים): narrative (סִפּוּר sippur), number (סִפְרָה sefar, digit), and sign (סֵפֶר sefer; letter).“

– Sefer Yetzirah 1,2
These are the forces that form the tree of life: the number ether and the word or life ether. The disposal of these etheric powers was taken from man after the Fall and the expulsion from Paradise. Until the end of the earth's evolution, he is to regain dominion over them anew and fully consciously with the help of the Christ.

The 10 sefirot correspond to the paths 1 - 10. The names of these sefirot, which are not yet mentioned in the Sefer Yetzirah, are:

Keter (crown)
Chokmah (wisdom, prudence, skill)
Binah (insight, understanding; analytical intelligence)
Chesed (love, grace, favour); also called Gedulla (greatness)
Geburah (strength, power, victory, justice); also called Din (the punishing and judging power of God)
Tiferet (glorification, glory, splendour, beauty); also called Rachamim (the balancing mercy of God) or Shalom (peace)
Netzach (duration, permanence, victory; glory, splendour, blood, juice)
Hod (splendour, brilliance, majesty)
Yesod (foundation, ground, cornerstone, basis)
Malkuth (realm, kingdom, dominion, royal dignity, government).
The 22 letters of the Hebrew alphabet corresponding to the paths 11 - 32 are divided into three groups and assigned in various ways to the microcosm and the macrocosm:

„Ten numbers from nothing and twenty-two letters, the foundations of all being: three mothers, seven singles and twelve doubles.“

– Sefer Yetzirah 1,2
Group Letters Assignment
3 Mothers ש מ א
Aleph, Mem, Schin Air - Water - Fire
7 Singles ת ר פ כ ד ג ב
Beth, Gimel, Daleth, Kaph, Peh, Resch, Thaw 7 planets (from Saturn to Moon), 7 days of the week, 7 gates of the senses on the human head: two eyes, two ears, two nostrils, mouth.[1]
12 Doubles ק צ ע ס נ ל י ט ח ז ו ה
Heh, Waw, Sajin, Cheth, Tet, Jod, Lamed, Nun, Samech, Ajin, Zade, Qoph 12 constellations (from Aries to Pisces), 12 months, 12 organs of the human body.[2]
"

https://www.quora.com/How-are-the-Ennea ... n-Kabbalah

https://www.walkingkabbalah.com/hebrew- ... -meanings/

https://en.m.wikipedia.org/wiki/Paleo-Hebrew_alphabet





"
1. the fool: this is a character on a journey, full of excitement and potential and happy to see what the world has for them because their blindly optimistic on this new journey. think hercules at the beginning of the disney movie when he goes to phil’s, so ready to find his place and the epic journey of his life. this is someone following their heart and their dreams, and believe everything happens for a reason even the bad things that are thrown their way is a learning experience. this is a character who develops in a positive way, growing for the better, and is so optimistic it’s in an almost childish way. this is that character who has their few belongings packed into the back of their car and are going on a roadtrip with only three shirts. they don’t need a lot, just their positivity and maybe a really good book and pet. their biggest flaw is their innocence or naivety, and while they can brush off some bad things well they still have a lot to learn about the world and are at risk of being hardened.

2. the magician: this character is, unlike the fool, is goal oriented and has a straight plan for their life and career. this character is extremely ambitious, more mature, and are very balanced in everything in their lives. they are grounded, know their worth and place and have a lot of inner power because of that. this is someone that is highly educated both in their studies but in the world, being very cultured as well. they have unlimited potential and refuse to allow anyone to get in the way of that.

3. the high priestess: this card is known as the card that “sits at the gate before the great Mystery” and “in front of the thin veil of awareness, which is all that separates us from our inner selves.” so um…everything (my fav card obvi). this is a character who has a silent power, so completely sure of themselves and everything in them that they have no need to scream it at the rooftops and let everyone know, because their actions so it and in knowing your own truth you don’t need to prove it to others. this is the character that always trusts their gut cuz it’s always right, they have great intuition. this is another character that is mature, and more so an old soul. this person recognizes the importance of both good and bad in life, the duality of people and that no one is fully good or bad. they’re like a lawful neutral to true neutral in other terms.

4. the empress: this card represents femininity, fertility, and beauty. they’re if aphrodite was a tarot card. this is a character who is very much into nature, finding comfort in the breeze in the woods and being near the beach. they are very down to earth and peaceful, a pure spirit and very peaceful. they’d be the mom friend if they weren’t so chill.

5. the emperor: this character is more harsh, someone who borders on cruel with their blunt words but covers it by claiming it’s “tough love”. this is someone who is mature and has been through a lot to get to the good position where they are. they are hardened by the world and very pessimistic because of that. they insist on being the leader even if they aren’t always the best of it, because they are too headstrong to be anything but the leader. they always take action and initiative, but don’t think their actions through sometimes or see the other side of an argument because they immediately think their opinion is the correct one. they are the harsh dad friend, gruff who rarely has nice things to say but you think they still love you? maybe? you can’t really tell. it takes a lot to get this character to open up or trust someone.

6. the hierophant: this character is religious and deeply rooted in family and tradition. they are very big on family, whether that means being really close to theirs or wanting one of their own (or both), but they think very little is as important as family. they follow the set rules, values, and moral of their religion or family and instead of adapting and changing with their situation they find a way to put their beliefs in their situation. this character is a mentor to those around them, an older soul who wants to help others in the way they think is best.

7. the lovers: while this card usually represents the bond between two people, it can still be used for one character!! this is a character who is a hopeless romantic and has been hurt a lot because of that, used emotionally and sexually by people they thought were the one and weren’t. now they are in a place of healing, still looking for love and romance but healing from their past romantic failures and trying to mend their heart for the person who will treat them right.

8. the chariot: this is a character who has victory as the light at the end of the tunnel…if they can get through all the crap that’s being thrown at them. this is a character who has everything against them in their journey or goal, going through relentless struggles until they can finally reach the goal and that’s only if they can get through all that and handle the struggle. they have a lot of drive and determination though, and that should keep them going through the obstacles of their lives. character wise this could be a character who comes from a low income family putting in a lot of effort to get a scholarship to their dream school for example!

9. the hermit: there are multiple ways you can go about this character. the most common one is the literal hermit, someone who is super introverted, alone, shy, and generally sad. maybe they have a reason for always being alone and a past trauma. maybe this person is just really anti social or afraid of interaction. maybe they are pessimistic and just hate everyone and think they’re the only one worth being around. these are all various ways you can go for a character, though it makes it harder for interactions especially in a group rp so i propose a more social version of the hermit!! a character who loves being alone but not of disdain of others, but of love of themselves. this is someone who has gone through a long journey of self discovery and learning to love themselves when they didn’t always, and now has more awareness of the world around them and who is worth their presence now that they have more self respect for themselves. they surround themselves with those close with them, don’t take shit from anyone and will drop you if you’re not a good friend, and wants to be single. they are still in a spot of self discovery and need to focus on themselves, not a relationship but if love comes we’ll see.

10. strength: this strength doesn’t necessarily mean physical strength (though it can), but inner strength. this is a character who has a lot of inner strength. they are calming, loving, compassionate, and strong not only for themselves but those around them. they can tame anyone and anything (in a good way) with their loving nature, showing people love and helping them relax from moments of anger or stress. they are the total mom friend, the one who takes out their friends when they’re feeling bad or brings over ice cream and movies when they have a bad breakup.

11. the wheel of fortune: tbh i can’t think of a character for this!!

12. justice: this character, clearly, believes in justice. they are the ultimate lawful good, they’re probably a lawyer, cop, or fbi agent or something that has to do with justice. this is a person who believes in karma, people getting what they deserve for their actions, and taking responsibility for yourself and what you’ve done. they are very serious, especially about their work and equality, and could easily be a social justice warrior. they can be kind of harsh and judgmental though, and might not be the friend you go to if you make a mistake out of fear that they’d say “you deserve it for doing that.” while they are harsh, they have a good heart and just believe in the best of people and insist on people being the best version they can be, and won’t stand for any less.

13. the hanged man: while you may not expect it, this character would most likely fall under the archetype of the hero, the tragic one more specifically. this is the character who is willing to sacrifice themselves for the greater good, the martyr to save everyone else. this is someone who was once a very self righteous type of hero, seeing themselves as the ultimate form of justice and clarity, that they are the true hero of the world and it isn’t until they see the world through a different perspective that they realize they might not have always been right, or that the only option for the happiest ending for the mass is to surrender. they remind me of steve rogers for some reason.

14. death: this is a character that is killing off a past part of themselves, their life, or have lost someone from their past. either of these options lead to the same thing for your character: a large change in their life. this is a character being thrust into a big change whether or not they’re prepared. they are being reborn into something new or into a new life, and this is for the best. they are a bit disoriented, but it’s all apart of their journey.

15. temperance: this is a very cautious character, afraid of something that could throw off the balance of their life that they’ve worked so hard on having. they’re kind of introverted, someone who blushes easily and refuses to drink while at the party. they have a deep connection with nature and are comfortable being on their own, but wouldn’t deny company if it came.

16. the devil: this is a character with a lot of bad traits. this is that character who is the rich kid that spends their money on drugs and parties, is rarely sober and when they are they’re hungover, and can’t seem to get on top of their shit. this is someone who has chained themselves to bad habits, whatever it may be (sex, smoking, drinking, drugs, etc) and tries to hide their problems from the people that care about them by waving money in their face and showing all the “good” they have. they can’t seem to free themselves from these addictions and hateful thoughts towards themselves, because while they may act like they like themselves they loathe themselves.

17. the tower: this is a character who reminds me of cassandra from greek mythology, who doesn’t intend to but brings catastrophe in their wake. they try to warn people of the negative consequences but no one believes them, and bad things happen everywhere they go.

18. the star: this character is like the fool in the fact that they are overly optimistic and naive. they remind me of ariel from the little mermaid, hopeful for the world and all it has to offer while not fully knowing or understanding it. nonetheless they are an absolutely adorable character, someone people love no matter what and want to protect from the cruelty of the world so they maintain their happy disposition. unlike the fool they aren’t as easily going to brush off negative things happening in their life, as they are very vulnerable and sensitive and their heart can be broken very easily.

19. the moon: this is tied with the high priestess as my favorite card, as this card represents mystery and the unconscious mind. it reminds me of shows like twin peaks or gravity falls, where something seems quaint, simple, cute but underneath there is a dark layer to it. this is a character with a not necessarily evil in them, but some dark part of them pushed deep down in their subconscious that is trying to bubble out. they might not know they have this in them, having erased it from their mind, or they might be in a constant struggle to push it down and hide it. they are in a constant struggle with themselves, and the secrets they keep.

20. the sun: this is the ultimate optimist, and is most definitely a leo zodiac wise. they are always loud and fun, sometimes too loud where it kind of embarrasses their friends when they’re at dinner and they’re screaming. this is a character who is just generally happy, fun, bright, and chipper. they are literally the sun.

21. judgement: this is similar to justice, but less judgy (even if they are judgement). while justice is the friend you don’t want to go to for advice or emotional health, judgement is. if you’re unsure if you made the right choice you go to judgement, this is the character that can see all sides to the picture and give good advice. if they agree with you or give you a thumbs up on your decision you know you made the right choice. this is the character that has their shit together, and could easily run an advice column on a website or in a newspaper.

22. the world: this is the character who seems to be on top of the world, finally achieving all they’ve ever dreamed of and finding balance and clarity in their life. they’ve been through a lot to get here, but it’s all worth it in the end and they can finally relax and enjoy all they’ve gotten.
"

[kFoyauextlH]

Also, not to let what people say to influence what you may finally produce or prefer, like they may be suggesting, even repeatedly due to how people keep copying each other, that something is a certain way in which you don't prefer it for how you're thinking and organizing things, then it can be put aside in favor of your own correspondence that you think at least would be more useful in some way, lol, that is if you try any of this silliness anyway. Cycling 32 distinct ways of understanding 32 collections of information that have to do with what was reduced to 32 "paths" in Medieval and Renaissance thinking and later on as well, deals with nearly 99 things. 32 things having to do with 32 that are approached in 32 ways by the mystic with enough free time on their hands!

https://en.m.wikipedia.org/wiki/Thirty-three_gods

"
The thirty-three deities are:

Eight Vasus (deities of material elements) –
Dyaus (sky),
Prithvi (earth),
Vayu (wind),
Agni (fire),
Nakshatra (stars),
Varuna (water),
Surya (sun),
Chandra (moon)

Twelve Adityas (personified deities) –
Indra (Shakra),
Aryaman,
Tvashtr,
Varuna,
Bhaga,
Savitr,
Vivasvat,
Amsha,
Mitra,
Pushan,
Daksha,
Vishnu (this list sometimes varies in particulars)

Eleven Rudras, consisting of
Aja,
Ekapada,
Ahirbudhanya,
Tvasta,
Rudra,
Hara,
Sambhu,
Trayambaka,
Aparajita,
Ishana, and
Tribhuvana

Two Ashvins (or Nasatyas), twin solar deities
"

The Ashvins (The Lovers) are made into 1, so the number is 32.

All the Major Arcana along with the 10 more from Minor, excluding repetitions, can be made to correspond with all these various collections of 22 and 32.

"
The list of deities varies across the manuscripts found in different parts of South Asia, particularly in terms of the Ashvins and the personified devas. One list based on Book 2 of the Aitereya Brahmana is:[5][6]

Devas personified: Indra (Shakra), Varuna, Mitra, Aryaman, Bhaga, Amsha, Vidhata,[7] Tvashtr, Pushan, Vivasvat (Surya), Savitr (Dhatr), Vishnu
Devas as abstractions or inner principles: Ananda (bliss, inner contentment), Vijnana (knowledge), Manas (mind, thought), Prana (life-force), Vac (speech), Atma (Self), and five manifestations of Rudra – Ishana, Tatpurusha, Aghora, Vamadeva, Sadyojata
Devas as forces or principles of nature – Prithvi (earth), Agni (fire), Antariksha (atmosphere, space), Jala (water), Vayu (wind), Dyaus (sky), Surya (sun), Nakshatra (stars), Soma (moon)
Devas as guides or creative energy – Vasatkara, Prajapati
The reported identity of the two Ashvins sometimes varies:

There are eight Vasus, eleven Rudras, twelve Âdityas; and these two, Heaven and Earth, are the (thirty-second and) thirty-third. And there are thirty-three gods, and Pragâpati is the thirty-fourth;--thus he makes him (the sacrificer, or Yagña) to be Pragâpati 2: now that 3 is, for that is immortal, and what is immortal that is. But what is mortal that also is Pragâpati; for Pragâpati is everything: thus he makes him to be Pragâpati, and hence there are these thirty-four utterances, called expiations. [note 1][8]

— Satapatha Brahmana 4:5:7:2
"

"
The Brihadaranyaka Upanishad describes the existence of these deities with a different lineup:[9]

Yājñavalkya said, 'These are but the manifestations of them, but there are only thirty-three gods.' 'Which are those thirty-three?' 'The eight Vasus, the eleven Rudras and the twelve Ādityas—these are thirty-one, and Indra and Prajāpati make up the thirty-three.'

— Brihadaranyaka Upanishad, Section 9, Verse 3.9.2
"

https://en.m.wikipedia.org/wiki/Tr%C4%8 ... %83%C5%9Ba

37 (an easy subtraction can be made for those which might be very similar or redundant seeming):
https://www.dndbeyond.com/sources/dnd/b ... multiverse

https://en.m.wikipedia.org/wiki/List_of ... th_edition

https://forgottenrealms.fandom.com/wiki/Portal:Deities

https://warhammerfantasy.fandom.com/wiki/Gods

http://image.lundo.com/rpg/dnd/Books/De ... migods.pdf

https://blog.aulddragon.com/2013/04/und ... -magazine/

"
Undetailed Gods in Dungeon Magazine
This is the grand list of all the gods I could find in Dungeon magazine (through issue #81, plus a couple other products) who are, essentially, undetailed. Gods of Greyhawk, the Forgotten Realms, or the gods mentioned in Monster Mythology or Legends & Lore are not included. The first section lists the human gods, none of whom I plan to do write-ups for. The second category includes the non-human deities (as well as Abyssal lords and the like); many of these I am considering adding to my project. I may have missed some, to be honest; it was a lot easier reading every adventure when I was only getting one issue every two months!

Human Deities:

Major deities of the nation of Hurva, I13 Adventure Pack 1 (“To Kill a Kraken”)
Estereal (LN god of law, ceremony, truth)
Azkal (LN(E) god of war, fire, soldiers)
Jvelto (CN god of water, ocean, and sailing)
Wajen (N(G) goddess of fertility, druidism)
Torodin (N god of shadow, vision, dreams, theft)

Dungeon #62, “The Rat Trap”
Imbar the Watcher (god of Law and Justice)
Canetar (divine master of swords
Corenicor (patron of the arts and sciences)
Erathmor (the earth god)

Dungeon #72 “No Stone Unturned”
Telluri (LN god of trade, wealth, and fair dealing)
Onadar (Lord of the Dead, LE?)
Payanel (god of suffering and perseverence; mongrelman alias: K’ssan)

Aiburn Darkspawn (LE; I13 Adventure Pack 1, “The House of Long Knives”)
Neheod (dual-aspected god of all things, “A Paladin in Hell”)

Andromidus (Lesser Titan of Inspired Vision, Dungeon #2, “The Titan’s Dream”)
Taranis Firebrand (CN god of storms, Dungeon #2, “Caermor”)
Flora (nature/druidic goddess, Dungeon #5, “Lady of the Lake”)
Dreyneld (CE(?) god of foul deeds and disease, Dungeon #5, “THe Eyes of Evil”)
Siinkinara (CE goddess of bloodlust, marauding beasts, mayhem, Dungeon #8, “In Defense of the Law”)
Yen-Wang-Yeh (OA god of death, Dungeon #17, “The Waiting Room of Yen-Wang-Yeh”)
Bosatsu Jizo (LG OA god of children and education, Dungeon #18, “Crocodile Tears”)
Kazhak (very similar to Tezcatlipoca, possibly an alias, Dungeon #22, “The Leopard Men”)
Lady of the Woods (FR forest demigoddess, Dungeon #28, “Visitors from Above”)
Red Fox (CG GH/Rover god based on Coyote, Dungeon #32, “Ghost Dance”)
Yutow the Peacebringer (Ravenloft god, Dungeon #50, “Felkovic’s Cat”)
Turtur (old/forgotten human god with monastic order, Dungeon #50, “Back to the Beach”)
Charisis (goddess of healing and light, Dungeon #56, “Janx’s Jinx”)
The Warlord (African/Jungle Tribe deity, Dungeon #56, “The Land of Men with Tails”; adventure also mentions now-forgotten ape-like god)
Maalpherus (God of Disease, Dungeon #57, “To Cure a Kingdom”)
Oshalla (goddess of Magic, Dungeon #66, “Orange and Black”)
Doblos (sea god, Dungeon #70, “Maze of the Morkoth”)
Unnamed Volcano God (Dungeon #70, “Maze of the Morkoth”)
Splin’Deratha (dark forest god, Dungeon #79, “Bad Seeds”)
Aris and Selene (mother earth goddess/planet-as-a-goddess and her evil daughter-moon goddess, Dungeon #80, “The Scar”)
Ashtar (god of healing, Dungeon #81, “Ashtar’s Temple”)

Non-Human Deities:

Psionic “Mystic” (unknown ancient race) Pantheon, Dungeon #31, “Beyond the Glittering Veil”:
Rujsha (goddess of justice)
Gorn (LG god of knowledge)
Mintar (god of honor)

Cador (Evil (CE?) dwarven god of revenge, Dungeon #2, “Caermor”)
Shami-Amourae (CE demigoddess/Abyssal lady of debased eros, Dungeon #5, “Stolen Power”)
Ilsidahur (Abyssal lord/prince, Dungeon #10, “The Shrine of Ilsidahur”)
Anthraxus (Yugoloth/daemon lord of disease, Dungeon #11, “The Dark Conventicle”; included because this is the only discussion of his cult I know of)
Vilya (cloud giant god, Dungeon #16, “Palace in the Sky”; possibly alias of Memnor to keep up appearance as wise advisor)
Unguliustuk (evil earth archomental, Dungeon #28, “Sleepless”)
Siragle (Abyssal Lord of the 493rd layer, Dungeon #28, “Sleepless”)
Sheth (CE lesser power, Dungeon #28, “Sleepless”; possibly gnoll or human deity)
Sch’theraqpasst (yuan-ti god, Dungeon #37, “Serpents of the Sands”; possibly alias of Merrshaulk)
Refnara (gnoll goddess of fear, Dungeon #48, “To Bite the Moon”)
Great Crab and Mother Ocean (Crabman deities/concepts, Dungeon #50, “Back to the Beach”)
Great Tree Frog (grippli deity, Dungeon #78, “Trial of the Frog”)
"

Easy to reduce this list and connect them to any other 32.

https://en.m.wikipedia.org/wiki/Phoenician_alphabet

My preference would be anything other than H*br*w really, and so something older or newer, anything but that language where even the way they write it looks wrong to me and improperly deformed.

See the difference? I'm fine with the bottom row of character symbols:

https://upload.wikimedia.org/wikipedia/ ... %D7%9D.jpg

https://en.m.wikipedia.org/wiki/Revival ... w_language

Not to bother with this too much, I may move this to my own thread in case it is disruptive here at all, but a few more "close enough" correspondences for this above mentioned thought experiment of approaching things with 32 distinctly different "minds", which may be most easily done with the Tarot references as an easy way to develop the 32 characters or selves:

https://en.m.wikipedia.org/wiki/Charact ... 6_Dragons)

Player's Handbook:
Barbarian,
Bard,
Cleric,
Druid,
Fighter,
Monk,
Paladin,
Ranger,
Rogue,
Sorcerer,
Wizard

Player's Handbook II
Beguiler,
Dragon Shaman,
Duskblade,
Knight

Archivist,
Binder,
Crusader,
Dread Necromancer,
Healer,
Incarnate,
Marshal,
Psion,
Psychic Warrior,
Shadowcaster,
Soulborn,
Soulknife,
Swordsage,
Totemist,
Truenamer,
Warblade,
Wilder

Any of which can be switched out with:

Ardent,
Divine Mind,
Favored Soul,
Hexblade,
Lurk,
Ninja,
Samurai,
Scout,
Shugenja,
Spellthief,
Spirit Shaman,
Swashbuckler,
Warlock,
Warmage,
Wu Jen

Artificer (Eberron);
Eidolon,
Eidoloncer (Ghostwalk);
Mystic,
Noble (Dragonlance);
Shaman,
Sohei (Oriental Adventures)

or

Barbarian:
Berserker*
Totem Warrior*[a]

Bard:
Lore*
Valor*

Cleric:
Knowledge
Life*
Light*
Nature
Tempest
Trickery*
War*

Druid:
Land*
Moon*

Fighter:
Battle Master*
Champion*
Eldritch Knight*

Monk:
Open Hand*
Shadow*
Four Elements*

Paladin:
The Ancients*
Devotion*
Vengeance*

Ranger:
Beast Master*
Hunter*

Rogue:
Assassin*
Arcane Trickster*
Thief*

Sorcerer:
Draconic Bloodline*
Wild Magic*

Warlock:
Archfey*
Fiend*
Great Old One*

Wizard:
Abjuration*
Conjuration
Divination*
Enchantment
Evocation*
Illusion*
Necromancy
Transmutation

Artificer

A lot of these are redundant and don't necessarily provide useful clues for how these might make for especially distinct approaches when analyzing information.

https://skirret.com/archive/misc/misc-t ... isdom.html

"
Translated from the Hebrew Text of Joannes Stephanus Rittangelius, 1642: which is also to be found in the "Oedipius Aegyptiacus" of Athanasius Kircher, 1653.

(These paragraphs are very obscure in meaning, and the Hebrew text is probably very corrupt.)

THE First Path is called the Admirable or the Hidden Intelligence (the Highest Crown): for it is the Light giving the power of comprehension of that First Principle which has no beginning; and it is the Primal Glory, for no created being can attain to its essence.

The Second Path is that of the Illuminating Intelligence: it is the Crown of Creation, the Splendour of the Unity, equalling it, and it is exalted above every head, and named by the Kabalists the Second Glory.

The Third Path is the Sanctifying Intelligence, and is the foundation of Primordial Wisdom, which is called the Creator of Faith, and its roots are AMN; and it is the parent of Faith, from which doth Faith emanate.

The Fourth Path is named the Cohesive or Receptacular Intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the Primordial Emanation. (The Highest Crown.) [1]

The Fifth Path is called the Radical Intelligence, because it resembles the Unity, uniting itself to the Binah, [2] or Intelligence which emanates from the Primordial depths of Wisdom or Chokmah. [3]

The Sixth Path is called the Mediating Intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the Blessings, with which these themselves are united.

The Seventh Path is the Occult Intelligence, because it is the Refulgent Splendour of all the Intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith.

The Eighth Path is called the Absolute or Perfect Intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of Gedulah, [4] Magnificence, from which emanates its own proper essence.

The Ninth Path is the Pure Intelligence, so called because it purifies the Numerations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or division.

The Tenth Path is the Resplendent Intelligence, because it is exalted above every head, and sits on the throne of Binah (the Intelligence spoken of in the Third Path). It illuminates the splendour of all the lights, and causes an influence to emanate from the Prince of countenances. [5]

The Eleventh Path is the Scintillating Intelligence, because it is the essence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to stand before the Face of the Cause of Causes.

The Twelfth Path is the Intelligence of Transparency, because it is that species of Magnificence called Chazchazit, [6] the place whence issues the vision of those seeing in apparitions. (That is the prophecies by seers in a vision.)

The Thirteenth Path is named the Uniting Intelligence, and is so called because it is itself the Essence of Glory. It is the Consummation of the Truth of individual spiritual things.

The Fourteenth Path is the Illuminating Intelligence and is so called because it is that Chashmal [7] which is the founder of the concealed and fundamental ideas of holiness and of their stages of preparation.

The Fifteenth Path is the Constituting Intelligence, so called because it constitutes the substance of creation in pure darkness, and men have spoken of these contemplations; it is that darkness spoken of in Scripture, Job xxxviii. 9, "and thick darkness a swaddling band for it."

The Sixteenth Path is the Triumphal or Eternal Intelligence, so called because it is the pleasure of the Glory, beyond which is no other Glory like to it, and it is called also the Paradise prepared for the Righteous.

The Seventeenth Path is the Disposing Intelligence, which provides Faith to the Righteous, and they are clothed with the Holy Spirit by it, and it is called the Foundation of Excellence in the state of higher things.

The Eighteenth Path is called the Intelligence or House of Influence (by the greatness of whose abundance the influx of good things upon created beings is increased), and from its midst the arcana and hidden senses are drawn forth, which dwell in its shade and which cling to it, from the Cause of all causes.

The Nineteenth Path is the Intelligence of the Secret of all the activities of the spiritual beings, and is so called because of the influence diffused by it from the most high and exalted sublime glory.

The Twentieth Path is the Intelligence of Will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the Primordial Wisdom becomes known.

The Twenty-first Path is the Intelligence of Conciliation and Reward, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence.

The Twenty-second Path is the Faithful Intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shadow.

The Twenty-third Path is the Stable Intelligence, and it is so called because it has the virtue of consistency among all numerations.

The Twenty-fourth Path is the Imaginative Intelligence, and it is so called because it gives a likeness to all the similitudes which are created in like manner similar to its harmonious elegancies.

The Twenty-fifth Path is the Intelligence of Probation, or Temptation, and is so called because it is the primary temptation, by which the Creator trieth all righteous persons.

The Twenty-sixth Path is called the Renewing Intelligence, because the Holy God renews by it all the changing things which are renewed by the creation of the world.

The Twenty-seventh Path is the Active or Exciting Intelligence, and it is so called because through it every existent being receives its spirit and motion.

The Twenty-eighth Path is called the Natural Intelligence; by it is completed and perfected the nature of all that exists beneath the Sun.

(This Path is omitted by Rittangelius: I presume by inadvertence.)

The Twenty-ninth Path is the Corporeal Intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them.

The Thirtieth Path is the Collective Intelligence, and Astrologers deduce from it the judgment of the Stars and celestial signs, and perfect their science, according to the rules of the motions of the stars.

The Thirty-first Path is the Perpetual Intelligence; but why is it so called? Because it regulates the motions of the Sun and Moon in their proper order, each in an orbit convenient for it.

The Thirty-second Path is the Administrative Intelligence, and it is so called because it directs and associates the motions of the seven planets, directing all of them in their own proper courses.

NOTES
The Highest Crown is Kether, the First Sephira, the first emanation from the Ain Suph Aur, the Limitless Light. ↩
Binah, or Understanding, is the Third Sephira. ↩
Chokmah, Wisdom, is the Second Sephira. ↩
Gedulah is a synonym of Chesed, Mercy, the Fourth Sephira. ↩
Metatron, the Intelligence of' the First Sephira, and the reputed guide of Moses. ↩
This word is from ChZCh, a seer, seership. Chazuth is a vision. ↩
This word means" scintillating flame." ↩
The "Thirty-two Paths of Wisdom," refer to the Ten Sephiroth and the Twenty-two letters, each supplying a type of divine power and attributes. In my Introduction to the Kabalah will be found a diagram showing how the Paths from Eleven 'to Thirty-two connect the several Sephiroth, and are deemed to transmit the divine influence. Some teachers of Occult Science also allot the Twenty two Trumps of the Tarot Cards to the Twenty-two Paths.

[These notes were by Brother W. Wynn Westcott, 1887. The 32 Paths of Wisdom were published originally as additions to the first Latin translations of the Sepher Yetzirah. The Sepher Yetzirah is perhaps the first text to mention the "32 paths", and this in the first verse: "In thirty-two Mysterious Paths of Wisdom did Jah, the Jehovah of Hosts, the God of Israel, the living Elohim, the King of Ages, the Merciful and gracious God, the Exalted One, the Dweller in Eternity, most high and holy — engrave his name by the three Sepharim — Numbers, Letters and Sounds." SY 1:1. This is a profound text, read it in modern translation, as the older ones are markedly inferior. Also note the number "32" in Hebrew is LB (Lamed and Beth) — the last and first letters of the Torah. This forms the word "Laib", the Hebrew word for the heart of man. — S.A.F.]
"

https://en.m.wikipedia.org/wiki/Autosome

"
For example, humans have a diploid genome that usually contains 22 pairs of autosomes and one allosome pair (46 chromosomes total). The autosome pairs are labeled with numbers (1–22 in humans) roughly in order of their sizes in base pairs, while allosomes are labelled with their letters.[3] By contrast, the allosome pair consists of two X chromosomes in females or one X and one Y chromosome in males. Unusual combinations XYY, XXY, XXX, XXXX, XXXXX or XXYY, among other irregular combinations, are known to occur and usually cause developmental abnormalities.
"

"
Numbering: The autosomes are numbered 1 through 22.
Size Correlation: Although numbered 1 through 22, the chromosomes are not numbered from smallest to largest. Chromosome 1 is the largest, and Chromosome 22 is one of the smallest.
Function: Autosomes carry genes for most inherited characteristics, while the 23rd pair, the sex chromosomes (X and Y), determines sex.
Prevalence: Humans have 22 pairs of autosomes, totaling 44 autosomes in a cell.
Inheritance: Genes on autosomes are inherited in a non-sex-linked pattern, which is known as mendelian inheritance.
"

https://en.m.uesp.net/wiki/Lore:Daedric_Princes

https://elderscrolls.fandom.com/wiki/Daedric_Princes

"
Azura – The Prince of egotism and vanity, who draws power from the worship of beauty and the balance of dawn and dusk.
Boethiah – The Prince of deceit, cruelty, torture, secrecy, conspiracy, treason and unlawful overthrow of authority.
Clavicus Vile – The "consummate politician" of Oblivion, the Prince of deals, pacts, power, bargains, and serenity through wish fulfillment.
Hermaeus Mora – The formless Daedric Prince of forbidden knowledge and memory, seeks to possess all that is knowable.
Hircine – The Prince of the hunt, sport, the Great Game, and the Chase.
Ithelia – The Prince of paths, the untraveled road, the unseen and fate-changer.
Jyggalag – The Prince of order and deduction, who must uphold strict order above all else.
Malacath – The Prince of lies, deception and hypocrisy, whose sphere is the patronage of the spurned and ostracized.
Mehrunes Dagon – The Prince of destruction, violent upheaval, energy, and mortal ambition.
Mephala – The Prince of murder, plots and obfuscation, manipulation, and discord.
Meridia – The Prince of greed, the energies of all living things, enemy of the undead and those who disrupt the flow of life.
Molag Bal – The power-mad Prince of domination and spiritual enslavement, obsessed with subsuming Tamriel into his Plane of Oblivion.
Namira – The Prince of hunger and the "ancient darkness," the patron of all things considered repulsive.
Nocturnal – The Prince of the night, darkness and mystery, the patron of all things secretive.
Peryite – The Taskmaster, the Prince of pestilence and plague, desires order in his domain.
Sanguine – The Prince of hedonism, debauchery, lust, perversity and unnatural sexual relations, the further indulgences of one's darker nature.
Sheogorath – The infamous Prince of madness, chaos and lunacy, whose motives are unknowable.
Vaermina – The Prince of corruption and decay, dreams and nightmares, a deliverer of evil omens and dark portents.
"

https://en.m.wikipedia.org/wiki/Emotion_classification

"
William James in 1890 proposed four basic emotions: fear, grief, love, and rage, based on bodily involvement.[35]
Paul Ekman identified six basic emotions: anger, disgust, fear, happiness, sadness and surprise.[36] Wallace V. Friesen and Phoebe C. Ellsworth worked with him on the same basic structure.[37] The emotions can be linked to facial expressions. In the 1990s, Ekman proposed an expanded list of basic emotions, including a range of positive and negative emotions that are not all encoded in facial muscles.[38] The newly included emotions are: amusement, contempt, contentment, embarrassment, excitement, guilt, pride in achievement, relief, satisfaction, sensory pleasure, and shame.[38]
Richard and Bernice Lazarus in 1996 expanded the list to 15 emotions: aesthetic experience, anger, anxiety, compassion, depression, envy, fright, gratitude, guilt, happiness, hope, jealousy, love, pride, relief, sadness, and shame, in the book Passion and Reason.[39][40]
Researchers[41] at University of California, Berkeley identified 27 categories of emotion: admiration, adoration, aesthetic appreciation, amusement, anger, anxiety, awe, awkwardness, boredom, calmness, confusion, craving, disgust, empathic pain, entrancement, excitement, fear, horror, interest, joy, nostalgia, relief, romance, sadness, satisfaction, sexual desire and surprise.[42] This was based on 2185 short videos intended to elicit a certain emotion. These were then modeled onto a "map" of emotions.[43]

A 2009 review[44] of theories of emotion identifies and contrasts fundamental emotions according to three key criteria for mental experiences that:

have a strongly motivating subjective quality like pleasure or pain;
are a response to some event or object that is either real or imagined;
motivate particular kinds of behavior.
The combination of these attributes distinguishes emotions from sensations, feelings and moods.

Kind of emotion Positive emotions Negative emotions
Related to object properties Interest, curiosity, enthusiasm Alarm, panic
Attraction, desire, admiration Aversion, disgust, revulsion
Surprise, amusement Indifference, habituation, boredom
Future appraisal Hope, excitement Fear, anxiety, dread
Event-related Gratitude, thankfulness Anger, rage
Joy, elation, triumph, jubilation Sorrow, grief
Patience Frustration, restlessness
Contentment Discontentment, disappointment
Self-appraisal Humility, modesty Pride, arrogance
Social Charity Avarice, greed, miserliness, envy, jealousy
Sympathy Cruelty
Cathected Love Hate

The emotion annotation and representation language (EARL) proposed by the Human-Machine Interaction Network on Emotion (HUMAINE) classifies 49 emotions.[46]

Negative and forceful
Anger
Annoyance
Contempt
Disgust
Irritation
Negative and not in control
Anxiety
Embarrassment
Fear
Helplessness
Powerlessness
Worry
Negative thoughts
Doubt
Envy
Frustration
Guilt
Shame
Negative and passive
Boredom
Despair
Disappointment
Hurt
Sadness
Agitation
Stress
Shock
Tension
Positive and lively
Amusement
Delight
Elation
Excitement
Happiness
Joy
Pleasure
Caring
Affection
Empathy
Friendliness
Love
Positive thoughts
Pride
Courage
Hope
Humility
Satisfaction
Trust
Quiet positive
Calmness
Contentment
Relaxation
Relief
Serenity
Reactive
Interest
Politeness
Surprise
"

https://en.m.wikipedia.org/wiki/Tree_structure

"
A tree-structured list of emotions was described in Shaver et al. (1987),[47] and also featured in Parrott (2001).[48]

Primary emotion Secondary emotion Tertiary emotion
Love Affection Adoration · Fondness · Liking · Attraction · Caring · Tenderness · Compassion · Sentimentality
Lust/Sexual desire Desire · Passion · Infatuation
Longing Longing
Joy Cheerfulness Amusement · Bliss · Gaiety · Glee · Jolliness · Joviality · Joy · Delight · Enjoyment · Gladness · Happiness · Jubilation · Elation · Satisfaction · Ecstasy · Euphoria
Zest Enthusiasm · Zeal · Excitement · Thrill · Exhilaration
Contentment Pleasure
Pride Triumph
Optimism Eagerness · Hope
Enthrallment Enthrallment · Rapture
Relief Relief
Surprise Surprise Amazement · Astonishment
Anger Irritability Aggravation · Agitation · Annoyance · Grouchy · Grumpy · Crosspatch
Exasperation Frustration
Rage Anger · Outrage · Fury · Wrath · Hostility · Ferocity · Bitterness · Hatred · Scorn · Spite · Vengefulness · Dislike · Resentment
Disgust Revulsion · Contempt · Loathing
Envy Jealousy
Torment Torment
Sadness Suffering Agony · Anguish · Hurt
Sadness Depression · Despair · Gloom · Glumness · Unhappiness · Grief · Sorrow · Woe · Misery · Melancholy
Disappointment Dismay · Displeasure
Shame Guilt · Regret · Remorse
Neglect Alienation · Defeatism · Dejection · Embarrassment · Homesickness · Humiliation · Insecurity · Insult · Isolation · Loneliness · Rejection
Sympathy Pity · Mono no aware · Sympathy
Fear Horror Alarm · Shock · Fear · Fright · Horror · Terror · Panic · Hysteria · Mortification
Nervousness Anxiety · Suspense · Uneasiness · Apprehension (fear) · Worry · Distress · Dread
Plutchik's wheel of emotions
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Plutchik's original emotion wheel

A diagram depicting the primary, secondary, and tertiary dyads
In 1980, Robert Plutchik diagrammed a wheel of eight emotions: joy, trust, fear, surprise, sadness, disgust, anger and anticipation, inspired by his Ten Postulates.[49][50] Plutchik also theorized twenty-four "Primary", "Secondary", and "Tertiary" dyads (feelings composed of two emotions).[51][52][53][54][55][56][57] The wheel emotions can be paired in four groups:

Primary dyad = one petal apart = Love = Joy + Trust
Secondary dyad = two petals apart = Envy = Sadness + Anger
Tertiary dyad = three petals apart = Shame = Fear + Disgust
Opposite emotions = four petals apart = Anticipation ∉ Surprise
There are also triads, emotions formed from 3 primary emotions, though Plutchik never describes in any detail what the triads might be.[58] This leads to a combination of 24 dyads and 32 triads, making 56 emotions at 1 intensity level.[59] Emotions can be mild or intense;[60] for example, distraction is a mild form of surprise, and rage is an intense form of anger. The kinds of relation between each pair of emotions are:

Emotions and opposites
Mild emotion Mild opposite Basic emotion Basic opposite Intense emotion Intense opposite
Serenity Pensiveness, Gloominess Joy, Cheerfulness Sadness, Dejection Ecstasy, Elation Grief, Sorrow
Acceptance, Tolerance Boredom, Dislike Trust Disgust, Aversion Admiration, Adoration Loathing, Revulsion
Apprehension, Dismay Annoyance, Irritation Fear, Fright Anger, Hostility Terror, Panic Rage, Fury
Distraction, Uncertainty Interest, Attentiveness Surprise Anticipation, Expectancy Amazement, Astonishment Vigilance
Dyads (Combinations)
Human feelings Emotions Opposite feelings Emotions
Optimism, Courage Anticipation + Joy Disapproval, Disappointment Surprise + Sadness
Hope, Fatalism Anticipation + Trust Unbelief, Shock Surprise + Disgust
Anxiety, Dread Anticipation + Fear Outrage, Hate Surprise + Anger
Love, Friendliness Joy + Trust Remorse, Misery Sadness + Disgust
Guilt, Excitement Joy + Fear Envy, Sullenness Sadness + Anger
Delight, Doom Joy + Surprise Pessimism Sadness + Anticipation
Submission, Modesty Trust + Fear Contempt, Scorn Disgust + Anger
Curiosity Trust + Surprise Cynicism Disgust + Anticipation
Sentimentality, Resignation Trust + Sadness Morbidness, Derisiveness Disgust + Joy
Awe, Alarm Fear + Surprise Aggressiveness, Vengeance Anger + Anticipation
Despair Fear + Sadness Pride, Victory Anger + Joy
Shame, Prudishness Fear + Disgust Dominance Anger + Trust
Opposite combinations[54]
Human feelings Emotions
Bittersweetness Joy + Sadness
Ambivalence Trust + Disgust
Frozenness Fear + Anger
Confusion Surprise + Anticipation
Similar emotions in the wheel are adjacent to each other.[61] Anger, Anticipation, Joy, and Trust are positive in valence, while Fear, Surprise, Sadness, and Disgust are negative in valence. Anger is classified as a "positive" emotion because it involves "moving toward" a goal,[62] while surprise is negative because it is a violation of someone's territory.[63] The emotion dyads each have half-opposites and exact opposites:[64]

Anticipation, Joy, Surprise, Sadness
+ Sadness Joy
Anticipation Pessimism Optimism
Surprise Disapproval Delight
Joy, Trust, Sadness, Disgust
+ Disgust Trust
Joy Morbidness Love
Sadness Remorse Sentimentality
Trust, Fear, Disgust, Anger
+ Fear Anger
Trust Submission Dominance
Disgust Shame Contempt
Fear, Surprise, Anger, Anticipation
+ Surprise Anticipation
Anger Outrage Aggressiveness
Fear Awe Anxiety
Trust, Surprise, Disgust, Anticipation
+ Surprise Anticipation
Trust Curiosity Hope
Disgust Unbelief Cynicism
Joy, Fear, Sadness, Anger
+ Fear Anger
Joy Guilt Pride
Sadness Despair Envy
Six emotion axes
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MIT researchers [65] published a paper titled "An Affective Model of Interplay Between Emotions and Learning: Reengineering Educational Pedagogy—Building a Learning Companion" that lists six axes of emotions with different opposite emotions, and different emotions coming from ranges.[65]

Emotional flow
Axis -1.0 -0.5 0 0 +0.5 +1.0
Anxiety – Confidence Anxiety Worry Discomfort Comfort Hopeful Confident
Boredom – Fascination Ennui Boredom Indifference Interest Curiosity Intrigue
Frustration – Euphoria Frustration Puzzlement Confusion Insight Enlightenment Epiphany
Dispirited – Encouraged Dispirited Disappointed Dissatisfied Satisfied Thrilled Enthusiastic
Terror – Enchantment Terror Dread Apprehension Calm Anticipatory Excited
Humiliation – Pride Humiliated Embarrassed Self-conscious Pleased Satisfied Proud
They also made a model labeling phases of learning emotions.[65]

Negative Affect Positive Affect
Constructive Learning Disappointment, Puzzlement, Confusion Awe, Satisfaction, Curiosity
Un-learning Frustration, Discard,
Misconceptions

Hopefulness, Fresh research
The Book of Human Emotions
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Tiffany Watt Smith listed 154 different worldwide emotions and feelings.[66]

A
Abhiman
Acedia
Amae
Ambiguphobia
Anger
Anticipation
Anxiety
Apathy
L’appel du vide
Awumbuk
B
Bafflement
Basorexia
Befuddlement
Bewilderment
Boredom
Brabant
Broodiness
C
Calm
Carefree
Cheerfulness
Cheesed (off)
Claustrophobia
Collywobbles, the
Comfort
Compassion
Compersion
Confidence
Contempt
Contentment
Courage
Curiosity
Cyberchondria
D
Delight
Dépaysement
Desire
Despair
Disappear, the desire to
Disappointment
Disgruntlement
Disgust
Dismay
Dolce far niente
Dread
E
Ecstasy
Embarrassment
Empathy
Envy
Euphoria
Exasperation
Excitement
F
Fago
Fear
Feeling good (about yourself)
Formal feeling, a
Fraud, feeling like a
Frustration
G
Gezelligheid
Gladsomeness
Glee
Gratitude
Greng jai
Grief
Guilt
H
Han
Happiness
Hatred
Heebie-Jeebies, the
Hiraeth
Hoard, the urge to
Homefulness
Homesickness
Hopefulness
Huff, in a
Humble, feeling
Humiliation
Hunger
Hwyl
I
Ijirashi
Ikstuarpok
Ilinx
Impatience
Indignation
Inhabitiveness
Insulted, feeling
Irritation
J
Jealousy
Joy
K
Kaukokaipuu
L
Liget[67]
Litost
Loneliness
Love
M
Malu
Man
Matutolypea
Mehameha
Melancholy
Miffed, a bit
Mono no aware
Morbid curiosity
Mudita
N
Nakhes
Nginyiwarrarringu
Nostalgia
O
Oime
Overwhelmed, feeling
P
Panic
Paranoia
Perversity
Peur des espaces
Philoprogenitiveness
Pique, a fit of
Pity
Postal, going
Pride
Pronoia
R
Rage
Regret
Relief
Reluctance
Remorse
Reproachfulness
Resentment
Ringxiety
Rivalry
Road rage
Ruinenlust
S
Sadness
Satisfaction
Saudade
Schadenfreude
Self-pity
Shame
Shock
Smugness
Song
Surprise
Suspicion
T
Technostress
Terror
Torschlusspanik
Toska
Triumph
U
Umpty
Uncertainty
V
Vengefulness
Vergüenza ajena
Viraha
Vulnerability
W
Wanderlust
Warm glow
Wonder
Worry
Z
Żal
"

[kFoyauextlH]

"
The "sephiroth as emotions list" refers to the ten Sephirot (emanations) in Kabbalah, where the lower seven are often associated with divine emotional attributes. They are: Chesed (Loving-Kindness), Gevurah (Strength/Judgment), Tiferet (Beauty/Mercy), Netzach (Endurance/Victory), Hod (Splendor/Humility), Yesod (Foundation/Connection), and Malkuth (Kingdom/Sovereignty). These represent aspects of divine consciousness and emotional expression, forming part of the Tree of Life.
Here is a more detailed breakdown of the sephirot often associated with emotional qualities:
Keter: (Crown): Divine unity, pure consciousness.
Chochmah: (Wisdom): Intuitive understanding and divine wisdom.
Binah: (Understanding): Discriminative understanding.
Chesed: (Loving-Kindness/Mercy): The principle of expansion, love, and compassion.
Gevurah: (Strength/Judgment): The principle of restriction, judgment, and necessary severity.
Tiferet: (Beauty/Mercy): A balance between Chesed and Gevurah, embodying harmony and divine beauty.
Netzach: (Endurance/Victory): The ability to endure and sustain, representing victory and eternity.
Hod: (Splendor/Humility): The principle of glory and splendor, but also humility in the face of greatness.
Yesod: (Foundation/Connection): The foundation and connection point for the rest of creation.
Malkuth: (Kingdom/Sovereignty): The manifestation of the divine in the material world.
"

https://www.wattpad.com/944722180-book- ... -sephiroth

https://www.linkedin.com/pulse/mystical ... evin-kull-

"
The Hebrew alphabet, also known as the Aleph-Bet, is more than just a collection of letters.
Within each character there lies a wealth of mystical symbolism, and profound meaning that offers insights into the very fabric of existence.
In this article, we will talk about mystical symbolism and meanings behind the 22 letters of the Hebrew alphabet.

Lets start with a story about the creation of the letters!


In the beginning, there was Aleph (א), the infinite and unified source of existence. From this oneness, Bet (ב) emerged, creating the cosmic house and bringing forth the duality of light and darkness, heaven and earth. In this new reality, Gimel (ג), the embodiment of compassion and growth, inspired acts of loving-kindness, as exemplified by Abraham.
The spiritual journey continued with Dalet (ד), the doorway to deeper connections with the divine, requiring humility as demonstrated by Moses. Hei (ה) brought forth revelations and divine presence, like when God appeared to Moses through the burning bush. Vav (ו) connected all creation, emphasizing unity as proclaimed in the Shema prayer.
With the emergence of Zayin (ז), struggle and spiritual warfare became essential for spiritual growth. Jacob's transformative wrestling match with an angel is a powerful example of this. Chet (ח) offered protection, like when God shielded Noah and his family during the great flood, allowing life to flourish anew.
Tet (ט) revealed concealed wisdom and the knowledge of good and evil, as seen in the story of Adam and Eve in the Garden of Eden. Yud (י) showcased the divine spark and creative power, exemplified by the skilled craftsman Bezalel. Kaf (כ) taught the importance of nurturing and giving, as demonstrated by Ruth's loyalty and devotion to her mother-in-law, Naomi.
Lamed (ל) guided creation towards enlightenment, with wise leaders like King Solomon providing direction. Mem (מ) brought about transformation through the cleansing power of water, as witnessed during the Israelites' crossing of the Red Sea. Nun (נ) symbolized the divine intention for life and growth, with Jonah's time in the great fish serving as a period for reflection and spiritual development.
Samekh (ס) offered unwavering support and protection from the Creator, exemplified by Daniel's miraculous survival in the lions' den. Ayin (ע) stressed the importance of insight and divine providence, with Joseph's dream interpretations saving his family during a time of famine. Pei (פ) emphasized the power of speech and communication, as illustrated by the Tower of Babel's confusion of languages.
The pursuit of spiritual growth, righteousness, and holiness was embodied by Tzadi (צ), with Job's steadfast faith during immense suffering. Qof (ק) symbolized the wisdom of the past, as the Israelites relied on divine guidance during the Exodus. Resh (ר) demonstrated leadership and authority, with King David exemplifying these qualities despite his flaws.
Shin (ש) represented the transformative power of the divine fire, as seen when fire from heaven consumed Elijah's sacrifice. Finally, Tav (ת) marked the completion of the divine plan and the eternal bond between the Creator and creation, sealed through the covenant between God and Abraham.
Throughout this cosmic narrative, the 22 Hebrew letters interwove to create a vibrant tapestry of existence, revealing the mysteries of creation and the divine plan guiding every aspect of our lives. Through these sacred symbols, we can gain a deeper understanding of our interconnectedness and the Creator's presence in every moment of our spiritual journey.
As the tapestry of existence continued to unfold, the lessons imparted by the 22 Hebrew letters reverberated through the lives of countless individuals. Each person, embracing the divine spark represented by Yud (י), embarked on their unique spiritual journey, guided by the wisdom and insights of the sacred letters.
Throughout this journey, people learned to navigate the complexities of life by embracing the duality of Bet (ב) and seeking balance in their decisions. They discovered the importance of Gimel (ג) in spreading love and compassion, fostering a sense of unity and interconnectedness among all beings.
The divine guidance of Lamed (ל) manifested in the form of spiritual teachers and mentors who illuminated the path for others, using their wisdom to encourage growth and self-improvement. Through these relationships, individuals found strength in the support of Samekh (ס) and learned to rely on the divine presence during times of adversity.
In their pursuit of spiritual development, people encountered moments of profound struggle and transformation, as symbolized by Zayin (ז) and Mem (מ). By embracing these challenges and persevering through hardships, they refined their souls and gained a deeper understanding of their purpose.
The importance of nurturing relationships, as embodied by Kaf (כ), became central to the fabric of society. Individuals committed themselves to acts of giving and selflessness, cherishing the connections they formed with one another and fostering a sense of reciprocity and compassion.
The wisdom of Ayin (ע) revealed the hand of divine providence in the lives of those who sought deeper understanding, allowing them to recognize the Creator's guiding presence in even the most mundane aspects of their existence. Through the power of Pei (פ), individuals harnessed the gift of speech to express their thoughts, emotions, and experiences, forging connections with the divine and one another.
As individuals progressed on their spiritual journey, they strove to embody the holiness and righteousness represented by Tzadi (צ), seeking to align themselves with the divine will and elevate their souls. By honoring the past and drawing from the wisdom of Qof (ק), they gained valuable insights to inform their present actions and decisions.
Leaders, exemplifying the qualities of Resh (ר), held the responsibility of guiding their communities with wisdom, compassion, and a commitment to the greater good. Through the transformative power of Shin (ש), they sought to bring about positive change and growth in their societies.
Ultimately, the journey of existence culminated in the recognition of the eternal bond between the Creator and creation, as symbolized by Tav (ת). This profound connection, woven through the fabric of reality, served as a constant reminder of the divine plan and the sacred purpose that guided each individual on their path towards spiritual enlightenment.
As the tapestry of existence continued to unfold, the lessons imparted by the 22 Hebrew letters reverberated through the lives of countless individuals. Each person, embracing the divine spark represented by Yud (י), embarked on their unique spiritual journey, guided by the wisdom and insights of the sacred letters.
Throughout this journey, people learned to navigate the complexities of life by embracing the duality of Bet (ב) and seeking balance in their decisions. They discovered the importance of Gimel (ג) in spreading love and compassion, fostering a sense of unity and interconnectedness among all beings.
The divine guidance of Lamed (ל) manifested in the form of spiritual teachers and mentors who illuminated the path for others, using their wisdom to encourage growth and self-improvement. Through these relationships, individuals found strength in the support of Samekh (ס) and learned to rely on the divine presence during times of adversity.
In their pursuit of spiritual development, people encountered moments of profound struggle and transformation, as symbolized by Zayin (ז) and Mem (מ). By embracing these challenges and persevering through hardships, they refined their souls and gained a deeper understanding of their purpose.
The importance of nurturing relationships, as embodied by Kaf (כ), became central to the fabric of society. Individuals committed themselves to acts of giving and selflessness, cherishing the connections they formed with one another and fostering a sense of reciprocity and compassion.
The wisdom of Ayin (ע) revealed the hand of divine providence in the lives of those who sought deeper understanding, allowing them to recognize the Creator's guiding presence in even the most mundane aspects of their existence. Through the power of Pei (פ), individuals harnessed the gift of speech to express their thoughts, emotions, and experiences, forging connections with the divine and one another.
As individuals progressed on their spiritual journey, they strove to embody the holiness and righteousness represented by Tzadi (צ), seeking to align themselves with the divine will and elevate their souls. By honoring the past and drawing from the wisdom of Qof (ק), they gained valuable insights to inform their present actions and decisions.
Leaders, exemplifying the qualities of Resh (ר), held the responsibility of guiding their communities with wisdom, compassion, and a commitment to the greater good. Through the transformative power of Shin (ש), they sought to bring about positive change and growth in their societies.
Ultimately, the journey of existence culminated in the recognition of the eternal bond between the Creator and creation, as symbolized by Tav (ת). This profound connection, woven through the fabric of reality, served as a constant reminder of the divine plan and the sacred purpose that guided each individual on their path towards spiritual enlightenment.
Throughout the ages, the collective wisdom of humanity continued to expand, drawing inspiration from the sacred letters and their mystical symbolism. As each generation passed, the lessons imparted by the divine alphabet shaped the spiritual evolution of individuals and societies alike.
As the children of the world grew, they were taught the value of unity and oneness represented by Aleph (א), instilling within them a sense of interconnectedness and shared purpose. In their daily lives, they sought to embody the humility of Dalet (ד), recognizing the importance of remaining open to the divine guidance that flowed through every aspect of existence.
Through the unfolding of time, people came to appreciate the protective and nurturing qualities of Chet (ח), finding solace and comfort in the knowledge that they were always held within the Creator's loving embrace. As they traversed the various paths of their lives, they were guided by the wisdom of Nun (נ), embracing the potential for growth, progress, and activity that lay before them.
With each challenge they faced, individuals turned to the divine letters for guidance, finding strength in their spiritual foundations. The transformative power of Tet (ט) served as a reminder that within every trial lay concealed wisdom, waiting to be discovered and embraced.
In their moments of stillness and contemplation, people turned their gaze inward, tapping into the divine spark symbolized by Yud (י) and exploring the depths of their own potential. By honoring the wisdom of Mem (מ), they embraced the transformative power of the divine, allowing it to cleanse and renew their souls.
As communities formed, the importance of communication and expression represented by Pei (פ) became increasingly apparent. Through the power of speech, they were able to share their experiences, wisdom, and aspirations, fostering a sense of unity and collective growth.
Guided by the divine principles of righteousness and holiness embodied by Tzadi (צ), individuals sought to elevate their souls and align themselves with the divine will. In doing so, they forged a connection with the eternal, transcending the confines of time and space.
Thus, the sacred letters continued to serve as a source of inspiration, guidance, and wisdom for all those who embarked on the journey of existence. Through their influence, the divine tapestry of reality continued to unfold, revealing the intricate patterns of creation and the profound lessons that lay hidden within the fabric of the cosmos.
Throughout the ages, the collective wisdom of humanity continued to expand, drawing inspiration from the sacred letters and their mystical symbolism. As each generation passed, the lessons imparted by the divine alphabet shaped the spiritual evolution of individuals and societies alike.
As the children of the world grew, they were taught the value of unity and oneness represented by Aleph (א), instilling within them a sense of interconnectedness and shared purpose. In their daily lives, they sought to embody the humility of Dalet (ד), recognizing the importance of remaining open to the divine guidance that flowed through every aspect of existence.
Through the unfolding of time, people came to appreciate the protective and nurturing qualities of Chet (ח), finding solace and comfort in the knowledge that they were always held within the Creator's loving embrace. As they traversed the various paths of their lives, they were guided by the wisdom of Nun (נ), embracing the potential for growth, progress, and activity that lay before them.
With each challenge they faced, individuals turned to the divine letters for guidance, finding strength in their spiritual foundations. The transformative power of Tet (ט) served as a reminder that within every trial lay concealed wisdom, waiting to be discovered and embraced.
In their moments of stillness and contemplation, people turned their gaze inward, tapping into the divine spark symbolized by Yud (י) and exploring the depths of their own potential. By honoring the wisdom of Mem (מ), they embraced the transformative power of the divine, allowing it to cleanse and renew their souls.
As communities formed, the importance of communication and expression represented by Pei (פ) became increasingly apparent. Through the power of speech, they were able to share their experiences, wisdom, and aspirations, fostering a sense of unity and collective growth.
Guided by the divine principles of righteousness and holiness embodied by Tzadi (צ), individuals sought to elevate their souls and align themselves with the divine will. In doing so, they forged a connection with the eternal, transcending the confines of time and space.
Thus, the sacred letters continued to serve as a source of inspiration, guidance, and wisdom for all those who embarked on the journey of existence. Through their influence, the divine tapestry of reality continued to unfold, revealing the intricate patterns of creation and the profound lessons that lay hidden within the fabric of the cosmos.
The people of the world, united by their shared understanding of the divine letters, began to embark on a collective journey towards spiritual enlightenment. With each step, they were guided by the cosmic principles embodied in the sacred alphabet.
The principles of compassion and kindness represented by Gimel (ג) inspired them to care for one another, fostering a sense of empathy and understanding that transcended their differences. As they embraced the divine spark within themselves, symbolized by Yud (י), they began to recognize the same divine essence within others, nurturing the bonds that connected them all.
The divine presence and revelation exemplified by Hei (ה) continued to manifest in the world, inspiring awe and wonder in the hearts of all who witnessed it. Prophets, sages, and mystics from every corner of the earth sought to capture the essence of these divine encounters, sharing their insights and experiences with those who longed for a deeper connection to the eternal.
By honoring the wisdom of the past represented by Qof (ק), people learned from the experiences and teachings of their ancestors, applying this knowledge to guide their present actions and decisions. They recognized the importance of respecting the divine mind and leadership symbolized by Resh (ר), and sought to elect leaders who governed with wisdom, compassion, and integrity.
As the world continued to evolve, people faced new challenges and obstacles, testing the strength of their faith and commitment to the divine path. Through these struggles, they discovered the transformative power of Shin (ש), the divine fire that consumed and purified, ultimately allowing them to emerge stronger and more resilient.
Through it all, the sacred covenant between the Creator and creation, symbolized by Tav (ת), remained steadfast and unbroken. This eternal bond served as a constant reminder of the divine love and guidance that permeated every aspect of existence, offering hope and solace in even the darkest moments.
With the passage of time, the teachings of the divine letters became deeply woven into the fabric of human culture and consciousness, forever shaping the course of history and the evolution of the human spirit. As the people of the world continued to grow and develop, they carried with them the knowledge, wisdom, and sacred power of the divine alphabet, forever connecting them to the eternal source from which all things emerged.


Aleph (א): Oneness, unity, and infinity

Aleph, the first letter of the Hebrew alphabet, represents the ultimate source from which all things emerge. It symbolizes the primordial state of existence, where everything is interconnected and unified. In Kabbalah, the Aleph represents the infinite Ein Sof, the boundless and unknowable aspect of God. An example of Aleph's significance can be found in the Hebrew word "Echad" (אחד), which means "one" or "unity" and is used to describe the oneness of God.

Bet (ב): House, dwelling, and duality

Bet, the second letter, signifies the emergence of duality, creating contrasts and distinctions that define reality. It represents the cosmic house, providing structure and stability. This concept is illustrated in the creation story, where God (represented by the letter Bet) separates light from darkness and creates the heavens and the earth.

Gimel (ג): Camel, journey, and kindness

Gimel embodies the idea of growth and progress through compassion. It is associated with the Hebrew word "gemilut chasadim" (גמילות חסדים), which means acts of loving-kindness. The biblical story of Abraham, who exemplified kindness by offering hospitality to strangers, demonstrates the significance of Gimel's qualities in spiritual development.

Dalet (ד): Door, pathway, and humility

Dalet represents the door to spiritual growth and connection. Humility, a central aspect of Dalet, allows individuals to recognize their place within the greater cosmic tapestry. The story of Moses, who was described as the most humble person, exemplifies the importance of humility in forming a connection with the divine.

Hei (ה): Window, revelation, and divine presence

Hei symbolizes the ongoing process of revelation and divine interaction. In the biblical story of the burning bush, God reveals himself to Moses through a miraculous phenomenon, demonstrating the concept of divine presence embodied by the letter Hei.

Vav (ו): Hook, connection, and unity

Vav signifies the interconnectedness of all creation and the unbreakable bond between the Creator and the created. In the Torah, the Vav is used to connect phrases and sentences, illustrating its role as a connector. The concept of unity is exemplified in the Shema prayer (Deuteronomy 6:4), which proclaims the oneness of God.

Zayin (ז): Sword, struggle, and spiritual warfare

Zayin represents the role of struggle in refining the soul and achieving spiritual growth. The biblical story of Jacob wrestling with an angel (Genesis 32:24-32) illustrates the transformative power of struggle, as Jacob emerges from the encounter with a new name (Israel) and a deeper understanding of his spiritual journey.

Chet (ח): Fence, protection, and life

Chet symbolizes the Creator's provision of a nurturing environment for growth and fulfillment. The concept of protection is exemplified in the biblical story of Noah's ark, where God provides a safe haven for Noah, his family, and the animals during the great flood. This nurturing environment enables life to thrive and continue after the flood, demonstrating the protective qualities embodied by the letter Chet.

Tet (ט): Snake, goodness, and concealed wisdom

Tet represents the presence of hidden wisdom within creation, waiting to be discovered. The snake, often associated with wisdom and transformation, is a symbol of this concealed knowledge. The story of Adam and Eve in the Garden of Eden (Genesis 2-3) illustrates the concept of hidden wisdom, as the knowledge of good and evil is revealed through the interaction with the serpent.

Yud (י): Hand, creative power, and divine spark

Yud symbolizes the omnipotence of the Creator and the divine essence within each individual. It is associated with the divine spark, a unique potential that can be harnessed for the greater good. The biblical story of Bezalel (Exodus 31:1-11), who was filled with the spirit of God and granted exceptional artistic abilities to create the Tabernacle, exemplifies the creative power and divine spark represented by Yud.

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Kaf (כ): Palm of the hand, nurturing, giving, and receiving

Kaf signifies the importance of compassion and care in the divine plan. It embodies the concepts of giving and receiving, highlighting the need for reciprocity in relationships. The biblical story of Ruth, who demonstrates selflessness and loyalty to her mother-in-law Naomi, exemplifies the nurturing qualities of Kaf.

Lamed (ל): Shepherd's staff, teaching, guidance, and learning

Lamed represents the Creator as the ultimate teacher, guiding creation towards spiritual enlightenment. The shepherd's staff, a symbol of guidance and leadership, embodies this concept. The biblical figure King Solomon, renowned for his wisdom and ability to teach, exemplifies the qualities of Lamed.

Mem (מ): Water, transformation, and the subconscious

Mem symbolizes the cleansing and transformative power of the divine, as well as the hidden depths of creation. The biblical story of the Israelites crossing the Red Sea (Exodus 14) illustrates the transformative power of water, as the Israelites' journey through the sea marks a pivotal moment in their spiritual growth and liberation from slavery.

Nun (נ): Fish, life, fertility, and activity

Nun represents the divine intention to create a world teeming with life and potential for growth and progress. The biblical story of Jonah and the great fish (Jonah 1-2) illustrates the concept of life and activity, as Jonah's time inside the fish serves as an opportunity for reflection and spiritual growth.

Samekh (ס): Support, protection, and divine presence

Samekh symbolizes the unwavering support and protection of the Creator, sustaining and nurturing creation throughout existence. The biblical story of Daniel in the lions' den (Daniel 6) exemplifies the divine protection offered by the Creator, as Daniel is miraculously spared from the ferocious lions.

Ayin (ע): Eye, perception, insight, and divine providence

Ayin represents the importance of developing spiritual insight to perceive the Creator's guiding hand in all aspects of creation. The story of Joseph and his ability to interpret dreams (Genesis 37-50) illustrates the significance of insight and divine providence, as Joseph's visions ultimately lead to the preservation of his family during a time of famine.

Pei (פ): Mouth, expression, communication, and the power of speech

Pei signifies the vital role of expression in shaping reality and the divine gift of speech as a means of connecting with the Creator and one another. The biblical story of the Tower

Babel (Genesis 11:1-9) demonstrates the power of speech and communication, as the confusion of languages disrupts the ambitious plans of the builders, illustrating the potential consequences when communication breaks down.

Tzadi (צ): Fishhook or righteous person, holiness, righteousness, and the pursuit of spiritual growth

Tzadi embodies the pursuit of spiritual growth, righteousness, and holiness. The biblical figure of Job, who maintains his faith and integrity despite immense suffering, exemplifies the qualities of Tzadi. Through his unwavering commitment to righteousness, Job ultimately gains a deeper understanding of the divine plan and his place within it.

Qof (ק): Back of the head, wisdom, the past, and the divine spark within every individual

Qof symbolizes the accumulated wisdom of the past, which serves as a foundation for present actions and decisions. The biblical story of the Exodus, where the Israelites draw upon their collective memory and the divine guidance of their ancestors to navigate their journey to freedom, demonstrates the importance of learning from the past to inform the present.

Resh (ר): Head, leadership, authority, and the divine mind

Resh signifies the Creator's supreme authority and the responsibility of leaders to govern with wisdom and compassion. The biblical story of King David, who displayed exceptional leadership qualities despite his human flaws, exemplifies the qualities of Resh.

Shin (ש): Tooth, consumption, transformation, and the divine fire

Shin symbolizes the transformative power of the divine, often represented by fire. In the biblical story of the prophet Elijah, fire from heaven consumes a sacrifice (1 Kings 18:20-40), demonstrating the divine fire's purifying and transformative power.

Tav (ת): Mark or seal, truth, completion, and the covenant between the Creator and creation

Tav represents the culmination of the divine plan and the eternal bond between the Creator and creation. The biblical story of the covenant between God and Abraham (Genesis 17) illustrates the significance of Tav, as the promise of a lasting relationship is sealed through the act of circumcision, a physical mark of the covenant.

The Hebrew alphabet serves as a window into the deeper mysteries of existence, with each letter revealing hidden truths about the nature of reality and the divine plan governing creation. By examining the mystical symbolism and meanings behind the 22 letters, we gain a greater appreciation for the interconnectedness of all things and the Creator's guiding hand in every aspect of our lives. The Aleph-Bet, therefore, serves not only as a means of communication but also as a profound source of wisdom and inspiration for those who seek to understand the mysteries of creation.
"

https://www.mfoe.life/mfoe-deep-dives/u ... mment-text

https://www.chabad.org/library/article_ ... -Light.htm

https://tjpnews.com/the-abcs-of-the-hebrew-alphabet/

32 Archetypes:
https://www.personality.ninja/archetypes



"
Robinett__
•
4y ago
I see myself in some of these. I’d be interested to hear some insight on some of the slices more alien to me. The Jester, Explorer, and Outlaw escape me



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General_Confusion02
•
4y ago
I definitely am in the magician archetype, as soon as i read the title i searched for the shadow and then laughed when i saw trickster (meta meta irony Lol).

the magicians theme is to bring light to darkness, illuminate, create, go where no one else knows even exists, blow your mind, etc., the shadow is doing all of that but in meager petty ways. honestly quite revelatory, i haven’t realized any of this until i saw the post and until i started writing this comment. The archetype is 100% on point, in my ‘shadow phase’ i use my talent to just fuck with people in clever ways for my own amusement. of course in classic mahican fashion i figured out how to avoid the guilt by resorting to harmless fun; in my mind it seems like a win (i get to enjoy the manipulation and laugh at the chaos i cause, while simultaneously being harmless enough that it at most is just ‘annoying’- union of opposites haha aren’t i the greatest) when in reality the joke is on me because it’s the ultimate waste of my skill. So my skills are utilized for harmless puns for my own enjoyment, while i’m the butt of my own joke because THATS how i’m using my talent....

i suppose to sum it up i would say it’s a shadow characteristic because it represents an inverted, narcissistic use of what could otherwise be an immensely beneficial psychological power.

Ps. i didn’t know any of this until i wrote it down, it was quite revelatory. i sense a massive shift in perspective as a result of this. feel free to ask more


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Glip-Glops
•
4y ago
The Jester,

You've never been the class clown? Maybe not, but why not? Was it because you were afraid of scorn, too shy, too serious? Etc.

Explorer,

You've never gone on vacation to a new place and just walked around exploring? Again, why not? What held you back?

and Outlaw escape me

You've never broken the rules, not even once? Again, why not? The hero in classic mythology always breaks a rule. It's part of becoming an individual.


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u/thanif avatar
thanif
•
4y ago
Are these specific archetypes defined by Jung himself?



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[deleted]
•
4y ago
Some seem to be from DnD



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u/thanif avatar
thanif
•
4y ago
Yea I don't think I have come across anything like this or close to this from Jung himself.



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[deleted]
•
4y ago
•
Edited 4y ago
The copywright seems to read humanalchemyscholars. I did not find the website, but it would seem to be a group that read a bit of the basic idea and just went with what came into mind.

Edit: Could be just one guy, probably is.
"

https://www.patreon.com/posts/acts-26-2 ... 46348?l=it

https://tottministries.org/the-unbiblic ... worldview/

https://truthwatchers.com/is-michael-he ... iew-valid/

https://tuscriaturas.home.blog/wp-conte ... -green.pdf

https://shanazaia.com/wp-content/upload ... ng_and.pdf

http://public-library.uk/ebooks/05/71.pdf

https://en.m.wikipedia.org/wiki/Titans

https://en.m.wikipedia.org/wiki/Twelve_Olympians

https://en.m.wikipedia.org/wiki/Astrological_sign

These are to be doubled to make them closer to 22, or the Titans, which correspond to the 12 astrological signs, are to represent a version, either the principle or the shadow, and the Olympians their doubles but counters, and the purpose of this is in case it helps with the 32 different to approach things.

The 22 Major Arcana are:

"
Here is the list of the 22 Major Arcana, usually in numerical order:
0 - The Fool: The beginning of a spiritual journey and new adventures.
1 - The Magician: Represents skill, personal power, and manifesting one's will.
2 - The High Priestess: Symbolizes inner wisdom, secrets, and intuition.
3 - The Empress: Signifies creativity, abundance, and fertility.
4 - The Emperor: Represents order, authority, and control of the material world.
5 - The Hierophant: A card of tradition, teaching, and societal conformity.
6 - The Lovers: Represents significant choices, relationships, and duality.
7 - The Chariot: Symbolizes determination, success, and control over conflicting forces.
8 - Strength: Indicates personal mastery, courage, and inner resilience.
9 - The Hermit: Signifies a search for inner truth, reflection, and solitude.
10 - Wheel of Fortune: Represents change, destiny, and the cycles of life.
11 - Justice: Symbolizes balance, truth, and resolving conflicts.
12 - The Hanged Man: Represents sacrifice, a change in perspective, and waiting for a new view.
13 - Death: Signifies transformation, rebirth, and endings that lead to new beginnings.
14 - Temperance: Represents harmony, patience, and finding balance between opposing forces.
15 - The Devil: Symbolizes temptations, attachments, addiction, and bondage.
16 - The Tower: An omen of sudden chaos, revelation, and destruction leading to change.
17 - The Star: Signifies hope, guidance, inspiration, and a sense of calm after turmoil.
18 - The Moon: Represents intuition, illusion, subconscious thoughts, and potential confusion.
19 - The Sun: Symbolizes clarity, vitality, joy, and illumination.
20 - Judgement: Signifies a time of renewal, a final reckoning, and a call to purpose.
21 - The World: Represents fullness, completion, integration, and ultimate fulfillment.
"

"
French and Latin tarot decks have four face cards per suit. Their order is Knave, Knight, Queen, and King for a total of 16 face cards. Figures appearing on tarot trumps are not considered to be face cards.
"

So it is 22 plus 10, the 10 can be:

1. King
2. Queen
3. Knight
4. Knave/Jack
5. Pentacle/Diamond
6. Sword/Spade
7. Wand/Club
8. Cup/Heart
9. Joker/Ace
10. Ace/Joker

https://thedopeart.com/blogs/poker-insi ... 25KD5vCFVg

That site claims an association with the Spade and 10 in China.

Alright, that should be enough material for ideas about how to look into this tree, and various methods one can practice looking at writing I've collected about it in these posts, which I'll try myself if I find the time, but first to formulate 22 or 32 ways to approach each of the 32 links.

https://billhornbostelphotography.com/3814-2/

https://en.m.wikipedia.org/wiki/Intelligible_form

"
According to Plotinus, the power of the Demiurge (the 'craftsman' of the cosmos) is derived from the power of thought. When the demiurge creates, he governs the purely passive nature of matter by imposing a sensible form, which is an image of the intelligible forms contained as thoughts within the mind of the Demiurge, upon the pure passivity of matter. The form establishes its existence in the sensible realm merely through the thought of the Demiurge, which is nous.[3]
"

https://en.m.wikipedia.org/wiki/Ab_ovo



https://www.aleftrust.org/faces-of-god- ... stic-myth/

https://www.sophian.org/forum/viewtopic.php?t=2481

https://archive.glorian.org/courses-and ... ces-of-god

https://en.m.wikipedia.org/wiki/Partzufim

"
Partzufim or Partsufim (Hebrew: פרצופים, singular partzuf, Hebrew: פרצוף, from Greek: πρόσωπον prósopon "face" or "mask"), are "countenances"[1] or "personas" of God described in the Zohar.

The Idra Rabba describes a divine being composed of three partzufim: Arikh Anpin, the “Long-Faced One” or “Slow to Anger”; Zʿeir Anpin, the “Small-Faced One” or “Short-Tempered”; and Nukva, the feminine aspect of the Divine.[2]: 18  Although one can observe expression of certain sefirot in the partzufim, the Idra Rabba makes no attempt to bring these two paradigms into alignment.[2]: 33  The Idra Zuta describes five partzufim, the aforementioned three and two additional ones Abba (Father) and Imma (Mother), forming an “inner” divine “family” within the Godhead.[2]: 19 

In Lurianic Kabbalah, the partzufim are reconfigured arrangements of the ten sefirot, the divine attributes or emanations. Each partzuf is thus a configuration of disparate entities into a harmonious unit.[3]: 117  Their full doctrinal significance emerged in Lurianic Kabbalah in the 16th century concerning The World of Chaos and The World of Rectification. The Lurianic system describes the dynamic relationships between personas, which interact. The higher partzufim clothe themselves within the lower ones as a soul is in a body.[3]: 7–8, 117 
"

"
The ten sefirot develop into five or six primary partzufim, which further develop into pairs of Male and Female secondary partzufim. The male principle in Kabbalah metaphorically denotes outward/emanator/giver, and the female principle denotes inward/receiver/nurturer, similar to the female process of pregnancy to nurture subsequent emanation. The terminology and system of partzufim describes detailed and specific aspects of Divinity, their nature and function discussed in Kabbalah.

The fundamental primary partzufim and the sefirot they develop from are:[3]: 117–119 

Ancient of Days/Atika Kadisha, supreme "earliest/oldest" inner dimension of Keter Will (from Ein Sof)
Arich Anpin - "Long Face/Extending Patience", infinitely extending downwards source of divine compassion in Keter Will
Abba - "Father", Chokmah illumination of Wisdom insight, root of intellect on the "right" of the sefirot (Revelation)
Imma - "Mother", Binah intellectual Understanding nurturing pregnant emotions, on the "left" side of the sefirot (Internalisation)
Zeir Anpin - "Small Face/Short Patience", Son, 6 sefirot emotions that shattered, born from Imma on "left" side (Judgement)
Nukvah - "Female" of Zeir Anpin, Daughter, Malkuth reign in Feminine Shekhinah, born from Zeir Anpin on "left", man reunites

The full array of primary partzufim and the secondary partzufim that develop from them:[3]: 118 

Sephirah:
Unstable separated forces Partzufim:
Stable harmonised reconfigurations Secondary Partzufim:
Particular Male/Female subdivisions
Above conscious:
Keter Ancient of Days
Atika Kadisha
Inner level of Keter-Delight
Most primary earliest cause

Arich Anpin ("Long Face/Macroprosopus")
Outer level of Keter-Will
Descending Divine soul in Creation [Atik Yomin is Male "Ancient of Days"]

Nukvah d'Atik Yomin ("Female of Ancient of Days")

[Arich Anpin is Male "Long Face"]

Nukvah d'Arich Anpin ("Female of Long Face")
Wisdom:
Chokhmah Abba Ila'ah ("The Higher Father")
The power to spontaneously extract insight from the superconscious realm

Yisrael Saba ("Israel the Elder")
The power to subsequently direct insight into consciousness

Abba ("Father")
The combination of Abba Ila'ah and Yisrael Saba Both partzufim of Chokhmah are male. For their female counterparts see primary partzufim of Binah
Understanding:
Binah Imma ("Mother")
Joined influence with Abba-Father
Nurturing development

Tevunah ("Comprehension")

Both partzufim of Binah are female. For their male counterparts see primary partzufim of Chokhmah
6 Emotional Attributes:
Chesed
Gevurah
Tiferet
Netzach
Hod
Yesod Zeir Anpin ("Small Face/Microprosopus")
Youthful of Days[8]
Revealed Ben ("Son")
Groom seeking unity with Nukvah
Torah study/Written Torah/Sun/tree of life
Revelation of Divine transcendence-Tetragrammaton
"The Holy One Blessed be He" Both partzufim of Zein Anpin are male and have their female counterparts in Nukvah

Yisrael (named after "Jacob-Israel")
The face that looks up

Yaakov (named after "Jacob", father of Israelites)
Active Emotion:
Malkuth Nukvah/No"k d'Zeir Anpin ("Feminine" of Zeir Anpin)
Receiving Bat ("Daughter")
Bride seeking unity with Zeir Anpin
Prayer/Oral Torah/Moon/tree of the knowledge of good and evil
Immanence-Elohim
Shekhinah-Indwelling Divine Presence Both partzufim of Nukvah are female and have their male counterparts in Zein Anpin

Leah (named after First wife of Jacob)

Rachel (named after Second wife of Jacob)
Both of the secondary, male and female partzufim of Atik Yomin and Arich Anpin exist within the same configuration. There are therefore only 10 distinct secondary partzufim, and consequently the secondary partzufim of Keter do not have particular names, unlike the secondary partzufim of the other sefirot.

The 6 primary and 12 secondary partzufim are the basic harmonised Divine manifestations in the Four Worlds of created existence. More specifically however, within their interaction are numerous more particular aspects of Divinity, each denoting a differentiated expression. In the Idrot narratives of the Zohar, Shimon bar Yochai discusses profound manifestations of the partzufim. The Idra Zuta, traditionally ascribed to his day of passing from this world, the Hillula of Rabbi Shimon bar Yochai, is considered the deepest teachings of the Zohar.[9]: 136 
"

https://en.m.wikipedia.org/wiki/Anthrop ... n_Kabbalah

https://en.m.wikipedia.org/wiki/Merkabah_mysticism

https://en.m.wikipedia.org/wiki/Yeridat ... n_Kabbalah

https://en.m.wikipedia.org/wiki/Thirtee ... s_of_Mercy

https://inner.org/partzuf-hebron-or-266/

"
Where should we place this more complex calculation of “the honor of Havayah?” The angels ask, “where is the place of his honor” (אַיֵּה מְקוֹם כְּבוֹדוֹ). The value of “honor” (כָּבוֹד) is 32 and therefore it is usually associated with the 32 Pathways of Wisdom, which would suggest that this too corresponds to the sefirah of wisdom. But in the early Kabbalah there is a distinction between two aspects of honor: The honor of that which is emanated and the honor of that which is created (כָּבוֹד נֶאֱצַל כָּבוֹד נִבְרָא). These two aspects of honor correspond to supernal wisdom (חָכְמָה עִלָּאָה), or just wisdom, and lower wisdom (חָכְמָה תַּתָּאָה), which actually refers to kingdom (malchut). Thus, we correspond “the honor of Havayah” with the sefirah of kingdom within wisdom.

The Perimeter of the Chair (הֶקֵּף כִּסֵּא): In the early Kabbalah (pre-Ramak and Arizal), these six letters, organized as a mnemonic are those which when recursively “filled” lead cyclically to the letter alef. For example, if we fill the letter alef (א), we get alef–lamed–pei (אלף). But the filling of pei (ף) is pei–alef (פא). Continuing to take the filling of the final letter—alef—demonstrates that we are in a never-ending cycle with the letter alef being the “final” filling of alef. Since these six letters’ mnemonic is the “perimeter of the chair” (הֶקֵּף כִּסֵּא), which equals 266 and alludes to the World of the Throne (עוֹלָם הַכִּסֵּא), which is the World of Creation, we correspond this to the sefirah of understanding.

“Thus says [God]”: All the prophets, except for Moses, are associated with the idiom “Thus says God” (כֹּה אָמַר) whose value is 266. Prophecy is associated with eras in which there is a complete unification between Ze’er Anpin and Nukva, the latter being the equivalent of kingdom. When this occurs once again, prophecy will return to the Jewish people. Clearly, this phrase corresponds to the sefirah of kingdom

Two more noteworthy words whose value is 266 are “show me”[23] (הַרְאֵנִי) and “alright” (בְּסֵדֶר). The first was spoken by Moses after the Sin of the Golden Calf as a request that God reveal His compassion, and as a result Moses was given the Thirteen Measures of Divine Mercy. The second is not a Biblical word. It literally means “in order,” but is used colloquially to designate that all is in order, or all is alright.
"

https://www.kabbalah.info/eng/content/v ... /4232&main

https://www.aquestionofexistence.com/Aq ... Forms.html

https://philosophynow.org/issues/90/Pla ... y_of_Forms

https://eltalondeaquiles.pucp.edu.pe/wp ... i-org_.pdf

Hesiod:

https://ccat.sas.upenn.edu/~jfarrell/co ... cture.html

"
Proemium: Hymn to the Muses of Helicon (1 - 104)
Chaos and The First Gods (105 - 122)
Chaos: "Chasm" (116)
Gaia or Gaea: "Earth" (116)
Tartaros or Tartarus (119)
Eros: "Love" (120)
Erebos or Erebus: "Gloom" (123)
Nyx: "Night" (123)

The Second Generation: Children of the First Gods
Children of Night
(fathered by Erebos )
Aither or Ether: "Brightness" (125)
Hemere or Hemera: "Day" (125)
(produced asexually: 211 - 232)
Children of Gaia :
First Brood (produced asexually)
Ouranos or Uranus: "Sky" (126)
Mountains (129)
Pontos or Pontus: "Sea" (131)
Second Brood (Children of Gaia and Ouranos )
The Titans
Okeanos or Oceanus: "Ocean" (133)
Koios or Coeus (134)
Kreios or Crius (134)
Hyperion (134)
Iapetos or Iapetus (134)
Theia or Thea: "Goddess" (135)
Rheia or Rhea (135)
Themis: "Custom" (135)
Mnemosyne: "Memory" (135)
Phoibe or Phoebe (163)
Tethys (136)
Kronos or Cronus (137)
The Kyklopes (139 - 146)
Brontes: "Thunder" (140)
Steropes: "Lightning" (140)
Arges: "Flash" (140)
The Hekatonkheires or Hecatonchires: "Hundred-Handers" (147 - 153)
Kottos or Cottus (149)
Briareos or Briareus (149)
Gyges (149)
Third Brood, born through the Castration of Ouranos (154 - 210)
from the Drops of Blood that Fell from Ouranos' Genitals onto Gaia (178 - 187)
Erinyes: "Furies" (185)
Gigantes: "Giants" (185)
Ash Tree Nymphs (187)
from Ouranos' Genitals when they Fell into Pontos :
Aphrodite (188 - 206)
Fourth Brood, Children of Gaia and Pontos (237 -239)
Fifth (and Last) Brood, Children of Gaia and Tartaros :
Typhoeus (820)
The Children of Night (part 2)
fathered by Erebos: 124 - 125)
(produced asexually: 211 - 232)

The Line of Pontos
Children of Pontos produced asexually
Nereus (233 - 236)
Children of Nereus (240 - 264)
Children of Gaia (Fourth Brood) and Pontos (237 - 239)
Thaumas: "Wonderous" (237)
Phorkys (238)
Keto or Ceto (238)
Eurybie or Eurybia: "Broad Power" (239)
Grandchildren of Pontos
Children of Nereus and Doris
catalog of fifty Nereids (240 - 264)
Children of Thaumas and Elektra
Iris "Rainbow" (265)
The Harpies: Aello and Okypete (267 -269)
Children of Phorkys and Keto (270 - )
The Graiai
Pemphredo
Enyo
The Gorgons: Sthenno, Euryale, and Medousa (274 - 277)
Echidna (295 - 305)
Snake that guards the Golden Apples in the Garden of the Hesperides (333 - 335)
Children of Medousa and Poseidon :
Chrysaor
Pegasus
Children of Chrysaor and Kallirhoe
Geryones
Echidna (295 - 305)
Children of Echidna and Typhaon
Orthos
Kerberos or Cerberus (310 - 312)
Hydra of Lerna (313 - 318)
Chimaira or Chimaera (319 - 25)
Children of Chimaera and Orthos
Sphinx
Lion of Nemea
Snake that guards the Golden Apples in the Garden of the Hesperides (333 - 335)

Children of the Titans (337 - )
Line of Okeanos and Thetys (337 - 370)
Line of Hyperion and Theia (371 - )
Line of Kreios and Eurybia : Astraios and Pallas
Children of Astraios and Eos
Children of Styx and Pallas
line of Phoibe and Koios (404 - )
Leto
Asteria
Hekate
Line of Rhea and Kronos: The Elder Olympians
Hestia
Demeter
Hera
Hades
Poseidon
Zeus
Line of Iapetos and Klymene (506 - )
Atlas
Menoitios
Prometheus
Epimetheus

Challenges to Zeus
Prometheus , Sacrifice, Theft of Fire, Pandora ( - 616)
Titanomachy (617 - 820)
Children of Gaia and Tartaros : Typhoeus (820 - 886)

Children of the Olympians (886 - )
Children of Zeus and Metis :
Tritongeneia (Athena) and an unborn male child (886 - 900)
Children of Zeus and Themis :
Horai or Horae: "Seasons"
Lawfulness Justice Peace Fates
Klotho or Clotho
Lachesis
Atropos
Children of Zeus and Eurynome :
Graces
Aglaia or Aglaea
Euphrosyne
Thalia
Children of Zeus and Demeter :
Persephone
Children of Zeus and Mnemosyne
Children of Zeus and Leto
Children of Zeus and Hera
Birth of Athena (924)
Birth of Hephaistos to Hera (928)
Children of Poseidon and Amphitrite : Triton (930 - 933)
Children of Ares and Aphrodite (934 - 937)
Children of Zeus and Maia : Hermes (935 - 940)
Children of Zeus and Semele : Dionysos or Dionysus (941 - 942)
Children of Zeus and Alkmene : Herakles (943 - 944)

Goddesses who bore Children to Mortal Men (965 - 1020)

Mortal Women who bore Children to Gods (1021 ff.: the Catalog of Women or Eoiai
"

[kFoyauextlH]

https://wmjas.wordpress.com/2011/11/03/ ... man-types/

"
In Plato’s dialogue Phaedrus, Socrates discusses the transmigration of the soul (reincarnation), saying that the estate into which one is born depends on how much of the truth one has seen in one’s previous incarnations. He lists the following nine degrees, from the most enlightened to the least.

the soul which has seen most of truth shall come to the birth as a philosopher, or artist, or some musical and loving nature;
that which has seen truth in the second degree shall be some righteous king or warrior chief;
the soul which is of the third class shall be a politician, or economist, or trader;
the fourth shall be a lover of gymnastic toils, or a physician;
the fifth shall lead the life of a prophet or hierophant;
to the sixth the character of poet or some other imitative artist will be assigned;
to the seventh the life of an artisan or husbandman;
to the eighth that of a sophist or demagogue;
to the ninth that of a tyrant
This is Benjamin Jowett’s translation, and I am not entirely confident of its accuracy. Was there really such a profession as “economist” in Classical Greece? (Elsewhere in his Phaedrus Jowett has earned my distrust by using “grasshopper” for what is clearly meant to be a cicada. Why would grasshoppers be up in the trees “looking down at us”? And how could it possibly be said of those proverbially voracious agricultural pests that “they neither hunger, nor thirst, but from the hour of their birth are always singing, and never eating or drinking”? A lot of translators make that mistake, for some reason; it’s gotten to the point where I simply assume that all “grasshoppers” in translations from the Greek are cicadae unless there is strong textual evidence to the contrary.)

Leaving that anomalous “economist” aside, Plato’s hierarchy still raises a lot of questions. I haven’t been able to discern any formal structure to it — it isn’t organized chiastically, or in three groups of three, or anything like that — so I can only assume that it is meant to be taken at face value, as a ranking of of human types from highest to lowest.

The most surprising thing to me is that, while the artist is considered to be of the highest rank, coequal with the philosopher, the imitative artist ranks just two steps above sophists, demagogues, and tyrants. The term “imitative artist” here clearly covers more than just epigones or producers of derivative work; all poets, except those who are also philosophers, are considered to be merely “imitative.” He makes it clear elsewhere in the Phaedrus that even Homer himself ranks considerably lower than a true artist or philosopher.

I bethink me of an ancient purgation of mythological error which was devised, not by Homer, for he never had the wit to discover why he was blind, but by Stesichorus, who was a philosopher and knew the reason why;

Of course Plato’s criticism in the Republic of artists in general and of Homer in particular is well-known. The surprising thing is not that Homer and the other poets rank so low in Plato’s hierarchy of souls, but that they rank so low in a hierarchy in which artists are given first place. If Homer is not a true artist, who is? Who besides the philosophers (even Stesichorus is praised as a philosopher rather than as a poet) did Plato consider to have “seen most of truth”?

I don’t have an answer. I merely pose the question and invite comments.
"

https://en.m.wikipedia.org/wiki/List_of ... _dialogues

"
The following is a list of the speakers found in the dialogues traditionally ascribed to Plato, including extensively quoted, indirect and conjured speakers. Dialogues, as well as Platonic Epistles and Epigrams, in which these individuals appear dramatically but do not speak are listed separately.

List
edit
Name Speaker Mentioned
Adeimantus of Collytus, son of Ariston Parmenides, Republic Apology
Agathon of Athens, son of Tisamenus Symposium Protagoras; Epigram 6
Alcibiades of Scambonidae, son of Clinias Alcibiades, II Alcibiades, Protagoras, Symposium Euthydemus, Gorgias
Antiphon of Athens, son of Pyrilampes Parmenides
Anytus of Euonymon, son of Anthemion Meno Apology
Apollodorus of Phalerum Symposium Apology, Phaedo
Aristides of Alopece, son of Lysimachus Laches, Theages Theaetetus
Aristodemus of Cydathenaeum Symposium
Aristophanes of Cydathenaeum, son of Philippus Symposium Apology; Epigram 18
Aristotle of Thorae, son of Timocrates Parmenides
Aspasia of Miletus, daughter of Axiochus Menexenus
Axiochus of Scambonidae, son of Alcibiades Axiochus Euthydemus
Callias of Alopece, son of Hipponicus Apology, Protagoras Axiochus, Cratylus, Eryxias, Philebus, Protagoras, Theaetetus
Callicles of Acharnae Gorgias
Cebes of Thebes Phaedo Crito; Epistle XIII
Cephalus of Clazomenae Parmenides
Cephalus of Syracuse, son of Lysanias Republic Phaedrus
Chaerephon of Sphettus Charmides, Gorgias, Halcyon Apology
Charmides of Athens, son of Glaucon Charmides, Theages Axiochus, Protagoras, Symposium
Clinias of Cnossos Epinomis, Laws
Clinias of Scambonidae, son of Axiochus[1] Axiochus, Euthydemus
Clitophon of Athens, son of Aristonymus Clitophon, Republic
Cratylus of Athens, son of Smicrion Cratylus
Critias of Athens, son of Callaeschrus[2] Charmides, Protagoras Eryxias
Critias of Athens, son of Leaides[2] Critias, Timaeus
Crito of Alopece Crito, Euthydemus, Phaedo Apology
Ctesippus of Paeania Euthydemus, Lysis Phaedo
Demodocus of Anagyrus Theages Apology, Demodocus
Dionysodorus of Chios and Thurii Euthydemus
Diotima of Mantinea Symposium
Echecrates of Phlius Phaedo
Erasistratus of Athens Eryxias
Eryxias of Steiria Eryxias
Eryximachus of Athens, son of Acumenus Symposium Phaedrus, Protagoras
Euclides of Megara Theaetetus Phaedo
Eudicus of Athens, son of Apemantus (Lesser) Hippias (Greater) Hippias
Euthydemus of Chios and Thurii Euthydemus Cratylus
Euthyphro of Prospalta Euthyphro Cratylus
Glaucon of Collytus, son of Ariston Parmenides, Republic, Symposium[3]
Gorgias of Leontini, son of Charmantides Gorgias Apology, (Greater) Hippias, Meno, Phaedrus, Philebus, Symposium, Theages
Hermocrates of Syracuse, son of Hermon Critias, Timaeus
Hermogenes of Alopece, son of Hipponicus Cratylus Phaedo
Hippias of Elis, son of Diopeithes (Greater) Hippias, (Lesser) Hippias, Protagoras Apology, Phaedrus, Protagoras
Hippocrates of Athens, son of Apollodorus Protagoras
Hippothales of Athens, son of Hieronymus Lysis
Ion of Ephesus Ion
Laches of Aexone, son of Melanopus Laches Symposium
Lysias of Thurii and Athens, son of Cephalus Phaedrus Clitophon, Phaedrus, Republic
Lysimachus of Alopece, son of Aristides Laches Meno, On Virtue, Theaetetus, Theages
Lysis of Aexone, son of Democrates Lysis
Megillus of Sparta Laws Epinomis
Melesias of Alopece, son of Thucydides Laches Meno, On Virtue, Theages
Meletus of Pithus, son of Meletus Apology Euthyphro, Theaetetus
Menexenus of Athens, son of Demophon Lysis, Menexenus Phaedo
Meno of Pharsalus, son of Alexidemus[4] Meno
Nicias of Cydantidae, son of Niceratus Laches Gorgias, Republic, Theages
Parmenides of Elea, son of Pyres Parmenides Sophist, Symposium, Theaetetus
Pausanias of Cerameis Symposium Protagoras
Phaedo of Elis Phaedo
Phaedrus of Myrrhinus, son of Pythocles Phaedrus, Symposium Protagoras; Epigram 4
Philebus Philebus
Polemarchus of Thurii, son of Cephalus Republic Phaedrus
Polus of Acragas Gorgias Phaedrus, Theages
Prodicus of Ceos Eryxias, Protagoras Apology, Axiochus, Charmides, Cratylus, Eryxias, Euthydemus, (Greater) Hippias, Laches, Phaedrus, Protagoras, Republic, Symposium, Theaetetus, Theages
Protagoras of Abdera Protagoras, Theaetetus Cratylus, Euthydemus, (Greater) Hippias, Laws, Phaedrus, Republic, Sophist, Theaetetus
Protarchus of Athens, son of Callias Philebus
Pythodorus of Athens, son of Isolochus Parmenides Alcibiades
Simmias of Thebes Phaedo Crito, Phaedrus; Epistle XIII
Sisyphus of Pharsalus[5] Sisyphus
Socrates of Alopece, son of Sophroniscus Dialogues of Plato Epistles II, VII, XIII
Socrates of Athens Statesman Sophist, Theaetetus; Epistle XI[6]
Terpsion of Megara Theaetetus Phaedo
Theaetetus of Sunium, son of Euphronius Sophist, Theaetetus Statesman
Theages of Anagyrus, son of Demodocus Theages Apology, Republic
Theodorus of Cyrene Sophist, Statesman, Theaetetus
Thrasymachus of Chalcedon Republic Clitophon, Phaedrus
Thucydides of Alopece, son of Melesias Laches Theages
Timaeus of Epizephyrian Locris Critias, Timaeus
Timarchus Theages
Xanthippe, wife of Socrates of Alopece Phaedo Halcyon; Epigram 8[7]
Zeno of Elea Parmenides Alcibiades, Sophist
Unnamed speakers
Name Mentioned
Callias' slave Protagoras
Euclides' slave Theaetetus
Meno's slave of Pharsalus Meno
Polemarchus' slave Republic
Public slave Phaedo
Stranger from Athens Epinomis, Laws
Stranger from Elea Sophist, Statesman
Unnamed friends Eryxias, Hipparchus, Minos, On Justice,[1] On Virtue,[4] Protagoras, Rival Lovers, Symposium

A small minority of manuscript traditions name Clinias as the anonymous speaker in On Justice: D. S. Hutchinson in Cooper, p. 1689.
Scholars are divided as to whether the Critias depicted in the Timaeus and Critias dialogues is the future member of the Thirty Tyrants who appears elsewhere in Plato's writing (Critias IV), or rather his grandfather (Critias III): Nails, 106–7.
Not all scholars are convinced that the Glaucon mentioned in Symposium is Plato's brother.
A small minority of manuscript traditions name either Meno or the otherwise unknown Hippotrophus as the anonymous speaker in On Virtue: D. S. Hutchinson in Cooper, p. 1694.
Sisyphus of Pharsalus lived in the time of Plato, and thus is to be distinguished from the Sisyphus of Corinth in mythology: Cooper, p. 1707.
The identity of the Socrates named in Epistle XI is unknown, but is considered by some scholars to be that of the young Socrates of the Statesman trilogy: Cooper, p. 1672.
Scholars are unsure as to whether Epigram 8 is intended to reference Socrates' wife Xanthippe or another individual by the same name: Cooper, p. 1742.
"

https://en.m.wikipedia.org/wiki/Statesman_(dialogue)

https://en.m.wikipedia.org/wiki/Socratic_dialogue

"
Most of the Socratic dialogues referred to today are those of Plato. Platonic dialogues defined the literary genre subsequent philosophers used. Plato wrote approximately 35 dialogues, in most of which Socrates is the main character.

The protagonist of each dialogue, both in Plato's and Xenophon's work, usually is Socrates who by means of a kind of interrogation tries to find out more about the other person's understanding of moral issues. In the dialogues Socrates presents himself as a simple man who confesses that he has little knowledge. With this ironic approach he manages to confuse the other who boasts that he is an expert in the domain they discuss. The outcome of the dialogue is that Socrates demonstrates that the other person's views are inconsistent. In this way Socrates tries to show the way to real wisdom. One of his most famous statements in that regard is "The unexamined life is not worth living." This philosophical questioning is known as the Socratic method.

Strictly speaking, the term Socratic dialogue refers to works in which Socrates is a character. As a genre, however, other texts are included; Plato's Laws and Xenophon's Hiero are Socratic dialogues in which a wise man other than Socrates leads the discussion (the Athenian Stranger and Simonides, respectively). In some dialogues, Plato's main character is not Socrates but someone from outside of Athens. In Xenophon's Hiero a certain Simonides plays this role when Socrates is not the protagonist.

Generally, the works which are most often assigned to Plato's early years are all considered to be Socratic dialogues (written from 399 to 387). Many of his middle dialogues (written from 387 to 361, after the establishment of his Academy), and later dialogues (written in the period between 361 and his death in 347) incorporate Socrates' character and are often included here as well.[1] However, this interpretation of the corpus is not universally accepted.[2] The time that Plato began to write his works and the date of composition of his last work are not known and what adds to the complexity is that even the ancient sources do not know the order of the works or the dialogues.[3]

The complete list of the thirty-five Platonic dialogues that have been traditionally identified as authentic, as given in Diogenes Laërtius,[4] is included below in alphabetical order. The authenticity of some of these dialogues has been questioned by some modern scholarship.[5]

1. First Alcibiades
Second Alcibiades
28. Apology
2. Charmides
3. Clitophon
4. Cratylus
5. Critias
6. Crito
7. Epinomis
8. Euthydemus
9. Euthyphro
10. Gorgias
11. Hipparchus
12. Hippias Major
Hippias Minor
13. Ion
14. Laches
29. Laws
15. Lysis
16. Menexenus
17. Meno
18. Minos
19. Parmenides
20. Protagoras
21. Phaedo
22. Phaedrus
23. Philebus
30. Republic
31. Rival Lovers
24. Sophist
32. Statesman
33. Symposium
25. Theaetetus
26. Theages
27. Timaeus

Other ancient authors
edit
Authors of extant dialogues
edit
Athenaeus, author of Deipnosophistae
Cicero, author of several dialogues, including De re publica, De finibus bonorum et malorum, Tusculanae Disputationes, De Natura Deorum, De Divinatione, De fato, Academica, and the now-lost Hortensius.
Xenophon, author of several dialogues, including Apology, Memorabilia, Oeconomicus, and Symposium
Authors whose dialogues are lost
edit
Simon the Shoemaker – According to Diogenes Laërtius he was the first author of a Socratic dialogue.[6]
Alexamenus of Teos – According to a fragment of Aristotle, he was the first author of a Socratic dialogue, but we do not know anything else about him, whether Socrates appeared in his works, or how accurate Aristotle was in his antagonistic judgement about him.
Aeschines of Sphettos
Antisthenes
Aristippus[7]
Aristotle
Phaedo of Elis
Euclid of Megara
Favorinus
Medieval and early modern dialogues
edit
Socratic dialogue remained a popular format for expressing arguments and drawing literary portraits of those who espouse them. Some of these dialogues employ Socrates as a character, but most simply employ the philosophical style similar to Plato while substituting a different character to lead the discussion.

Boethius
Boethius' most famous book The Consolation of Philosophy is a Socratic dialogue in which Lady Philosophy interrogates Boethius.
St. Augustine
St. Augustine wrote a number of philosophical dialogues set in rural Cassiciacum. St. Augustine's Confessions has also been called a Socratic dialogue between St. Augustine the author and St. Augustine the narrator.[8]
Anselm of Canterbury
Anselm's Cur Deus Homo is a Socratic dialogue between Anselm and a monk named Boso.
Galileo Galilei
Galilei's Dialogue Concerning the Two Chief World Systems compares the Copernican model of the universe with the Aristotelian.
Matteo Ricci
Ricci's The True Meaning of the Lord of Heaven (天主實義) is a Socratic dialogue between Ricci and a Chinese scholar, where Ricci argues that Christianity and Confucianism are not opposed to each other.
Johann Joseph Fux
Gradus ad Parnassum (1725), a non-Socratic dialogue on species counterpoint. The conversation is between Aloysius, who represents the compositional style of Palestrina, and his student, Josephus.
George Berkeley
Berkeley's Three Dialogues Between Hylas and Philonous is a Socratic dialogue between two university students named Philonous and Hylas, where Philonous tries to convince Hylas that idealism makes more sense than materialism.
David Hume
Hume's Dialogues Concerning Natural Religion is a Socratic dialogue in which three philosophers discuss arguments for the existence of God.
Modern dialogues
edit
Imre Lakatos
Proofs and Refutations is a 1976 book on the logic of discovery and progress in mathematics. It is written as a series of Socratic dialogues between a group of students who debate the proof of the Euler characteristic for the polyhedron.
Owen Barfield
Barfield's Worlds is a dialogue in the Socratic tradition analyzing the problem of specialization in modern society and universities.[9]
André Gide
Gide's Corydon is a series of 4 Socratic dialogues which aims to convince the reader of the normality and utility of homosexuality in society.[10]
Jane Jacobs
Systems of Survival is a dialogue about two fundamental and distinct ethical systems (or syndromes as she calls them): that of the Guardian and that of Commerce. She argues that these supply direction for the conduct of human life within societies, and understanding the tension between them can help us with public policy and personal choices.[11]
Peter Kreeft
This academic philosopher has published a series of Socratic dialogues in which Socrates questions famous thinkers from the distant and near past. The first of the series was Between Heaven and Hell, a dialogue between C. S. Lewis, Aldous Huxley, and John F. Kennedy.[12] He also authored a book of Socratic logic.[13]
Gerd Achenbach and philosophical counseling
Achenbach has refreshed the socratic tradition with his own blend of philosophical counseling, as has Michel Weber with his Chromatiques Center in Belgium.
Ian Thomas Malone
Malone has published a series of contemporary Socratic dialogues titled Five College Dialogues.[14] Five College Dialogues is intended to be a comedic resource for college students with a graduate student named "George Tecce" taking the role of Socrates.
Robin Skynner and John Cleese
In the 1980s and 1990s a British psychologist and the well-known comedian collaborated on two books, Families and How to Survive Them (1984) and Life and How to Survive It (1993), in which they take the Socratic dialogue approach to questions of families and life.[15][16]
David Lewis and Stephanie Lewis
Philosopher David Lewis and his wife Stephanie wrote a metaphysical dialogue on the subject of holes between two interlocuters, Argle and Bargle, in 1970.[17]
"

These can be considered candidates for the 32 ways also, combining the two sets which carry the same name, and joining together or eliminating something to cover the 32, or making a 33rd:

https://craftsmenonline.com/the-33-degr ... eemasonry/



https://www.thesquaremagazine.com/mag/a ... -of-no-33/

https://mastermindcontent.co.uk/the-dee ... number-33/

https://portfire.org/2018/10/09/33-the-magic-number/

https://steemit.com/life/@gamma-rat/my- ... logy-of-33

1.
https://en.m.wikipedia.org/wiki/9

2.
https://en.m.wikipedia.org/wiki/10

3.
https://en.m.wikipedia.org/wiki/11_(number)

4.
https://en.m.wikipedia.org/wiki/12_(number)

5.
https://en.m.wikipedia.org/wiki/13_(number)

6.
https://en.m.wikipedia.org/wiki/16_(number)

7.
https://en.m.wikipedia.org/wiki/17_(number)

8.
https://en.m.wikipedia.org/wiki/18_(number)

9.
https://en.m.wikipedia.org/wiki/22_(number)

10.
https://en.m.wikipedia.org/wiki/27_(number)

11.
https://en.m.wikipedia.org/wiki/28_(number)

12.
https://en.m.wikipedia.org/wiki/31_(number)

13.
https://en.m.wikipedia.org/wiki/32_(number)

14.
https://en.m.wikipedia.org/wiki/33_(number)

15.
https://en.m.wikipedia.org/wiki/54_(number)

16.
https://en.m.wikipedia.org/wiki/69_(number)

17.
https://en.m.wikipedia.org/wiki/70_(number)

18.
https://en.m.wikipedia.org/wiki/72_(number)

So one of the common areas I play in is an area of "awe" and "disbelief", where something is simultaneously very silly seeming and somehow also such that it invites one to consider that there may be something to it. It is a very narrow range or sine wave to stabilize in between which I think leads to very powerful results both creatively and spiritually, and it has some resemblance to the complex idea of "camp" and silly stuff that is simultaneously serious, like old comic books, even myths.

Going too far in any direction or not surfing that middle or opening that both acknowledges the silliness and seriousness but accepts neither without the other, one can enter a liminal "free space" for operating spiritually and creatively.

https://en.m.wikipedia.org/wiki/Liminal ... aesthetic)

https://en.m.wikipedia.org/wiki/Liminality

"
In anthropology, liminality (from Latin limen 'a threshold')[1] is the quality of ambiguity or disorientation that occurs in the middle stage of a rite of passage, when participants no longer hold their pre-ritual status but have not yet begun the transition to the status they will hold when the rite is complete.[2] During a rite's liminal stage, participants "stand at the threshold"[3] between their previous way of structuring their identity, time, or community, and a new way (which completing the rite establishes).
"

https://en.m.wikipedia.org/wiki/Liminal_being

https://en.m.wikipedia.org/wiki/Liminal_deity

https://aesthetics.fandom.com/wiki/Liminal_Space

This is why I constantly mix and bring up pop culture, because it is a very easy way to trigger that process by mixing what people tend to be conditioned to consider throwaway silliness with something that they may take more seriously or believe in more, and it creates a chafing for potentially getting people in that "space", and the idea is really that it opens an area in the mind and perhaps ones experience in some way that can start to be productive rather than repetitive or imitative, so that experiences can occur and people can "move" where before the "just silly" and "just serious" was not leaving room or making room for anything much, it is just repetition then with no growth or production, and is next to pointless.