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# Re: Questions, questions, questions

#### Message 00996 of 3835

- To: BardonPraxis@yahoogroups.com
- Subject: Re: Questions, questions, questions
- From: "peter_reist" <peter_reist@...>
- Date: Sat, 28 Jun 2003 19:15:03 -0000
- In-reply-to: <006d01c33b3d$5e3f0ca0$6da17fd8@ownerbqacdlzy6>
- User-agent: eGroups-EW/0.82

    Dear Rawn,

    Just some more questions, some regarding previous posts in this
    thread.

    If the seven doubles can be associated with the seven planets, then I
    take it that the twelve signs of the zodiac can be directly
    associated with the twelve rinds? If so, then the twelve sections of
    the city of gold that lead out from the Tiphereth temple naturally
    express the nature of these twelve rinds?

    Do the ten steps of IIH roughly relate to ten sepheroth?

    Having gone through the Netzach meditation within the Eight Temples
    Meditaiton project, I have a number of questions, ands comments about
    it.

    My first comment would be as to how you seem to have placed the
    imagry of three different tarot cards into the meditaiton. The path
    of the Moon being the path to the wall, the Star being the aspect of
    Raphael in the form of the naked woman and finially the aspect of
    Raphael as complete as the image of Temperence. While the imagry of
    the Star and Temperence are in their right place when looking at your
    discussion upon the 32 paths of wisdom, you also state that the path
    of the Moon connects Hod with Mulkuth in the Hebrew
    tradition...whereas within the Western Hermetic tradition it connects
    Netzach with Mulkuth. So...what gives? The use of the imagry seems
    proper, but still. It's one of those odd mixings of Hebrew and
    Hermetic traditions.

    In step 6 of the Archeaous you introduce the formation of an
    elemental harmony within the three bodies via the accumulation of the
    four elements within their respective region. I take it that the same
    sort of work can be done with regards to impreginating the three
    bodies with the various forms of the tree of life that are related to
    that body?

    Within your writings, you associate akasha with Atziluth; the mental
    realm with Briah; the astral realm with Yetzirah; and the physical
    realm with Assaih. Yet within your commentary upon KTQ you have the
    Gra tree represent the world of Briah, when elsewhere you state that
    the Gra tree is the best representation of the tree within the Sepher
    Yetzirah. So how do you rectify this point of contradiction?

    Love and Live well,
    Peter Reist

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