Eleven Points The means of connecting the eleven points in the left-hand display portrays the exterior dynamics and points of correlation of a focus belonging to the star of the church at Sardis. The drawing symbolizes a particular physical, mental, and spiritual balance, pictured here as in an optimal stasis. This field particularly impacts the focus of the ears, its base in the lungs. It suggests persistent disorientation. The alternate means of connecting the eleven points demonstrated in the right-hand illustration narrows the spirit's focus considerably, but at the expense of peripheral fluidity. Concepts would appear less interrelated, and the inward push seems to empower the outward points, suggesting an imminent dynamic change. Interesting to note that the inward circle being formed diminishes the cubit of the vertical Adam Kadmons within the Crown Diamond display, thus applying significant pressure at the roots of sensation. It suggests anxious anticipation. Fourteen Points The left-hand diagram demonstrates exterior dynamics, or points of influence and exchange, stemming from a focus common to the stars of the churches at Smyrna, Pergamos, Thyatira, and also to the church at Sardis, where it assumes two locations upon the Crown Diamond. It is also germane to a focus belonging to the star of the church at Philadelphia, where it repositions in relation to the Crown Diamond display. Again, the fourteen points of focus; but the alternate means of connecting them, depicted at the right, narrows perception towards the interior while approaching congruence with Crown Diamond verticals of the outer court. It is interesting to note that the circle being formed by the connecting interior lines at the confluence of verticals very nearly equals a measurement twice the cubit of the vertical Adam Kadmons. What skew is there is pinched at top and splayed at the bottom: there is measurable movement towards invocation. The five-point star is symbolic of the female form, even as the six-point star is symbolic of the male. In terms of geometry, then, the Crown Diamond agrees with scripture, in that the mathematics demonstrate both that the "woman" is taken/derived from the "man" and that the two (male and female) are One, both being portions of the Aysh who became Adam and Eve. Note that the hexagonal sides of the interior of the Crown Diamond's Mogan Dawid (enclosing the Fields of Knowledge/Daat, which comprise the bosom of Avraham) are precisely tangential to the circle enclosing the five-point star. The covering is complete. The illustration's stability speaks of the ultimate inevitability of reunion, the marriage of the Bride and of the Lamb, within every Adam. So Elohim created man in His own image, in the image of Elohim created He him; male and female He created them: Six Points With each of the stars of the seven churches of Asia, there is a measurement and a focus that invokes the Shield of David: the Anointed Shepherd King does not forsake the flock as it forages. This particular location of the Shield on the Crown Diamond display attends the focus of the church at Ephesus. This lowering of the Shield of David on the Crown Diamond display is a function of focus and measurement belonging to the star of the church at Pergamos. The Mogan Dawid is formed by the intersection of ascending and descending dalets, in accordance with the Hebrew meanings of David's name: "fervent lover; door joining/opening unto door; heart united with heart." In its movements upon the Crown Diamond as determined by the particular focuses and measurements of the stars of the Churches of Asia, we are recall the movement of the Spirit in Mashiyach, as it searches the hearts of men. Seven Points: the Morning Star The seven-point star is derived by doubling the measurement of a focus common to the stars of the churches at Smyrna, Pergamos, Thyatira, Sardis, and Philadelphia. Stars with seven points are used as religious symbols or as aids to meditation by diverse sects within several religions. Seven/zayin is completion, suggesting a fluid stability, as offered by the wing of a bird. The particular variation of the seven-point star depicted to the right is a symbol sacred to many Native Americans. The text on the message to the church at Thyatira offers an interpretation. Note that the inward circle of the Morning Star precisely equals the cubit of the vertical Adam Kadmons within the Crown Diamond display. The emblem celebrates union: seven encircling six as six encircles five, etc. The eight-point star is a dynamic belonging to a focus common to the stars of the churches of Ephesus, Philadelphia, and Laodicea, as also to a repositioned focus at Thyatira. Octagonal representations are commonly used in the construction of mandalas for use in meditation, particularly in Buddhism. Note how precisely this eight-point star aligns with the cubit of the vertical Adam Kadmons in the Crown Diamond display. By connecting the eight points in the above manner, congruent squares are juxtapositioned in an akimbo manner, suggestive of the orientation of practitioners of Hatha yoga. The square is present in the mishkan, also. "Adam Kadmon" can be translated as "The Projection of Man." Because man is made in God's likeness, the symbol of the Tree of Life is also understood to represent the spiritual projection/emanation of YHWH Elohénu. Very ancient, the symbol stands at the core of Jewish mysticism. Its dynamics therefore underlie the Hebrew, the Christian, and the Muslim scriptures. Understanding its logic is fundamental to study of the Crown Diamond display. Keys to the disciplines of the Tree of Life are available from diverse sources, but it is only when Adam Kadmon is drawn to the scale of Noah's Ark that its true parameters are known, its direct correlations to scriptural imagery established. With roots in heaven and in earth and in the waters beneath the earth, the image of the Tree of Life is no more forbidden than are written words that delineate scriptural imagery. Nevertheless, one does not safely partake of its fruits while standing in violation of the first commandment. With YHWH as your focus, however, you may safely eat in the Position of the Son, receiving directly at the bosom of the Father. A discussion of images and Torah and of scriptural reference in general is presented at this link: Ex.: 20:25. B'shalom, Bora. # The alphabets of Western mankind can all be located graphically on the Crown Diamond diagram of the Believers' Tree of Life. From their prototypical appearance in the Phoenician (which is also known as the Ancient Hebrew and as the Ancient Arabic), the characters of the original alefbet have transformed themselves, from age to age, in their movements among and between peoples. We do not say that they have been transformed by those who used them, but that they have transformed themselves; for no secret society of adepts conspired to enforce upon mankind their orderly evolution. Having a common origin in the Tree of Life, their forms have appeared, age by age, according to the will of Elohim-- much as leaves: falling in one configuration in this age of thought and appearing again in new, but related, configurations in the next. In their transformations over time, therefore, we see the hand of YHWH giving new revelation of immutable Truth. In the beginning, Phoenician extreme, the alefbet spoke broadly of principles, setting forth the full spectra of the lively oracles of Elohim. In the present, Latinate manifestations, the alphabet speaks narrowly, or specifically: with focus upon those concepts instructive of the precepts of YHWH as they apply themselves in this final age of worldly dominance. Another age is descending upon us from above: the millennial age of Messiah's government: that the words might be fulfilled, "Thy kingdom come; thy will be done on earth, as it is in heaven." We anticipate not new configurations of the characters of the alphabet in the coming age, but rather a complete synthesis of all revelation committed to previous forms: we shall understand the Phoenician and the Greek in the English, both linguistically and numerically, as also the English in the Phoenician, and so forth. Further, all things that have ever been written-- from the inconsequential memoranda of men to the Holy Scriptures themselves-- will be revealed in their geometric dimensions of meaning according to their specific situations on the Crown Diamond of the Tree of Life. Incomparable, the wisdom of HaShem, who has concealed the fruits of Tree of Life in our daily lives from the time of the first Adam! There is but one Tree; and it is our eating-- our putting forth of the hand-- that distinguishes the fruit. When its revelation in our midst is complete (Gen. 3:24; Rev. 2:7; Lk. 17:21), we shall find that we have eaten in Messiah of some of the twelve manner of fruits already (Jn. 6:53); and we shall also find that those fruits to which we are accustomed will have prepared our metabolisms for those fruits which have yet to appear to our sensibilities. Truly, YHWH is an El of Order, and He has founded His troop in the earth (Amos 9:6). What a glorious day, when we shall see Him face to face in our midst, as also face upon face within our human tabernacles! Baruch HaShem, in the name of Yahushúa! This page presents the letters of the alefbet as they move from the Phoenician to the Latinate languages. Many variants have appeared on earth during the time the various scripts have been in use, and not all variants are illustrated. Were it possible, it would yet be impractical and pointless, for example, to locate on the Crown Diamond all the various ways individuals form the English character forms in this age, let alone all variants from all English periods. As handwriting standards are both known and ignored by some writing English, so have the Ancient Greek and Phoenician standards been both known and ignored in times past. The standards exist, however; and it is by those standards that we recognize the variants, enabling the culture as a whole to read and to understand the work of many different scribes. It is not possible to overemphasize the importance of the alphabets to spiritual understanding. The "logos/word" (John 1:1) is a direct reference to the alefbet, referring to the Torah's normally untranslated #. The twenty-two characters of the Ancient Hebrew from alef to taw are pictograms of the principles and powers of Elohim, in whose image man is made. The best introduction to the Ancient Hebrew alefbet with which I am familiar is the booklet The Alphabet, by Shmuel ben Aharon. For advanced study, I recommend The Dictionary of Torah: Definitions of Light, which presents both etymological and oracular definitions of Torah word forms in terms of the Ancient Hebrew meanings. Both these books and an open-text study version of the Ancient Hebrew Torah are available from Bet HaShem Midrash, P.O. Box 49, Woodburn, IN 46797 USA. The five smooth stones of the Ancient Hebrew Torah are foundational to the lively oracles of Elohim. I trust that none who has progressed this far in these pages would consider them arcane. The animated gifs on this page comprise two categories. First is the Phoenician source, which we choose to call the Ancient Hebrew because the alefbet was first given to the patriarchs and was used by the Angel of YHWH to write the Ten Sayings upon the tables of stone and by Moshe in writing the Torah. Secondly are the alphabets of transition, of which are included the Ancient Greek, the Roman capitals, and the modern lowercase letters of the English script. It is not within the scope of this work to set forth the synthesized interpretations of the alphabet that shall appear in the future age: the age is not quite born. It is our belief, however, that these tables will speak to those who shall succeed us upon earth of the direction their studies of language should take. Shmuel's Alphabet Book and the meanings of the letters are posted online, where you will be able to learn directly about the powers of the alefbet by studying Psalm 119 with meditations upon the shapes of the Ancient Hebrew characters. These symbols are not dead letters: to the contrary, they are eternal, oracular images of the powers of the great I AM. Those who seek shall find. For those who wish to explore possible approaches to the various characters of the alphabets according to their situations on the Tree of Life, a word study is being prepared and will be posted when available. As being indicative of what is to come, we offer this illustration of HaShem YHWH as it is positioned on the Crown Diamond, one of several word forms displayed at the Template Tables pages. "Every scribe which is instructed unto the kingdom of heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old." Let us not despise the new because it has yet to show the polish that comes with age; likewise, let us not forsake the old simply because new things are appearing. If old things pass, it is only because their essence fills the new (Ecc. 1:9-11). # HaShem is an El of order, and He does all things well. Praise The Name that, in Him, there is no shadow of changing; and that He has endowed mutability with the potential of growing unto comprehension of immutability, unto His glory. Barak-El! # Adam Kadmon is the pattern of the Crown Diamond. Composed of straight lines, its intersections and points of termination are known as "Sephiroth"-- as "brightnesses," literally, or as "spheres" or as "emanations," traditionally: a cognate of the Hebrew word sefer, meaning "scroll," or "book." Adam Kadmon is both the symbol upon which the Crown Diamond is built and the key by which it is approached for understanding. A succinct symbol of the logos-- of the Word, its components are fully replicated in the diagram four times in a circular arrangement by which the upper portions overlap, one sphere positioning upon another (compare Ezekiel, Chapter 1). In the diagram's entirety then, the Crown Diamond is an amplified image of the Chariot of Elohim, the vehicle of the Spirit: the unified, mystical Body of Mashiyach. The open center formed by its parts-- by the four overlapping Adam Kadmons-- is therefore understood to represent the Bosom of Avraham, in which is hidden the path leading, through Yahushúa haMashiyach, even beyond the heavenly throne of Elohim into the Realm of Pure Spirit (Rev. 3:21; Jn. 1:18, 14:9-11, 16:28; Eccles. 12:7; 1 Kin. 8:27; 1 Tim. 6:16). These magnified aspects of the mystery will be a focus within the presentation on the Crown Diamond, itself. As symbol of the logos-- of the Foundation Stone, the Cornerstone-- Adam Kadmon is defined as the spiritual projection of the Complete Adam (1 Cor. 15:45-49). Since Messiah declares that He is the First, and also the Last-- the first, and also with the last (Rev. 22:13; Is. 48:12; 41:4)-- and that we are to be conformed to the image of Mashiyach Yahushúa (Rom. 8:29), we understand that we, as sons of Adam within the vast interval, also must bear in our members the image and life of the Complete Adam (Jn. 6:53-57): for "he who denies that Jesus Christ, the beginning of the creation of Elohim, IS come in the flesh IS antichrist" (2 John 7; Mt. 28:20). We have defined Adam Kadmon as the spiritual projection of the Complete Adam. It is understood, therefore, that it speaks simultaneously of both the flesh and the spirit (Gen. 1:27; Jn. 4:24). The beginning of its study, whether or not one is familiar with the symbol itself, involves discovering the nature of Elohim by the creation parable of the flesh; the fruition of its study is the knowledgeable, priestly sacrifice of the faculties of the flesh to the will of the Spirit: to the end that every thought, word, and deed becomes a conscious offering to Ruach haElohim, the Spirit of God (2 Cor. 10:5). Because the carnal mind in the isolation of sin is enmity with God (Rom. 8:7), this study can be successfully undertaken only in the name-- only in the spiritual position-- of mashiyach Y'shúa (Jn. 14:6). The first Adam fell by allowing the flesh to predominate the Spirit, that he might accompany Eve in the eons of judgment that would come because of her deception by the reasonings of the carnal mind (Gen. 3:13; 1 Tim. 2:14). In doing so, Adam demonstrated perfection in the law of love (Rom. 13:10; Jn. 15:13): he was willing to lose his life-- to invest it-- in faith that he would one day aid in the redemption of the one sheep for which he was responsible (Jn. 10:11; Amos 3:6-7). Eve had yet to be separated from Adam when the law of the tree of the knowledge of good and evil was given (Gen. 2:7-9, 21-24). She therefore learned the law, consciously, from Adam by instruction, and not from Elohim directly by revelation; and she was unable to understand the scope of its report (Is. 53:1). Thus Adam, in his decision to share with her the death to come by also partaking of the forbidden fruit, rightly accepted responsibility for her deception. The answer to the question by Elohim-- "What has thou done?"-- is not answered merely by Adam's words, "I did eat," nor even by the apostle Paul's words concerning the significance of Adam's decision, but by every word of scripture given unto man throughout the ages, as well as by those words that shall yet proceed from the mouth of the Living Word of God unto the inhabitants of the farthest reaches of eternity. By accepting a covenant with death: by agreeing to enter into the process that would lead to their "full extension" (in accordance with the spiritual understanding of the English term meaning cessation of life), Adam and Eve became the progenitors of all mankind. Before the separation of Eve from Adam, Adam walked with Elohim, thinking, "We are." He continued in this awareness upon awakening to Eve's separation, including in that awareness the thought, "Thou art also of us." Eve was born to the thought, "Thou art; I am; we are; and God is." The dynamics of the Fall were therefore inherent in the process of creation itself, in that creation necessitated awareness of self and opened mankind to the potential for pride, which comes by forgetfulness of unity within the isolation of individuality. The Adversary is the body of thought built by man in the blinking of an eye (Acts 17:30). Satan, and the hosts of Amaleq fathered by him in his ongoing conjunctions with man's perceptions of experience, would be bound in the fullness of time by Yahushúa's prayer, "that they may be One" (Jn. 17:21). The second Adam triumphed over the inward adversary (Mt. 4:1-11; Rev. 3:21; Col. 2:15) by reconciling the deceived (the uncircumcision) and the not deceived (the circumcision): by aligning the flesh in its fallen state with the redeeming will of the Spirit (Eph. 2:11-16; Col. 2:10-13). Yahushúa's earthly walk unto physical death in the triumph of that inward victory assures the ultimate salvation of Eve, as Adam is a figure of Messiah in Torah and as Eve is a figure of the Church, his bride (Eph. 5:31-32; Rom. 7:14). United in the hidden faithfulness of his Adamic death, they shall also be united in the faithfulness apparent in his Messianic life (1 Cor. 15:22). Therefore, in the beginning of mankind's sojourns upon Earth--before the impact of Eve's separation from Adam began to assert itself, before awareness of its significance came by the fruit of the Fall-- there was harmony between the flesh and the Spirit (Gen. 2:18, 25). A far greater harmony, magnified in understanding by Truth and in comprehension by Grace (Is. 42:21; Lk. l:46; Jn. 1:17), is restored in Messiah by the voluntary sacrifice of self for the building of the Temple made without hands (Lk. 12:50; Mk. 10:39; Jn. 17). As the Spirit was sacrificed in the beginning for the expedience of the flesh [Rev. 13:8; Gen. 2:7; 1 Cor. 15:42-45 (Verse 46, and following, speaks of the maturation of natural things, as we know that the Spirit predates and inhabits all that appears)], so Mashiyach Yahushúa gave His flesh to be sacrificed to the expedience of the Spirit (Jn. 11:50-52; Eph. 2), calling everyone to take up their staves-- their crosses-- and to follow. Furthermore, as the fall of the first Adam is an epic process whose continuing effects are yet evident both in the world at large and within the Church itself (Rom. 7; 1 Jn.; 2 Thess. 2:3), so is the resurrection of the Complete Adam a greater, countervailing process (Rom. 5.20; 1 Cor. 15:22, 26), whose scope will be fully recognized only in the manifestation of its mature effects (Eph. 4:13; Rom. 8:19). We therefore conclude that the cross of Messiah-- like the sticks of Ephrayim and Judah in the hands of Ezekiel, a son of man-- encompasses the entire history of the human race, the carnal legacy of the first Adam being crossed and canceled at every point in time by the awesome spiritual legacy of the second Adam (Rom. 11:22-26). In Adam Kadmon, then, are symbolized both the man of flesh and the man of spirit. The Sephiroth, or spheres, speak of specific locations and functions in the body as Temple of Elohim (2 Cor. 12); therefore, they also speak of the spiritual principles housed in the bodily forms and displayed by the bodily functions (Rom. 1:20). The connecting lines of Adam Kadmon are symbolic of the organization, coordination, and communication of members and faculties. The courtyards delineated by the connecting lines symbolize the unity of operation of connected spheres. The united order of the whole, then, symbolizes the physical body of man and speaks metaphorically of the spiritual body of Messiah (Eph. 4:15-16). As man is also symbolic of the organizational order of Elohim, in that man is made in His image and in that Mashiyach is His express image (Heb. 1:3), Adam Kadmon speaks also of the invisible reality of the Heavenly Father of Spirit: we reason because He reasons; we see because He sees; we are able to stand, to grasp, and to reproduce because these functions have their corollaries in the Realm of Pure Spirit (Col. 1:15). This is not to say that our thoughts are as His thoughts (Is. 55:8-9), nor that our members are as His members (Deut. 32:31), but that the forms and functions to which our souls have been united in this life are like a prism, enabling us to see the Light that shines within them from the Source as we are given ability in grace. Yet further concerning things below, the logos is the pattern of all creation, not merely of man (Rom. 1:20). Adam Kadmon, as symbol of the logos (the Word), is therefore a key to the organization, structure, and spiritual significance of all things in the universe. Consequently, the Sephiroth can also be named and understood in every realm of investigation in every nominally secular sphere of human activity-- from speculative science to meal planning, whatever substantive difference there may be between them. Relentless scrutiny of man's endeavors discloses that the underlying reality of every assumption presumed as fact is faith; all human activities, therefore, are forms of religious practice and become clean as they are devoted to YHWH Elohim in Mashiyach. Though Adam Kadmon-- especially in its dimensions of extension in the Crown Diamond-- speaks oracularly of all things, it is not the means to understand all things. The Tree of Life is given to those who have overcome in and by the power of Messiah's Word: to those who have intimate knowledge of and reliance upon the indwelling Spirit of YHWH. Those who are consciously led by God's Spirit are His children and need rely on no exterior teacher, prophet, nor guide, having the confirmation of all these engraved upon their hearts by reason of the Rock upon whom they stand (2 Cor. 3:3; 1 Jn. 2:27). What, then, some may reasonably ask, is the reason we should study these symbols? For no more reason than one should study even scripture itself (Jn. 5:39), except that the wisdom of YHWH decreed these things for the benefit of His children, who can learn of His ways but here (Dan. 7:1) a little and there (Dan. 9:2) a little (Is. 28). There are no pressing needs in the walk according to the Spirit: he who believes will not make haste. Let us, then, proceed with frequent reference to scripture and with constant supplication to the Holy Spirit to see whether these things be so (Acts 17:11). Understanding that spiritual comprehension comes little by little (Dan. 9: 21-22), let us agree to take a closer look at Adam Kadmon, and at the wonderful Tree of Life it represents, to the glory of HaShem.