Zophiel – Working with the Intangible (A ramble of where things are)

A transforming download of shimmering ‘light’ that luminates the inner essence of perception and realisation. The entry point through the Kapala – the cranial grail. The point of enlightenment and translation into energy.

Some significant paintings that point at this energy:

• Red Lands – the placement of God’s Tomb; the place of sanctuary and decay.
• Anointed – ancient acts, new behaviours; transient connections.
• True Light – accepting the download, the point of realisation.
• All Monviso creations as: The Mountain that emanates ‘the’ grand presence ( see Mountains below)

There are two that conjoin towards a singular happening; Zophiel and Barrachiel. Sometimes their presence is distinct and at other times combined towards a stronger energy. They both appear in many seals as part of the whole meaning of influencing forces.

Zophiel, Zaphiel, Zafiel, Iofiel, Zaphkiel, Zappiel, Tsophiel, Jophiel, Cassiel, Zaapiel. Meaning ‘Knowledge of God’,’God’s Spy’ (watcher) and ‘God’s Rage’. In Solomonic rites he is invoked in the prayer of the master of the Art. He assisted Michael as a standard bearer in the battle for heaven. He is also cited as Ruler of the Cherubim. He was the preceptor of Noah.  As Zaapiel derived from Za’ap (Hebrew) meaning rage, anger or storm he is also recognised as angel of storms. As Zafiel he is the angel of rain. He is responsible for the condemned souls and their transition to Sheol, where he beats them with rods of burning coals.

As Iophiel he was the preceptor to Noah and his sons as Barrachiel was to Shem; teaching Noah how to construct the Ark. Paracelsus cites him as the Intelligence of Jupiter and in the Kabbalah, he is the angel of Binah, therefore an angel and archetype of the erudite specialist. He is also associated with artists, illumination.

Barrachiel also referred to as Barakel, Baraqiel, Barakiel, Baraqijal, Barqiel, Barachiel, Sachiel. Barbiel (in 5thC manuscripts the letter ‘K’ and ‘b’ are not easy to distinguish) Meaning ‘lightening of God’ One of the seven archangels and of the four ruling seraphim. As Seraphim, Barrachiel rules The Confessors and is Prince of the Second and Third Heaven and Gate keeper of the East Wind.   Also, one of the Enochian Fallen Angels, Grigori or watchers who united with the daughters of men. In this role who taught humankind Astrology.

He was leader of the ‘Chiefs of Ten’ a troop of Fallen Angels. Associated with Barbiel who serves as one of the seven Electors (of Hell) under the suzerainty of Zaphiel. He is cited in the Book of Rezial to be the angel who guided Shem. A protector of seasonal attributes for sustained life. There in the preservation of crops, the prospering of the birds of fowl and the surety that mines would be plentiful of metals and gemstones.

In short, the Zophiel/Barrachiel conjunction being a somewhat critical wrathful reckoning of what is the true way, at times this activates and is visible. I have this temperament and at times feel subsumed by this energy. Not to be vindictive but to cleanse, white heat, a purging of that which isn’t right. This sometimes has to be controlled by my human shell so that there is some containment and reduction for the benefit of others.

The Temple and the Red Bird

The Temple that houses The Tomb of God

Liminality, Space & Time

One dream that has stayed with me is that of a double room, one resplendent, one empty. After I had this vision, I realised that there is something important about resonance, time and space. After this there were more dreams about the temple.

There has been knowledge about a space and boundary of a place that is twofold. This space, a temple, is a place that is sacred to what has to be kept secure. I have been to these places, not sure of where they may be in the common sense, but they certainly exist.

The construct of the temple is realised when crossing the ‘null point’ in other terms as in physics ‘Zero Point’

Definition: A point of view …

Zero-point energy (ZPE) is the lowest possible energy that a quantum mechanical system may have. Unlike in classical mechanics, quantum systems constantly fluctuate in their lowest energy state.

As well as atoms and molecules, the empty space of the vacuum has these properties. According to quantum field theory, the universe can be thought of not as isolated particles but continuous fluctuating fields: matter fields, whose quanta are fermions (i.e., leptons and quarks), and force fields, whose quanta are bosons (e.g., photons and gluons). All these fields have zero-point energy. (That’s a mouthful!)

These fluctuating zero-point fields lead to a kind of reintroduction of an aether in physics, since some systems can detect the existence of this energy; however, this aether cannot be thought of as a physical medium.

I believe that in the scientific world this probably is useful, in the spiritual, transpersonal and magical world, this is a gathering and source of possibilities.

The temple switches and is entangled between these two rhythmic parts of which are governed by other types of forces. There is a relationship of balance and parity, albeit different in the variation of need by us and others not in our understandable space. I am of a mind that Zophiel and Barrachiel hold some governance here. Angelic positions are here and the role of their intention, I sometimes believe we just get in the way, which causes some ripples and changes the course of things. Alchemy, ritual and dumb politicking for the masses which creates energy. God is in the atom, inert or not? … is this the point people consider me unbalanced?

Chemists take inert to mean a substance that is does not react with other substances. Gold is inert in the chemical sense because it does not react with any other substances and this is attributed to the stable and balanced configuration its electrons. God has stopped … a death, for now resting, the world as we know it is governed by the ones that watch and oversee. Nonetheless a space is created for the safe keeping of this God, sacred, profane and protected. There is an essence to slow time that isn’t respected enough.

Something from my decorate:

How do we perceive that space exists? Is space a dimension that may be brought to awareness, existence, being created by an action in a moment, however long that seems to be, Doreen Massey (Sociologist) suggests that representation is spatialisation, ‘movement visibly consists in passing from one point to another, and consequently in traversing space.’ This implies that direction and in this reference linear direction is divisible allowing parts to exist in various modes, distance, direction, area, time all happening instantaneously. I wonder if this is the same when we encounter another person, the creation of recognisable features born from the detection of something happening, maybe a perception that something is going to happen or has happened becoming evident as that space is divided into perceivable zones raising possible functionality between the two parties involved in that particular encountered created space and from this a notion what meaning and value has this space for either protagonist involved?

Awareness springs to mind here, there is at present, approaches to homeostasis and well-being that a focus on the use of space in the present moment, Mindfulness is a popular example here; appreciation of the present space or instance or instances.  Instance maybe something fashioned between the concept of past and future and again this is only supposed by the perception of preceding experience and the spaces of future possibility, which brings to the foreground that instance may have potentiality, functionality, measurement and value. In addition to this, does being aware freeze a moment in time, singling out something from the multiplicity of other spaces? If so, is this dependant on what we bring to that instance, would this determine the possible use of the instance of a recognised potential space, what is the use of space and is it of value?

We know about space when something moves or catches our intention, cats and paper bags spring to mind! Otherwise it is returned to the Null /Space. There is more about this and psychopomps of the soul that carry us to the next space, ravens are one of these vehicles (this is another story)

Ravens; a taste:

The image of the raven, black-winged, glassy-eyed as it picks at the bones of the dead, calling its carrion cry across a Gothic graveyard, is one that is indelibly linked with horror in the public psyche. Perhaps this is thanks to Edgar Allan Poe’s iconic poem of the same name, perhaps to the legends of the Tower of London, perhaps even to the very trappings of cinema and literature. Whatever the cultural background to the raven’s place in the psyche of western Europe, it is not the only avian creature that enjoys or on occasion, suffers from this association with death. Away from Europe, in ancient Japanese culture we find an echo of the French belief with birds serving as psychopomps, carrying the dead to the afterlife. Native American folklore held that the souls of tribal chiefs lived on in birds of prey, the powerful symbolism of these majestic creatures a world away from the unbaptised souls of the infants who flew over France awaiting salvation.

It seems that, across nations, cultures and religions, birds have been associated with death for centuries. Whether they carry omens of tragedy to come or provide a vessel for earthbound spirits, from Melusine’s raven to the modern belief that fresh white feathers might be a sign of comfort from a deceased loved one, birds have never been far from the arena of death folklore. Birds are, of course, free to go where we cannot. They soar and fly, reaching more closely to the heavens than any other creature and perhaps this is why they are so inextricably linked with the fate of the soul. (Curzon, C. 2016) The Guardian.

Envisioning the temple, concealed in time and space

The Temple (É) – The Tomb

The construction of E-ninnu:

He stretched out lines in the most perfect way; he set up a sanctuary in the holy uzga. In the house, Enki drove in the foundation pegs, while Nanshe, the daughter of Eridu, took care of the oracular messages. The mother of Lagash, holy Gatumdug, gave birth to its bricks amid cries, and Bau, the lady, first-born daughter of An, sprinkled them with oil and cedar essence. En and lagar priests were detailed to the house to provide maintenance for it. The Anuna gods stood there full of admiration.

I feel that this Temple has a likeness to something Sumerian.

The Sumerian term É.GAL (‘palace, literally ‘big house’) characterised as a city’s main building. É.LUGAL (‘king’s house’) was used synonymously. In the texts of Lagash, the É.GAL is the midpoint of the ensi’s government of the city, and the site of the city archives.

Sumerian É.GAL is the probable etymology of Semitic words for ‘palace, temple’, such as Hebrew היכל heikhal and Arabic هيكل haykal. It has thus been considered that the word É originated from something akin to *hai or *ˀai, especially since the cuneiform sign È is used for /a/ in Eblaite.

The Red Bird

The Red Bird is also elusive, I feel that this bird is a symbol or metaphor for protection and for being continuously led down a path of enquiry, this is a questing metaphor. She is my guide.

I also recognise this in my synaesthesia, reversal of spaces and thought processes that get entangled. Plus, directions inverted and number day confusion. I often feel that I have been plummeted into an unfamiliar world. Awkward, did they feel like this in the earthly domain?

Example

Number	Colour	Texture	Other
1	White	Powder	White Noise
2	Cobalt	Biscuit ceramic	Soft Rustling
3	Orange	Fire	Hum of Heat
4	Sage Green	Gentle Leaves	Breeze
5	Post-box Red	Glossy/Rigid	Strong Unyielding Powerful
6	Silver	Metallic/Mercurial	Liquid
7	Yellow/Gold	Metallic	Slowly Turning
8	Raven Black	Soot	Deep
9	Brown	Suede	Pliable

The Mountain

The mountain is thought to contain divine inspiration, and it is the focus of pilgrimages of transcendence and spiritual elevation. … It symbolises constancy, permanence, motionlessness, and its peak spiritually signify the state of absolute consciousness.

‘Gilgamesh persists and the guards open the gate of the mountain to him. Then Gilgamesh followed the sun’s road to his rising, through the mountain. When he had gone one league the darkness became thick around him, for there was no light, he could see nothing ahead and nothing behind him’.

What is it that makes for a psychological attitude in analysing a mountain experience? The analyst must 1) see the mountain as internal,

2) try to place the inner mountain in relation to the overall inner “journey” on which the person experiencing the mountain is embarked, and

3) analyse how the experience is embedded in the everyday life of the individual who received the image.

This is the motif of returning to the creation (to the Garden of Eden), to a place where death is impossible. It is called ‘cleansing the self’ (penance), and, as in Dante and Deguchi, to be cleansed in this way is to cross a river on a mountain. However, unlike the physical or meta-physical mountains I discussed earlier, the mountain here is one hundred percent psychological. The scaling “the battlements of wisdom” (XII,17.19), the crossing of the river, and the entering of the “pristine state” goes on inside, and the end state is conceived of as a psychological or inner state — ‘your self serene, immaculate,’ ‘man’s pristine state of immortality,’ scaling ‘the battlements of wisdom’.

Back to Sumaria – Mount Mashu whose ’peaks are as high as the wall of heaven,’ crossing these Mount Mashu is a prelude to the instruction of the immortal, Utnapishtim. Gilgamesh, after crossing twelve leagues of darkness a kind of Garden of Eden is entered which related to learning through the abyss, facing you fear.