Need to come back and breakdown the different levels to this. Most if not all have a convoluted westernized views on what is and what isn't. (shyt, Maybe on a slow day in the booth section)
*reserved for lengthy post pertaining to the kabbalah*
Among all subjects inside the Kabbalah, the convention of the sefirot appreciated the best ubiquity in it presentations. Over and over, the rundown of names of the sefirot with it human example, is rehashed as the center of this legend. The same is valid for exploration: the different originations of Sefirot have been broke down much all the more broadly that other Kabbalistic conventions of the Sefirot. The development of the particular names of the sefirot and the structure and elements of what is alluded to as the sefirotic pleroma are all vital matters for an exact comprehension of theosophical Kabbalah; their study is pressing. i'll attempt to touch on pretty much all the levels on this in up and coming posts (hopefully).
The most punctual theosophical impression of the sefirot happen correspondingly in Provencial Kabbalah, in Sefer ha-Bahir and in the obscure materials protected in R. Eleazar of Worms' Sefer Ha-Hokhmah. Prominent in their elaboration of nature of the sefirot are sure entries of the Bahir (in spite of the fact that the term itself is once in a while said) and the Commentary of sefer yetizirah of Rabbi. Issac the Blind. In spite of the fact that the names of the Sefirot there are comparable, these two writings appear to begin from changed theosophical conventions. The Bahir presents a mythically situated picture of the sefirotic pleroma, where as R. Issac the Blind gives an a great deal more mind boggling hypothesis of the development of the sefirot from the profundities of heavenly nature, selling out a profound theoretical propensity most likely impacted by Neoplatonic thought. The Geronese Kabbalists acquired both these patterns; interestingly, they say the bahiric hypotheses of the sefirot , here and there as infradivine forces and at different times as extradivine powers or structures, nearby the provencal perspectives, in which the sefirot are perpetually portrayed as constituting an infradivine structure. The focal topic describing the historical backdrop of the sefirotic ideas is the instability amongst infra and extradivine hypotheses, pretty much as the historical backdrop of theory is set apart by the philosophical speculations on the presence of thoughts inside or outside the heavenly personality.
there is the sefirot of the essence of divinty
the sefirot of of instruments or vessels
the sefirot of divine immanence
the sefirot in man/woman
i'll build more on this when i get get that downtime
UNO