There is a grain of confusion in the spaces of theology and religion, that of the Divine identity and various parts of

it. A Hebrew word meaning divine faces, or as we can describe it, the different perceptions held of the divinity in the

Abrahamic tradition. The most interesting of these parts of the theme to our present convention is called Zeron Pean, meaning

short face. So we'll be taking this time to elucidate the qualities of this particular part, beginning with the

name, followed by a breakdown of the powers and implications of Zeron Pean. With all that being said, I welcome you

to the Nemeton, our Grove of Wisdom. [Music] To start, we need to cover the prominent name of Zeron Pean, which is YHVH,

or as commonly called, due to the respect for the name, the Holy One, blessed be He (HaKadosh Baruch Hu) and

Hashem, meaning 'the name'. Something of note is that this four-letter name, YHVH, is also referred to as

the Tetragrammaton. In tandem with the name is a representative letter, being the letter Aleph. Aleph is constructed in

the image of this high name, YHVH, which we will now take a moment to expound upon through Hebrew Gematria,

a numerical system tied to the alphabet. The Aleph, the Aleph bet, is made up of three Hebrew letters, which are Vav and two

Yods. The numerical equivalent of which is five for Vav and two sixes for Yod, thus they are in total 26. Aleph, also being the first

letter and the number one. Now, YHVH is numerically 10 (Yod), 5 (Hey), 6 (Vav), and 5 (Hey), again

displaying the twenty-six equivalency. Yet there is another matter that these segments of Aleph—the Vav and two Yods—when fully spelled

out without the letter Aleph, are shown in this manner, which is Yod-Hey-Vav-Hey, 5, 5, 6, 5, which is 20 plus 12 plus

20 equivalent to 52. This is pertinent as the name Elohim, when strictly based off the placement of the letters in the

Aleph Bet, is 11, 2, 5, 10, and 24. 24 for Mem Sofit, because it is a closing character

at the end of the word. These are also 52, or 2 times 26, a simple doubling most

people would never know. The name Elohim, yet is the name used in the book of Genesis, for example, "Bereshit bara"

or as you would see it in an English Bible, "In the beginning God created." Very interestingly, Elohim is a plural word, an

allusion to the various parts of 'phim' in the Abrahamic faiths. The next point on the left is that the yields are as

hands known as gods to the Qabalah, representing the Middle Pillar of Kabbalah, or divisions of the two sides.

These two sides are the left and right, seen biblically as Elohim separated the light from the darkness, and above and

below. Seen biblically as the firmament amidst the heavens and the earth, or "Let there be a firmament in the midst of the

waters, and let it divide the waters from the waters," displaying that there are higher waters and lower waters, which is

expounded upon in the Zohar. This is an immensely significant realization, and that we must notice that the symbol of

this twofold firmament is: across the firmament separating higher and lower is horizontal, and the firmament of the

left and right is vertically aligned. It'll be good to—it'll be good to keep this in mind for the video on the

Philosopher's Stone. Now let's talk about the form. Since 6 is the number of the Sephirah, we see in terms of the Tree of Life that

Tiferet is the sixth Sephirah above Malkuth, but above the supernal, or

Excuse me, but below the supernal triad, the upper three swirls of Z'er Anpin are

Chesed (meaning loving-kindness), Gevurah (meaning judgment), and Tiferet (meaning beauty), with Gevurah being the

odds or hands that we mentioned earlier. We see the explanation of their function in the Zohar, wherein it says,

“The third light, which is Z’er Anpin, combines the left and right, for which it says, ‘I kill and make alive.’ An excerpt

from Deuteronomy 32:39. We must know that the left and right—this is to Cabrera—

and said respectively, from the quote, ‘I kill’ is Gevurah, or judgment, and ‘make alive’ as Chesed, or loving-kindness.

The third light is Z’er Anpin alone and also Tiferet as the midsection on which it resides. It’s called the middle pillar,

was revealed on the third day of supernal Genesis. We see in another section of the Zohar, the third light is

the light that combines these two lights, the right and left columns. This is shown in the Book of Genesis, chapter 1, verse

13, which states, ‘And the evening and the morning were the third day.’  ‘Vet’ meaning ‘ends’ by the way.

For explanation, let’s analyze that quote with a little metaphysical philosophy. The evening and the morning are of a

dualistic nature and we may say bisected by their inherent difference; yet the mediating factor, in other words, the

whole day, is the nature of Z’er Anpin, who unites them. Hence the usage of ‘vet,’ and the ‘vet’ literally meaning ‘this,’ which

to a common person might seem trivial, yet there are entire sections in the Zohar dedicated to the usage of ‘vet.’ Not

only that, the number 13, in reference to the 13th verse, is tied to the word ‘F’…

God or oneness seen in the Hebraic prayer called the Shema, which closes on

the first line as a denial of God, or the Lord to make one, which quite conveniently, this is the first chapter

represented by the letter Aleph, whose gematria is one. So now you know the relationship of the thirteen of Akkad

and the one of Aleph. Now I suspect you're thinking, "But River, what about sacred geometry and other

you know, all the other subjects that people tend to talk about?" Well, fortunately, we can tie this to Metatron's Cube and the

Flower of Life symbol. So fine, let's tie it all together.  'Bereshit bara Elohim' can be

permuted or shifted around, and this permutation shows the phrase, "In the beginning, God created." Geometrically speaking,

when you take a circle, extend outward to the border, and make equidistant circles at the points in

which their sides connect, thus making the Flower of Life, you receive six circles around one. Well, this is more so

the seed, but to continue, this is the glory of the number seven, which is referential to the six as one, but also

to the seventh root from head down to Ma'oz Tzur, which is where we are, in a sense. Another matter is that when

expanded another tier, there are now 12 circles applied discriminately to the twelve tones in an octave, along with

many other twelves, and unsurprisingly, we detect patterns in music, but that's another video entirely. The final point

is that twelve and one, the central one, are thirteen; the numerical relation to Akkad. And for the pious Christian, these are

the twelve disciples around Jesus of Nazareth, who are, in total, thirteen. There is another matter of Union, which is the

The hermaphroditic nature of Yohei Vevey: there are two meanings, or two ways of revealing this. One is the name itself, and the other is biblically shown.

The name Yohei Vevey, written backwards, is 'Hey Vava Hey'. Partitioned into two words, it is 'she/he'. The next method is biblically shown.

This is in Genesis 5:2, via the allusion of Adam's formation, which states, 'male and female he created them,'

and blessed them and called their name Adam.' Further tied to the phrase 'Elohim, a man in His image'. So you can now see that

the creation of Adam encases both genders under the name Adam, simply meaning 'man' or 'mankind' in this case. If we

must look for a simpler explanation, we might simply say, 'that which is above is like that which is below,' the famous

occult statement. Now we've mentioned dualistic natures and oneness in relation to these matters, so now we can

talk about the general nature of Zeron Pain. As the Aleph of Unity, we see in the book *The Mystical Heritage of the Children of Abraham*, page 81,

it says Zeron Pain is the 'power of the eye,' or more correctly, 'nothingness'. In this sense,

to superimpose billions of illusory universes, each universe has its own Zeron Pain, who, like a dreamer who

knows that he/she is dreaming, creates, sustains, and dissolves the creation moment by moment. Which leads us into a

particular and interesting segment of Zeron Pain and the Halakha, being used under the meaning 'way one should go,'

which is called 'the way of the Aleph of Unity,' as they've put it. And it seems that this is due to it being a totality

archetype. Quoting *Sepher Yetzirah* (The Book of Formation), we see, 'One rules them all from His holy dwelling place.'

Unto eternity, this is the heart of the matter: that of the Tree of Perfection, or engraving upon the mine of super-

supernatural wisdom. Quoting the mystical heritage, the power of consciousness, a Sanskrit term known as Chit Shakti, if I

remember correctly, concentrates in the heart center. Tiferet, being the torso, we can imagine how this is tied to the idea

of heart and center. This is also known as Ein Sof; in other words, the last sphere of Sepher Yetzirah,

or we could say this is the crown of the Aleph Tav, Alpha and Omega, central and truly in the middle of the Kabbalistic

diagram. This is the return to unity seen on Tiferet. Now we can note this as the

Tree of Life; its climb is circumscribed very easily, and this centered aspect, it's rooted on Tiferet. Now this is when

Mount Meru, the final Saphira kingdom, is present. We're not present; the central point is that of a left-on Jacob's Ladder; in

other words, the Aleph of Azilut and Ain of negative existence are face to face, depicting a double cube, known as the

representation of the Great Work of all Western mystical traditions. Now, on the matter of this, we can state the

generation of universes is brought about by the balanced tension between Ain Sof and small face, or between the Ain and

the manifest Aleph of unity. This Aleph of unity is called the Omkara, quoting again from the mystical heritage of the

children of Abraham. To better understand this tension—and this is the biggest segment here—we should look to the

nature of the number nine. Nine is very interestingly, in numerological analysis, equivalent to an outward expansion into

nothingness; a monocentric convergence into unity, which I will link in the video description.

description that covers this very succinctly. I wouldn't want to go without promoting such a nice video to begin with.

Furthermore, the secret of the matter is this: that of the "I am" and "yesh" dichotomy,

or the nothing and something nature of supernal Genesis, by which we can hardly perceive to begin with. I won't be going

into that particular space at the moment, but you can expect to talk about it in the future. Alright, now I've got a little project

for anyone who wants to participate, which is in the form of a question to ponder: Who are the

parts/who plays in play when we read, "Let us make man," emphasizing the word "us"? I'll give you a hint: In some directions, the

parts of that which is speaking is Elohim, in reference to the Zohar. Thus, Elohim suggests, "Let us make man." If you're

hearing this, then the answer has already been made rather clear. So thank you all for joining me, and this has been River

at the Nemeton. I'll see you next time. [Music]

Kabbalah: Zeir Anpin | YHVH

Kabbalah: Zeir Anpin | YHVH