@raalkivictorieux, Master Ra’al Ki Victorieux
Dive into the mystical world of the enigmatic seraphim! From their origins in Judaic traditions to their depiction in Christianity and Islam, explore their celestial significance and enduring allure. #Seraphim #ReligiousTraditions https://wp.me/p3JLEZ-4Pp
The Enigmatic Seraphim: Deeply Rooted in Judeo-Christian and Islamic Traditions
The enigmatic and celestial beings known as the seraphim have captivated the imagination and religious devotion of believers and scholars throughout the ages. From their origins in Ancient Judaism to their prominent roles in Christianity and Islam, the seraphim have held a unique position in the angelic hierarchies of these Abrahamic traditions. This article explores the multifaceted nature of the seraphim, delving into their biblical origins, their symbolic significance in religious practices, and their depiction in theological discourse. Additionally, it examines the divergent interpretations of the seraphim within Judaism, Christianity, and Islam, shedding light on the enduring mystique and spiritual allure of these celestial entities.
Burning one
A seraph (/ˈsɛrəf/, “burning one”; pl.: seraphim /ˈsɛrəfɪm/)[a] is a celestial or heavenly being originating in Ancient Judaism. The term plays a role in subsequent Judaism, Christianity, and other Abrahamic religions.
Tradition places seraphim in the highest rank in Christian angelology and in the fifth rank of ten in the Jewish angelic hierarchy. A seminal passage in the Book of Isaiah (Isaiah 6:1–8) used the term to describe six-winged beings that fly around the Throne of God crying “holy, holy, holy”. This throne scene, with its triple invocation of holiness, profoundly influenced subsequent theology, literature and art. Its influence is frequently seen in works depicting angels, heaven and apotheosis. Seraphim are mentioned as celestial beings in the semi-canonical Book of Enoch and the canonical Book of Revelation.
Origins and development
In Hebrew, the word saraph means “burning”, and is used seven times throughout the text of the Hebrew Bible as a noun, usually to denote “serpent”, twice in the Book of Numbers, once in the Book of Deuteronomy, and four times in the Book of Isaiah. The reason why the word for “burning” was also used to denote a serpent is not universally agreed upon; it may be due to a certain snake species’ fiery colors, or perhaps the burning sensation left by its venomous bite. Regardless, its plural form, seraphim, occurs in both Numbers and Isaiah, but only in Isaiah is it used to denote an angelic being; likewise, these angels are referred to only as the plural seraphim – Isaiah later uses the singular saraph to describe a “fiery flying serpent”, in line with the other uses of the term throughout the Tanakh.
There is emerging consensus that the motifs used to display seraphs in Hyksos-era Canaan had their original sources in Egyptian uraeus iconography. In Egyptian iconography, the uraeus was used as a symbol of sovereignty, royalty, divinity and divine authority, and later iconography often showed uraei with wings. In the early monarchic period of Israel and Judah, Egyptian motifs were evidently borrowed by the Israelites en masse, as a plethora of personal seals belonging to classes ranging from commonfolk to royalty have been discovered, which incorporate several pieces of ancient Egyptian iconography, including the winged sun, ankh, the hedjet and deshret crowns of Upper and Lower Egypt, scarabs, and the uraeus cobra. These uraei often had four wings, as opposed to the Egyptian standard which only gave them two. These images have been connected with the seraphim angels associated with Isaiah’s visions, or perhaps more directly to the aforementioned “fiery flying serpent”, but this continues to be debated – and an image of serpentine seraphim clashes with Isaiah’s own vision, which clearly envisioned seraphim with heads, legs, and arms.
The vision in Isaiah Chapter 6 of seraphim in an idealized version of Solomon’s Temple represents the sole instance in the Hebrew Bible of this word being used to describe celestial beings. “… I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.” (Isaiah 6:1–3) And one cried to another, “Holy, holy, holy, is YHWH of hosts: the whole earth is full of His glory.” (verses 2–3) One seraph carries out an act of ritual purification for the prophet by touching his lips with a live coal from the altar (verses 6–7) “And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.”
The text describes the “seraphim” as winged celestial beings with a fiery passion for doing God’s good work. Notwithstanding the wording of the text itself, at least one Hebrew scholar claims that in the Hebrew Bible the seraphim do not have the status of angels, and that it is only in later sources (like De Coelesti Hierarchia or Summa Theologiae) that they are considered to be a division of the divine messengers.
Seraphim appear in the 2nd-century BC Book of Enoch, where they are mentioned, in conjunction with cherubim, as the heavenly creatures standing nearest to the throne of God. In non-biblical sources they are sometimes called the Akyəst (Ge’ez: አክይስት “serpents”, “dragons”; an alternate term for Hell).
In the Second Book of Enoch, two classes of celestial beings are mentioned alongside the seraphim and cherubim, known as the phoenixes and the chalkydri (Ancient Greek: χαλκύδραι khalkýdrai, compound of χαλκός khalkós “brass, copper” + ὕδρα hýdra “hydra”, “water-serpent”—lit. “brazen hydras”, “copper serpents”). Both are described as “flying elements of the sun” that reside in either the 4th or 6th heaven, who have twelve wings and burst into song at sunrise.
In the Book of Revelation (4:4–8), the beasts are described as being forever in God’s presence and praising him: “[A]nd they rest not day and night, saying, ‘Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.'” This account differs slightly from the account of Isaiah, stating in the eighth verse, “And the four beasts had each of them six wings about him; and they were full of eyes within”. They appear also in the Gnostic text, On the Origin of the World.
In Judaism
The 12th-century scholar Maimonides placed the seraphim in the fifth of ten ranks of angels in his exposition of the Jewish angelic hierarchy. In Kabbalah, the seraphim are the higher angels of the World of Beriah (“Creation”, first created realm, divine understanding), whose understanding of their distance from the absolute divinity of Atziluth causes their continual “burning up” in self-nullification. Through this they ascend to God, and return to their place. Below them in the World of Yetzirah (“Formation”, archetypal creation, divine emotions) are the Hayot angels of Ezekiel’s vision, who serve God with self-aware instinctive emotions (“face of a lion, ox, eagle”). Seraphim are part of the angelarchy of modern Orthodox Judaism. Isaiah’s vision is repeated several times in daily Jewish services, including at Kedushah prayer as part of the repetition of the Amidah, and in several other prayers as well. Conservative Judaism retains the traditional doctrines regarding angels and includes references to them in the liturgy, although a literal belief in angels is by no means universal among adherents. Adherents of Reform Judaism and Reconstructionist Judaism generally take images of angels as symbolic.
A Judean seal from the 8th century BCE depicts them as flying asp (snake), yet having human characteristics, as encountered by Isaiah in his commissioning as a prophet.
In Christianity
Medieval Christian theology places seraphim in the highest choir of the angelic hierarchy. They are the caretakers of God’s throne, continuously singing “holy, holy, holy”. Pseudo-Dionysius the Areopagite in his Celestial Hierarchy (VII), drew upon the Book of Isaiah in fixing the fiery nature of seraphim in the medieval imagination. Seraphim in his view helped God maintain perfect order and are not limited to chanting the trisagion. Taking his cue as well from writings in the Rabbinic tradition, the author gave an etymology for the Seraphim as “those who kindle or make hot”
The name seraphim clearly indicates their ceaseless and eternal revolution about Divine Principles, their heat and keenness, the exuberance of their intense, perpetual, tireless activity, and their elevative and energetic assimilation of those below, kindling them and firing them to their own heat, and wholly purifying them by a burning and all-consuming flame; and by the unhidden, unquenchable, changeless, radiant and enlightening power, dispelling and destroying the shadows of darkness.
Dionysius the Aeropagite. Celestial Hierarchy
Origen wrote in On First Principles that the Seraphim, in the Book of Isaiah, are the physical representation of the Christ and the Holy Spirit. His rationale comes from the idea that nothing “can wholly know the beginnings of all things and the ends of the universe” aside from God. Origen concludes this section in writing about the Seraphim as beings that have the knowledge of God revealed to them which elevates the role of the Seraphim to divine levels:
Nevertheless whatever it is that these powers may have learned through the revelation of the Son of God and of the Holy Spirit-and they will certainly be able to acquire a great deal of knowledge, and the higher ones much more than the lower-still it is impossible for them to comprehend everything; for it is written, ‘The more part of God’s works are secret.
Origen. De Principiis: On First Principle. Chapter III section 14
This quote suggests that Origen believed the Seraphim are revealed this knowledge because of their anointed status as Son of God and the Holy Spirit. He was later criticized for making such claims and labeled a heretic by the Christian church. However, his theory about the Seraphim, as referred to in Isaiah, would be reflected in other early Christian literature, as well as early Christian belief through the second century.
The name “Seraphim” does not come from charity only, but from the excess of charity, expressed by the word ardor or fire. Hence Dionysius (Coel. Hier. VII) expounds the name “Seraphim” according to the properties of fire, containing an excess of heat. Now in fire we may consider three things.
First, the movement which is upwards and continuous. This signifies that they are borne inflexibly towards God.
Secondly, the active force which is “heat,” which is not found in fire simply, but exists with a certain sharpness, as being of most penetrating action, and reaching even to the smallest things, and as it were, with superabundant fervor; whereby is signified the action of these angels, exercised powerfully upon those who are subject to them, rousing them to a like fervor, and cleansing them wholly by their heat.
Thirdly we consider in fire the quality of clarity, or brightness; which signifies that these angels have in themselves an inextinguishable light, and that they also perfectly enlighten others.
Thomas Aquinas. Summa Theologiae
The seraphim took on a mystic role in Giovanni Pico della Mirandola’s Oration on the Dignity of Man (1487), the epitome of Renaissance humanism. Pico took the fiery Seraphim—”they burn with the fire of charity”—as the highest models of human aspiration: “impatient of any second place, let us emulate dignity and glory. And, if we will it, we shall be inferior to them in nothing”, the young Pico announced, in the first flush of optimistic confidence in the human capacity that is the coinage of the Renaissance. “In the light of intelligence, meditating upon the Creator in His work, and the work in its Creator, we shall be resplendent with the light of the Cherubim. If we burn with love for the Creator only, his consuming fire will quickly transform us into the flaming likeness of the Seraphim.”
Bonaventure, a Franciscan theologian who was a contemporary of Aquinas, uses the six wings of the seraph as an important analogical construct in his mystical work The Journey of the Mind to God.
Christian theology developed an idea of seraphim as beings of pure light who enjoy direct communication with God.
In Islam
The Bearers of the Throne (ḥamlat al-arsh) are comparable to seraphim, described with six wings and four faces according to tradition. No description of their features is given in the Quran, only that their number is eight in 69:17.
Their affiliation is not always clear and sometimes their role is swapped with the cherubim. In a book called Book of the Wonders of Creation and the peculiarities of Existing Things, these angels rank the highest, followed by the spirit, the archangels and then the cherubim. The Bearers of the Throne are entrusted with continuously worshipping God. Unlike the messenger angels, they remain in the heavenly realm and do not enter the world.
Seraphim (Sarufiyyun or Musharifin) are directly mentioned in a hadith from Al-Tirmidhi about a conversation between Muhammad and God, during the Night Journey, concerning what is between the Heavens and the Earth, often interpreted as a reference to the “Exalted assembly” disputing the creation of Adam in Surah Ṣād 38:69.
In Islamic traditions, they are often portrayed in zoomorphic forms. They are described as resembling different creatures: An eagle, a bull, a lion and a human. Other hadiths describes them with six wings and four faces. While according to a hadith transmitted from At-Targhib wat-Tarhib authored by ʻAbd al-ʻAẓīm ibn ʻAbd al-Qawī al-Mundhirī, the bearers of the throne were angels who were shaped like a rooster, with their feet on the earth and their nape supporting the Throne of God in the highest sky. A number modern Islamic scholars from Imam Mohammad Ibn Saud Islamic University, and other institutes of Yemen and Mauritania also agreed the soundness of this hadith by quoting the commentary from Ibn Abi al-Izz who supported this narrative.
Al-Razi identifies the seraphim with the angels around God’s throne, next to the cherubim. They circulate the throne and keep praising God. Ibn Kathir, on the other hand, identifies the seraphim with those who carry the throne, the highest order of angels.
The Law of Magnetic Impulse. The Law of Polar Union
This Law of Magnetic Impulse governs the relation, the interplay, the intercourse, and the interpenetration between the seven groups of souls on the higher levels of the mental plane which constitute the first of the mayor form differentiations. These we can only study intelligently from the angle of the seven ray groups, as they compose the spiritual aspect of the human family. This law governs also the relationships between souls, who, whilst in manifestation through form, are en rapport with each other. It is a law, therefore, which concerns the inter-relation of all souls within the periphery of what the Christians call “the Kingdom of God.” Through a right understanding of this law, the man arrives at a knowledge of his subjective life; he can wield power subjectively, and thus work consciously in form and with form, yet holding his polarisation and his consciousness in another dimension, and functioning actively behind the scenes. This law concerns those inner esoteric activities which are not primarily related to form life.
This law is of major importance because of the fact that Deity itself is on the second ray; because this is a second ray solar system, and therefore all rays and the varying states or groupings of consciousness, and all forms, in or out of physical manifestation, are coloured and dominated by this ray, and therefore again finally controlled by this law. The Law of Magnetic Impulse is in the soul realm what the Law of Attraction is in the world of phenomena. It is, in reality, the subjective aspect of that Law. It is the Law of Attraction as it functions in the kingdom of souls, but because it is functioning on those levels where the “great heresy of separateness” is not to be found, it is difficult for us -with our active, discriminating minds- to understand its implications and its significance. This Law governs the soul realm, to it the Solar Angels respond, and under its stimulation, the egoic lotuses unfold. It could perhaps be best understood if it is considered as:
- The impulsive interplay between souls in form and out of form.
- The basis of egoic recognition.
- The factor which produces reorientation in the three worlds.
- The cause of the magnetic rapport between a Master and His group, or a Master and His disciple.
It has an occult name, and we call it “the Law of Polar Union”. This implies the binding of the pairs of opposites, the fusion of the dualities, and the marriage of souls. This is an ideal which is so closely tied up with material things in the mind of the aspirant, and so connected with the processes of detachment, that it is sometimes difficult to present the truth as it concerns souls and soul relationshipes. This law governs also the relation of the soul of a group to the soul of other groups. It governs the interplay, vital but unrealised yet as a potency, between the soul of the fourth kingdom in nature, the human, and the soul of the three subhuman kingdoms, and likewise that of the three superhuman kingdoms. Owing to the major part which humanity has to play in the great scheme or Plan of God, this is the law which will be the determining law of the race. This will not, however, be the case until the majority of human beings understand something of what it means to function as a soul. Then, under obedience to this law, humanity will act as a transmitter of light, energy and spiritual potency to the subhuman kingdoms, and will constitute a channel of communication between “that which is above and that which is below”. Such is the high destiny before the race.
References:
- Alice A. Bailey (1995) Esoteric Psychology. Lucis. New York
- Thomas Aquinas. Summa Theologiae
- Dionysius the Aeropagite. Celestial Hierarchy
- Origen. De Principiis: On First Principle. Chapter III section 14
Be First to Comment