Elohim

The term "Elohim" derives from the Hebrew word "El," meaning "god" or "power." Its plural form, ending in "-im," is debated, with some scholars suggesting it signifies a plural of intensity or majesty, rather than a literal count. The singular form "Eloah" also exists.

Also Alhim, the word being variouslyspelled. Godfrey Higgins, who has written much upon its meaning, always spells it Aleim. The Hebrew letters are alcph, lamed, he, ijud, mem, and are numerically 1, 30, 5, 10, 40=86. It seems to be plural of the feminine noun Eloah, ALII, formed by adding the common plural form IM, a masculine ending ; and hence* the whole seems to imply the emitted active and passive essences. As a title it is re furred to "Binali" the Supernal Mother, as is also the fuller title IHVH ALHIM, Jehovah Elohim. As Binah leads on to seven succeedent Emanations, so "Elohim" has been said to represent a sevenfold i)o\ver of godhead, [w.w.w.]

The ancient Hebrew name Elohim, a term whose very structure whispers of multiplicity, offers a profound counterpoint to the often starkly singular pronouncements of divinity. Blavatsky, referencing Godfrey Higgins, notes its numerical value and its connection to "Binah," the Supernal Mother in Kabbalistic lore. This isn't merely a linguistic curiosity; it's an invitation to consider the divine not as a solitary peak, but as a vibrant, multi-faceted presence. The plural ending, "-im," has been interpreted in various ways, from a plural of majesty, akin to how royalty might refer to themselves, to a genuine suggestion of a divine council or a fullness of divine attributes.

In the Genesis creation narratives, Elohim is the active force, the architect of cosmos. Yet, the plural form invites contemplation beyond a simple, singular deity. It resonates with the Hermetic principle of "As Above, So Below," suggesting that the divine, even in its most foundational appellation, contains echoes of complexity and relationship. This multiplicity is a fertile ground for mystical exploration, hinting that the divine is not merely an abstract "It" but a dynamic, perhaps even relational, reality. Mircea Eliade, in his studies of sacred history, often pointed to the ways in which ancient cultures perceived the divine as immanent within the natural world, a concept that the multifaceted nature of Elohim seems to embrace.

The Kabbalistic association with Binah, the Sefirah of Understanding and the Great Mother, further enriches this understanding. It positions Elohim as a source from which emanates the creative force, a divine feminine principle that nurtures and structures existence. This perspective moves beyond a patriarchal deity, opening the door to a more holistic, integrated vision of the divine. For the modern seeker, grappling with fragmentation and the search for wholeness, the name Elohim serves as a reminder that the ultimate reality may be less about singular pronouncements and more about a profound, interconnected abundance. It encourages a perception of the divine as a dynamic, ever-present force, woven into the very fabric of being, rather than a distant, aloof entity. It is a name that, in its very utterance, hints at the inexhaustible nature of the sacred.