Vayechi
וַיִּישֶׂם בָּאָרוֹן בְּמִצְרָיִם
and he was put in a small closet ... Bereshit 50:26
I wrote these two poems a long time ago concerning my experience in a small closet, my closet, in 1967 when I was six years old. These two poems are like children of that experience. Originally published online on my geocities website, I've also published these two poems on my blogs, Walking on Fire and Awenydd. In the experience these poems describe, I was not alone.
EPIPHANY IN THE CLOSET IN 1967
in 1967 I was six and
something happened, in my closet
finding a mouse, dead
in the closet
not afraid of mice, beginning to pick it up, stopped by
its eyes, open
I could not stop looking
I could not stop wondering
at it
it meant something more
beyond what I was
seeing
this mouse
trapped
dead
looking at me
witnessing
what what what what
listening I
could not move
I could not move
all
my
thoughtsvavfeelingsvavquestionsvavanswers
vavmeanings
becoming being
mashing together, collapsing into my gut
then
a silence
cutting the bursting emptiness, when
eternity into a split mo-ment
percolating
then
a rush of
a whirlwind
bursting full
more than I could
ever understanding at once
coming out through my insides
surrounding filling
in the closet
trying
to hold this treasured possession
in my mind of edges
yet then
trusting and letting go
HaELeH going out
such a strange thing was this doing
I was doing
turning inside out
becoming being within
one of infinite place
above without end and below without bound
B'HESECH HADAAT
hey you, what are you looking at
the mouse seemed to say silently, to me one day
hidden in the closet, coming close to see
where land meets sea, isolating some field of awareness
distracting the mind toward some special duty
hey you, what did you say
you talkin' to me?
hey you, what do you hear
the mouse seemed to say silently, to me one day
hidden in the closet, coming close to hear
wandering around this anomaly of conversation, suddenly plucked up
toward the task at hand, wiping off all others
hey you, do you hear what I hear
who goes there, talkin' to me
Thursday, December 31, 2009
Sunday, December 27, 2009
Garden Of The Dark Moon Jubilee [Kindle Edition]
The Kindle Edition of Garden of the Dark Moon Jubilee is now available for purchase at Amazon.com.
The best among women practices witchcraft ... Jerusalem Talmud, Kiddushin 4, 11
Blog Description:
Commentary on the weekly Torah portion unlike any other, brought down by an eclectic Jewitch ... Boil and bubble, simmer and brew, a witch draws down the moon ...
Friday, December 25, 2009
One Name
Vayigash
וְאֵלֶּה שְׁמוֹת בְּנֵי-יִשְׂרָאֵל הַבָּאִים
And these are the names of the children of Israel who came ... Bereshit 46:8
The total gematria for this Hebrew phrase is 1449. It has a digit sum of 18, the value of the Hebrew word חי (chai, life). Consequently, all of the names embraced by this phrase combined are equal to one name, namely, the shem chai. The digit sum of chai further reduces to the digit sum 9, the value of Hebrew letter tet (ט) corresponding to tov (טוב). The shem chai is also the shem tov.
Two nights ago, I dreamt.
All I remember of the dream is that I was pregnant and hiding from a murderer who murdered. It was night time. I ended up hiding in a room that was locked but well-lit when I was in it. It was also in a business. I gave birth to a daughter in that room.
Waking up with the clear feeling that I should name her, as I lay in bed that morning, I mulled over a some names and decided to name her נר-אתתא (Ner-Itta). Ner-Itta has a total gematria of 1052. The digit sum of 1052 is 8, the value of the Hebrew letter chet (ח) corresponding to chai.
Taken together, the shem chai and the shem tov are reverse visions of one name, and the name Ner-Itta is one name.
וְאֵלֶּה שְׁמוֹת בְּנֵי-יִשְׂרָאֵל הַבָּאִים
And these are the names of the children of Israel who came ... Bereshit 46:8
The total gematria for this Hebrew phrase is 1449. It has a digit sum of 18, the value of the Hebrew word חי (chai, life). Consequently, all of the names embraced by this phrase combined are equal to one name, namely, the shem chai. The digit sum of chai further reduces to the digit sum 9, the value of Hebrew letter tet (ט) corresponding to tov (טוב). The shem chai is also the shem tov.
Two nights ago, I dreamt.
All I remember of the dream is that I was pregnant and hiding from a murderer who murdered. It was night time. I ended up hiding in a room that was locked but well-lit when I was in it. It was also in a business. I gave birth to a daughter in that room.
Waking up with the clear feeling that I should name her, as I lay in bed that morning, I mulled over a some names and decided to name her נר-אתתא (Ner-Itta). Ner-Itta has a total gematria of 1052. The digit sum of 1052 is 8, the value of the Hebrew letter chet (ח) corresponding to chai.
Taken together, the shem chai and the shem tov are reverse visions of one name, and the name Ner-Itta is one name.
Friday, December 18, 2009
Nachash - The Advance To The Future
Miketz
הֲלוֹא יְדַעְתֶּם, כִּי-נַחֵשׁ יְנַחֵשׁ אִישׁ אֲשֶׁר כָּמֹנִי
know ye not that such a person as I will indeed divine? ... Bereshit 44:15
The Hebrew word translated as 'divine' (יְנַחֵשׁ) is derived from the shoresh (three letter root) נחש meaning to 'conjure', to 'advance to the future through magic' or 'foretelling.' There is no hidden trick to this magic and no guessing. There is only the true fact.
From last week's Torah commentary on Vayeshev, Between the Pages of Time:
I dreamt.
I was among a small group of time travellers. We carried out a few missions.
In one of the missions, we advanced into time and there, I stepped forward to remove a "fated" brain tumor from my "son" (as an elder man) and also from my future "husband." Both were represented by the presence of one form. The form was bald. To remove the fated tumor, I touched a spot on his head, creating a bubble of sacred space. Now, the fated tumor was removed and no tumor could ever grow there.
It had been understood in the past that normally time travellers "returned" to the original time of the current physicality by copying the text exactly, like scribes. Some at mission control were concerned that the exact text had been lost - but there was another way. I knew it and we used it to return.
We turned our attention toward returning to our original time in our current physicality, and in doing so, saw the pages of a big book quickly turn as if in the wind. Between the pages of time were neon colors - particularly neon pink and neon orange.
I woke up, and got up for a few minutes. I looked at the time. It was 5:45 (הדה) in the morning.
הֲלוֹא יְדַעְתֶּם, כִּי-נַחֵשׁ יְנַחֵשׁ אִישׁ אֲשֶׁר כָּמֹנִי
know ye not that such a person as I will indeed divine? ... Bereshit 44:15
The Hebrew word translated as 'divine' (יְנַחֵשׁ) is derived from the shoresh (three letter root) נחש meaning to 'conjure', to 'advance to the future through magic' or 'foretelling.' There is no hidden trick to this magic and no guessing. There is only the true fact.
From last week's Torah commentary on Vayeshev, Between the Pages of Time:
I dreamt.
I was among a small group of time travellers. We carried out a few missions.
In one of the missions, we advanced into time and there, I stepped forward to remove a "fated" brain tumor from my "son" (as an elder man) and also from my future "husband." Both were represented by the presence of one form. The form was bald. To remove the fated tumor, I touched a spot on his head, creating a bubble of sacred space. Now, the fated tumor was removed and no tumor could ever grow there.
It had been understood in the past that normally time travellers "returned" to the original time of the current physicality by copying the text exactly, like scribes. Some at mission control were concerned that the exact text had been lost - but there was another way. I knew it and we used it to return.
We turned our attention toward returning to our original time in our current physicality, and in doing so, saw the pages of a big book quickly turn as if in the wind. Between the pages of time were neon colors - particularly neon pink and neon orange.
I woke up, and got up for a few minutes. I looked at the time. It was 5:45 (הדה) in the morning.
Saturday, December 12, 2009
Between The Pages Of Time
Vayeshev
הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתִּי
this dream I have dreamed ... Bereshit 37:6
This morning I dreamt.
I was among a small group of time travellers. We carried out a few missions.
In one of the missions, we advanced into time and there, I stepped forward to remove a "fated" brain tumor from my "son" (as an elder man) and also from my future "husband." Both were represented by the presence of one form. The form was bald. To remove the fated tumor, I touched a spot on his head, creating a bubble of sacred space. Now, the fated tumor was removed and no tumor could ever grow there.
It had been understood in the past that normally time travellers "returned" to the original time of the current physicality by copying the text exactly, like scribes. Some at mission control were concerned that the exact text had been lost - but there was another way. I knew it and we used it to return.
We turned our attention toward returning to our original time in our current physicality, and in doing so, saw the pages of a big book quickly turn as if in the wind. Between the pages of time were neon colors - particularly neon pink and neon orange.
I woke up, and got up for a few minutes. I looked at the time. It was 5:45 (הדה) in the morning.
My big Book of Shadows:
Notice (הדה), there are 5 raised spine supports (each with two "ends" connecting the front and back covers of the book) and 4 "spaces" between the raised supports on the spine of the book.
הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתִּי
this dream I have dreamed ... Bereshit 37:6
This morning I dreamt.
I was among a small group of time travellers. We carried out a few missions.
In one of the missions, we advanced into time and there, I stepped forward to remove a "fated" brain tumor from my "son" (as an elder man) and also from my future "husband." Both were represented by the presence of one form. The form was bald. To remove the fated tumor, I touched a spot on his head, creating a bubble of sacred space. Now, the fated tumor was removed and no tumor could ever grow there.
It had been understood in the past that normally time travellers "returned" to the original time of the current physicality by copying the text exactly, like scribes. Some at mission control were concerned that the exact text had been lost - but there was another way. I knew it and we used it to return.
We turned our attention toward returning to our original time in our current physicality, and in doing so, saw the pages of a big book quickly turn as if in the wind. Between the pages of time were neon colors - particularly neon pink and neon orange.
I woke up, and got up for a few minutes. I looked at the time. It was 5:45 (הדה) in the morning.
My big Book of Shadows:
Notice (הדה), there are 5 raised spine supports (each with two "ends" connecting the front and back covers of the book) and 4 "spaces" between the raised supports on the spine of the book.
Saturday, December 5, 2009
Meheitavel
Vayishlach
וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל
and the woman's name is Meheitavel ... Bereshit 36:39
The Queen's name is Meheitavel (מהיטבאל). Meheitavel means She who in Goddess (מהי) is immersed (טבאל). With a gematria of 97, Meheitavel embodies all time (זמן). Importantly, she designates time and prepares each moment with purpose.
Like Hekate, Meheitavel is the Witch at the Crossroads, the Guardian of the Depths, the Queen of the Night and the Light of the Divine Feminine. Her power transcends territorial boundaries. Her magical words influence from afar. Stars ever fall from her hair like torches blazing through the deep deep night.
The first part of her name, namely She who in Goddess (מהי), has a gematria of 55. The Hebrew word behold (hein, הן) also has a gematria of 55.
הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ
The second part of her name, namely is Immersed (טבאל), has a gematria of 42. The Hebrew words great (gadolah, גדלה) and jubilee (yovel, יבל) also each have a gematria of 42. Meheitavel is the witch of the Garden of the Dark Moon Jubilee.
Related entry - The Comet
וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל
and the woman's name is Meheitavel ... Bereshit 36:39
The Queen's name is Meheitavel (מהיטבאל). Meheitavel means She who in Goddess (מהי) is immersed (טבאל). With a gematria of 97, Meheitavel embodies all time (זמן). Importantly, she designates time and prepares each moment with purpose.
Like Hekate, Meheitavel is the Witch at the Crossroads, the Guardian of the Depths, the Queen of the Night and the Light of the Divine Feminine. Her power transcends territorial boundaries. Her magical words influence from afar. Stars ever fall from her hair like torches blazing through the deep deep night.
The first part of her name, namely She who in Goddess (מהי), has a gematria of 55. The Hebrew word behold (hein, הן) also has a gematria of 55.
הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ
The second part of her name, namely is Immersed (טבאל), has a gematria of 42. The Hebrew words great (gadolah, גדלה) and jubilee (yovel, יבל) also each have a gematria of 42. Meheitavel is the witch of the Garden of the Dark Moon Jubilee.
Related entry - The Comet
Saturday, November 28, 2009
Magical Stones Of Quantum Wave-Particle Complementary
Vayetzei
וְגָלְלוּ אֶת-הָאֶבֶן מֵעַל פִּי הַבְּאֵר
and they rolled the stone from the well's mouth ... Bereshit 29:3
The Hebrew word used in this phrase for stone is ha-avan (האבן meaning "the stone"). Ha-avan is derived from the same root as the word me-avanei (מאבני meaning "my petrified/fossilized stone"), the stone upon which Jacob rested his head during his angelic encounter in Bereshit 28:11 -
וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם
and he took one of the stones of the place ...
Importantly, both words, namely ha-avan and me-avanei, are derived from the shoresh (three letter Hebrew root) אבן which means "to create using a special tool." The shoresh itself is derived from the sha'ar (two letter Hebrew root) בן. The sha'ar בן pertains to "building", "understanding" and to the idea of something being "composed of." These roots are most directly associated with functions of the feminine sefirah Binah (בינה) and to the creation of somethings "becoming composed of" matter and becoming infused with the basic energy of mindful intelligence. Taken together, we can understand that the sha'ar, shoresh and words along the intra-root continuum of בן - האבן - אבן - מאבני - pertain to an ever increasing particularization of 'something' into matter. In other words, when we are using roots and words derived from the sha'ar בן we are specifically using roots and words linked to the origin and development of an esoteric quantum mechanical particle within the wave-particle complementary nature of elementary light, energy and matter.
Another word in Hebrew for stone is gal'ayin (גַּלְעִין), derived from the shoresh גלע which means "reveal" and "uncover." The shoresh itself is derived from the sha'ar גל. The sha'ar גל pertains to a "wave movement", a "wave style" and "rejoicing." Eureka! Rejoice! we can understand then that the sha'ar from which the stone gal'ayin derives pertains to 'almost something' which is not materialized into particle matter. In other words, gal'ayin refers to the 'almost something' quantum complementary wave-nature of elementary light, energy and matter.
The sha'ar בן solidifies matter and pertains to particularity. On the other hand, the sha'ar גל reveals the essential nonmateriality of matter and pertains to the universality of which particularity partakes on its way into manifest existence. Taken together both she'arim occupy a continuum of unified consciousness able to exquisitely act within many frames of experience simultaneously, even particularity and universality.
The sha'ar גל is used in Bereshit 9:21 - וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה - and it was uncovered in her tent.
וַיַּרְא חָם אֲבִי-כְנַעַןאת עֶרְוַת אָבִיו
and still my House of Canaan stands warmly protected by the Awesome Consciousness of the Ancestors
וְגָלְלוּ אֶת-הָאֶבֶן מֵעַל פִּי הַבְּאֵר
and they rolled the stone from the well's mouth ... Bereshit 29:3
The Hebrew word used in this phrase for stone is ha-avan (האבן meaning "the stone"). Ha-avan is derived from the same root as the word me-avanei (מאבני meaning "my petrified/fossilized stone"), the stone upon which Jacob rested his head during his angelic encounter in Bereshit 28:11 -
וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם
and he took one of the stones of the place ...
Importantly, both words, namely ha-avan and me-avanei, are derived from the shoresh (three letter Hebrew root) אבן which means "to create using a special tool." The shoresh itself is derived from the sha'ar (two letter Hebrew root) בן. The sha'ar בן pertains to "building", "understanding" and to the idea of something being "composed of." These roots are most directly associated with functions of the feminine sefirah Binah (בינה) and to the creation of somethings "becoming composed of" matter and becoming infused with the basic energy of mindful intelligence. Taken together, we can understand that the sha'ar, shoresh and words along the intra-root continuum of בן - האבן - אבן - מאבני - pertain to an ever increasing particularization of 'something' into matter. In other words, when we are using roots and words derived from the sha'ar בן we are specifically using roots and words linked to the origin and development of an esoteric quantum mechanical particle within the wave-particle complementary nature of elementary light, energy and matter.
Another word in Hebrew for stone is gal'ayin (גַּלְעִין), derived from the shoresh גלע which means "reveal" and "uncover." The shoresh itself is derived from the sha'ar גל. The sha'ar גל pertains to a "wave movement", a "wave style" and "rejoicing." Eureka! Rejoice! we can understand then that the sha'ar from which the stone gal'ayin derives pertains to 'almost something' which is not materialized into particle matter. In other words, gal'ayin refers to the 'almost something' quantum complementary wave-nature of elementary light, energy and matter.
The sha'ar בן solidifies matter and pertains to particularity. On the other hand, the sha'ar גל reveals the essential nonmateriality of matter and pertains to the universality of which particularity partakes on its way into manifest existence. Taken together both she'arim occupy a continuum of unified consciousness able to exquisitely act within many frames of experience simultaneously, even particularity and universality.
The sha'ar גל is used in Bereshit 9:21 - וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה - and it was uncovered in her tent.
וַיַּרְא חָם אֲבִי-כְנַעַןאת עֶרְוַת אָבִיו
and still my House of Canaan stands warmly protected by the Awesome Consciousness of the Ancestors
Saturday, November 21, 2009
Chomah - A Vision Of The Temple In The Night
Toldot
עַד אֲשֶׁר-תָּשׁוּב, חֲמַת אָחִיךָ
until my brother's sisters' viciousness is turned away ... Bereshit 27:44
The word translated as viciousness is חמת. The last Hebrew letter (ת) in the word חמת can be a feminine plural suffix, implying that the viciousness alluded to here is sourced in a multiplicity of women. The correction of the text from חמת into חומה (a defensive wall) creates the vision of a new translation:
until my brother's defense returns
Last night, I dreamt a vision in the night.
Some living creatures were stuck in the fence (chayitz from the shoresh חצץ) beside my home.
I released them from their entanglements in it. Willing the potentially dangerous ones to move away, some of the living creatures then ran off into the field on the other side of the fence. After this separation, one living creature came over onto my side of the fence, then shapeshifted into a human being. A small group of vicious women hanging around who had come out against me were driven off by the presence of his friendly nearness to me. Their harsh words and aggressive countenances, like smoke blew out of, disappearing from, the dream.
I woke up.
The single letter root, an orach (אורח), of the shoresh חצץ (from which the word chayitz is derived) is the letter chet (ח), itself meaning fence. In kabbalah and tarot, chet both guards the path bridging the mind and heart (between tiferet and keter) and joins understanding to strength (forming the path between binah and gevurah).
The two letters tzadi (צץ) of the shoresh חצץ form the path between tiferet and yesod and further form the "justice, justice" we pursue into the root of malchut (ateret hayesod) and simultaneously, through both a wealth of intuitive associations and intelligent reason, into understanding.
Interestingly, in making the fence (ח) into chomah, the word חמת (sisters' viciousness) in today's parsha (on this day ה of Kislev and day ו of Shamash, the two non-root essential letters of chomah) is remade through three letters, a vav (representing a masculine force), a mem (the single letter root of the temple), and a hei (representing the feminine force of the awakened dreamer).
עַד אֲשֶׁר-תָּשׁוּב, חֲמַת אָחִיךָ
until my brother's sisters' viciousness is turned away ... Bereshit 27:44
The word translated as viciousness is חמת. The last Hebrew letter (ת) in the word חמת can be a feminine plural suffix, implying that the viciousness alluded to here is sourced in a multiplicity of women. The correction of the text from חמת into חומה (a defensive wall) creates the vision of a new translation:
until my brother's defense returns
Last night, I dreamt a vision in the night.
Some living creatures were stuck in the fence (chayitz from the shoresh חצץ) beside my home.
I released them from their entanglements in it. Willing the potentially dangerous ones to move away, some of the living creatures then ran off into the field on the other side of the fence. After this separation, one living creature came over onto my side of the fence, then shapeshifted into a human being. A small group of vicious women hanging around who had come out against me were driven off by the presence of his friendly nearness to me. Their harsh words and aggressive countenances, like smoke blew out of, disappearing from, the dream.
I woke up.
The single letter root, an orach (אורח), of the shoresh חצץ (from which the word chayitz is derived) is the letter chet (ח), itself meaning fence. In kabbalah and tarot, chet both guards the path bridging the mind and heart (between tiferet and keter) and joins understanding to strength (forming the path between binah and gevurah).
The two letters tzadi (צץ) of the shoresh חצץ form the path between tiferet and yesod and further form the "justice, justice" we pursue into the root of malchut (ateret hayesod) and simultaneously, through both a wealth of intuitive associations and intelligent reason, into understanding.
Interestingly, in making the fence (ח) into chomah, the word חמת (sisters' viciousness) in today's parsha (on this day ה of Kislev and day ו of Shamash, the two non-root essential letters of chomah) is remade through three letters, a vav (representing a masculine force), a mem (the single letter root of the temple), and a hei (representing the feminine force of the awakened dreamer).
Saturday, November 14, 2009
Kindred And The Mesorah Of The Ancestors
Chayyei Sarah
וְאֶל-מִשְׁפַּחְתִּי
and to my kindred ... Bereshit 24:38
The Hebrew word translated here as my kindred is משפחתי. From the shoresh (three-letter root) שפח, as is the word for 'female slave' (namely שפחה), the word for kindred is mishpacha (משפחה). The prefix letter mem (מ) can simply mean 'from.' Taken together, the kindred described in the Hebrew of this phrase from the Torah portion are family who come 'from a female slave,' like Hagar who was the slave of Sarah for example. The word שפחה , as well as meaning 'a female slave', can also mean 'to spread out' - thus significantly, the shoresh שפח pertains to an extroversion of consciousness.
As Calev is a man with a different spirit (ruach acheret), so too does another word for kindred have a different spirit - the Hebrew word קרובים also means kindred. From the shoresh קרב - as are the words for 'to draw near' (קָרַב), 'to be brought closer' (קֹרַב), 'to hasten [an event]' (קֵרֵב), 'interior' (קֶרֶב), and 'innards' (קרביים) - these kindred speak to us through Inner Tradition. Thus, significantly, the shoresh קרב pertains to an introversion of consciousness.
ואל-מקרובימי
and to my kindred ...
This past Wednesday I purchased a new book for my library - The Cauldron of Memory, Retrieving Ancestral Knowledge And Wisdom by Raven Grimassi. Chapter three speaks to the idea of Inner Tradition:
Raven writes more ...
Not just stories ...
Each of us inherits the gift of an inner tradition from, the mesorah of, the Ancestors. World through world, and to my kindred, with a different spirit, I draw near.
חֶבְרוֹן--בְּאֶרֶץ כְּנָעַן ... Bereshit 23:19
Chevron in the land of Canaan
וְאֶל-מִשְׁפַּחְתִּי
and to my kindred ... Bereshit 24:38
The Hebrew word translated here as my kindred is משפחתי. From the shoresh (three-letter root) שפח, as is the word for 'female slave' (namely שפחה), the word for kindred is mishpacha (משפחה). The prefix letter mem (מ) can simply mean 'from.' Taken together, the kindred described in the Hebrew of this phrase from the Torah portion are family who come 'from a female slave,' like Hagar who was the slave of Sarah for example. The word שפחה , as well as meaning 'a female slave', can also mean 'to spread out' - thus significantly, the shoresh שפח pertains to an extroversion of consciousness.
As Calev is a man with a different spirit (ruach acheret), so too does another word for kindred have a different spirit - the Hebrew word קרובים also means kindred. From the shoresh קרב - as are the words for 'to draw near' (קָרַב), 'to be brought closer' (קֹרַב), 'to hasten [an event]' (קֵרֵב), 'interior' (קֶרֶב), and 'innards' (קרביים) - these kindred speak to us through Inner Tradition. Thus, significantly, the shoresh קרב pertains to an introversion of consciousness.
ואל-מקרובימי
and to my kindred ...
This past Wednesday I purchased a new book for my library - The Cauldron of Memory, Retrieving Ancestral Knowledge And Wisdom by Raven Grimassi. Chapter three speaks to the idea of Inner Tradition:
Today we hear a great deal about traditions. Some people speak of old traditions, eclectic systems, or self-sytled traditions. There is however another lesser-known form of tradition. This is the "inner tradition," or esoteric system. It is also one of the most misunderstood traditions for a variety of reasons.
Raven writes more ...
So what is an inner tradition? The short answer is that it's a system based upon an agreement of consciousness between members of the tradition. In other words, an inner tradition exists and functions within the group mind of the people that sustain it.
Not just stories ...
For centuries, inner traditions have been hidden from the public, or if not hidden, have been presented in ways that made them appear to be something else. This is perhaps no more apparent than in fairy tales and in the old myths and legends of our ancestors, particularly those associated with magical or mystical themes. The old stories appear at the same time to convey different meanings reflected in an outer form and an inner form of the tales. The outer form is the story itself, which seems to entertain and even convey a message or social moral. The inner form transmits a code or set of keys designed to access a much deeper level. This is because enlightenment does not dwell on the surface; it dwells in the depths below. It is what brews in the mystical cauldron.
Each of us inherits the gift of an inner tradition from, the mesorah of, the Ancestors. World through world, and to my kindred, with a different spirit, I draw near.
חֶבְרוֹן--בְּאֶרֶץ כְּנָעַן ... Bereshit 23:19
Chevron in the land of Canaan
Saturday, November 7, 2009
Mystery Of The White Bull
Vayera
הִנֵּה-נָא הוֹאַלְתִּי לְדַבֵּר אֶל-אֲדֹנָי, וְאָנֹכִי עָפָר וָאֵפֶר
Behold now, I speak as the Divine even within dust and ashes ... Bereshit 18:27
On this phrase, in Out Of Context, n writes:
N sums it up:
In other words,
Last night before sleeping, I drew mannaz, the rune of Divine Conciousness made manifest in the individual and within the race of humanity. Mannaz asks the question, "what does it mean to be human?"
I dreamt.
Like in the television series Lost, I was in Jacob's shack. There was something I had to face.
Outside, a storm-tossed ocean filled my view. The waves were as tall as skyscrapers. Driving the waves and all across the surface of the ocean were tornados made of water. One was coming at me. The natural instinct would be to run, but I just stood looking at it as it approached. Then, like Aaron of the Exodus, I ran toward and into it, face first. I encountered an underwater ship with a brief dreamstory of its own walking through the wall of water. The water didn't part, there was no water-water, I just walked completely through it as if I could breathe like a fish (נון, like Moses). [Interestingly, נון is the Aramaic word for fish - and, in follow-up to last week's Torah commentary (The Demon Dance), angels can't understand Aramaic. Human beings, with the ability to maintain wholeness even within the physical, can.]
I emerged in a sunny place. Climbing up an embankment by a river's edge, I saw a reddish cow wearing a cowbell standing near the edge of the earthen landing. Glancing aside while eating vegetation, she looked up at me, then turned and walked away.
In the place of the reddish cow, a white bull came toward me. Telepathically, the white bull communicated to me, "I can tell you."
Then, the white bull transformed into a bald man with his eyes closed standing in the rain. I was now standing at the top of the earthen embankment, face to face with the man. The man opened his eyes. Our gaze met eye to eye.
In our linked minds, we looked together and saw two women trapped in a hole in the earth.
I woke up.
Interestingly, mannaz is the "n" rune describing humanity as the progeny of the Divine. As n considers the mysteries of dust and ashes in Out of Context, n considers the mystery of what it means to be human.
הִנֵּה-נָא הוֹאַלְתִּי לְדַבֵּר אֶל-אֲדֹנָי, וְאָנֹכִי עָפָר וָאֵפֶר
Behold now, I speak as the Divine even within dust and ashes ... Bereshit 18:27
On this phrase, in Out Of Context, n writes:
Rava in Tractate Chulin 88b says that the reward for saying this was that his children would earn the Mitzvah of the ashes of the Para Adumah (Red Heifer) and dust of the Sotah (a woman brought to the Temple accused of adultery was forced to drink a concoction which had dust from the foot of the Altar in it).
How are Sotah and Para Adumah a relevant reward to Afar v'Efer?
N sums it up:
This explains the Pshat of the Dubner Maggid, that Hashem took what Avraham said, and changed the context from dust and ash with all their negative connotations, to dust and ash as Mitzvos with all their positive connotations.
In other words,
Says the Beis HaLevi, Hashem inverted this, by giving the Mitzvah of Sotah, which cleans the woman's past, and Para Adumah which purifies the persons future.
Last night before sleeping, I drew mannaz, the rune of Divine Conciousness made manifest in the individual and within the race of humanity. Mannaz asks the question, "what does it mean to be human?"
I dreamt.
Like in the television series Lost, I was in Jacob's shack. There was something I had to face.
Outside, a storm-tossed ocean filled my view. The waves were as tall as skyscrapers. Driving the waves and all across the surface of the ocean were tornados made of water. One was coming at me. The natural instinct would be to run, but I just stood looking at it as it approached. Then, like Aaron of the Exodus, I ran toward and into it, face first. I encountered an underwater ship with a brief dreamstory of its own walking through the wall of water. The water didn't part, there was no water-water, I just walked completely through it as if I could breathe like a fish (נון, like Moses). [Interestingly, נון is the Aramaic word for fish - and, in follow-up to last week's Torah commentary (The Demon Dance), angels can't understand Aramaic. Human beings, with the ability to maintain wholeness even within the physical, can.]
I emerged in a sunny place. Climbing up an embankment by a river's edge, I saw a reddish cow wearing a cowbell standing near the edge of the earthen landing. Glancing aside while eating vegetation, she looked up at me, then turned and walked away.
In the place of the reddish cow, a white bull came toward me. Telepathically, the white bull communicated to me, "I can tell you."
Then, the white bull transformed into a bald man with his eyes closed standing in the rain. I was now standing at the top of the earthen embankment, face to face with the man. The man opened his eyes. Our gaze met eye to eye.
In our linked minds, we looked together and saw two women trapped in a hole in the earth.
I woke up.
Interestingly, mannaz is the "n" rune describing humanity as the progeny of the Divine. As n considers the mysteries of dust and ashes in Out of Context, n considers the mystery of what it means to be human.
Saturday, October 31, 2009
The Demon Dance
Lech Lecha - The Demon Dance
a perfect parsha for Samhain
מֵאוּר כַּשְׂדִּים
me'aur Chasdim ... Bereshit 15:7
neither dark nor light
the torah of night
woman hides
wholy creative power
questions unspoken, who knows
yes and no
nourishing
meaning, empty of meaning
a paradox
one whole inclination
pure flames
guard the gate to the demon dance
where lilith laughs
with absolute delight
a wild majesty
in wholy motion
secrets rest
and no angel understands
understand
*******
My original poem republished here as commentary for Lech Lecha, was originally published on my now closed geocities website, Walking On Fire (1996-2009).
a perfect parsha for Samhain
מֵאוּר כַּשְׂדִּים
me'aur Chasdim ... Bereshit 15:7
neither dark nor light
the torah of night
woman hides
wholy creative power
questions unspoken, who knows
yes and no
nourishing
meaning, empty of meaning
a paradox
one whole inclination
pure flames
guard the gate to the demon dance
where lilith laughs
with absolute delight
a wild majesty
in wholy motion
secrets rest
and no angel understands
understand
*******
My original poem republished here as commentary for Lech Lecha, was originally published on my now closed geocities website, Walking On Fire (1996-2009).
Saturday, October 24, 2009
The Mystery Of Urcanaan
Noach
וַיֹּאמֶר, אָר וּרכְּנָעַן
And She changed the changeless saying, shine Urcanaan ... Bereshit 9:25
What does the prefix "ur" (ור) mean?
The prefix ur refers to the prototype, to the first from which all others derive. It is the unique divine essence which contains all of the defining qualities of all that is derived from it. It is the irretrievable past paradoxically ever-present here and now. It is the dark ineffable made illuminatingly manifest.
It is not ... yet it very much is.
Related information - a modern pagan Canaanite religion.
וַיֹּאמֶר, אָר וּרכְּנָעַן
And She changed the changeless saying, shine Urcanaan ... Bereshit 9:25
What does the prefix "ur" (ור) mean?
The prefix ur refers to the prototype, to the first from which all others derive. It is the unique divine essence which contains all of the defining qualities of all that is derived from it. It is the irretrievable past paradoxically ever-present here and now. It is the dark ineffable made illuminatingly manifest.
It is not ... yet it very much is.
Related information - a modern pagan Canaanite religion.
Sunday, October 18, 2009
Magical Duel
Bereshit
וְנָהָר יֹצֵא מֵעֵדֶן
a flowing surged from Eden ... Bereshit 2:10
Last night I dreamt.
I had been set in a small lifeboat upon a river of sand. I had a handful of people traveling with me.
In the river of sand were many alligators who ate people put out on the river in small lifeboats. The alligators would capsize the lifeboats and then eat the people who fell in. The alligators couldn't capsize my boat, so the malevolent magician who had guided with guile us into the lifeboat, with his handful of companions, let our boat come 'ashore' into a large square whitish chamber-room. This is hard to put into words, but I'll do the best I can.
The walls held back the sand of the overflowing sand river. The chamber-room was at a lower level than the overflowing sand river. The malevolent magician then laughed, and as he left the chamber-room, he pushed a button on one of the walls. The walls started to retract down into the ground, allowing the overflowing sand to begin flowing into the room, bringing with it the alligators from the sand river. Having left the chamber-room, the malevolent magician thought that now the alligators would surely be able to reach and eat us.
But I was more powerful than the malevolent magician. By just willing it, I commanded the walls of the chamber-room to come back up - and they did. I could see the alligators through the now-clear glass-like walls swimming in the sand trying to break through the walls, but they couldn't. They and the sand were held back, for there was no button the malevolent magician could push to deactivate the strength of my will for the wall.
I and my companions left the chamber-room on the side opposite the river of sand. I went into a supermarket and acquired a white sweatshirt and some cherry cheesecake. There was a little girl with me.
I woke up.
Sand is made up of tiny stones. Stones symbolize the creative letter-forces of the magical alphabets.
וְנָהָר יֹצֵא מֵעֵדֶן
a flowing surged from Eden ... Bereshit 2:10
Last night I dreamt.
I had been set in a small lifeboat upon a river of sand. I had a handful of people traveling with me.
In the river of sand were many alligators who ate people put out on the river in small lifeboats. The alligators would capsize the lifeboats and then eat the people who fell in. The alligators couldn't capsize my boat, so the malevolent magician who had guided with guile us into the lifeboat, with his handful of companions, let our boat come 'ashore' into a large square whitish chamber-room. This is hard to put into words, but I'll do the best I can.
The walls held back the sand of the overflowing sand river. The chamber-room was at a lower level than the overflowing sand river. The malevolent magician then laughed, and as he left the chamber-room, he pushed a button on one of the walls. The walls started to retract down into the ground, allowing the overflowing sand to begin flowing into the room, bringing with it the alligators from the sand river. Having left the chamber-room, the malevolent magician thought that now the alligators would surely be able to reach and eat us.
But I was more powerful than the malevolent magician. By just willing it, I commanded the walls of the chamber-room to come back up - and they did. I could see the alligators through the now-clear glass-like walls swimming in the sand trying to break through the walls, but they couldn't. They and the sand were held back, for there was no button the malevolent magician could push to deactivate the strength of my will for the wall.
I and my companions left the chamber-room on the side opposite the river of sand. I went into a supermarket and acquired a white sweatshirt and some cherry cheesecake. There was a little girl with me.
I woke up.
Sand is made up of tiny stones. Stones symbolize the creative letter-forces of the magical alphabets.
Eishet Shem Hameforash
Vezot Haberachah - Eishet Shem Hameforash, Woman With A Name
וְאָתָה מֵרִבְבֹת קֹדֶשׁ; מִימִינוֹ, אשדת (אֵשׁ דָּת) לָמוֹ
and He came from the myriads holy, at His right hand was a fiery law unto them
Devarim 33:2
To form the phrase "fiery law", the word אשדת must be separated into two words, namely אֵשׁ דָּת. The separation is a function of Binah consciousness. The word אשדת is only explicitly made manifest with wholeness when Chochmah consciousness is in unity with rectified Binah Consciousness.
אשדת signifies a woman (אשת) within whom the Name of Four (ד), also known as the tetragrammaton YHVH (יהוה), explicitly dwells. In other words, אשדת is a woman within whom Divine consciousness and mundane consciouness reside at peace inseparably together in complete and beautiful harmony.
Her semitic pagan Name of Four is Rabatu Atiratu Yam Mi meaning Great Lady Who Is Abundance.
Interestingly, the central name Atiratu in this Name of Four is amazingly similar to the Ætir of Germanic paganism, suggesting a possible common link among tribes of ancient pagan peoples. Ætir means families and eights. Binah is the eighth sefirah (Divine emanation) from the perspective of manifest reality. Importantly, rectified Binah (understanding) inseparably reunites families with Chochmah (wisdom).
וְאָתָה מֵרִבְבֹת קֹדֶשׁ; מִימִינוֹ, אשדת (אֵשׁ דָּת) לָמוֹ
and He came from the myriads holy, at His right hand was a fiery law unto them
Devarim 33:2
To form the phrase "fiery law", the word אשדת must be separated into two words, namely אֵשׁ דָּת. The separation is a function of Binah consciousness. The word אשדת is only explicitly made manifest with wholeness when Chochmah consciousness is in unity with rectified Binah Consciousness.
אשדת signifies a woman (אשת) within whom the Name of Four (ד), also known as the tetragrammaton YHVH (יהוה), explicitly dwells. In other words, אשדת is a woman within whom Divine consciousness and mundane consciouness reside at peace inseparably together in complete and beautiful harmony.
Her semitic pagan Name of Four is Rabatu Atiratu Yam Mi meaning Great Lady Who Is Abundance.
Interestingly, the central name Atiratu in this Name of Four is amazingly similar to the Ætir of Germanic paganism, suggesting a possible common link among tribes of ancient pagan peoples. Ætir means families and eights. Binah is the eighth sefirah (Divine emanation) from the perspective of manifest reality. Importantly, rectified Binah (understanding) inseparably reunites families with Chochmah (wisdom).
Sunday, September 20, 2009
She Who Named Him Adam
Ha'Azinu
כִּי שֵׁם יְהוָה, אֶקְרָא
because I name, I EVE proclaim ... Devarim 32:3
The Divine Name יהוה is the name of Goddess. More importantly, it is the Divine Feminine Essence of our mother Eve. Like Celtic Morrigan, I-Eve is a singular Goddess of triple form (3 unique letters).
The Hebrew letter yod can be translated as "I". This is the pintele yid, the Divine Spark, of every human being.
The Hebrew letters הוה can be translated as Woman, namely Eve. The Hebrew letter ה and the Western/Latin letter e are both descendants of a common ancient Phoenician letter form. Thus, the letter ה can legitimately be translated and transliterated as the letter e. Likewise, the letter ו can be translated and transliterated as the letter v.
Taken together, the Divine Name יהוה means I,Eve. Thus, the Tetragrammaton clearly and psycholinguistically refers to the Divine Feminine Essence, the Creatress of All, to Goddess. It is She who named him Adam.
כִּי שֵׁם יְהוָה, אֶקְרָא
because I name, I EVE proclaim ... Devarim 32:3
The Divine Name יהוה is the name of Goddess. More importantly, it is the Divine Feminine Essence of our mother Eve. Like Celtic Morrigan, I-Eve is a singular Goddess of triple form (3 unique letters).
The Hebrew letter yod can be translated as "I". This is the pintele yid, the Divine Spark, of every human being.
The Hebrew letters הוה can be translated as Woman, namely Eve. The Hebrew letter ה and the Western/Latin letter e are both descendants of a common ancient Phoenician letter form. Thus, the letter ה can legitimately be translated and transliterated as the letter e. Likewise, the letter ו can be translated and transliterated as the letter v.
Taken together, the Divine Name יהוה means I,Eve. Thus, the Tetragrammaton clearly and psycholinguistically refers to the Divine Feminine Essence, the Creatress of All, to Goddess. It is She who named him Adam.
Friday, September 11, 2009
The Paradox At Both Ends Of Endlessness
Nitzavim-Vayeilech
בָּרוּךְ אַתָּה, בְּבֹאֶךָ; וּבָרוּךְ אַתָּה, בְּצֵאתֶךָ
blessed shall you be coming in, and blessed shall you be going out ... Devarim 28:6
My conscious awareness preceded the physicality of my being. The remembrance of all I have seen and pre-seen before being born has remained with me throughout the entirety of my life experience as a human being.
I have written of my pre-incarnate memories here, here, and here, for example. Just as my remembering conscious awareness endlessly existed before it was placed into the physical vessel in which I currently dwell, so too will my remembering consciousness endlessly exist when it exits this physical vessel.
I have already seen it.
בָּרוּךְ אַתָּה, בְּבֹאֶךָ; וּבָרוּךְ אַתָּה, בְּצֵאתֶךָ
blessed shall you be coming in, and blessed shall you be going out ... Devarim 28:6
My conscious awareness preceded the physicality of my being. The remembrance of all I have seen and pre-seen before being born has remained with me throughout the entirety of my life experience as a human being.
I have written of my pre-incarnate memories here, here, and here, for example. Just as my remembering conscious awareness endlessly existed before it was placed into the physical vessel in which I currently dwell, so too will my remembering consciousness endlessly exist when it exits this physical vessel.
I have already seen it.
Friday, September 4, 2009
Divine Enticements
Ki Tavo
וּבְמֹרָא גָּדֹל--וּבְאֹתוֹת, וּבְמֹפְתִים
with great terribleness, with signs and with enticements ... Devarim 26:8
with great terribleness ...
with signs ...
and with enticements ... yay! I now own a classic black ritual robe with a fabulous hood and large sleeves to wear while I am witchcrafting. This robe is so cool and witchy. Ooooo, I am indeed so enticed by it! as I am with all my ritual tools.
וּבְמֹרָא גָּדֹל--וּבְאֹתוֹת, וּבְמֹפְתִים
with great terribleness, with signs and with enticements ... Devarim 26:8
with great terribleness ...
with signs ...
and with enticements ... yay! I now own a classic black ritual robe with a fabulous hood and large sleeves to wear while I am witchcrafting. This robe is so cool and witchy. Ooooo, I am indeed so enticed by it! as I am with all my ritual tools.
Saturday, August 29, 2009
The Ship Of Safe Passage
Ki Tetzi
כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה
when the reaper reaps in the field ... Devarim 24:19
Last night before bed I drew the sixth rune, the first rune of the second row in my developing set of personal runerows. It was the 'm' rune mannaz (pronounced mawn-nawz), the rune of Divine consciousness made manifest in the individual and within the race of humanity. Mannaz is also known as the adornment of ships, the androgyne and the guardian of the institution of blood sisterhood.
I dreamt.
Political structures and of the wealthy filled the atmosphere. I was neither a political figure nor wealthy in the material sense, but for some reason I was among these kinds of people and in the politically charged situations. I wasn't a central figure, but my presence had been deemed needed. I was just there - just in case I had been chosen as some believed I was. Some weren't sure if I had been chosen, so I was given no real role in the proceedings - I was only there because some believed I had been chosen. So, I was just there, one among this group of people.
Then, news was delivered to the gathering. There had been a horrific massacre of a group of people. I was chosen by the President to go with the team to investigate the crime scene. We went to investigate.
There was blood all over the place. The people in the place had been brutally butchered, literally. The people had been killed on account of one particular woman's presence, they were her supporters and her group. She had also been killed. Looking around the place, I 'saw' back in time the manner in which the woman had been particularly gruesomely butchered and cut up - her head had first been methodically cut in half from the crown of her head down to her neck. Then, both her breasts had been chopped into large chunks and then rechopped into smaller chunks. The vision was awful, but in it was also a message.
That this gruesome fate had been called up and sealed for either this woman or myself was the message. We could not both occupy the office for which I had been chosen. The actuality of the fate had been called up to discern between us. Watching the woman's dissection at the hand of the Reaper, I did not feel she had been a woman obviously deserving of such a horrible fate. Nevertheless, having been summoned (by whom I don't know), the Reaper reaped.
I woke up.
With it's association as the adornment of ships, mannaz follows perfectly from Thursday night's dream, Mysteries of the Staircase.
Related entries:
Runes 1-3: Transmission of a Sacred Secret
Rune 4: The Wholiness Code
Rune 5: Mysteries of the Staircase
More ... runework
כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה
when the reaper reaps in the field ... Devarim 24:19
Last night before bed I drew the sixth rune, the first rune of the second row in my developing set of personal runerows. It was the 'm' rune mannaz (pronounced mawn-nawz), the rune of Divine consciousness made manifest in the individual and within the race of humanity. Mannaz is also known as the adornment of ships, the androgyne and the guardian of the institution of blood sisterhood.
I dreamt.
Political structures and of the wealthy filled the atmosphere. I was neither a political figure nor wealthy in the material sense, but for some reason I was among these kinds of people and in the politically charged situations. I wasn't a central figure, but my presence had been deemed needed. I was just there - just in case I had been chosen as some believed I was. Some weren't sure if I had been chosen, so I was given no real role in the proceedings - I was only there because some believed I had been chosen. So, I was just there, one among this group of people.
Then, news was delivered to the gathering. There had been a horrific massacre of a group of people. I was chosen by the President to go with the team to investigate the crime scene. We went to investigate.
There was blood all over the place. The people in the place had been brutally butchered, literally. The people had been killed on account of one particular woman's presence, they were her supporters and her group. She had also been killed. Looking around the place, I 'saw' back in time the manner in which the woman had been particularly gruesomely butchered and cut up - her head had first been methodically cut in half from the crown of her head down to her neck. Then, both her breasts had been chopped into large chunks and then rechopped into smaller chunks. The vision was awful, but in it was also a message.
That this gruesome fate had been called up and sealed for either this woman or myself was the message. We could not both occupy the office for which I had been chosen. The actuality of the fate had been called up to discern between us. Watching the woman's dissection at the hand of the Reaper, I did not feel she had been a woman obviously deserving of such a horrible fate. Nevertheless, having been summoned (by whom I don't know), the Reaper reaped.
I woke up.
With it's association as the adornment of ships, mannaz follows perfectly from Thursday night's dream, Mysteries of the Staircase.
Related entries:
Runes 1-3: Transmission of a Sacred Secret
Rune 4: The Wholiness Code
Rune 5: Mysteries of the Staircase
More ... runework
Saturday, August 22, 2009
The Conditional Commandment
Shoftim
כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט, בֵּין-דָּם לְדָם
If there arises a matter too hard for you in judgment, between blood and blood ... Devarim 17:8
This is a conditional statement - if the judgment is too hard, then do (and don't do) ... all as it is written and be relieved of the hard judgment. Given this conditionality, in the absence of the condition, one should do something different.
In the Hebrew phrase, the word translated as 'too hard for you' is ממך. This Hebrew word can also be translated as 'to become impoverished.'
In the Hebrew phrase, the word translated as 'a matter' is דבר. This Hebrew word can also be translated as 'commandment', 'event', 'happening', 'anything', and 'to come to a conclusion.'
Importantly, the central idea of the phrase concerns 'between blood and blood", בין-דם לדם. The Hebrew word translated as 'between', namely בין can also be translated as 'inter-'. Thus, the idea here concerns inter-blood ties and suggests that the phrase pertains to ancestral connections and tribal 'bloods.'
Taking all this together, it is clear to me that Torah is telling us that there is an active commandment to bring together one's bloods - 'blood and blood' - and that only way to do that is by accepting and following through to its conclusion - to endure to the end of it - the hard judgment naturally associated with doing so. In other words, as taught in Celtic Faery Witchcraft, redemption of the bloodline comes through accepting the work to make corrections (called tikkunim in Jewish tradition) for one's ancestors. Here, the Torah is telling us that tikkunim are effected and brought to a conclusion through an 'event of impoverishment' in some form. If the judgment of some form of impoverishment is not too hard to endure - if one can accept it and perservere through to its natural conclusion - then the work to redeem the blood of one's ancestors is completed with the conclusion of the event of impoverishment, leading to the bloods being peacefully and wholy united into wholeheartedness.
Blessed be all my ancestors through whom I am blessed and all my ways have been made wholehearted! There is no disunity among them. I am a wholy witch indeed! Neither tumah (ritual impurity) nor taharah (ritual purity) exist in me as independent mutually-exclusive qualities. It is all whole, כל קדוש.
Related entries:
Pay Raise!
The Rate And A Masterpiece New Job #2
Well Prepared With Proof
What An Incredible Day!
New Job! #1
Unemployment Descrimination
Truth & Consequences
The Job Of Survival
כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט, בֵּין-דָּם לְדָם
If there arises a matter too hard for you in judgment, between blood and blood ... Devarim 17:8
This is a conditional statement - if the judgment is too hard, then do (and don't do) ... all as it is written and be relieved of the hard judgment. Given this conditionality, in the absence of the condition, one should do something different.
In the Hebrew phrase, the word translated as 'too hard for you' is ממך. This Hebrew word can also be translated as 'to become impoverished.'
In the Hebrew phrase, the word translated as 'a matter' is דבר. This Hebrew word can also be translated as 'commandment', 'event', 'happening', 'anything', and 'to come to a conclusion.'
Importantly, the central idea of the phrase concerns 'between blood and blood", בין-דם לדם. The Hebrew word translated as 'between', namely בין can also be translated as 'inter-'. Thus, the idea here concerns inter-blood ties and suggests that the phrase pertains to ancestral connections and tribal 'bloods.'
Taking all this together, it is clear to me that Torah is telling us that there is an active commandment to bring together one's bloods - 'blood and blood' - and that only way to do that is by accepting and following through to its conclusion - to endure to the end of it - the hard judgment naturally associated with doing so. In other words, as taught in Celtic Faery Witchcraft, redemption of the bloodline comes through accepting the work to make corrections (called tikkunim in Jewish tradition) for one's ancestors. Here, the Torah is telling us that tikkunim are effected and brought to a conclusion through an 'event of impoverishment' in some form. If the judgment of some form of impoverishment is not too hard to endure - if one can accept it and perservere through to its natural conclusion - then the work to redeem the blood of one's ancestors is completed with the conclusion of the event of impoverishment, leading to the bloods being peacefully and wholy united into wholeheartedness.
Blessed be all my ancestors through whom I am blessed and all my ways have been made wholehearted! There is no disunity among them. I am a wholy witch indeed! Neither tumah (ritual impurity) nor taharah (ritual purity) exist in me as independent mutually-exclusive qualities. It is all whole, כל קדוש.
Related entries:
Pay Raise!
The Rate And A Masterpiece New Job #2
Well Prepared With Proof
What An Incredible Day!
New Job! #1
Unemployment Descrimination
Truth & Consequences
The Job Of Survival
Saturday, August 15, 2009
Warding With Reverse Vision
Re'eh
וְהֵסִיר יְהוָה מִמְּךָ, כָּל-חֹלִי
and the Divine wards me from impoverished weekdays ... Devarim 7:15
Last week, a reader emailed and inquired as to my recommendations for warding a journey. Pay attention and see. hamayvin yavin
In my own experience, my circle of protection travels with me wherever I go or frequent - the circle of protection 'just is' and I take it for granted. It's like 'my mark' guards my spaces.
To both protect and bring wholeness into one's space every day in the physical world - a letter, a sigil or symbol, a sacred object, or a prayer that is meaningful and naturally connects one with one's Divine Spark without needing to think about it can be a useful way to physically mark and ward one's space. For example, in my office at work, not only does my routine Presence there 'mark the space' in my office, but I have consciously marked it as well with items which bring up from me the Divine Feminine - a crystal ball, a small spiral Goddess figure, a black cat Bastet statue, an elegant crystal point hanging window prism, a protection mini spell bottle, a small red mojo bag, a tiny hanging besom, and the soft tinkling music of electronic windchimes grace and ward my office space. These items, like segulot and charms, consciously plug me into the circuit of power of my own Divine Awareness. Thus, beyond and within Awareness, supra-temporally and temporally, the space I inhabit is warded, protected and enriched.
Related entry - Eikev
וְהֵסִיר יְהוָה מִמְּךָ, כָּל-חֹלִי
and the Divine wards me from impoverished weekdays ... Devarim 7:15
Last week, a reader emailed and inquired as to my recommendations for warding a journey. Pay attention and see. hamayvin yavin
In my own experience, my circle of protection travels with me wherever I go or frequent - the circle of protection 'just is' and I take it for granted. It's like 'my mark' guards my spaces.
To both protect and bring wholeness into one's space every day in the physical world - a letter, a sigil or symbol, a sacred object, or a prayer that is meaningful and naturally connects one with one's Divine Spark without needing to think about it can be a useful way to physically mark and ward one's space. For example, in my office at work, not only does my routine Presence there 'mark the space' in my office, but I have consciously marked it as well with items which bring up from me the Divine Feminine - a crystal ball, a small spiral Goddess figure, a black cat Bastet statue, an elegant crystal point hanging window prism, a protection mini spell bottle, a small red mojo bag, a tiny hanging besom, and the soft tinkling music of electronic windchimes grace and ward my office space. These items, like segulot and charms, consciously plug me into the circuit of power of my own Divine Awareness. Thus, beyond and within Awareness, supra-temporally and temporally, the space I inhabit is warded, protected and enriched.
Related entry - Eikev
Saturday, August 8, 2009
Claiming The Blessing Of Less
Eikevרְאֵה, אָנֹכִי נֹתֵן לִפְנֵיכֶם--הַיּוֹם: בְּרָכָה, וּקְלָלָה.
Behold, I set before you this day the blessing (בְּרָכָה) 'with a bit of weight loss too' (וּקְלָלָה) ... Devarim 11:26
The root for the Hebrew word (וּקְלָלָה) normally translated as 'and a curse' in this sentence is קלל which can also mean 'light in weight' and 'less material substance'.
Halleluyah! I've dropped a blessed dress size and anticipate more pounds are on the cursed road to oblivion! Thank Goddess!
I'm not weighing myself or counting calories. I'm just eating sensibly now, avoiding comfort foods and drinking more water. At 48, I still have clear toned skin and a pretty face. Now I'm going to take back my healthy body as a witch too, Goddess help me do this for me. I have so much more energy already, with just these few unknown pounds banished into nothingness.
Dittany of Crete is a magic herb I've acquired to walk with me down the blessed road to less weight. Drink the herbal tea plain or add lemon, cinnamon or honey to taste.
Witches can even turn 'less material substance' into a blessing. Abracadabra, so mote it be, אמן.
Related entry - Re'eh
Friday, July 31, 2009
The Magic Of Crossing Over
Va'etchanan
עֲלֵה רֹאשׁ הַפִּסְגָּה, וְשָׂא עֵינֶיךָ יָמָּה וְצָפֹנָה וְתֵימָנָה וּמִזְרָחָה--וּרְאֵה בְעֵינֶיךָ: כִּי-לֹא תַעֲבֹר, אֶת-הַיַּרְדֵּן הַזֶּה.
Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold with thine eyes; for thou shalt not go over this Jordan ... Devarim 3:27
Lift up thine eyes and look westward and northward and southward and eastward - with these elemental directions - with west and north opposite one another and with south and east opposite one another, one cannot cross over into a new set of conditions. In other words, to make magic real and to change the shape of reality, one cannot use this order of elemental directions with west and north opposite one another and with south and east opposite one another.
Indeed, the set of directions given to Moses is a deliberate misassociation of the elemental directions. He couldn't cross over because he failed to make the correction.
Try these ritual elemental directions. You may just cross over into a new experience of consciousness.
עֲלֵה רֹאשׁ הַפִּסְגָּה, וְשָׂא עֵינֶיךָ יָמָּה וְצָפֹנָה וְתֵימָנָה וּמִזְרָחָה--וּרְאֵה בְעֵינֶיךָ: כִּי-לֹא תַעֲבֹר, אֶת-הַיַּרְדֵּן הַזֶּה.
Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold with thine eyes; for thou shalt not go over this Jordan ... Devarim 3:27
Lift up thine eyes and look westward and northward and southward and eastward - with these elemental directions - with west and north opposite one another and with south and east opposite one another, one cannot cross over into a new set of conditions. In other words, to make magic real and to change the shape of reality, one cannot use this order of elemental directions with west and north opposite one another and with south and east opposite one another.
Indeed, the set of directions given to Moses is a deliberate misassociation of the elemental directions. He couldn't cross over because he failed to make the correction.
Try these ritual elemental directions. You may just cross over into a new experience of consciousness.
Saturday, July 25, 2009
Mystery Of The Half-Blood Princess
Devarim
Mystery Of The Half-Blood Princess
וַיֵּצֵא סִיחֹן לִקְרָאתֵנוּ
then the foal (Sihon) came out to meet us ... Devarim 2:32
וַיִּתְּנֵהוּ יְהוָה אֱלֹהֵינוּ, לְפָנֵינוּ; וַנַּךְ אֹתוֹ וְאֶת-בָּנָו, וְאֶת-כָּל-עַמּוֹ.
And the LORD our God delivered him up before us; and we smote him, and his sons, and all his people ... Devarim 2:33
וַנִּלְכֹּד אֶת-כָּל-עָרָיו, בָּעֵת הַהִוא, וַנַּחֲרֵם אֶת-כָּל-עִיר מְתִם, וְהַנָּשִׁים וְהַטָּף: לֹא הִשְׁאַרְנוּ
And we took all his cities at that time, and utterly destroyed every city, the men, and the women, and the little ones; none were left behind ... Devarim 2:34
שָׂרִיד רַק
(yet there is) only that survivor ... Devarim 2:33-34
A foal (סיחן) is an equine, a young animal (like a horse or donkey, for example) one year old or younger. The Hebrew word for horse is sus (סוס). The Hebrew word for donkey is chamor (חמור). We can see that the Hebrew word for foal (סיחן) contains one letter, the first leading letter from each of the Hebrew words for horse and donkey, namely and respectively, samech (ס) and chet (ח).
The first leading letter of the Hebrew word for foal is also the first leading letter of the Hebrew word for horse, that is, samech (ס). Samech corresponds to the mystical power of equanimity. In kabbalah, each magical Hebrew letter is called a horse. By analyzing the Hebrew words we can understand that in the Hebrew word foal (סיחן) is encoded the state of consciousness where the horse of equinimity (a power of the soul) leads the horse-donkey hybrid of the lifeforce. Thus, a horse represents a power of the soul, while a hybrid represents the soul and body united in harmony as one.
In the Hebrew word foal (סיחן) the power of equanimity, through the Hebrew letter samech, leads and is in control of the Hebrew letter chet corresponding to the lifeforce. This is a step into evolving Mastery.
A foal, which is both yet specifically neither a horse nor a donkey, leading with the Hebrew letter samech, came out to meet the Israelites. No foals were left remaining, but there is only that survivor. A hybrid survives.
The offspring of equine hybrids (בן-כלאיים) are almost always sterile. Almost always. Occasionally, the female hybrid, but never the male hybrid, will be fertile due to differences in the way eggs and sperm are produced. The fertile female hybrid can be bred back with either a horse or donkey to produce further fertile offspring.
The rare fertile female hybrid is a survivor.
Sus (horse) comes from the root סוס meaning to move quickly.
Chamor (donkey) comes from the root חמר meaning basic raw matter or raw material substance.
The rare fertile female hybrid represents a deeper high-energy level of matter which 'moves quickly'. She embodies It. Her will is in It.
She survives, evolves and reproduces.
Foals (novice mystics of any Tradition) came out to meet the Israelities (also novice mystics of the kabbalistic Tradition, in distinction with Levi'im and Kohanim). The question is asked, "why do foals chatter their teeth when they meet each other?" CryHorse answers, "It's called clakking. It looks funny but what a foal is doing is telling whatever horse it is that comes up to him other than his mother is 'don't hurt me', I am small and helpless."
Understand. When the foals met face to face, one female grew up a survivor.
Mystery Of The Half-Blood Princess
וַיֵּצֵא סִיחֹן לִקְרָאתֵנוּ
then the foal (Sihon) came out to meet us ... Devarim 2:32
וַיִּתְּנֵהוּ יְהוָה אֱלֹהֵינוּ, לְפָנֵינוּ; וַנַּךְ אֹתוֹ וְאֶת-בָּנָו, וְאֶת-כָּל-עַמּוֹ.
And the LORD our God delivered him up before us; and we smote him, and his sons, and all his people ... Devarim 2:33
וַנִּלְכֹּד אֶת-כָּל-עָרָיו, בָּעֵת הַהִוא, וַנַּחֲרֵם אֶת-כָּל-עִיר מְתִם, וְהַנָּשִׁים וְהַטָּף: לֹא הִשְׁאַרְנוּ
And we took all his cities at that time, and utterly destroyed every city, the men, and the women, and the little ones; none were left behind ... Devarim 2:34
שָׂרִיד רַק
(yet there is) only that survivor ... Devarim 2:33-34
A foal (סיחן) is an equine, a young animal (like a horse or donkey, for example) one year old or younger. The Hebrew word for horse is sus (סוס). The Hebrew word for donkey is chamor (חמור). We can see that the Hebrew word for foal (סיחן) contains one letter, the first leading letter from each of the Hebrew words for horse and donkey, namely and respectively, samech (ס) and chet (ח).
The first leading letter of the Hebrew word for foal is also the first leading letter of the Hebrew word for horse, that is, samech (ס). Samech corresponds to the mystical power of equanimity. In kabbalah, each magical Hebrew letter is called a horse. By analyzing the Hebrew words we can understand that in the Hebrew word foal (סיחן) is encoded the state of consciousness where the horse of equinimity (a power of the soul) leads the horse-donkey hybrid of the lifeforce. Thus, a horse represents a power of the soul, while a hybrid represents the soul and body united in harmony as one.
In the Hebrew word foal (סיחן) the power of equanimity, through the Hebrew letter samech, leads and is in control of the Hebrew letter chet corresponding to the lifeforce. This is a step into evolving Mastery.
A foal, which is both yet specifically neither a horse nor a donkey, leading with the Hebrew letter samech, came out to meet the Israelites. No foals were left remaining, but there is only that survivor. A hybrid survives.
The offspring of equine hybrids (בן-כלאיים) are almost always sterile. Almost always. Occasionally, the female hybrid, but never the male hybrid, will be fertile due to differences in the way eggs and sperm are produced. The fertile female hybrid can be bred back with either a horse or donkey to produce further fertile offspring.
The rare fertile female hybrid is a survivor.
Sus (horse) comes from the root סוס meaning to move quickly.
Chamor (donkey) comes from the root חמר meaning basic raw matter or raw material substance.
The rare fertile female hybrid represents a deeper high-energy level of matter which 'moves quickly'. She embodies It. Her will is in It.
She survives, evolves and reproduces.
Foals (novice mystics of any Tradition) came out to meet the Israelities (also novice mystics of the kabbalistic Tradition, in distinction with Levi'im and Kohanim). The question is asked, "why do foals chatter their teeth when they meet each other?" CryHorse answers, "It's called clakking. It looks funny but what a foal is doing is telling whatever horse it is that comes up to him other than his mother is 'don't hurt me', I am small and helpless."
Understand. When the foals met face to face, one female grew up a survivor.
Saturday, July 18, 2009
Redeemer Of Blood
Matot-Maseiג The Law of The Goddess and The Three Mothers (last night) אמש
גֹּאֵל הַדָּם--עַל הַמִּשְׁפָּטִים הָאֵלֶּה
the redeemer of blood according to the Law of Goddess ... Vayikra 35:24
The difference between the smiter and the redeemer (avenger) of blood is judged according to the Law of Goddess.
גֹּאֵל הַדָּם = redeemer (avenger) of blood
עַל הַמִּשְׁפָּטִים = according to the Law
הָאֵלֶּה = of Goddess
It's simply Torah.
I dreamt a dream. Its details are only for me to know. Even more importantly, those who would smite shall be smitten. So mote it be. אמן
hear the Voice
of the surviving Girl-Child who turns you around
even as you sought to utterly smite
and the seven-branched menorah fell
three mothers
an Englishwoman, an Irishwoman, a Jewishwoman
one Woman in Goddess
still stands
a Mistress of dreams
weaving destiny into time with Her hands
Related entries - Dream Magic, Dam HaBrit, Blooding The Cord, Voices Of The Ancestors
triple goddesses as permutations of (time) אמש
Saturday, July 11, 2009
Oracular Drum Of The Princess Of Tzur
Pinchas
in that he was very jealous for My sake among them ... Vayikra 25:11
בְּקַנְאוֹ אֶת-קִנְאָתִי, בְּתוֹכָם
ת It is just impossible to kill a truly wycked witch.
Unfortunately for jealous Pinchas and his jealous God, and fortunately for the prince of Shimon and the princess of Tzur, the way to a woman's heart is not through her belly. The princess of Tzur is one tough (תופף) wycked witch (אתתא טפסרט), with a heart that beats in rhythm with the different drum of her Goddess, bringing forth through the ages light from darkness.
Tap-atap-tap tap, cock your ear to the rhythm of my heart as Goddess drums up the life of both the man and the woman with its beat.
This shabbat morning, I dreamt.
I nest now under his belt, and with my heart that still lives, I have paid a $400 deposit on a new home in his heart. ת
Pinchas, jealousy loses - you were deceived to believe otherwise. The oracle of a truly wycked witch is greater.
in that he was very jealous for My sake among them ... Vayikra 25:11
בְּקַנְאוֹ אֶת-קִנְאָתִי, בְּתוֹכָם
ת It is just impossible to kill a truly wycked witch.
Unfortunately for jealous Pinchas and his jealous God, and fortunately for the prince of Shimon and the princess of Tzur, the way to a woman's heart is not through her belly. The princess of Tzur is one tough (תופף) wycked witch (אתתא טפסרט), with a heart that beats in rhythm with the different drum of her Goddess, bringing forth through the ages light from darkness.
Tap-atap-tap tap, cock your ear to the rhythm of my heart as Goddess drums up the life of both the man and the woman with its beat.
This shabbat morning, I dreamt.
I nest now under his belt, and with my heart that still lives, I have paid a $400 deposit on a new home in his heart. ת
Pinchas, jealousy loses - you were deceived to believe otherwise. The oracle of a truly wycked witch is greater.
Saturday, July 4, 2009
Master Of The Mysteries
Chukat-Balak
עַל-כֵּן יֹאמְרוּ הַמֹּשְׁלִים
therefore, the Bards say ... Vayikra 21:27
come, be built, be established ... בֹּאוּ, תִּבָּנֶה וְתִכּוֹנֵן
The Hebrew word for the Bards is הַמֹּשְׁלִים. This word can also mean:
In Druidic Celtic mysticism, a Bard is a master in training. The Bardic level corresponds to the Psalmist of Kabbalistic Jewish mysticism. Likewise, the Ovate level corresponds to the Prophet, and the Druid level corresponds to the Lawgiver. In both Celtic and Jewish mysticism, there are three levels leading to complete Mastery. The completed Master of the Mysteries embodies them all.
Understand.
Related entry - Wind of the Willow
עַל-כֵּן יֹאמְרוּ הַמֹּשְׁלִים
therefore, the Bards say ... Vayikra 21:27
come, be built, be established ... בֹּאוּ, תִּבָּנֶה וְתִכּוֹנֵן
The Hebrew word for the Bards is הַמֹּשְׁלִים. This word can also mean:
- those who communicate through proverb, allegory, parable
- reconciled within oneself, to make peace
- those who complement
- those who complete
In Druidic Celtic mysticism, a Bard is a master in training. The Bardic level corresponds to the Psalmist of Kabbalistic Jewish mysticism. Likewise, the Ovate level corresponds to the Prophet, and the Druid level corresponds to the Lawgiver. In both Celtic and Jewish mysticism, there are three levels leading to complete Mastery. The completed Master of the Mysteries embodies them all.
Understand.
Related entry - Wind of the Willow
Saturday, June 27, 2009
The Best Part
Korach
את-חלבו
the best part ... Vayikra 18:30
Candle waxes are made from a variety of fats, oils and waxy-like animal, insect, plant and rock substances.
Ancient civilizations primarily used tallow derived from animals to produce wax for burning.
"A tallow candle, to be good, must be half Sheep's Tallow and half Cow's; that of hoggs mekes 'em gutter, give an ill smell, and a thick black smoak" ... Anonymous, 18th century
Beeswax was introduced as a candle wax in China between 618-907 CE and in Europe during the middle ages. Extracts from tree nuts, the Coccos pella insect and the fruit of the cinnamon tree were used in Japan in the 12th century. During the 18th century, oil from the head of the sperm whale was made into spermaceti wax. Chemically synthesized waxes were created during the 20th century as were waxy gels, vegetable bases, soy and palm oils.
All waxes are primarily hydrocarbons and when burned, emit some carbon (soot) due to incomplete combustion. There is no such thing as a soot-free wax.
When a candle is burned, the flame oxidizes the wax producing water, carbon dioxide, light, heat and soot. The flame that we see flickering off the wick of a candle is the luminescence of non-combustible carbon particles that are very hot but incompletely burned. These carbon particles combine and form soot. The flickering flame of a candle is composed of the glow of rising carbon particles which will combine and cool into black soot. Adding unsaturated hydrocarbon fragrance oils softens candle wax to produce cooler burning. Cooler burning produces more soot.
Soot is associated with respiratory disease - submicron soot particles can penetrate deeply into the lung. The carbon core of soot can act as a carrier of many kinds of toxic molecules. It also can deplete indoor air of the healthy negative ions responsible for removing harmful air contaminants. Negative ions in healthy indoor air may also fight infection, enhance mood, improve appetite and sexual drive, attenuate allergies and migraine headaches, support the body's resistance to disease in general, increase the ability of red blood cells to absorb oxygen, and promote alpha brainwave activity which augments higher level awareness.
While the flame is made of glowing soot, fire itself is nearly invisible to the naked eye.
So, when choosing candle waxes for ritual purposes, consider the flame and the fire and their respective roles in the ritual, when making a choice.
Related entry - The Science of Scent
את-חלבו
the best part ... Vayikra 18:30
Candle waxes are made from a variety of fats, oils and waxy-like animal, insect, plant and rock substances.
Ancient civilizations primarily used tallow derived from animals to produce wax for burning.
"A tallow candle, to be good, must be half Sheep's Tallow and half Cow's; that of hoggs mekes 'em gutter, give an ill smell, and a thick black smoak" ... Anonymous, 18th century
Beeswax was introduced as a candle wax in China between 618-907 CE and in Europe during the middle ages. Extracts from tree nuts, the Coccos pella insect and the fruit of the cinnamon tree were used in Japan in the 12th century. During the 18th century, oil from the head of the sperm whale was made into spermaceti wax. Chemically synthesized waxes were created during the 20th century as were waxy gels, vegetable bases, soy and palm oils.
All waxes are primarily hydrocarbons and when burned, emit some carbon (soot) due to incomplete combustion. There is no such thing as a soot-free wax.
When a candle is burned, the flame oxidizes the wax producing water, carbon dioxide, light, heat and soot. The flame that we see flickering off the wick of a candle is the luminescence of non-combustible carbon particles that are very hot but incompletely burned. These carbon particles combine and form soot. The flickering flame of a candle is composed of the glow of rising carbon particles which will combine and cool into black soot. Adding unsaturated hydrocarbon fragrance oils softens candle wax to produce cooler burning. Cooler burning produces more soot.
Soot is associated with respiratory disease - submicron soot particles can penetrate deeply into the lung. The carbon core of soot can act as a carrier of many kinds of toxic molecules. It also can deplete indoor air of the healthy negative ions responsible for removing harmful air contaminants. Negative ions in healthy indoor air may also fight infection, enhance mood, improve appetite and sexual drive, attenuate allergies and migraine headaches, support the body's resistance to disease in general, increase the ability of red blood cells to absorb oxygen, and promote alpha brainwave activity which augments higher level awareness.
While the flame is made of glowing soot, fire itself is nearly invisible to the naked eye.
So, when choosing candle waxes for ritual purposes, consider the flame and the fire and their respective roles in the ritual, when making a choice.
Related entry - The Science of Scent
Saturday, June 20, 2009
Walking With Giants
Sh'lach
וְזֶה-פִּרְיָהּ
and this is the fruit of it ... Vayikra 13:27
This is an incident which happened to me at work yesterday. Nothing more, nothing less.
One of our residents returned from the hospital following surgery. I went to interview her to collect clinical data for the work that I do and to determine whether or not her pain was under control. This resident has some dementia with periods of confusion sometimes. She is also seriously ill physically.
I introduced myself as a nurse from the MDS Office and informed her of my purpose there. Immediately after that, the resident told me that "they've been telling lies." Not quite sure what to do with that statement, I asked her, "who's been lying to you? What lies have you been told?"
She said, "they said I'll get well, that I'll heal. They're telling me lies."
I told her my professional opinion regarding her prognosis which I won't specifically disclose here to protect her identity. While her acute wounds will heal, her physical ability has been forever altered.
She said, "that's right. That's the truth." Then she started talking about healing and God, while I said nothing. I just listened to her as she expressed her feelings about these things and how she was thinking out loud how to accept her "lot in life."
When she had finished what she had been telling me about herself, and from my experience with the resident and her daughter believing her to be Christian or Catholic, I asked her if she would like us to contact a minister, priest, family friend or some other trusted person to come and talk with her about her these kinds of concerns. She said, "yes." Then I asked her if there was a specific person she would like us to contact.
She said she "once knew a Methodist minister, but he's not mine." Then all of a sudden she asked me a strange question, "what is the most ancient faith?"
Realizing that I was wearing my Jewish star of David pearl pendent and that the resident could clearly see it, acutely aware that the resident was sensitized to being "told lies" and needed me to be truthful with her as I saw the truth, and understanding her to be Christian or Catholic - I didn't want to offend her chosen faith. Considering all these things, I decided that it was safe and inoffensive to answer her with "the most ancient faith would be Judaism, with Christianity and Islam daughter faiths of that faith." In my mind, given that she could see my Jewish star, this answer would not cast confusion and doubt into her mind that I was being truthful with her at that moment nor would it be offensive to her own faith by accurately noting the historical connection between the three major Abrahamic faiths.
I didn't feel it necessary to add anything or to clarify my statement with my understanding of how I actually believe the 'most ancient faith' to have existed in ancient times or on its many forms as it exists today, including Jewitchery. Had I chosen to elaborate, I would have certainly included my ideas about witchcraft and Goddess. But I didn't go there because that would have been more than she needed to hear.
She said, "that's right. I'd like to talk to a rabbi."
Now what was I supposed to do? I told her that there was no regular rabbi in our little town, which there isn't. There is a part-time rabbi who comes here from another state to conduct services at the shul once a month. I indicated that there might be a rabbi in a bigger city about 30 miles from here. I asked her if she wanted us to see if a rabbi in that city would be willing to come and visit with her? She said "yes."
Then she said, "be sure to tell him the truth about me."
I said, "other than to make the contact, it is not our place to tell the rabbi any details at all about you. It is your place to tell the rabbi the truth about yourself."
She nodded and said, "yes, that's good." Her whole countenance relaxed and appeared relieved.
I finished gathering the data I had to gather, and as I left, I told the resident that I would make her request known immediately, but that it might be next week before an appointment could be set up with an out-of-town rabbi. She said "okay, that's fine."
I left and went to tell the nurse who was assigned to her care that day and to inform social services of the resident's request, as making such contacts for the resident is not within the scope of my job responsibilities. Making the contact myself could be twisted into something it's not precisely because I am Jewish and she is not known to be - in no way did I manipulate this resident toward making the request she did. In fact, I became scared for my own job when she requested to speak with a rabbi.
Anyway, I was told by the resident's nurse that the resident at some point in her life had had a Jewish boyfriend and that fact may be related to why she requested to see a rabbi. The nurse called the resident's daughter, who is also her POA (power of attorney), and then informed me that the resident's daughter said she (the daughter) would handle her mother's request.
By the time the nurse got back to me with confirmation of her contact with the resident's daughter, I also had informed the director of social services, the administrator and the director of nursing of the resident's request to cover myself as having delivered the request to those with the job responsibility, and thereby the authority, to handle the resident's request. I also added the issue to resident's clinical care plan under the problem statement - potential for spiritual distress. I have done everything within the scope of my authority to do to honor this resident's request - nothing more, nothing less.
The request has been delivered. It remains to be seen what becomes of it.
וְזֶה-פִּרְיָהּ
and this is the fruit of it ... Vayikra 13:27
This is an incident which happened to me at work yesterday. Nothing more, nothing less.
One of our residents returned from the hospital following surgery. I went to interview her to collect clinical data for the work that I do and to determine whether or not her pain was under control. This resident has some dementia with periods of confusion sometimes. She is also seriously ill physically.
I introduced myself as a nurse from the MDS Office and informed her of my purpose there. Immediately after that, the resident told me that "they've been telling lies." Not quite sure what to do with that statement, I asked her, "who's been lying to you? What lies have you been told?"
She said, "they said I'll get well, that I'll heal. They're telling me lies."
I told her my professional opinion regarding her prognosis which I won't specifically disclose here to protect her identity. While her acute wounds will heal, her physical ability has been forever altered.
She said, "that's right. That's the truth." Then she started talking about healing and God, while I said nothing. I just listened to her as she expressed her feelings about these things and how she was thinking out loud how to accept her "lot in life."
When she had finished what she had been telling me about herself, and from my experience with the resident and her daughter believing her to be Christian or Catholic, I asked her if she would like us to contact a minister, priest, family friend or some other trusted person to come and talk with her about her these kinds of concerns. She said, "yes." Then I asked her if there was a specific person she would like us to contact.
She said she "once knew a Methodist minister, but he's not mine." Then all of a sudden she asked me a strange question, "what is the most ancient faith?"
Realizing that I was wearing my Jewish star of David pearl pendent and that the resident could clearly see it, acutely aware that the resident was sensitized to being "told lies" and needed me to be truthful with her as I saw the truth, and understanding her to be Christian or Catholic - I didn't want to offend her chosen faith. Considering all these things, I decided that it was safe and inoffensive to answer her with "the most ancient faith would be Judaism, with Christianity and Islam daughter faiths of that faith." In my mind, given that she could see my Jewish star, this answer would not cast confusion and doubt into her mind that I was being truthful with her at that moment nor would it be offensive to her own faith by accurately noting the historical connection between the three major Abrahamic faiths.
I didn't feel it necessary to add anything or to clarify my statement with my understanding of how I actually believe the 'most ancient faith' to have existed in ancient times or on its many forms as it exists today, including Jewitchery. Had I chosen to elaborate, I would have certainly included my ideas about witchcraft and Goddess. But I didn't go there because that would have been more than she needed to hear.
She said, "that's right. I'd like to talk to a rabbi."
Now what was I supposed to do? I told her that there was no regular rabbi in our little town, which there isn't. There is a part-time rabbi who comes here from another state to conduct services at the shul once a month. I indicated that there might be a rabbi in a bigger city about 30 miles from here. I asked her if she wanted us to see if a rabbi in that city would be willing to come and visit with her? She said "yes."
Then she said, "be sure to tell him the truth about me."
I said, "other than to make the contact, it is not our place to tell the rabbi any details at all about you. It is your place to tell the rabbi the truth about yourself."
She nodded and said, "yes, that's good." Her whole countenance relaxed and appeared relieved.
I finished gathering the data I had to gather, and as I left, I told the resident that I would make her request known immediately, but that it might be next week before an appointment could be set up with an out-of-town rabbi. She said "okay, that's fine."
I left and went to tell the nurse who was assigned to her care that day and to inform social services of the resident's request, as making such contacts for the resident is not within the scope of my job responsibilities. Making the contact myself could be twisted into something it's not precisely because I am Jewish and she is not known to be - in no way did I manipulate this resident toward making the request she did. In fact, I became scared for my own job when she requested to speak with a rabbi.
Anyway, I was told by the resident's nurse that the resident at some point in her life had had a Jewish boyfriend and that fact may be related to why she requested to see a rabbi. The nurse called the resident's daughter, who is also her POA (power of attorney), and then informed me that the resident's daughter said she (the daughter) would handle her mother's request.
By the time the nurse got back to me with confirmation of her contact with the resident's daughter, I also had informed the director of social services, the administrator and the director of nursing of the resident's request to cover myself as having delivered the request to those with the job responsibility, and thereby the authority, to handle the resident's request. I also added the issue to resident's clinical care plan under the problem statement - potential for spiritual distress. I have done everything within the scope of my authority to do to honor this resident's request - nothing more, nothing less.
The request has been delivered. It remains to be seen what becomes of it.
Saturday, June 13, 2009
D’galim Of Clan Wallace
More on B'ha·alot'kha.
35: And it was with the going forward of the ark [that] Moses would say [lit. said] 'Arise Lord and your enemies will be scattered and those that hate you you will flee before you'... 36: ...and when it rested, he said [lit. will say] 'Return Lord, [to] the myriads of the thousands [or the tents/troops/families] of lsrael'. Vayikra 10:35-36. Read about the anomaly associated with these two verses here.
I saw the most amazing documentary on public television last night called Visions of Scotland. The visions of the land brought tears to my eyes. I wept - the land is not only so very beautiful, but it touched something deep inside that I can't quite articulate. I literally felt myself being pulled up and toward it inside out. I have no Scottish ancestry that I am aware of for sure, though my paternal grandmother's maiden name is Wallace, which may hold some clue.
I know I have Irish and Welsh ancestries, but maybe somewhere down the line, there may be some connection to Scotland as well. Clan Wallace is a Scottish clan, according to the documentary. A clan of the Scottish lowlands, Clan Wallace originally came to Scotland from Wales!
These are the six (דגלים) tartans of Clan Wallace. The Wallace surname in Gaelic is Uallas. The motto of Clan Wallace is Pro libertate (for liberty).
35: And it was with the going forward of the ark [that] Moses would say [lit. said] 'Arise Lord and your enemies will be scattered and those that hate you you will flee before you'... 36: ...and when it rested, he said [lit. will say] 'Return Lord, [to] the myriads of the thousands [or the tents/troops/families] of lsrael'. Vayikra 10:35-36. Read about the anomaly associated with these two verses here.
I saw the most amazing documentary on public television last night called Visions of Scotland. The visions of the land brought tears to my eyes. I wept - the land is not only so very beautiful, but it touched something deep inside that I can't quite articulate. I literally felt myself being pulled up and toward it inside out. I have no Scottish ancestry that I am aware of for sure, though my paternal grandmother's maiden name is Wallace, which may hold some clue.
I know I have Irish and Welsh ancestries, but maybe somewhere down the line, there may be some connection to Scotland as well. Clan Wallace is a Scottish clan, according to the documentary. A clan of the Scottish lowlands, Clan Wallace originally came to Scotland from Wales!
These are the six (דגלים) tartans of Clan Wallace. The Wallace surname in Gaelic is Uallas. The motto of Clan Wallace is Pro libertate (for liberty).
Seed Of Success Magical Manna
B'ha·alot'khaוְהַמָּן, כִּזְרַע-גַּד הוּא; וְעֵינוֹ, כְּעֵין הַבְּדֹלַח.
Now the manna was like coriander seed, and the appearance thereof as the appearance of bdellium ... Vayikra 11:7
The Hebrew word for 'coriander' in this sentence is גַּד, which is the word גד vowelized with a patach (a line under the letter ג). The root word (פתח) for the word-vowel 'patach' means 'opening wide'. The Hebrew word for 'like seed' in this sentence is כִּזְרַע. The word for 'like seed' is joined and precedes the word 'coriander'. In this construction, the patach of the word coriander 'opens wide' the manna which is like coriander seed.
More explicitly, the construction of the Hebrew word-phrase (כִּזְרַע-גַּד), which is commonly translated as 'like coriander seed', secretly tells us that manna is *not just* like coriander seed, but rather is like coriander seed which is being opened wide.
So, now that we know what manna is like, what exactly is manna? The vowel kametz (the T-like line under the letter ג) tells us. The Hebrew word for coriander (גד) vowelized with a kametz (גָּד) in place of the patach means 'success'. Thus, while manna is *like* coriander seed which is opening wide, manna *actually* is success.
According to Torah, manna (success) also has the appearance of bdellium. The Hebrew word in the verse above for bdellium is הַבְּדֹלַח. This Hebrew word means crystal.
The magical Hebrew letters of the word גד offer further insight. Gimel (ג) comes to bring reward into the physical world. Dalet (ד) is the door through which it enters into manifest existence.
Taken together, success opening into reality through coriander seed and made manifest through the appearance of crystal is magical manna.
Manna, the extraordinary food provided by the Divine to the ancient Hebrews on their journey through the desert on the way to the Promised Land, encodes a magic spell for success in Torah.
Seed Of Success Magical Manna spell mix is available at WITCHCRAFTS by Liorah Lleucu.
Saturday, May 23, 2009
Spell-Inducing Water
Naso
אֶל-מֵי הַמָּרִים
spell-inducing water ... Bamidbar 5:23
In Torah we read about the Sotah ritual where an accused woman is made to drink the Divine Name with curses dissolved into holy water:
Witchcraft also has rituals where the words of a petition spell are written by the witch, subsequently dissolved into sacred water, and then ingested by the witch. For example, a petition spell can be made by writing its words on a bone china offering plate with ingestable ink, meditating upon them, and then dissolving the words into boiling kettle water by immersing the plate in the water. After cooling a bit, the water (with the words of the spell dissolved into it) is then ingested. In this manner, the witch ingests the power and ability to make manifest her petition.
The sotah ritual of Torah is a ritual of witchcraft.
Related entries:
Is It Really Bone China? - the difference between bone and fine china
My Bone China Ritual Plate
This commentary was previously posted here.
אֶל-מֵי הַמָּרִים
spell-inducing water ... Bamidbar 5:23
In Torah we read about the Sotah ritual where an accused woman is made to drink the Divine Name with curses dissolved into holy water:
21 here the priest shall administer the curse of adjuration to the woman, as the priest goes on to say to the woman — "may the Lord make you a curse and an imprecation among your people, as the Lord causes your thigh to sag and your belly to distend;
22 may this water that induces the spell enter your body, causing the belly to distend and the thigh to sag." And the woman shall say, "Amen, amen!"
23 The priest shall put these curses down in writing and rub it off into the water of bitterness.
24 He is to make the woman drink the water of bitterness that induces the spell, so that the spell-inducing water may enter into her to bring on bitterness.
Witchcraft also has rituals where the words of a petition spell are written by the witch, subsequently dissolved into sacred water, and then ingested by the witch. For example, a petition spell can be made by writing its words on a bone china offering plate with ingestable ink, meditating upon them, and then dissolving the words into boiling kettle water by immersing the plate in the water. After cooling a bit, the water (with the words of the spell dissolved into it) is then ingested. In this manner, the witch ingests the power and ability to make manifest her petition.
The sotah ritual of Torah is a ritual of witchcraft.
Related entries:
Is It Really Bone China? - the difference between bone and fine china
My Bone China Ritual Plate
This commentary was previously posted here.
Friday, May 22, 2009
Studies In Advanced Set Theory
Bamidbar
וְהַלְוִיִּם--לֹא הָתְפָּקְדוּ, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל
the Levites were not numbered among the children of Israel ... Bamidbar 2:33
כָּל-פְּקוּדֵי הַלְוִיִּם
all those numbered are Levites ... Bamidbar 4:46
It seems clear that the Levites were not numbered among the children (as a subset) of Israel because the Levites are numbered as representative of the entire set of Israel. This is not such an enigma. It's mathematics.
There are alot of numbers in this Torah portion, which is why in English the book of Bamidbar is called Numbers as we all know. Maybe Bamidbar should be subtitled Studies In Advanced Set Theory.
That's all folks.
וְהַלְוִיִּם--לֹא הָתְפָּקְדוּ, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל
the Levites were not numbered among the children of Israel ... Bamidbar 2:33
כָּל-פְּקוּדֵי הַלְוִיִּם
all those numbered are Levites ... Bamidbar 4:46
It seems clear that the Levites were not numbered among the children (as a subset) of Israel because the Levites are numbered as representative of the entire set of Israel. This is not such an enigma. It's mathematics.
There are alot of numbers in this Torah portion, which is why in English the book of Bamidbar is called Numbers as we all know. Maybe Bamidbar should be subtitled Studies In Advanced Set Theory.
That's all folks.
Saturday, May 16, 2009
Peace In The Land Of Promise
Bechukkotai
Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time; and ye shall eat your bread until ye have enough, and dwell in your land safely. And I will give peace in the land, and ye shall lie down, and none shall make you afraid ... Vayikra 26:5-6
וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת-בָּצִיר, וּבָצִיר יַשִּׂיג אֶת-זָרַע; וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע, וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם.
וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד
As I lay me down to sleep the shabbat night during the 37th day, which is five weeks and two days of the Omer ...
I note today a vision I had last night in response to caressing the new Sage Witch Elder Wand (made from the branch of an Elder tree in Wales) I received yesterday from the UK.
As I lay down to bed last night after 'oo-ing' and 'ahh-ing' over each nook and cranny and knobby knot of my new wand, I was startled by the joyfully smiling vision of myself as a little girl when I was about seven or eight years old, my life so full of promise, beaming her radiance directly at me. I was embraced by waves of joy in loops of loops, and continue today to be wholly embraced and permeated by the profound simple joy and contentment of meeting myself face to face in this Land of Promise.
In the tradition of Irish Faery Witchcraft, the Land of Promise is called Tir Tairnglre.
In Jewish Kabbalistic tradition, the Land of Promise is called Ha'aretz Hamuvtachat (הארץ המובטחת).
Here, now ... I am in it.
Related entry - Magical Joy
Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time; and ye shall eat your bread until ye have enough, and dwell in your land safely. And I will give peace in the land, and ye shall lie down, and none shall make you afraid ... Vayikra 26:5-6
וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת-בָּצִיר, וּבָצִיר יַשִּׂיג אֶת-זָרַע; וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע, וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם.
וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד
As I lay me down to sleep the shabbat night during the 37th day, which is five weeks and two days of the Omer ...
I note today a vision I had last night in response to caressing the new Sage Witch Elder Wand (made from the branch of an Elder tree in Wales) I received yesterday from the UK.
As I lay down to bed last night after 'oo-ing' and 'ahh-ing' over each nook and cranny and knobby knot of my new wand, I was startled by the joyfully smiling vision of myself as a little girl when I was about seven or eight years old, my life so full of promise, beaming her radiance directly at me. I was embraced by waves of joy in loops of loops, and continue today to be wholly embraced and permeated by the profound simple joy and contentment of meeting myself face to face in this Land of Promise.
In the tradition of Irish Faery Witchcraft, the Land of Promise is called Tir Tairnglre.
In Jewish Kabbalistic tradition, the Land of Promise is called Ha'aretz Hamuvtachat (הארץ המובטחת).
Here, now ... I am in it.
Related entry - Magical Joy
Saturday, May 9, 2009
Ketirah, Book Of The Dark Moon Jubilee
B'Har
תשבו איש אל-אחזתו ... Vayikra 25:13
and reflecting then
on the thought, shaking my tail
vowing remembrance
of my own story
through the fire river around
the world I came in
remembering back
before, how I can I tell it
my whole story, how
contemplating how
feeling this what, suddenly
who, is here with me
asks from the head who
around in circles I turn
unwinding myself
turning turning I
looking I pause to do what
who is here with me
in this darkest place
cool water in night, winding
around me your voice
spiraling about
binding me up speaking some
what say you to me
I trying turning
looking pausing to hear you
what say who to me
where have you rested
in wait for me, only me
you waiting for me
struggling down through worlds
into edges of edges
hearing your voice call
me into being
binding me about voicing
here I am, I am
[My original poem, also published under the titles Chamber of the Nest and HaTorah Emet.]
The central root in the Hebrew phrase above is אחז (meaning to grasp) in contradistinction to the root חזר (meaning to hold back development).
Related entry (The Book of Yashar, The Song of Amergin) and the beauty of ketirah - the entire Hebrew phrase has a total gematria of 1172, with a digit sum of 11 (the number of the spices in the Temple Incense).
Related entry - Two New Chapters of Destiny in my whole story, of my own story.
תשבו איש אל-אחזתו ... Vayikra 25:13
and reflecting then
on the thought, shaking my tail
vowing remembrance
of my own story
through the fire river around
the world I came in
remembering back
before, how I can I tell it
my whole story, how
contemplating how
feeling this what, suddenly
who, is here with me
asks from the head who
around in circles I turn
unwinding myself
turning turning I
looking I pause to do what
who is here with me
in this darkest place
cool water in night, winding
around me your voice
spiraling about
binding me up speaking some
what say you to me
I trying turning
looking pausing to hear you
what say who to me
where have you rested
in wait for me, only me
you waiting for me
struggling down through worlds
into edges of edges
hearing your voice call
me into being
binding me about voicing
here I am, I am
[My original poem, also published under the titles Chamber of the Nest and HaTorah Emet.]
The central root in the Hebrew phrase above is אחז (meaning to grasp) in contradistinction to the root חזר (meaning to hold back development).
Related entry (The Book of Yashar, The Song of Amergin) and the beauty of ketirah - the entire Hebrew phrase has a total gematria of 1172, with a digit sum of 11 (the number of the spices in the Temple Incense).
Related entry - Two New Chapters of Destiny in my whole story, of my own story.
Saturday, May 2, 2009
Handcrafting Reality
Emor
אֶת-מֹעֲדֵי יְהוָה ... Vayikra 23:44
declaring the times of Creating Consciousness
Feminine et (את) comes to add quantum-like "uncertainty," where the word מעדי is from the root מעד meaning to waver, to tremble and uncertainty. The phrase here, namely את-מעדי, is plunging awareness into Creative Consciousness (יהוה) - where reality is handcrafted (where the magical Hebrew letter yod - י - at the end of the word מעדי means "my hand" and refers to the "first clear point" of individual conscious awareness).
אֶת-מֹעֲדֵי יְהוָה ... Vayikra 23:44
declaring the times of Creating Consciousness
Feminine et (את) comes to add quantum-like "uncertainty," where the word מעדי is from the root מעד meaning to waver, to tremble and uncertainty. The phrase here, namely את-מעדי, is plunging awareness into Creative Consciousness (יהוה) - where reality is handcrafted (where the magical Hebrew letter yod - י - at the end of the word מעדי means "my hand" and refers to the "first clear point" of individual conscious awareness).
Saturday, April 25, 2009
Karet - Cursed By The Ancestors
Achrei Mot - Kedoshim
one who does as directed to be like everyone else, that one shall be cut off from among the Ancestors ... Vayikra 17:4
דָּם שָׁפָךְ, וְנִכְרַת הָאִישׁ הַהוּא, מִקֶּרֶב עַמּוֹ
דם שפך - to pour out one's lifeforce (witchblood) as one is told to do in sacrifice to conformity, to be like everyone else, to fit in - to fail to be true to oneself, to lust after similarity to the group norm at the expense of one's uniqueness - this results in the curse of karet (וְנִכְרַת). To be cursed with karet is to be cut off from among the Ancestors (מִקֶּרֶב עַמּוֹ).
In Celtic Faery Witchcraft, it is known that the Ancestors mediate, guide and empower passage of the soul beyond the Guardian of the threshold into the redemptive mysteries of the Otherworld. Thus, to be cut off from this mediating ancestral power, is to be cut off from access to the Sacred Witchcraft of Sitre Torah.
Dare to be true yourself - for the consequence of failing to do so is karet.
דם from the root דמה means to resemble and to lose unique distinctiveness
שפך means to move as directed, to do as one is told, to pour out one's lifeforce (one's witchblood) as instructed to do by others or even by the Divine
one who does as directed to be like everyone else, that one shall be cut off from among the Ancestors ... Vayikra 17:4
דָּם שָׁפָךְ, וְנִכְרַת הָאִישׁ הַהוּא, מִקֶּרֶב עַמּוֹ
דם שפך - to pour out one's lifeforce (witchblood) as one is told to do in sacrifice to conformity, to be like everyone else, to fit in - to fail to be true to oneself, to lust after similarity to the group norm at the expense of one's uniqueness - this results in the curse of karet (וְנִכְרַת). To be cursed with karet is to be cut off from among the Ancestors (מִקֶּרֶב עַמּוֹ).
In Celtic Faery Witchcraft, it is known that the Ancestors mediate, guide and empower passage of the soul beyond the Guardian of the threshold into the redemptive mysteries of the Otherworld. Thus, to be cut off from this mediating ancestral power, is to be cut off from access to the Sacred Witchcraft of Sitre Torah.
Dare to be true yourself - for the consequence of failing to do so is karet.
דם from the root דמה means to resemble and to lose unique distinctiveness
שפך means to move as directed, to do as one is told, to pour out one's lifeforce (one's witchblood) as instructed to do by others or even by the Divine
Sunday, April 19, 2009
Oil Of The Left & The Secret Of The Red Cow
Tazria-Metzora
some of the oil that is in his left hand ... Vayikra 14:27
מִן-הַשֶּׁמֶן, אֲשֶׁר עַל-כַּפּוֹ הַשְּׂמָאלִית
The oil in the priest's left hand pertains to oil produced by the 'left hand' path of the Divine Feminine.
Potential roots of the oil (השמן) from the gate of שם (the middle path):
שׁמן - nourish, eight (right hand path)
שׂמל - cover (as in kaparot), left protected side (left hand path)
In the priest's ritual, the oil must come from the left hand path, from the root שׂמל in contradistinction to the right hand root שׁמן. Importantly, a root traditionally believed to have given birth to the "oil root" שׁמן is also the root of neshamah, namely נשם meaning to breathe and to move air. Interestingly, the root נשם can also mean an impure creeper. We can see then, why the priest must use oil from the left hand (from the root שׂמל) as opposed to oil from the right hand (from the traditionally linked roots שׁמן and נשם) in this purity ritual. The left hand path's root will not give rise to an impure creeper.
Traditionally believed to be pure, the neshamah in this element of the ritual will enable introduction of impurity into the whole rite. Traditionally believed to be impure, the left hand in this element of the ritual makes pure.
Oil of the Left Hand - Dark Mysteries Perfume Oil. The aroma of this stunning blend handcrafted for WITCHCRAFTS by Liorah Lleucu will leave you breathless, yet full of life and embraced by the depths of its beauty!
some of the oil that is in his left hand ... Vayikra 14:27
מִן-הַשֶּׁמֶן, אֲשֶׁר עַל-כַּפּוֹ הַשְּׂמָאלִית
The oil in the priest's left hand pertains to oil produced by the 'left hand' path of the Divine Feminine.
Potential roots of the oil (השמן) from the gate of שם (the middle path):
שׁמן - nourish, eight (right hand path)
שׂמל - cover (as in kaparot), left protected side (left hand path)
In the priest's ritual, the oil must come from the left hand path, from the root שׂמל in contradistinction to the right hand root שׁמן. Importantly, a root traditionally believed to have given birth to the "oil root" שׁמן is also the root of neshamah, namely נשם meaning to breathe and to move air. Interestingly, the root נשם can also mean an impure creeper. We can see then, why the priest must use oil from the left hand (from the root שׂמל) as opposed to oil from the right hand (from the traditionally linked roots שׁמן and נשם) in this purity ritual. The left hand path's root will not give rise to an impure creeper.
Traditionally believed to be pure, the neshamah in this element of the ritual will enable introduction of impurity into the whole rite. Traditionally believed to be impure, the left hand in this element of the ritual makes pure.
Oil of the Left Hand - Dark Mysteries Perfume Oil. The aroma of this stunning blend handcrafted for WITCHCRAFTS by Liorah Lleucu will leave you breathless, yet full of life and embraced by the depths of its beauty!
Saturday, April 4, 2009
Torah Only A Behimah Is Fit To Do
Shemini
this is the law of the beast, to make the difference between the bound and between the pure ... Vayikra 11:46-47
זֹאת תּוֹרַת הַבְּהֵמָה ... לְהַבְדִּיל, בֵּין הַטָּמֵא וּבֵין הַטָּהֹר
This is the law of the beast, the behimah. Interestingly, Torah does not tell us that this is the law of the Divine soul, but rather, Torah tells us that this is the law of the beast, the animal, the behimah. What is a behimah exactly?
The root of behimah is בהם, which means "subordinate to another" - like a slave in Mitzrayim even. Consequently, this Torah law is the law of slaves - in other words, of regular people as we live our everyday lives.
Consequently, the Torah suggests that the act of "making differences", of distinguishing between the bound and the pure and making a united sacred ground - this is Torah only a behimah is fit to do. The Divine soul cannot do it.
this is the law of the beast, to make the difference between the bound and between the pure ... Vayikra 11:46-47
זֹאת תּוֹרַת הַבְּהֵמָה ... לְהַבְדִּיל, בֵּין הַטָּמֵא וּבֵין הַטָּהֹר
This is the law of the beast, the behimah. Interestingly, Torah does not tell us that this is the law of the Divine soul, but rather, Torah tells us that this is the law of the beast, the animal, the behimah. What is a behimah exactly?
The root of behimah is בהם, which means "subordinate to another" - like a slave in Mitzrayim even. Consequently, this Torah law is the law of slaves - in other words, of regular people as we live our everyday lives.
Consequently, the Torah suggests that the act of "making differences", of distinguishing between the bound and the pure and making a united sacred ground - this is Torah only a behimah is fit to do. The Divine soul cannot do it.
Saturday, March 28, 2009
Letters Of Fire
Tzav
and the fire of the altar shall be kept burning with it ... Vayikra 6:2
וְאֵשׁ הַמִּזְבֵּחַ, תּוּקַד בּוֹ
On the altar (mizbeach), according to the Temple Institute:
This shabbat eve, I completed the ritual sabbat oil, Beltane Fire, an offering of WITCHCRAFTS by Liorah Lleucu.
The sabbat Beltane, sometimes called Cetsamhain (meaning "opposite Samhain"), is the third of four Celtic sacred fire festivals (the moon sabbats of Celtic Witchcraft, a nature-based spirituality standing upon the earth). During both Beltane and Samhain, the two major sabbats, the veil between the worlds is thinnest, making these favorable times for powerful magic, contact with beings of the Otherworld and pathworking.
The word beltane means "brilliant fire". Bonfires of joy mark this fire festival, heralding the height of spring, the flowering of life, and the arrival of summer in its full glory. Celtic folklore teaches that if one bathes in the morning dew of Beltane, one's beauty flourishes throughout the whole year. More on wholeness:
The total gematria for the Hebrew phrase above is:
307 + 62 + 510 + 8 = 887
The digit sum is 23. The value twenty-three pertains to the entire array of the 22 known letters of the Hebrew aleph-beit, plus the missing letter as taught in the mystical folklore of Jewish Kabbalah.
Thus, my ritual oil Beltane Fire contains the essence of the 22 known Hebrew letters and the essence of the missing letter as well.
Potent magic is burning in this little bottle!
and the fire of the altar shall be kept burning with it ... Vayikra 6:2
וְאֵשׁ הַמִּזְבֵּחַ, תּוּקַד בּוֹ
On the altar (mizbeach), according to the Temple Institute:
The exact location of the mizbeach has important halachic, spiritual and historical significance. According to tradition, Adam, the first man, was created from earth taken from this spot. Adam later built his altar here; after the flood, Noah built an altar on this same spot, and this was the location of the binding of Isaac.
The mizbeach must stand upon earth, and is referred to as the "earthen Mizbeach." This altar may not stand over tunnels or elevated arches as do the other floors of the Temple Mount and the Mikdash. The mizbeach was whitewashed twice a year, on Passover Eve and on Sukkot eve. It was cleaned every Shabbat eve.
This shabbat eve, I completed the ritual sabbat oil, Beltane Fire, an offering of WITCHCRAFTS by Liorah Lleucu.The sabbat Beltane, sometimes called Cetsamhain (meaning "opposite Samhain"), is the third of four Celtic sacred fire festivals (the moon sabbats of Celtic Witchcraft, a nature-based spirituality standing upon the earth). During both Beltane and Samhain, the two major sabbats, the veil between the worlds is thinnest, making these favorable times for powerful magic, contact with beings of the Otherworld and pathworking.
The word beltane means "brilliant fire". Bonfires of joy mark this fire festival, heralding the height of spring, the flowering of life, and the arrival of summer in its full glory. Celtic folklore teaches that if one bathes in the morning dew of Beltane, one's beauty flourishes throughout the whole year. More on wholeness:
The total gematria for the Hebrew phrase above is:
307 + 62 + 510 + 8 = 887
The digit sum is 23. The value twenty-three pertains to the entire array of the 22 known letters of the Hebrew aleph-beit, plus the missing letter as taught in the mystical folklore of Jewish Kabbalah.
Thus, my ritual oil Beltane Fire contains the essence of the 22 known Hebrew letters and the essence of the missing letter as well.
Potent magic is burning in this little bottle!
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