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.

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:

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

Entrance To The Mysteries

Miketz

On this week's Torah portion DovBear writes regarding Bereshit 41:19 (on one of Pharaoh's dreams):

The MT (Mesorah text) gives raqot (flat or hollow) on Gen 41:19; other ancient versions have daqot (meager).

This is a significant change, operating on the thought that the shorashim (Hebrew roots of the words raqot and daqot) are רקק and דקק respectively. The former (raqot) comes with the idea of a limit, while the latter more ancient (daqot) does not. Also, daqot (the one lacking an association with limit) is connected to the idea of the 'thin veil' which separates the worlds in both Celtic and Jewish tradition. Beyond the veil, in both Celtic and Jewish tradition, is a door - the faerie door of Witchcraft and the door of the Aron Hakodesh of Judaism. The Hebrew letter dalet ('d') of daqot is itself symbolic of a door, while the Hebrew letter reish ('r') of raqot implies that one is still actively involved in the process of clarifying physicality and not yet worthy to reach the door.

Taken together, the kine which came up in Bereshit 41:19 originally in the more ancient text brought with them a direct connection to the thin veil which covers the entrance to the mysteries. Importantly, the word raqot conjures a limit preventing access, while the more ancient word daqot does not preclude access to the mysteries.

I suggest that raqot is a deliberate error in the Mesorah text, placed there as a stumbling block for unworthy mystics.

D.