Vayeira
לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט
that they may perform uprightly and justly ... Bereshit 18:19
What is not upright?
Bullying. For example, as one witch is trying to do to me, when a witch tries to intimidate and threatens legal action against other witches in the attempt to stop other witches from selling black drippy candles because she wants to monopolize the market and all business for herself - this is not upright.
What is not justice?
If such a witchy bully is allowed to get away with it - this is not justice. I refuse to acquiesce to her bullying threats or to let her get away with it.
Showing posts with label mitzvot. Show all posts
Showing posts with label mitzvot. Show all posts
Saturday, October 23, 2010
Saturday, July 31, 2010
An Order To Live
Eikev
לְמַעַן תִּחְיוּן
so that you will be allowed to live ... Devarim 8:1
This phrase is found in connection to doing the mitzvot of Torah. In order to live, in order to be allowed to return to the Land of the Living from a shamanic Otherworld journey, the mitzvot of Torah must be observed, must be done by those of Jewish ancestry. So, how do we know if we have successfully observed to do the Torah mitzvot of our Jewish Ancestors? We know when we are not only allowed to live, but when we are commanded to return to the Land of Living.
Related entry - Seeing Through The Darkness, An Otherworld Journey
לְמַעַן תִּחְיוּן
so that you will be allowed to live ... Devarim 8:1
This phrase is found in connection to doing the mitzvot of Torah. In order to live, in order to be allowed to return to the Land of the Living from a shamanic Otherworld journey, the mitzvot of Torah must be observed, must be done by those of Jewish ancestry. So, how do we know if we have successfully observed to do the Torah mitzvot of our Jewish Ancestors? We know when we are not only allowed to live, but when we are commanded to return to the Land of Living.
Related entry - Seeing Through The Darkness, An Otherworld Journey
Saturday, February 13, 2010
Sex Magic And The Real Meaning Of Negative Mitzvah 310
Mishpatim
כ״ט בשבט תש"ע
Keowulf 1
Sabbath Day of the Dark Moon
מְכַשֵּׁפָה, לֹא תְחַיֶּה.
The witch will be/have no beastly-acting beast. Shemot 22:17, Negative Mitzvah 310
כָּל-שֹׁכֵב עִם-בְּהֵמָה, מוֹת יוּמָת.
Whosoever lies with a beast shall be put to death. Shemot 22:18
When the Hebrew letter tav (ת) is prefixed to a verb stem, it sometimes indicates the third person, singular, feminine, future tense - "she will." A tav prefix on a verb also changes it to a noun. Thus, the implication in the above Hebrew verses is that a witch, through the alchemical transformations which naturally come in consequence to the magical practice of real witchcraft, will ultimately herself not be a beastly-acting beast of a woman. Through her magical practice, she will evolve into a fully actualized Human Being acting as an agent of the Divine. Thus, a witch should not be joined to an untransformable beastly-acting beast of a man.
It is in every witch's best interest to choose a mate carefully, wisely and with insightful connection to his truest nature. Without that connection, there is no good future for the two together.
The teaching of the two verses above from Shemot pertains to the critical element of reciprocal connection of a couple to each other's innermost Divine nature to attaining higher level magic. Without it, extraordinary magic (sex magic) within the context of a couple (a ritual coven of two) is impossible.
Tuesday night's dream:
There were two parallel-like realities. I was pulled from existing in the normative one into a special one hidden from the normative world.
I was able to go back and forth between the existent realities at will because of my unique chemistry. Those in the normative reality from which I had come could not enter into the special one, and weren't even aware of its existence. Only few of those who primarily existed in the special one could enter into normative existence without it killing them or cutting off them from re-entering the hidden reality. There was something very unique about my chemistry (and the chemistry of the few others who, like me, could move without damage through either reality). This ability to move equally well in both worlds made me a highly valued person in the special existence, sort of like a special-operations person might be in the military.
Two other women had been pulled into the special reality at around the same time I had. We each arrived and sat down in theater-like seats. In the seats directly behind us, we were each then pulled back into the lap of a male beast-like creature (each which looked something like the beast in the cartoon film Beauty and the Beast, although I was only able to accurately perceive the one directly behind me). I had to decide whether or not to remain with him. I liked him, so I said okay. He felt comfortable and fitting for me.
The scene changed and we were in a small gym-like auditorium. My beast was a leader and he also had to be judged by the judges to be fit for me (of special-operations potential). I had to help him survive the judging ordeal by gathering up all the balls (like nerf balls but hard like rubber) which had been thrown out onto the gym floor and place them all within a high basketball hoop (closed shut at the bottom) within a short time-limited period of time. There were lots of balls to pick up, and the basket was located at a very high place on the wall - it was a difficult test for me as well - to get all the balls in the basket within the short period of allotted time.
The timer started. I started retrieving balls, putting each one in the basket one after another. My beast was in a closed chamber hooked to the gym-like room undergoing some ordeal at the same time I was retrieving balls. One time, the chamber opened briefly and I saw the my beast was less beast-like, but not yet quite human-looking. As soon as I saw this little bit of transformation, the chamber closed back up with him in it.
One of the persons watching our ordeal, trying to thwart our success, came out onto the gym floor and picked up one of the balls still remaining to be retrieved and threw it out the door of the special world into the normative one. Egads! - I knew innately that I couldn't lose touch-contact with special world all during the ordeal or the whole procedure would be disrupted and a failure! Quickly, I got to the door, and with one of my tiptoes still inside the special world, and gripping onto the door with one hand, I went through with the rest of my body into the normative world and pulled the tossed ball back into the special world. I fully reentered the special world. The ball in my hand was the last ball to be put into the high basket.
As I put the the last ball into the high basket, the chamber opened up and dumped out a naked man onto the gym floor. My beast was now a fully human man.
The end-timer never went off, so we had succeeded.
I woke up.
כ״ט בשבט תש"ע
Keowulf 1
Sabbath Day of the Dark Moon
מְכַשֵּׁפָה, לֹא תְחַיֶּה.
The witch will be/have no beastly-acting beast. Shemot 22:17, Negative Mitzvah 310
כָּל-שֹׁכֵב עִם-בְּהֵמָה, מוֹת יוּמָת.
Whosoever lies with a beast shall be put to death. Shemot 22:18
When the Hebrew letter tav (ת) is prefixed to a verb stem, it sometimes indicates the third person, singular, feminine, future tense - "she will." A tav prefix on a verb also changes it to a noun. Thus, the implication in the above Hebrew verses is that a witch, through the alchemical transformations which naturally come in consequence to the magical practice of real witchcraft, will ultimately herself not be a beastly-acting beast of a woman. Through her magical practice, she will evolve into a fully actualized Human Being acting as an agent of the Divine. Thus, a witch should not be joined to an untransformable beastly-acting beast of a man.
It is in every witch's best interest to choose a mate carefully, wisely and with insightful connection to his truest nature. Without that connection, there is no good future for the two together.
The teaching of the two verses above from Shemot pertains to the critical element of reciprocal connection of a couple to each other's innermost Divine nature to attaining higher level magic. Without it, extraordinary magic (sex magic) within the context of a couple (a ritual coven of two) is impossible.
Tuesday night's dream:
There were two parallel-like realities. I was pulled from existing in the normative one into a special one hidden from the normative world.
I was able to go back and forth between the existent realities at will because of my unique chemistry. Those in the normative reality from which I had come could not enter into the special one, and weren't even aware of its existence. Only few of those who primarily existed in the special one could enter into normative existence without it killing them or cutting off them from re-entering the hidden reality. There was something very unique about my chemistry (and the chemistry of the few others who, like me, could move without damage through either reality). This ability to move equally well in both worlds made me a highly valued person in the special existence, sort of like a special-operations person might be in the military.
Two other women had been pulled into the special reality at around the same time I had. We each arrived and sat down in theater-like seats. In the seats directly behind us, we were each then pulled back into the lap of a male beast-like creature (each which looked something like the beast in the cartoon film Beauty and the Beast, although I was only able to accurately perceive the one directly behind me). I had to decide whether or not to remain with him. I liked him, so I said okay. He felt comfortable and fitting for me.
The scene changed and we were in a small gym-like auditorium. My beast was a leader and he also had to be judged by the judges to be fit for me (of special-operations potential). I had to help him survive the judging ordeal by gathering up all the balls (like nerf balls but hard like rubber) which had been thrown out onto the gym floor and place them all within a high basketball hoop (closed shut at the bottom) within a short time-limited period of time. There were lots of balls to pick up, and the basket was located at a very high place on the wall - it was a difficult test for me as well - to get all the balls in the basket within the short period of allotted time.
The timer started. I started retrieving balls, putting each one in the basket one after another. My beast was in a closed chamber hooked to the gym-like room undergoing some ordeal at the same time I was retrieving balls. One time, the chamber opened briefly and I saw the my beast was less beast-like, but not yet quite human-looking. As soon as I saw this little bit of transformation, the chamber closed back up with him in it.
One of the persons watching our ordeal, trying to thwart our success, came out onto the gym floor and picked up one of the balls still remaining to be retrieved and threw it out the door of the special world into the normative one. Egads! - I knew innately that I couldn't lose touch-contact with special world all during the ordeal or the whole procedure would be disrupted and a failure! Quickly, I got to the door, and with one of my tiptoes still inside the special world, and gripping onto the door with one hand, I went through with the rest of my body into the normative world and pulled the tossed ball back into the special world. I fully reentered the special world. The ball in my hand was the last ball to be put into the high basket.
As I put the the last ball into the high basket, the chamber opened up and dumped out a naked man onto the gym floor. My beast was now a fully human man.
The end-timer never went off, so we had succeeded.
I woke up.
Saturday, January 30, 2010
Pharaoh The Jewitch
Beshalach
כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר
write this for a remembrance in the book ... Shemot 17:14
The total gematria of the Hebrew phrase above is 1455. It has a digit sum of 15, the value of the Divine Feminine Name, Yah (יה). The digit sum of the digit sum is 6, the value of the third letter (vav) in the Divine Feminine Name יהוה. I, the awoken dreamer, am the fourth feminine letter (hei) in the Divine Feminine Name, יהוה.
Last night I dreamt many dreams. Among them, cars and ships were being 'shipwrecked' and deliberately sunk into the seas. After I survived the attempt to morph and slide my own car (among many) off a parking lot tipped down toward the sea, I was on a ship that went on dangerous missions on the oceans to rescue people on sinking ships. The last group I went to rescue was from a ship off the shore of the British Isles. I was unsinkable (neither Pharaoh nor witches can be sunk in water according to Jewish and Celtic lore).
Then, I survived a multitude of mysterious tornados destroying structures and uprooting people in the town around me by hiding in a wooden box.
Then, a man helped my son and I escape another man with 'Israli' written in English (without the English letter 'e' in it, where the English letter 'e' archeographically corresponds to the feminine Hebrew letter 'hei') written across the chest of his shirt attempt to steal my son. He was on a mission to steal 'perfect children' from the Others for some insane plan to offer up and populate an Otherworld utopia. As the first dream had began with me in my parked car, this dream ended with me, the man helping me and my son in my car, starting it up and driving away from the the crazy Israli child-stealer facing us from the end of the driveway.
During all these weird dreams, I was breaking off bread and giving it to people. I was tossing it to them like throwing out a lifesaver vest to someone stranded in the water of the sea from off a ship.
כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר
write this for a remembrance in the book ... Shemot 17:14
The total gematria of the Hebrew phrase above is 1455. It has a digit sum of 15, the value of the Divine Feminine Name, Yah (יה). The digit sum of the digit sum is 6, the value of the third letter (vav) in the Divine Feminine Name יהוה. I, the awoken dreamer, am the fourth feminine letter (hei) in the Divine Feminine Name, יהוה.
Last night I dreamt many dreams. Among them, cars and ships were being 'shipwrecked' and deliberately sunk into the seas. After I survived the attempt to morph and slide my own car (among many) off a parking lot tipped down toward the sea, I was on a ship that went on dangerous missions on the oceans to rescue people on sinking ships. The last group I went to rescue was from a ship off the shore of the British Isles. I was unsinkable (neither Pharaoh nor witches can be sunk in water according to Jewish and Celtic lore).
Then, I survived a multitude of mysterious tornados destroying structures and uprooting people in the town around me by hiding in a wooden box.
Then, a man helped my son and I escape another man with 'Israli' written in English (without the English letter 'e' in it, where the English letter 'e' archeographically corresponds to the feminine Hebrew letter 'hei') written across the chest of his shirt attempt to steal my son. He was on a mission to steal 'perfect children' from the Others for some insane plan to offer up and populate an Otherworld utopia. As the first dream had began with me in my parked car, this dream ended with me, the man helping me and my son in my car, starting it up and driving away from the the crazy Israli child-stealer facing us from the end of the driveway.
During all these weird dreams, I was breaking off bread and giving it to people. I was tossing it to them like throwing out a lifesaver vest to someone stranded in the water of the sea from off a ship.
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, December 13, 2008
Little Bottles And The Magic Mitzvah
Vayishlach
DovBear writes of two-way Torah on this week's portion:
You see, it is the little bottles of no-thing (בקבוקות שאין) which drive Jacob toward real acquisition of the noble name Israel. Why?
Interestingly, the gematria of "little bottles" gives us a clue as to why the putatively insignificant little bottles are, on the contrary, very significant. The gematria of the phrase בקבוקות שאין is 621, which is the value of 613 (general mitzvot) + 7 (rabbinic mitzvot) + 1 steadfast mitzvah. Jacob went back for the strategically important missing magic mitzvah, represented by a snake-wrestling witch's "little bottles". The mitzvot are little bottles of divine magic.
Little Bottles from Avalon Moon - some, like the one I purchased with a triskelion, have spiral curls
DovBear writes of two-way Torah on this week's portion:
Jacob finds himself alone on the far side of the Yabok on the night before he reunites with his brother and is attacked by a sort of demon. Rashi [from Gen. Rabbah 77:2, Chullin 91a] says Jacob was alone because "He had forgotten small bottles and returned for them." Some see Jacob's concern for the bottles as something praiseworthy, arguing that Jacob's actions shows us how the righteous act with their money, valuing even "small bottles" because everything we have is a divine gift.
You see, it is the little bottles of no-thing (בקבוקות שאין) which drive Jacob toward real acquisition of the noble name Israel. Why?
Interestingly, the gematria of "little bottles" gives us a clue as to why the putatively insignificant little bottles are, on the contrary, very significant. The gematria of the phrase בקבוקות שאין is 621, which is the value of 613 (general mitzvot) + 7 (rabbinic mitzvot) + 1 steadfast mitzvah. Jacob went back for the strategically important missing magic mitzvah, represented by a snake-wrestling witch's "little bottles". The mitzvot are little bottles of divine magic.
Little Bottles from Avalon Moon - some, like the one I purchased with a triskelion, have spiral curls
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