Monday, July 18, 2011

Confronting Demons Starting Years Ago

י״ז בתמוז תשע"א
Faunus 19

First the background
- from several sources (including Mystical Paths and Daily Halacha) we learn about the demon Keteb Meriri:

The Shulhan Aruch was written as a strictly Halachic code, rarely includes Kabbalistic concepts in presenting Halachic guidelines. Yet, the Shulhan Aruch writes that during the three weeks one should not go outdoors to partially shady areas between the fourth and ninth hours (referring to Halachic hours) of the day (approximately 9:30am – 3:30pm) due to the demon “Keteb Meriri”, when this demon is most threatening. He adds that during this period, parents should make a point not to hit their children, and teachers should likewise refrain from smacking students, in order to avoid risks.

The Midrash Shoher Tob (Tehillim 91) speaks about a dangerous “demon” called “Keteb Meriri” that is covered with scales and hair, has eyeballs all over its body, and sees from the eye situated on its chest. It generally resides in areas that are partly sunny and partly shady, and moves by rolling like a ball. Anyone who comes near this demon, the Midrash comments, exposes himself to great danger. The Midrash in fact relates that there were schoolchildren who suffered harm as a result of “Keteb Meriri.” It is specifically during the three weeks of between Shiba Asar Be’Tamuz and Tisha B’Ab, the Midrash teaches, that this harmful spirit surfaces and poses danger.

The Midrash tells the story of Rabbi Abahu who saw a teacher with a branch ready to hit an unruly student. Rabbi Abahu sharply condemned the teacher, noting that “Keteb Meriri” was standing right behind him with an iron rod, ready to strike. This story shows the dangers of administering any type of corporal punishment during this period, when we are exposed to the dangers of “Keteb Meriri.”

For the same reason, one should refrain from unnecessary travel during the three weeks. Hacham Ovadia Yosef writes that the rule during this period is “Ashreh Yoshebeh Betecha” – “Fortunate are those who dwell in Your home,” meaning, it is far preferable to remain at home rather than travel. Children, especially, must be supervised very carefully during the three weeks so they are protected from danger. Although it is customary to allow recreational trips and swimming during this period, extra care must be taken to ensure safety. In particular, one must not travel alone, in a deserted area, between the fourth and ninth hours of the day – approximately 9:30am-3:30pm – during the three weeks, because of the danger posed by the “demons” which roam freely at that time. This refers only to deserted area; it is certainly permissible to travel to a city alone during these hours.

The Aruch Ha’shulhan cites authorities who limit this Halacha to uninhabited areas, such as forests and the like. Inside a city, however, the presence of many people, as well as the presence of Mezuzot on the doorposts, offers a degree of protection from this harmful spirit.

On one level, this restriction essentially renders this Halacha practically irrelevant nowadays, when we usually spend our time in towns, cities and other inhabited areas. Nevertheless, this Halacha demonstrates the importance of avoiding danger during this three-week period and keeping a “low profile,” as this period is particularly suited for mishaps and calamity, Heaven forbid.

Second, evidence for some past life - preincarnate confrontation with Keteb Meriri exists within a poem (Dark Torah) I wrote a long time ago describing a pre-incarnate vision remembrance which occurred before I was born:

from the mind inscribed before time in a dreamlike primeval existence
before my life began, at your side, I loved you
set before seeing, witnessing the violent play of creation
rising jagged with twisting thorns ascending toward there
wild and fierce the bloody storm from below, a churning pit of cold fire and coal
dripping with pain torn from earth, cutting edges
raging from a lawless horror, a terror untamed upon the earth
spreading as a plague coming near with powerful fury, iterating screams
reverberating with dysrhythm, the battering melody shattering the noise of silence
in agony melding together, into a cyclone of spiraling shrill despair
hopeless, the sound of an inky blackness, line upon line writing
a writhing scroll, twisted with affliction, death and blood everywhere
below the colorlessness of the sanctuary where I stood, immobile in the sight
testifying, not forgotten, revealing some wordless cry of terror
embedding beyond the throat, becoming chained in the belly
burning my world, descending into the hallowed depths of my heart
with no way to restrain it, its direction of attraction
toward me the knife came to cut
please see me! I am here! I cried without sound - to you as you watched it climb up
as you watched it climb up with some curious, strange fascination
not seeing me, or disregarded, either way, outside your direction of attention
as the rabid destruction erupted up the wall, and all I could do to escape the blade
becoming broken, I turned away, pulling myself in ... only to be thown away
thrown down, as a coarse grain into the only history I ever knew, and I know
what you did, throwing me down to be ripped apart, for those who would destroy me
why do you hate me - still you don't see me, you don't hear me, and you don't care
try as I might to rewrite the story, I cannot forget the truth
and some things can never be fixed


Third, the demon Keteb Meriri in Hebrew is written כתב מרירי.

The word keteb (כתב) means to "write", "written works", "script", "compose", "author (written works)", "reporter", "engrave", "address (someone)", "copy", and to "add someone as a recipient". The vowelized pronunciation keteb most directly refers to the meanings "to address; to copy, to add someone as a recipient ; and (biblical) to engrave".

The word meriri (מרירי) can mean either "bitter" or "bittersweet", assuming we accept that the word meriri derives from the shoresh (Hebrew root) מרר. However, as it is with the human condition, we have the choice to not accept things as they are and to choose an alternative root path, to choose our reality, and to create our future reality.

For instance, it is clear in my pre-incarnate memory that I was shown a very bitter reality and much of my life has indeed been bitter (as just about anyone who has ever met me is so well aware of this that I need to link no evidence). My vision as I initially experienced it was from the perspective of the shoresh מרר. But, as an Eternal Being with choice, I can also choose to see that my vision was also experienced from the initially hidden but now revealed perspective of the shoresh מור. My vision (seeing eye) was from a point of connection with Keteb Meriri in a liminal place "partially sunny and partially shady" (a conscious place of proto-physical existence) and "situated in the chest" in the "letter of connection", namely Vav (ו). Consequently, it is indeed also my reality that I experienced this preincarnate vision in the emerging light of the shoresh מור. Why is this important? Because the shoresh מור means to "exchange", "transform" and "change fate".

Fourth, rewriting the story and changing fate. When I wrote my poem describing my preincarnate experience, I had tried to change my fate and to rewrite my story several times over the course of my life - failing every time to manifest my desire for a good outcome. When I wrote the poem, though still operating under the influence of the shoresh מרר, I believe the very act of writing the poem honestly, without lying about its ugliness and without untrue beautifications, exchanged in the act the shorashim, transforming the operative root in my life from מרר to מור, enabling me to transform my life and to rewrite my story. In writing the poem honestly, I effectively "called out" Keteb Meriri to confrontation with me, Me.

My life has not been bitter for several years now. Honoring my Ancestors, and with loving wholehearted acceptance incorporating the Pagan aspects of my Being into the reality of my life were very instrumental in revealing deep joy in my life and to achieving a successful outcome to the confrontation with the demon Keteb Meriri. I am a Jewitch and I have done it.

Fifth, Ancestral Talismans for Successful Confrontation:

TOR Talisman CELTIC WITCH Charm Bottle Necklace with 13 Traditional Celtic Ethnobotanicals

TORAH Talisman JEWISH WITCH Charm Bottle Necklace with 13 Traditional Jewish Ethnobotanicals

WYRD WORKER Perthro Runic Talisman NORDIC Witch Bottle Necklace for Turning and Influencing the Karmic Primal Layers of Reality

1 comment:

Myfanwy said...

Just a note, from מור is also derived the word for myrrh (מֹר), making myrrh my totem resin, so to speak.

Dare to be true to yourself.