The Corner And The Key

כ"ח שבט תשס"ט
Imbolgen 28

This past shabbat morning (parshat Mishpatim) I woke up to find a light snow had finely blanketed the ground. Cold outside but toasty inside, I pulled my cover shawl further up onto my shoulders over my white flannel poet's gown, got a glass of juice, and entered cozily into the day.

Early this Sunday morning, I dreamt a dream of heavy snow covering the ground outside.

The heavy snowdrifts in the dream were a few feet high. It was evening nighttime outside. In the dream, my 'husband' and his friend were preparing to take our three kids and his friend's three kids snowmobiling in it. (None of the people in this dream are from my real ordinary life.) The kids had alot of high-octane energy in them, and I needed to reorganize things in the house from all their playing together. So, I bundled them all up and off they went to joyride among the snowdrifts with the two dads. The littlest child - my daughter, about a year or two old - I had bundled up especially well as her little body was more likely to be bitten by the cold. I didn't really think she should go with them, but the dads wanted to take all the kids on the ride.

As my 'husband', his friend and the six children rode the snow, after seeing them take off on their ride outside, I retreated back into the warmth of the brightly lit house to tidy up the mess that naturally comes when active kids are around - only with these kids, it was an unusually high-energy untidiness. Nothing was dirty, but untidy it surely was.

Walking from the kitchen door toward the inner part (פנימה) of the house, through the dining room, I noticed on the floor was laying the large skeleton key (על-המפתח) I usually kept on a shelf in the closet. I picked up the skeleton key and put it into my right pocket (נצח).

I started to tidy up, but some intuition caused me to turn, change my direction (פנה) and head back outside to investigate. Wanting to play in the snow rather than ride the snowmobile, some of the older children had gotten off the snowmobile to do that while the others rode. I noticed that in the northeastern (ו, Issachar, Sanhedrin) corner (פינה, פינותיו) of the property, by the driveway shared by several homes and the public ditch in the front yard, stood a whitish but darkly dressed spirit figure. I knew immediately what he was - he was the spirit of death and he was trying to lure the children off my private property onto the public portion of the property where he stood. He wasn't frightening to see. He was rather benign-looking actually as he stood there talking friendly talk with the kids. But, I knew that if any of the kids stepped off my private property into the public domain in which he stood, they would be lost to the spirit of death.

I walked over to them and made them come back into the house. The spirit of death turned and passed away (פנו).

I woke up, remembering that the key is in my pocket.

Alert, From The Court Of The Law

י"ח באדר תשס"ז

As I wrote in the comments section of my previous post, noting various additional pieces of "spell data" [1], the profound depression and tiredness I had been feeling all day began to lift as the blend was completed. By 10:30pm, it was completely gone. Consequently, the profound depression and tiredness I felt were likely the result of a psychic attack against me by human beings adept at calling up spiritual entities at the psychospiritual level of reality.

Return To Equilibrium & Ceromancy, The Evidence

Moreover, that I returned to psychophysical equilibrium so quickly following preparation of the magickal incense, coupled with the formation which "climbed up" from my ritual candle, further supports a magickal attack against me. The amazingly clear figure of Lenpw (Anubis) is not one which would easily and naturally form without the Hand of Divine Providence guiding it to provide me with the information.

Thus, these two particular pieces of data merit further investigation into the symbolism associated with the archetype, Lenpw.

From Gnostic Teachings:

The Human Soul [2] of the Initiate (center) stands before Anubis [3], the great Judge of the Law of Karma [4], who weighs the heart (in the jar) against a feather (Mind [5]) to measure psychological Equilibrium [6]: the fundamental requirement of true spiritual development. This also weighs karma and Dharma [7], bad and good actions.

Behind the Initiate is his Ka [8], Astral Body [9] (bird with a human head). It is on the side of the jar containing the heart, which indicates the close relationship between emotion and the Astral Body.

The Divine Father (Chesed [10]) and Divine Mother [11] of the Initiate wait on the far left. They always bow before the will of the Law.

Above are the forty-two judges [12] of the Law.

On the far right is Thoth [13], the Causal Logos [14] of the Initiate, who records the judgment and waits to see if the Initiate is to be consumed by the Demon [15] Ammit with the face of a crocodile.

I was not consumed by the magickally induced depressive state. It died, leaving me alert as to what had transpired.

Footnotes:

[1] data associated with the preparation of Liorah's Abramelin Blend

[2] tiferet

[3] one who awakens consciousness

[4] deeds

[5] superior manas, tiferet; inferior manas, netzach

[6] hishtavut

[7] righteousness, duty, inner constitution which governs growth, the law, the way, great truth

[8] solar astral body, "body of desires"

[9] ibid.

[10] 4th sphere on the Tree Of Life

[11] Gevurah

[12] Ana Be-Koach

[13] "mind" of messianic consciousness

[14] unifying principle

[15] a person "becomes" a demon when his or her higher soul withdraws

Technorati tags: Torah Talmud Torah Judaism Kabbalah jewish mysticism mysticism jewish meditation meditation shamanism jewish shamanism kabbalah iyunit kabbalah maasit jewitchery jewitch jewish woman sacred feminine divine feminine shechinah lilith spiritual development spirituality kosher spirituality ceromancy beit din

Soul Of The Bat Kohen

On 11 Adar-1 5757, I formally returned to Torah with a mikveh immersion, and under the supervision of a Beit Din. During the reception ceremony following the immersion, I was blessed by the supervising Rabbi, a kohen, with the birkat kohanim (priestly blessing) concurrent with the laying on of hands upon my head (the posture of semichah). As the birkat kohanim is the third principle of hashra'ah (the immersive creative force of the Shechinah), clearly it took (as evidenced by the eruption of spiritual creativity since that time and documented, in part, by my website), unfolded, became enclothed (hitlavshut), evolved (hishtalshelut) and continues to evolve. Indeed, this testifies that I am indeed a true bat kohen - that my particular soul is of the supernal soul (supernal chesed) through which the creative blessing ably and truly erupts into manifest reality (asiyatic chesed).

Importantly, still carrying today the unblemished memory of my soul's origin, taken together with and supported by Niddah 30b (particularly the statement if thou keepest it in purity, it is well, otherwise it is taken from thee) testifies that my particular chesedic soul is of pure atzilutic origin kept pure (otherwise, I would have forgotten from whence I came). It further testifies that I am truly a ba'alat teshuvah returning to Torah (having learned Torah in the womb, as each soul of Israel does), as opposed to being a convert. In other words, I was born with this soul (consistent with my family tree as I later discovered; that in my case, it was passed to me matrilineally through my mother's mother's mother).

The birkat kohanim, a blessing of bestowal and infusion of the creative energy of the Shechinah, awakened and released my inborn potential to express it (the blessing and the curse of the bat kohen as described in Gemara Peshachim) in a powerful way (via the mystery of semichah). In my case, the first expressions birthed were surely chaotic, yet blooming from them comes evidenceof true mesirut nefesh - a physical birth in ignorance of my "Jewishness" in fulfillment of the divine will. In mastering the chaos of those first expressions, and through developing my website, comes keter shem tov, the crown of a good name - Akvah (see below). Moreover, that this all came about through an act of semichah (necessarily the act of a kohen tzedek, Sukah 52b) testifies that the Rabbi and I are nirtzah, even then, and that our deeds and prayers are acceptable to Hashem (Likutey Moharan 1).

Accepted favorably by Hashem, may the complete and final redemption speedily also come, in our day.

The bat kohen is also represented in manifest reality as Bat Sheva (described in Torah as tovat, by the letter tet), whose hidden reality is rooted in the divine name, Akvah, associated with the right side of da'at and with the priestly function to connect heaven and earth. This function is performed through the power to bear opposites with the aleph, which unites (a function of tet) the shin of this world with the shin of both the coming world and of the future to come with truth (emet, with a reduced value gematria of 9, bringing clarity into focus with 9 blasts of the shofar).

Lishmoa kol shofar v'emet.

This is the missing truth in the fishy story of Sefer Yonah (Yonah 4:2). The truth "missing" in Yonah 4:2 and revealed now is necessary for redemption (Shemot 34:6) of the yetzer hara (as opposed to mercifully abrogating judgment every year) and its transformation into the shepherd of complete and final redemption.

technorati tags: Torah kabbalah Judaism talmud torah soul prenatal oath jewish jewish mysticism bat kohen baal teshuvah