Simply Compassion

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Coarse Grains Of Redemptive Blessing

י'ד בניסן תשס"ח
Annwyn 15

In follow up to Transformative Pesach Prophecy, several elucidating ideas emerge from Ceridwen's cauldron of transformative prophecy.

Pesach-Beltaine Connection

Pesach Sheni is May 19 (Iyar 14, corresponding to the time we count the 30th day of the Omer) and astrological Beltaine (Beltaine Sheni) is May 4 (Annwyn 30) this year of 5768. Consequently, both Pesach Sheni and Beltaine Sheni come together through a "time" value of 30.

Ceridwen is associated in Celtic witchcraft with Beltaine. Yet, Ceridwen delivered to me a prophecy associated with Pesach. Taken together, Ceridwen represents for me stepping above the time of both, transcendently joining together Pesach and Beltaine.

As a lunar goddess, Ceridwen is linked with blessings bestowed through Yesod into Malchut. Pesach Rishon this year is April 20 (Nissan 15). The full moon of the witches' month of Annwyn is called the Drawing Down The Moon full moon, also on April 20 (Annwyn 16), suggesting a time through which the redemptive blessings are bestowed is April 20, which is the date of both Pesach Rishon and the Drawing Down full moon of Annwyn.

Grains Of Redemptive Blessing

The blessings bestowed from Ceridwen's cauldron are redemptive, drawn down from the powerful full moon which marks redemption from Mitzrayim, which is Pesach in Jewish tradition.

In Celtic tradition, six sacred grains of spellcraft were brewed as a grael in Ceridwen's cauldron. In terms of middot (measures), 6 grains = 388.79346 milligrams.

388 is the gematria of למשיח meaning "belonging to Mashiach"

79346 represents the five letters ודגטז, where five identifies the Divine Feminine of both Binah and Malchut. The five letters have a combined gematria of 29 - the same gematria as a Torah word used in Bereshit 48:16 to bestow blessing upon both children of Yosef, namely וידגו meaning "and let them grow".

And Yisrael blessed them saying, "let my name be named in them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth."

Taken together, Ceridwen's cauldron contains and "bestows the receptive" blessing "belonging to Mashiach" and "of Yisrael", suggesting that Ceridwen is the unified feminine archetype corresponding to masculine Yisrael. Importantly, Ceridwen represents she who bestows the blessing which ignites messianic consciousness, causing it to grow into a multitude in the midst of the earth, as waters cover the sea. Within the letter-sets of both blessings are the letters of the sha'ar (gate) דג, implying quick multiplication in great numbers.

The word וידגו (of Yisrael's blessing) begins with the letter ו, with a value of six, like the six grains of spellcraft brewed in Ceridwen's cauldron. Similarly, the letter-set ודגטז (of Ceridwen's blessing) also begins the the letter ו.

Yet differently, the word of Yisrael's blessing ends with a ו (the letter of connection) while the letter-set of Ceridwen's blessing ends with a ז (the letter of selection). Thus, Ceridwen's blessing represents the extension of Yisrael's blessing into manifest reality. Also, his blessing contains the letter י (a letter of projective energy, שפע), while her blessing contains the letter ט (a letter of receptive energy, קבל).

Ceridwen (Boudicca) and Yisrael (Yaakov) are parallel quantum coarse grains (one primarily an involutionary stream and one primarily an evolutionary stream of consciousness), who together, decohere consciousness into manifest history as described in my poem Coarse Grained Histories, Dialog With The Divine.

Related entry: Ceridwen Candle Dressing Oil

Knesset Echad, Key Circle Of The Black Knot

י'ז באדר א' תשס"ח
Keolwulf 18

I dreamt.

Of the details, the following survived into waking consciousness.

I was in a protected house surrounded by a "circuiting" path, like a running track.

A magnificent lion-like creature ascended to the "track" around the place. The creature of singularly awesome power was potentially lethally dangerous. It's potential danger lay in the idea that the energy it embodied was discerned to be finely balanced upon the dimensionless tip of a scale of iterating measures. If the energy stayed on the track and contained within it's set boundaries, it was very good - for no enemy could cross the track of the lion. Should anyone enter the track of the lion from outside the house, the lion would encounter them in it and rip them to shreds.

As the lion ran it's circuits, I needed to stay in the protected house as well. The danger of going outside for me lay not in being ripped to shreads by the lion, but in "throwing" the lion off it's finely balanced track - almost as if my presence in the house kept everything safely held together in order and balance.

The lion ran circles around the protected house, looking for any unprotected opening into the house which would allow it to enter into and break the integrity of the protective barrier which completely surrounded us. In this manner, the lion tested the protective barrier which formed the inner circle and kept out harmful chaos. It found no opening. The circle stood intact.

I woke up.

The lion represents pure Gevurah. The projective protective barrier which "resists collapse" of the surrounding circle represents pure Chesed. Embodying the principles of integrated order and balance, I represent manifest integration of Tiferet and Malchut. Embodied within the "protected house", I also embody Torah, and more specifically in this dream, I embody the Torah found within the bayit of the tefillin shel rosh (Iyyun):

From the bayit — and the Torah contained within — flow the straps, first surrounding our heads, then tied in a knot the shape of a dalet for the word da'as, and from the reality of da'as (albeit sometimes only in a state poverty, dalus in Hebrew) flow the two straps: one to the right and one to the left, representing the general flow of the emotional attributes of chesed (kindness) to the right side, and gevurah (restraint) on the left.

In truth, chesed and gevurah emanate from the same "space," the transcendental knot interweaving both these elements, rooted in the deepest place of kesser, the "black," the level beyond comprehension which is called the space for "the light of darkness."

In da'as is the key to our emotions, so that they open and flow in the general direction of either right or left, giving or restraining, openness or confinement.

With respect to circle of sacred space I've cast as the Jewitch Liorah Lleucu HaMasovevet, I hereby call the covered Coven of One, Knesset Echad, Key Circle of the Black Knot.

Interestingly, the dimensionless tip upon which the energy of the archetypal lion balanced corresponds to the Hebrew letters yod and hei mappik (הּ) and to the dark crocheted handflower (designed and handmade by DragonInKnots) which I wore on my left hand yesterday at work for "crazy sock Friday". Instead of crazy socks on my feet, I "thought outside the box" and wore a crazy knotted sock on my left hand, in an "intended manner" of a Jewitch's tefillin, achdut ha'shaveh.

A note on the concept of achdut ha'shaveh from Medieval Jewish Mystical Sources:

In this term we can see the influence of R. Azriel of Gerona, for the concept of hashva'ah, equinimity, is central to his writings. Tishby has noted that R. Azriel "usually employs this concept in connection with the conjunction of opposites within the Supernal Root, shoresh ha'elyon." ... Although it is generally assumed that shaveh implies equivalence or balance, H. Yalon demonstrated that shaveh is synonymous with chibbur, conjoined.

Interestingly, the concept of chibbur is associated with the symbolism of the lion and the barrier. In my dream, both the protective barrier and the lion are very good.

Steadfast

י"ד באלול תשס"ז

Today's Hebrew letter tarot reading was performed with the moon 100% full in Pisces, during the planetary hour of Venus.

The 3 letters:

reish lamed samech רלס

These 3 letters in this order form no shoresh. So what can they mean?

In the order לסר, the letters can mean "to deviate" (from a path). For example, if someone tries to push you off the path you are on and succeeds, one could say that you deviated from that path.

But, the letters did not materialize in my reality as someone trying to push me off a path might have desired. The letters materialized differently, with the kavanah to cause harmful "deviation" in me cut off.

Indeed, that actually and aptly describes an incident today.

Right now I am struggling with a strange anger inside. I'm not quite sure what to do with this new kind of anger. It's different than any I've felt before. This must be a new level of anger. Cool anger. Not hot. Not cold. Cool and deliberate.

Of Proven Character

ט"ז בסיון תשס"ז

In my previous entry I wrote:

Interestingly, in Hebrew, "woman" (ishah אשה) generically is not from "man". While man is from the shoresh איש implying strength, woman is from the shoresh אנש which means to "be weak" or "be sick" (like the spotted leopard). In other words, woman (in a generic sense as opposed to an individuated sense) is from a root implying unproven character. The feminine plural of ishah is nashim (נשים), without the letter aleph (א) as in anashim (masculine plural, referring to both men and to a group of righteous people of any gender).

What is the root difference between nashim and anashim?

First, there is no letter aleph of Unity and transcendent Divine Consciousness in the beginning of the plural form of generic femininity.

Second, nashim is from the shoresh (root) אנש implying weakness, frailness and sickness.

Third, given the association of anashim with righteousness, the word anashim may be derived from a dynamic complex combination of the shorashim:

נשה - being obligated (to be righteous, see Niddah 30b)
נשׂה - testing (drawing out and raising up righteousness)
נשׂא - raised up (righteous)

Thus, the root of ishah (woman in a generic sense) implies a state of undeveloped righteousness. For a woman to move from the undeveloped state, she must willfully obligate herself toward achieving true righteousness (as opposed to false piety). If she willfully accepts the obligation to be righteous, a period of testing followed by achieving righteousness will emerge from her obligation truthfully accepted.

Mystics, kabbalists, witches and shamans call an act of willful obligation to one's path of development, consecration, marking this act of willful obligation with a ritual of consecration. The period of testing is called initiation. Following a successful journey through initiation, one becomes an adept (a mistress/master of the path).

Technorati tags: Torah Talmud Torah Judaism Kabbalah jewish mysticism mysticism jewish meditation meditation shamanism kabbalah iyunit kabbalah maasit witchcraft jewitchery jewitch witch sacred feminine divine feminine shechinah lilith spiritual development spirituality kosher spirituality power animals totems fetch

Yitro, Inbreeding & Imbalance

כ"א בשבט תשס"ז

Chaim B. writes on parashat Yitro:

Does behavior and attitude function like a recessive gene? Neither my wife not I have red hair, but my daughter does – could she also grow up exhibiting some behavior or attitude we don’t teach at home solely as a result of having some genetic mix from past generations? The Derashos haRan actually does offer such an idea to explain why Avraham insisted that Yitzchak marry a wife from his own family rather than any neighboring tribe who had become monotheistic and who were within his sphere of influence. The Ran says that Avraham’s family possessed “genes” of chessed which outweighed the commitment arrived at intellectually by those who surrounded him.

The genetic and kabbalistic reality is that inbreeding causes spiritual as well as physical imbalance. We see the physical imbalance easily in the transmission of genetic based disease. In the realm of middot, consider dogs - like police dogs or pit bulls or poodles - are bred to augment a specific trait, much like Chaim references breeding to augment the trait of chesed. The consequence of this is that, while the preferred trait may indeed be augmented, other traits are sacrificed to achieve it - understanding for example. The result of overindulged inbreeding is not perfection - it is imbalance, which over the years becomes severe imbalance.

In corroboration - witness the current crisis we see regarding chareidi thuggery. There is a growing set within the chareidi community who are unable to restrain themselves from attempting to pulverize those who don't see Torah their way. Kabbalah calls this character flaw - chesed run amok. In fact, it's the exact same character flaw Ishmael was thought to possess.

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 witchcraft middot

Autism & Rectifying The Will

A question was recently asked of me regarding autism, and part of my reply pertained to autism's link to the will (ratzon). This source in will distinguishes the angry outbursts of autistics from those who have bipolar disorder, who are primarily struggling with emotional balance. This was my reply, in part, to the question asked of me on the matter:

In bipolar disorder, the way I understand it, emotional balance is the issue. In autism, the battle isn't "sourced" in the emotions, it is sourced in the "will" of the person. Autism is a totally different ballgame than bipolar disorder. Bipolars are battling with emotions. Autistics are battling with will, which sometimes has fallout into the emotions. I also think that's why - particularly if one looks at an autistic who is not high functioning - the angry outbursts are very forceful -> this is because of the force of its origin is in the will (ratzon) rather than the middot.

In my mind then, the issue of autism is sourced in keter. In contradistinction, the issue of bipolar disorder is sourced in the middot.

Autism & Rectifying The Middot

Autism / Tzav Letzav

technorati tags: Torah Kabbalah psychology kabbalistic psychology Judaism autism autistic spectrum psychology asperger syndrome ratzon middot

Ish, Isha, Adam, Itta & Obligation

There are 4 names for man: adam, ish, enosh and gever. Adam is the loftiest name and refers to a man of wisdom and understanding (centered in the intellectual faculties), while ish pertains to a man centered in the middot or emotive faculties. Enosh suggests weakness, while a gever overcomes and masters obstacles.

The latter two names (enosh and gever) denote struggle and overcoming struggle (in the realms of physical and emotional drives). The former two names (ish and adam) denote achievement - mastery over emotions and mastery over intellect (respectively).

Significantly, the names adam and ish are relevant to the idea of being obligated by the mitzvot. R' Nissan Dovid Dubov (Yalkut Bar Mitzvah) writes regarding this:

The age of bar mitzvah the boy attains the level of "ish," nonetheles, in order to fulfill the mitzvos properly one must also be under the influence of the level of "adam," [... and] the level of "ish" does not suffice for mitzvah performance ... [and] not only does a bar mitzvah have to be an "ish" but that the verse also hints at a level of "adam," [to be obligated with respect to the mitzvot].

From this we can see, that neither an ish (man) nor an isha(woman) can be obligated with respect to the mitzvot. In terms of a masculine obligation to the mitzvot, only an adam (man) can be obligated. Chassidut teaches regarding an adam:

Adam is the loftiest adjective, that of intellectual capacity. Through this trait a person, striving with mind and heart, achieves superiority over all Creation, not only over terrestrial creatures, but even over spiritual ones, such as the ministering angels and emanations. Though the angels (on high) are Abstract Intellects (despite their bodily existence)-since their conceptions are non-spatial and non-temporal, while those of humans are circumscribed by the limitations of time and space-still man is superior. For only man has been given the mission and ability to illumine the darkness of this physical world with the light of Torah and mitzvot, to make it a G-dly abode.

From this we can see that what distinguishes ish and adam is the ability to illumine the darkness. It is only this ability - to illumine the darkness - of an adam (in contradistinction to an ish) which establishes the obligation toward the mitzvot.

An ish cannot bear obligation toward timebound mitzvot. Likewise, neither can an isha be obligated toward timebound mitzvot.

Similarly, as an adam has the ability to illumine the darkness, so too does an itta have the ability to illumine the darkness as elucidated in previous articles. Consequently, just as an adam is obligated toward the time bound mitzvot, so too, is an itta obligated.


technorati tags: Torah Judaism Kabbalah Halachah mitzvot ish isha adam itta bar mitzvah bat mitzvah

Autism & Rectifying The Middot

In an earlier post I wrote:

This is important to understand when dealing with anger management to realize how one is able to effectively deal with the intense negative energy born of frustration. Clearly, in my case, my life experience demonstrates that my "S" function is an ineffective tool for dealing with anger issues for me, an INTJ with a moderate "J" function. That may be different for other personality types. Moreover, again considering myself as an example, my weak "S" function cannot be effectively integrated into my overall personality through nursing, a task-set which augments and supports an internal anger response over redirecting "angry" energy.

Today, I began to understand why this is true regarding my "S" function - not only from a personality perspective, but from a perspective which also takes into account the autistic tendencies of my personality as described in this post, Tzav Letzav.

As a high-functioning individual on the autistic spectrum, I also have sensory integration dysfunction, described in this excerpt from wiki:

Sensory Integration Dysfunction is a neurological disorder causing difficulties with processing information from the five classic senses (vision, auditory, touch, olfaction, and taste), the sense of movement (vestibular), and/or the positional sense (proprioception)[1]. Sensory information is sensed normally, but perceived abnormally. This is not the same as blindness or deafness because sensory information is sensed but tends to be analyzed by the brain in an unusual way that may cause pain or confusion [2].

Sensory integration dysfunction can be a disorder on its own, but it can also be a characteristic of other neurological conditions, including autism spectrum disorders ...

This additional data supports the idea that the path to perfecting the middot is highly individualized. Importantly, perhaps beyond a few general guidelines, it may even be harmful to approach rectifying the middot using a general one-size-fits-all strategy, and as a teacher, without any deep understanding of the student.

Autism & Rectifying The Will

JBlog Me

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Personality Functions & Rectifying The Middot

The INTJ and INTP descriptions both fit me (an INTJ) pretty well. As I commented regarding Godol's INTP post, my "J" personality function is more moderate than my other traits (which are rather extreme naturally), so I can "swing" to "P" pretty effortlessly. This is likely true for others who have "moderate" traits as well.

Nevertheless, a person can successfully integrate one's weak functions into one's personality. For example, I've integrated my weak "F" function into my personality in a positively productive manner through creating art and poetry.

Importantly, it's easier to integrate one's personality weaknesses when one is doing something one enjoys (art and writing, for example in my case) as opposed to doing something one hates (staff nursing, for example in my case). The proof is in the result.

Anger is an issue with both INTPs and INTJs. Art (as a primary endeavor) helped me with anger management; forced staff nursing (as a primary endeavor) augments the internal disposition toward an anger response. In other words, I am able to positively channel the energy of frustration through my "F" function (via art and poetry), but cannot channel it effectively through my "S" function in a positive way.

This is important to understand when dealing with anger management to realize how one is able to effectively deal with the intense negative energy born of frustration. Clearly, in my case, my life experience demonstrates that my "S" function is an ineffective tool for dealing with anger issues for me, an INTJ with a moderate "J" function. That may be different for other personality types. Moreover, again considering myself as an example, my weak "S" function cannot be effectively integrated into my overall personality through nursing, a task-set which augments and supports an internal anger response over redirecting "angry" energy.

Moreover, this distinction (why art but not nursing helped with managing anger responses) may be explained by another personality profiling system - the enneagram. I am a 5 with a 4-wing as opposed to being a 5 with a 6-wing. The 5 with a 4-wing type is a scientist type with a lean toward an artistic orientation as opposed to a lean toward a security orientation.

I've explained all this because I think that when it comes to learning and teaching, and more importantly, to rectifying the middot, one really needs to approach one's weaknesses in a manner which takes all these kinds of personality nuances into account. What works for one person may not work for another person of another personality type.

JBlog Me

technorati tags: jewish psychology personality personality profiling Myers-Briggs enneagram INTJ anger management middot

Meat, Milk & Nevuah - Changing Perception Properly

Negative mitzvah 187 tells us not to mix meat and milk. What's the message in this mitzvah?

Meat is from the shoresh בשר. Milk is from the shoresh חלב. Each root (shoresh) which comprises its respective specific word has a kametz (a vowel) under the first two letters of the shoresh. These two letters of each word are two she'arim (gates)¹. Consequently, we can see that meat and milk hold two gates which are not meant to be mixed. Kabbalah tells us that milk symbolizes life, while meat symbolizes death.

The vowel kametz pertains to the sefirah Keter.² Instead of mixing life and death, the two gates of milk and meat are meant to be transformed, leaving a singular gate into Keter, made of eternal life. The gate of eternal life is comprised of the remaining single letters of each word. That gate is רב (rav, see Shem Chai).

The gate of the Hebrew word for meat is comprised of בש, letters meaning "with sin" (with a dot over the left vav of ש) . In other words, it is important that the operation be carried out "with sin", as opposed to "with shin" (with a dot over the right vav of ש). This represents the extreme feminine pillar of Gevurah (the entire feminine array of the Gevurot), within the realm which may give birth to evil. The operation is one completely performed in the Gevurot - herein lies the key to the mystery of parah adumah ritual. It is an utterly female science, devoid of masculine Chesed. It is the Chesed a woman must find within Gevurah, unmixed with Chesed of Chesed. In other words, to elevate Gevurah to Binah, to transform judgment into understanding, and to move her center of consciousness from the middot to the mochin, a woman must do this operation alone.

The gate of the Hebrew word for milk is comprised of the letters חל, letters shared by the foul-smelling incense spice chelbenah (galbanum). Chelbenah represents the pure source and root of evil within the "wholeness" of the ketoret. In this state, חל of Gevurah (of the 7 lower sefirot) is joined to Binah through the ב of the shoresh and pure "beholding" sight (נה-הן) of the soul, thereby "raising it" back into the realm of holiness as it exists centered in the sefirah Binah (of the 3 upper sefirot).

This operation transpires in Gevurah-Binah and within the Gevurot. The kametz of the she'arim of milk and meat inform us that the Divine Will within the sefirah Keter performs it.

The shoresh of milk (חלב) means to change and to convert to nourishment. The shoresh of meat (בשר) means heralding, to bring a message, and a perceptive person.³

Taking all this together, we can see that the prohibition regarding not mixing meat and milk pertains to rectifying, transforming and raising the source of evil back into the realm of the holy. The feminine operation is carried out in Binah, the entire array of the Gevurot, and directed by the Divine Will in Keter.

Importantly, the mitzvah also pertains to nevuah. The prophetic messages of a Divine Messenger are not kosher until the transformative operation of the feminine force has been completed. In other words, the "mixing" of meat and milk cannot be done normatively (in Gevurah of the 7 lower sefirot). Rachel (ר-חל) is the catalyst which raises chel (חל also meaning "the best to enhance nourishment") of chelbenah (חלבנה) to Binah (בנה) where it is transformed into a feminine aleph (ל-אה) of expression.

Meat and milk essentially transformed through the ketoret of Binah, may only be raised following transformation, into Keter. The kametz tells us this. Rav (רב) transforms to בר, meaning "with clarity". And now we can understand why prophetic messages can't be made mixed with meat and milk; i.e., they mustn't originate in Binah (בש) or the Gevurot. They must originate b'reish, בר, in Keter (where the Gevurot and Chasidim "exist" in Singular Unity) to effect a proper change in perception.


Footnotes:

¹ Sefer Yetzirah 2:4
² Kabbalah & Meditation, page 185, R' Aryeh Kaplan
³ Etymological Dictionary Of Biblical Hebrew, R' Matityahu Clark

technorati tags: Torah nevuah Judaism kabbalah shechinah sacred feminine

Mocha Stima'ah & Pulchan Of The Firstborn

I've learned a new thing today. There are two "kinds" of Temple service. One is called avodah, עבודה (which I already knew). The other is called pulchan, פולחן.

Avodah is from the shoresh¹ עבד and implies work subject to another's will. Pulchan, on the other hand, from the shoresh¹ פלח, implies separating and dividing.

It doesn't take a rocket scientist to see the significance.

Avodah is the service one renders where one's will is yet to be rectified and brought into full alignment with the Divine Will. Consequently, avodah is the service done by one whose consciousness is primarily centered upon rectifying the middot.

Pulchan is the service one renders when one's will is fully aligned with the Divine Will. At this level, where consciousness is centered within the mochin (capable of insight, differentiation and rationality) and integrated into the Divine Will, one can truly be said to have free-will (bechirah chofshit). At this "point of Will" (mocha stima'ah), one can make true free-will choices between alternative realities. This is not true for someone centrally operating within the middot, both "below" Binah (rational understanding) and where one's will may be highly influenced by powerful emotive forces.

Moreover, pulchan is service which distinguishes, separates and divides "all potential realities", bringing true free-will choices between those potential realities into certain reality. Avodah works with a reality that already exists.

Footnote:

¹ Etymological Dictionary Of Biblical Hebrew, R' Matityahu Clark

technorati tags: Torah kabbalah talmud torah judaism kehunah

Secret Of Aharon's Staff

As mentioned in the previous post, the teli (תל-י) is an awesomely chaotic creative yet destructive force when unrestrained by proper middot. In contradistinction, a talmidah (תל-מידה) chachamah has brought down and incorporated the power of the teli in "proper measure". So, in reality, the teli is just another name for the "staff" of a "new" golem; in other words, a beginning student of Sitre Torah.

Rabbi Dovid Rosenfeld writes:

The Hebrew word golem literally means an unfinished object, such as a utensil which has been shaped but not polished. (This term is more famous for the artificial humans created via kabbalistic means -- who too are not- fully-functional creatures.) Thus, our mishna is comparing the qualities of a "finished", mature scholar to one of less advanced scholarship.

teli -> golem -> talmid -> talmid chacham
mateh -> perach -> tzitz -> shkedim

technorati tags: talmud torah torah kabbalah chassidut Judaism kehunah golem

The Teli

The תלי (tav lamed yod) of Sefer Yetzirah 6:1 implies a lack of firm connection to the earth. It "hangs" and is "suspended" between nothing and everything. Consequently, it "hangs" above the rational mind, not yet anchored in nor formed through reason. It hasn't yet penetrated Binah at this point nor has the discernment of a "developed Binah" (partzuf Imma, including Imma Ila'ah and Tevunah) processed its "power and information" yet. That is why this energy may be seen as a dragon; an uncontrollable force unleashed as a powerful, fiery and chaotic energy which is unfocused by mature Binah. The תלי is a powerful yet unformed energy. Most people, particularly those not actively engaged upon the way toward improving the middot¹, lack the tools (a capable Binah) to form and focus it properly. Not properly formed and focused, it tends toward distortion when it "connects" with the earthly universe of the mind, which may "break out" with awesome delusion and/or set in motion disastrous consequences if its power is drawn down prematurely.

Footnote:

¹ The middot significantly impact proper assimilation of intellectual comprehension through Tevunah.

technorati tags: torah kabbalah chassidut Judaism sefer yetzirah