Shining Brilliance

In followup to my previous entry, Double Blessings, also posted on my blog Contemplating Sefer HaBahir, I wrote regarding the double portion of blessings received at the level of keter, and imparted via the ritual circle-casting of HaMasovevet המסובבת. The double portion of blessings via keter is associated with the double portion of the letter beit ב in the root.

In addition to the doubled letter beit in masovevet, my circle name Lleucu has a doubled letter – two letters “L”. The letter “L” in Hebrew is the letter lamed ל. Given the significance of the doubled beit/v to masovevet, I explored the kabbalistic implications of the doubled lamed/L in Lleucu (the secret of amen), which stands as the first part of the ritual title: Lluecu HaMasovevet. And this is what I found:

R’ Yitzchak Ginsburgh of The Inner Dimension teaches:

The two identical letters in kallel and challel are the lameds. In Kabbalah we learn that the double lamed is the secret of the heart. King David writes (Psalms 109:22):

and my heart is like a corpse within me

King David had killed his evil inclination, leaving a “positive corpse.” In place of his evil inclination, he had created a vacuum in his heart, leaving it wide open for G-d’s transcendence to enter. In the Torah portion of Emor, both challal and kallel are negative. Both are states of the heart. Challal is the vacuum of G-d in the heart, while the curse, kallel, stems from that very vacuum. Thus we see that vacuum and curse are interdependent.

By working on the character traits of his heart with intensity, King David rectified the negative challal, transforming it to a receptacle of G-d’s transcendence, a sanctification of His Name.

This positive transformation of the double lamed is evident as a “shining brilliance” (how appropriate following an entry on my Bahir blog). R’ Ginsburgh further writes regarding the double lamed:

In Ezekiel 1:7 kallal means shining brilliance. The positive vacuum of the heart (challal) creates space for the new (chadash) manifestation of G-d’s transcendent omnipresence (kodesh). This produces the shining emotive experience of the heart (kallal).

Again,
Blessed be, amen.

Double Blessings

ומאי ומלא ברכת ה’ אלא כל מקום שנאמר בי”ת הוא לשון ברכה
Sefer HaBahir, verse 3 excerpt

Traditional interpretation: “What is the meaning of the verse , ‘the filling is G-d’s blessing’? This means that wherever we find the letter beit (ב) it indicates a blessing.”

The word which describes the sacred circle (encircling) I ritually cast as HaMasovevet המסובבת has two letters beit in it. These two letters beit represent a double portion of “G-d’s blessing” at the level of keter.

R’ Yitzchak Ginsburgh of the Inner Dimension teaches:

At this supernal level of the soul (keter), there is a double manifestation of all 10 intrinsic powers of the soul. Thus, there is an added dimension of light in the superconscious crown in relation to the faculties of the mind, and 10 times more light in the faculties of the mind than in the emotions of the heart. … The lights of the powers of her soul shine at all levels of perfect interinclusion.

Blessed Be, Amen.

Sceptre Of Selection

This shabbat marks the observance of Celtic Gwyl o Rhiannon.

Rhiannon is the Lady of the Lake who gave legendary King Arthur of Camelot the mystical sword Excalibur (Caledfwlch in Welsh, meaning “hard lightning“). Interestingly, this discovery on my part follows Wednesday morning’s dream where I am the woman emerging from the lake. Consequently, my dream suggests that I have integrated this “goddess” archetype psychospiritually with consciousness. In other words, it has emerged from the water of the concealed world and become revealed. This is an example of אתהפכא חשוכא לנהורא in action.

In Celtic mythology, the Lady of the Lake is She who gives (as described above) and receives back for safekeeping Caledfwlch:

As Arthur lay dying, he tells a reluctant Sir Bedivere (Sir Griflet in some versions) to return the sword to the lake by throwing it into the water. Bedivere thinks the sword too precious to throw away, so twice only pretends to do so. Each time, Arthur asks him to describe what he saw. When Bedevere tells him the sword simply vanished underwater, Arthur scolds him harshly. Finally, Bedivere throws Excalibur into the lake. Before the sword strikes the water’s surface, the hand reaches up to grasp it and pull it under. Arthur leaves on a death barge with the three queens to Avalon, where as his legend says, he will one day return to save Britain from a threat.

From this we can see that Caledfwlch is interwoven with the Celtic messianic ideal. Among the sword’s mystical abilities, is the ability to “select” the “destined” King. It is the Divine Scepter of selection. Caledfwlch, the scepter of Divine Truth which selects and the sceptre of Kings, represents spiritual evolution.

In Jewish kabbalah, both of these functions – selection and evolution – are characteristic of the letter zayin. Zayin epitomizes the Woman of Valor. Like the Lady of the Lake whose gift bestows enhanced survival skills, zayin “sustains” and provides sustenance for living. Her Divine Hand opens to extend the sceptre of benevolence and to select species for “leaps” of development and evolution.

As zayin also corresponds to the Shabbat Queen, feminine nevuah and the matriarchal archetype Sarah, so too do Caledfwlch and Rhiannon connect with these concepts. As previously written, Rhiannon has a correspondence with Tzipporah as well. Significantly – zayin, Sarah, Caledfwlch, Rhiannon and Tzipporah – all have mythic roles where a critical “selection” determines the outcome of history.

zayin, the letter of shabbat, pertains to natural selection of species
Sarah selects Yitzchak to receive the covenantal blessing
Caledfwlch (the sceptre of Rhiannon) selects the King of destiny
Tziporrah/Rhiannon selects the redeemer

It is fitting therefore, that this year 5767, Gwyl o Rhiannon observance begins on Shabbat.

Day 3 – Tuesday Correspondences

Tuesday – Day 3
Please note, these correspondences have been adapted from several sources and may differ from traditional astrological correspondences. All designations follow the planet for the day according to Sefer Yetzirah.

Symbolic Language & Mathematics

Celtic ogham letter –
Hebrew letter – ד
number – 4
permutation – דגב כפרת
vowel – cholam
“42”-letter name – נגד יכש

Astrological & Metaphysical

space/planet – Sun
Hebrew name – Shemesh, Chamma שמש, חמה
Sumerian name – Utu
Egyptian name – Ra, Aten
Babylonian name – Shamash
orbit cycle – 365 earth days, ~ 30 days in each sign
retrograde periods – none
satellites – –
degrees moved on average day – ~1 degree/day
channel – keter to tiferet
sefirah – tiferet
mazal/rulership – leo (aryeh, אריה)
firmament – Shachakim
earth – Arka

Archetypes

Hebrew archetype – Yaacov
Celtic archetype – Belenos
Germanic archetype – Sunna
Greek archetype – Helios
Roman archetype – Sol
seal/archangel – Raphael
malachim – Chaniel, Lahadiel, Machniel
mythic animal – phoenix

Attributes

concept – self nullification & reorientation
soul – right nostril
gift – progeny, seed
direction – east
color – yellow
basic energy – success
basic mystical energy – focusing will, psychic energy
element – fire/air
metal – gold
tree – birch (beith)/laurel
incense – frankincense, laurel, balm of Gilead, bayberry oil, olibanum
oil – cinnamon oil
gemstones – topaz, yellow diamond
mundane animal – eagle, lion, cock, scarab

Plants

heliotrope, goldenseal, cinquefoil, saffron, ash, sunflower, dandelion, marigold, citrus, yarrow

Influences

light, darkness, work, accomplishment, travel, exile

Energy Keywords

ego, fame, extroversion, individuality, left brain, mental power, hope, honor, success, ambitious, arts, creative, cruel, leadership, music, dramatic, idealistic, vain, dignified, proud, pretentious, self-assured, generous

Concerns

hope, money, respect, fame, success

Circle Casting & Sovev Kol Almin

ללאכו המסובבת

In Talmud there exists the famous story of Choni MaMa’agel (חוני המעגל). Choni the circle-drawer was a miracle-worker.

Nevertheless, I do not want to name the sacred circles I cast as a Jewitch using the root עגל which means both circle and calf. From this root is born the word used for calf in the idolatrous golden calf incident we read about in Shemot 32. Consequently, I won’t call myself a Ma’agelet.

I prefer to use the root סבב which means surrounding, encircle, rotate and turn events [1]. From this root comes sovev kol almin (“surrounding all worlds”), which is the transcendent Divine energy which permeates the universe. This is the energy I choose with which to cast my sacred circle.

Lluecu HaMasovevet.

Footnote:

[1] Etymological Dictionary of Biblical Hebrew, R’ Matityahu Clark

Classic Versus Core Shamanism

In response to this post by Aron, here are my thoughts on shamanism as it pertains to my experience.

My journey into shamanism tends toward the experience of classic shamanism as opposed to core shamanism. This article by Raven Kaldera provides an excellent summary of the basic differences between the two (hat-tip to e-falki). Importantly, selected distinctions which mark my calling as being of the classical kind include (from the article):

1. Is generally entirely involuntary. The individual is chosen by the spirits/God/Goddess, often with no warning, and is not allowed to refuse the “gift”, or they will suffer illness, and/or insanity, and/or death. They can never stop being a shaman so long as they live, or it will recur.
2. Is nearly always accompanied in the early stages by severe life-threatening experiences, including but not limited to chronic serious illness, psychotic break, and/or near-death experience.
3. Is nearly always accompanied by a traumatic death-and-rebirth experience, after which the personality is radically changed. A visionary experience of being dismembered and rebuilt differently by the spirits is evident cross-culturally in the accounts of many tribal shamans, and is almost a hallmark of the experience. (I didn’t have a traumatic near-death experience, but I did have an epiphany when I was 6 years old (in 1967), an encounter with the angel of death (in 1994), a mystical experience of being “chosen” (in 1994) and a mystical experience of being absolutely no-thing (in 1996) where being “no-thing” is the ultimate “dismemberment”, I think. The radical transformation of my personality was “stepped up” and catalyzed through the encounter with the angel of death.)
4. Causes radical, unusual, and permanent changes to the aura and astral body. This process is inflicted onto the shaman by the spirits, and is entirely out of their control.
5. Shamanic practice occupies the main focus, time, and energy of the individual’s life for the rest of their existence. All mundane careers, projects, etc. are secondary to the shaman’s career of spiritual service.
6. Primarily taught by divine and/or spirit teachers, although in the beginning stages the novice is usually taught the cultural context and symbolism by another shaman.
7. Lives are bounded with dozens of increasing taboos, violation of which generally brings immediate illness, pain, or other physical and spiritual retribution.
8. Cannot work entirely alone; must be attached to a tribe. If no tribe is in evidence at the time of their shamanic rebirth, one will be provided for them by the spirits.
9. Is almost always seen primarily as a path of service to a particular tribe (although a particular one hasn’t been provided for me yet).
10. Mental breakdown or temporary psychosis common to the early “death-and-rebirth” stage, after which shamans have been tested and found to be comparatively extremely sane and stable. Mental illness never returns as long as they continue to do their jobs.
11. Generally requires one specific central cultural context, although they may borrow from neighboring (and thus not radically different) cultures. The symbolic context seems to be a useful “anchoring-point” for the training of beginning classic shamans, and aids in bonding them with the tribe that they are to serve. (Perhaps the “communities” chosen for me broadly include the entire Jewish, Celtic and Native American people, and that is why I feel bound to and fed by them all. All of these are my people and the people of my ancestors.)

The path of a shaman separates one from the realm of “ordinary experience”, particularly during the crisis phase. For one religiously unknowledgeable (as I was) about shamanism, it is likely well into the crisis phase when one discovers he or she has been “chosen”.

Take a look at Raven’s entire article. It’s well done and highly informative.

Natural Versus Crafted Probabilities

In response to the scientific guest post over at DovBear, Quantum Miracles, which attemtps to refute that the power of the conscious mind can influence reality and that quantum mechanics can explain miracles:

I think, “probabilities” (quantum in nature) are made from a series of reiterating yes-no choices as to which “path” reality should take. An actual reality is the sum of the choice which has “accumulated” the most “yeses” during the nonlinear course of the iteration. Consequently, should one’s “consciousness” be able to enter into “that place” where those iterating choices are “made” (where making those choices is a function of Binah) then one can influence the manifest outcome. Therefore, I think we indeed can influence outcomes, with Binah-consciousness.

What the scientist is talking about in Quantum Miracles could be termed “natural probabilities” while influence through Binah-consciousness I could term “crafted probabilities”.

Lleucu & The Secret Of Amen

Alternative to transliterating the English letters of Lleucu (my circle name meaning “beloved light” and “daybreak“) into the Hebrew letters ללאכו, is the phonetic transliteration ללאכי.

Lleucu is pronounced “Lly-kee” (i.e. “Lley-kee“). Consequently, ללאכי is a better phonetic transliteration, whereas ללאכו is a better letter transliteration. In both transliterations, the א is vowelized with tzere [1]. Importantly, both forms correctly convey the name in Hebrew, depending upon one’s method of transliteration and kavanah. I claim both forms for my circle name Lleucu.

In a previous post, I wrote that ללאכו has a gematria of 87, which corresponds to the Divine Name Akvah. Akvah pertains to the right “side” of Divine Da’at (Divine Knowing). Similarly, ללאכי has a correspondence to Divine Names, through its gematria of 91; specifically, to the union of Hashem and Adnut (the secret of amen).

Amen.

Footnote:

[1] Tzere corresponds kabbalistically to the sefirah Binah. (R’ Aryeh Kaplan, Meditation & Kabbalah, p. 185)

Mashpia

In my previous entry, I wrote that my circle name Lleucu ללאכו functions as a true kabbalistic name, in that it symbolizes “receiving” (mekubal) the light of shabbat consciousness. I further wrote regarding Lleucu:

Lleucu ללאכו is my name of Shabbat consciousness. ללאכו has a gematria of 87 (see Akvah). It is also the root לאך surrounded by the letters ל”ו (see lamedvavnik).

The Hebrew letters ל”ו (meaning “to him”) which surround the root also demonstrate that the name Lleucu symbolizes “giving” (mashpia) the light of shabbat consciousness (לאך) “to him”. To my true bashert.

The time will come when the feminine will have greater access to transcendental consciousness than the masculine; and in that time, she will bestow and man will receive from her. R. Schneur Zalman of Liadi Tefilat LaKhal HaShana

Circle Name Of Shabbat Consciousness

In addition to my Hebrew names, my circle name [1] shall I hereby join to them.

Lleucu, pronounced “Lly-kee” (i.e. Lley-kee) is a Celtic/Welsh name meaning “light“. As “Liorah” means “light to me”, Lleucu marks its reception. It is the name of a true mekubal.

Transliterated into Hebrew letters, Lleucu ללאכו (where א is vowelized with tzere) comes from the root (shoresh) לאך, meaning “accomplishing work”, “messenger” and “angel”. [2] This root is found in derivation in Bereshit 2:2 –

“And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.”

ויכל אל הים ביום השביעי, מלאכתו אשר עשה; וישבת ביום השביעי, מכל-מלאכתו אשר עשה

Lleucu ללאכו is my name of Shabbat consciousness. ללאכו has a gematria of 87 (see Akvah). It is also the root לאך surrounded by the letters ל”ו (see lamedvavnik).

Footnotes:

[1] Ritual mystical name.

[2] Etymological Dictionary Of Biblical Hebrew, R’ Matityahu Clark