[NB Phase I or IV-ish speculation] Hauntings and the Modalities of Spirit Contact

This is a post that has been floating around in my drafts for almost a year. I come back to it, consider posting it, consider revising it, and never quite do either. I don’t quite like the tone here, it is a little too abstract, a little too analytical, but there is something useful going on in inside it, which might provide some fodder for the summation. So, with these caveats, enjoy.

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We have been talking about hauntings around the house a bit and Stacey mentioned that she had recently seen a book note that most hauntings seem to be the response of land spirits having their land disturbed. That can be obvious disruptions, like plopping a house down on a sacred bit of land, but it can also be more subtle violations, the sort of taboos you might not know about until you thoughtlessly break them.

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[Flashback] A Parliament of Vultures

I wrote this on March 3, 2014. I don’t want to throw it out and there isn’t much I want to change except to clear out some verbiage, so I’m posting it as a memory, a bit of a snapshot into a moment of time. It is taking place right on the cusp of one the turning points in the blog, from Phase II to Phase III.

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Yesterday, my partner and I took a nice long walk through our little town. It was a beautiful day, made more precious by imminent cold weather. As we came to the end of our walk at a stretch of revitalized storefronts, black vultures started taking off from just behind the building.

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Addendum to Rethinking Astrological Priority

A recent post on the Blogos posed an alternative answer to what I was thinking about and it’s good, so I want to address how I diverge from it.

To come full circle one reading of the King sections of the SY, in response and addition to Io, is that it is directly referring to this ”cellular consciousness”esque approach to the SY, the Teli (Bola/Dragon) in the Universe are the genes in the nucleus (the king on his throne), the cycle of the year refers to the cell-cycle and therefore events in the cytoplasm (the king in his province) and finally the heart in the soul refers to how the cells interact/differentiate to form a realised body, the culmination of the genotype as the phenotype. The letters are quite literally a force of anti-time since everyone of us can trace them within us to the dawn of life itself.

I would talk about the genetic model a little differently. I would argue that the genes are the teli in the soul, the cell-cycle the year in the soul, and the phenotype the soul realizing itself as the soul. It is an important distinction, because the teli in the soul is still the teli of a king in the battlefield, which is why it is more susceptible to mutation and damage. The unfurling of evolution is the story of souls on the battlefield, but it is also the memory of those souls, the trace of their time, and their rebirth through new souls.

And I would probably suggest that the genetic material isn’t quite the soul itself, but the structure upon which the soul depends to articulate and develop itself in time, the king on his horse, if you will. I suspect part of what is going on in the golem working is the realization of that structure artificially, the construction of a temporary soul vessel for the continued to development of a soul, very possibly with the hope of retransmitting that soul back across the boundary of life and death where it will create subtle, rippling, effects in the soul of the teli.

(Which isn’t me disagreeing with Blogos about the golem; it’s more of a “and this too.”)

Meanwhile, the teli in the heavens proceeds more slowly its own year, develops its soul more slowly, but drawing up the souls fashioned in the battlefield to enrich and complicate itself. Which is why there are difficulties crossing certain astral boundaries, why there are guardians in play, because the soul of the teli seals itself off from the rapid time of the soul of the battlefield as much as possible.

So, we have three time scales (soul time, time-time, teli-time), joined and navigable by the letters which adjoin what I tend to think of as eternity, but anti-time is definitely a good word for it.

[NB] Thoughts while Crossing the Great River

A powerful urge last night just to gather together all of this and take a picture, put in front of myself the trajectory of this long trajectory of writing I have been involved with. It looks a little mad, doesn’t it?

A number of notebooks of varying size and quality arrayed on a striped pink and purple bedspread.

The top row begins somewhere in 1993 and those numerous, tiny notebooks were filled in front to back, then back to front. They are crammed with thoughts, excerpts from books, quotations of people that I knew, drafts of poetry (some of it is, well, let’s say not terrible; philosophy absorbed my poetry and nowadays I tend to only use poetry as a gesture in my thinking, to tell myself to change my speed, alter my rhythm). I had one of those on me almost all the time.

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[NB] 7 Husbands

Yuval Harari’s Jewish Magic before the Rise of Kabbalah includes material that clarifies the relationship between magical skulls and incantation bowls, the tight linkage between witchcraft and harlotry, the invocation of angelic spirits (‘princes’) to acquire knowledge of both a practical and theoretical sort (most especially knowledge and understanding of the Torah), and so on. As the title suggests, it focuses on the pre-medieval dimensions of the Jewish magical tradition, looking quite a bit at the rabbinic material, but it does dip into the debates that are taking place on the eve of the medieval era (most prominently those defined by Maimonides).

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[NB] Distaff of the Heavens

I’m just riffing off of the recent reading and household discussion of Elizabeth Wayland Barber’s Women’s Work: The First 20,000 Years. It’s a great book and part of its strength is its strength lies in its tight focus on the archaeological record. That costs her some breadth (though it is still a broad book)—for example, there is little said about Africa, Asia, or the Americas. This is generally fine given her argument that the regions she is studying serve as the cradle of string and subsequently weaving technology. Given her deep time frame, diffusion into Sub-Saharan Africa and Asia is easy enough.

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[NB] Sefer Yetzirah 1.1-1.8 (Gra translation)

I have been fidgeting with a post on the sefirah/sefirot (using sefirah for plural; we’ll see if it sticks), and to do that I need to start toward the beginning of things.

So, let me take a moment and start from scratch, or scratch-ish, with walking through my thinking about section 1 of the <i>Sefer Yetzirah</i>. The first section is essential for talking about the sefirah, but it is awfully meaty. This post hits 1.1 -1.8, the next should finish off the rest of part one.

This will be eccentric, but I’m hoping useful to others; maybe I’m just crazy? I’m using Kaplan’s Gra translation as basis for this one, in part to shake up my own reliance on the Saadia account and in part because it allows me to point readers to this website to read along. Each section gets a quick summary, then me sharing notes around it. Some of the summaries are utterly redundant, but it’s part of that thinking through work I’m doing. This is all sketch work, so nothing final.

If I do this with later sections, the Gra translation might be more problematic since assignments get very tricky. I’m not borrowing that trouble at the moment.

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