Money is a Fire

Fiscal responsibility is one of those earthly virtues, no doubt, but when it comes to understanding our present moment in history, we have to grasp that money is a fire. While we have inherited a tradition of tarot interpretation that joins money as coins to the suit of earth, money in late- to crumbling capitalism belongs to wands, to passion, to control. While money can, well-used, provide the means for acquiring and cultivating our patch of earth, the fire is always in the roots and capable of flaring up to consume our homes, both in the literal and extended senses of the term.

Think about this when you bring money to the graveyard. You are bringing fire with you, you are heating up the dead, summoning them forth to take form in the crux of your desires. Do this often, do this in a place where you do not have roots, and what are you doing but stoking the flames that will consume you life? Without fire we will surely die, but without caution fire will destroy us and all that for which we care.

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Mohaveh’s Cosmology

I’m weird about cosmologies. I constantly make use of them in the middle of things, as a way toward structuring a specific spiritual working, but I am suspicious of them and, to be honest, generally think of them as a bit twee and precious. When it comes down to it, though, in the grand scheme that is the shape of human endeavor. Our ideas make so much possible, but it is their fate to be dissolved in the labors of daily life, to be undone and remade.

And, if I am going to talk about Mohaveh, I have to accept that it comes wrapped in its own cosmology, even if it is the cosmology of a sea anemone, all ragged and hungry. So, let me get to that. The aim here is to provide a cosmology that is both complex and clear, instructive and useful.

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Mohaveh and the Fall

Mohaveh owes a lot to both Kabbalism and to Justin’s Book of Baruch. Justin’s work describes the twenty-four angels of Elohim and Eden as trees in the garden, the tree of life (Baruch) being one such tree. Each tree is paired with another (Baruch is paired with Naas, tree of the knowledge of good and evil) and each pair is divided by its primary affinity for either Eden or Elohim. Each angel is a self-contained enunciation and, as I read their being called ‘trees in the garden,’ all of those enunciations are kin to the model detailed in the Sefer Yetzirah.

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[NB] Orders Profane and Holy: 7

Only the Messiah himself consummates all history, in the sense that he alone redeems, completes, creates its relation to the Messianic. For this reason nothing historical can relate itself on its own account to anything Messianic. Therefore the Kingdom of God is not the telos of the historical dynamic: it cannot be set as a goal. From the standpoint of history it is not the goal but the end. Therefore the order of the profane cannot be built up on the idea of the Divine Kingdom, and therefore theocracy has no political, but only a religious meaning….

If one arrow points to the goal toward which the profane dynamic acts, and another marks the direction of Messianic intensity, then certainly the quest to free humanity for happiness runs counter to the Messianic direction; but just as a force can, through acting, increase another that is acting in the opposite direction, so the order of the profane assists, through being profane, the coming of the Messianic Kingdom. The profane, therefore, although not itself a category of this Kingdom, is a decisive category of its quietest approach. For in happiness all that is earthly seeks its downfall, and only in good fortune is its downfall destined to find it.—Walter Benjamin, “Theological-Political Fragment” in Reflections (312; emphasis mine)

Let’s look at the book of Revelation in light of this structure. I don’t think it will be a perfect match, but the notion that there is a profane world which, developed, calls forth its own Messianic conclusion allows us to better appreciate the operations of the Apocalypse. That messianic movement takes place along the axis of the sevens, what in Kabbalistic terms refers us to the double letters in their generative aspect in the Sefer Yetzirah. This moves us closer to the substance of the transition from the seven churches to the renewed twelve tribes.

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[NB] More Reflections on Type: Elemental Functions?

I have talked a little here and there about the way in which each of Jung’s core functions (Intuition, Thinking, Feeling, and Sensation) can be mapped onto traditional elemental correspondences, but lately I have been thinking that the better comparison may be the elemental lines within the tree of life diagram. Admittedly, I have been thinking about them an awful lot, but there is a logic there that carries between the two systems and encourages me to think that Jung’s psychological types might flourish better in an occult or magical account of the psyche than in an academic psychology.

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[NB] A String of Knots

Okay, so I have a few things that I keep thinking about or which are being put forward for me to think about, things that will probably make their way into posts of their own, but right now I want to see what I can do to just get them out of my head and put them in front of my face, see what other connections might arise thereby. Notebooking, so caveat lector.

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[NB] Planets, Doubles, and the Doctrine of Signatures

I have discovered there is a rhythm that works fairly well for me as I work my way deeper into the Sefer Yetzirah. I take a set of lines and begin working through them as a structure, contemplating them as they are represented on the diagram with which I focus my work alongside their witnesses. After a lot of that, I find myself drawn toward the letters proper, which is usually when things get more intense. After I have spent some time with the letters, the next structural unit starts to come to the fore, although with each step the previous letters remain present and active.

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[PSA] Edited Page, Pictures

Working through the Elemental lines of the Sefer Yetzirah made clear that I needed to update one of the geomancy pages a bit. I haven’t quite gotten a full revision done, but I’ve done some work toward that end. It’s a bit messy, really, updating as I learn, but I like having stable pages where that gets reflected, so for now I’m sticking to the plan of having stable pages that get edited to reflect improvements in my understanding.

This revision also saw the addition of diagrams. They are just photos of hand drawn material, but they are definitely an improvement over the wall of text. One of the three images is included below. It represents my current take of how to map a number of kabbalistic concepts onto the Gra diagram. Inset to the right are diagrams of each of the three kinds of lines (Elemental, Double, Mother) on their own, with the sefirot and klippot dotted in for reference.

A drawing of the tree of life as described in this essay. Sefirot are represented as blue squares, elemental lines are in red, double lines are in black, and mother lines are in gree.

[NB] Elementals: War in Heaven

So, Mothers, Doubles, Elementals. 3, 7, 12. When the SY starts to talk about the Elementals, it does so through an illuminating recuperation of the Mothers and the Doubles, emphasizing in each case the way in which the Mothers and Doubles each manifest with an intermediary force.

The Mothers have a pan of liability (Shin) and a pan of merit (Mem), with the tongue of decree (Alef). The Doubles are three against three, with a mediator (I think the three-three-one pattern can manifest in a few ways, so let’s save that for another discussion). But the Elementals? They are at war (three lifegivers, three killers, three allies, three enemies).

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