Rethinking Astrological Priority in the Sefer Yetzirah

I’ve been going through the thirty-one drafts that I had accumulated for this blog. I went through them ruthlessly and was left with nine posts that I can’t quite let go. They were composed at various points over the last few years, some reference discussions on blogs that don’t exist, and they are united in not quite fitting in with whatever I was working on at the time, oftentimes picking up a thread from an earlier post that I had left behind.

I want to shut this blog down cleanly, so before I get to the summation I am going to clear them out. That means some rewriting and, so far, that process has already resulted in one of those posts being binned, happily. Others of the nine will surely follow it into the bin, but I will probably end up posting at least a few of them. Those that do will be posted because (1) I like them, flaws and all, (2) they might be useful to someone else thinking about these things, even if only to disagree with, and (3) they are linked to some discussion that has gone on here, even if it is a very old discussion.

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[NB] Geomancy, Souls, Texts

I’ve been thinking about what exactly a geomantic chart tells you about a spirit or spiritual issue a bit lately. I use geomancy a good bit in my spiritual practice as a means of identifying and understanding with what I am working, so the question is fairly important. I want to talk about this a little bit. That means wandering a bit into some talk about spiritual typologies, so please keep in mind some of my caveats about that sort of thing.

Some of my posts about things like the relationship of texts and experience are informed by this geomantic work. More than once, I have had to prune back my ideas about a spirit or a working because the conceptual tools I brought to the work from my geomantic study cast a speculative shadow that I mistook for the spirit or work. I have also retooled my geomantic understanding so that it seems better calibrated to the sort of work I’m undertaking.

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Other Souls inside this Skin

One of the things that I like about Dina Katz’s work on the Sumerian netherworld is that she chips away at the notion that the Sumerians had a rich notion of multiple souls. Reading the material we have on their afterlife closely, we seem to see quite a bit of variance about what exactly the afterlife consisted in and, even, if there was an afterlife to speak of. That kind of minimalist reading is so useful when you’re trying to have a dialogue, however broken and one-sided, with people of another era.

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A Vision and the Image of Life

I haven’t talked about the Yeatses’ Vision materials in a dog’s age. There isn’t much more to be said that wouldn’t involve getting over-invested in the obscurities particular to their experience. Reversing the direction somewhat, though, there is one thing worth mentioning by way of extraction and magnification. Alongside the traditionally spiritualist model in A Vision, there  is also a biological model of spiritual life in play. William aligns the lunar cycle that sits at the heart of the Yeatsian model with a life cycle, most especially a plant’s life. So, by way of a somewhat late footnote:

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Ritual Time: Punctuated Equilibrium?

So, yeah, I do jabber on around spiritualist and gnostic practice. I circle in words and concepts without often zooming in to deal with the practical day-to-day matters that constitute my work. I don’t talk an awful lot about prayer or ritual, for example. That’s mostly because I am not sure about the value of such talk in this medium; it seems too fast and shallow.

If that sounds negative, I don’t mean it to. It just seems like the time in which ritual work unfolds and the time in which internet-use unfolds are quite different.

This brings me to something I want to talk about regarding practice and ideas of practice—time.

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Some Spiritual Anatomy

Spiritualism requires discernment. This discernment tends to have both objective and subjective dimensions. Objectively, this entails discerning the influence of one spirit from another. Since spirits tend to come in groupings, working with and through each other, this can be quite a challenge. Subjectively, discernment helps us to clarify ourselves, who we are and what we are capable of achieving.

These two tasks can converge. If we examine our spiritual being closely, we encounter a network of spiritual beings composing it. The self with which we most easily identify is composite and complex.

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