STONEFLOWER KABBALAH

StoneFlower Kabbalah
A site based on the healing of the ancient wisdom of the Geocentric worldview. The understanding of sacred texts and wisdom is based on a relationship to the Source. This Central Source is the Fount from which the three distinct movements of the Earth globe flow. These three turns-rotation,revolution and precession are a great secret/sod and key to the profound teachings of the mekubalim/kabbalists. These movements provide us with the experience of shanah/time, olam/matter and nephesh/soul(being). The Earth turn called precession is the slow wobble that causes the polar skies to change slowly over a 26,000 year cycle.
The chart of "72" names relates to this great cycle and is a key to unlocking where we are in "time".

Friday, September 21, 2018

TURTLE TALKS TORAH of HAAZINU, the SONG of MOSHEH and the Torah verse 5779

As we enter the Sabbath of Haazinu-5779:

Some of you may know that there are 5,845 verses in the Hebrew Torah(according to Stone edition count). Some scholars have associated each verse with a hint to the Jewish years which correspond with these numbers. We are now beginning the Jewish year 5779. This places us in these years with the famous Song of Moses in parsha HaaZinu of chapter 32 in the fifth book of Torah, Devarim/Deuteronomy. After a lot of study and contemplation of these matters my conclusions are that the verse 28 of chapter 31 in Devarim/Deuteronomy correctly corresponded to the year 5750/1990 and the beginning of the redemptive era. This year is mentioned in the Zohar as a very special year. The translation of this verse reads,"Gather to me all the elders of your tribes and officers, and I shall speak these words into their ears and call heaven and Earth to bear witness..." Then the song proper begins in the next chapter 32/Lev(heart). 
What I present here is something a little different than usual commentaries. It does not involve as much the specific meanings of the verses as it does the simple count of the holiest of names. There is written the most sacred name of HaShem/God- YHVH precisely SEVEN times in the song. This very year 5779 which corresponds to the verse 27(chapter32) of the song is the SIXTH mention of the name YHVH. It appears this may mean that we have entered a new phase of the redemptive process to bring about a world of Peace. That is my prayer anyhow! The last and SEVENTH mention of the name-YHVH is in the verse corresponding to the year 5788. Remember the Rashbi in the Sepher HaZohar explains that the last forty years of history as we know it would run from 5750 to 5790 by which year the global soul awakening called Techiyas HaMetim(enlivening of the "dead")will become evident to many people. It is said that our present generation of Yisrael has a symmetry with the generation of Mt.Sinai who wandered for forty years in the wilderness before entering the Holy Land of great promise. (please let me know if you also find the SEVEN mentions of the name HaShem-YHVH to corroborate my count in case I missed anything)The following is the entire Song from Haazinu:"Deuteronomy Chapter 32 דְּבָרִים
א הַאֲזִינוּ הַשָּׁמַיִם, וַאֲדַבֵּרָה; {ס} וְתִשְׁמַע הָאָרֶץ, אִמְרֵי-פִי. {ר} 1 Give ear, ye heavens, and I will speak; and let the earth hear the words of my mouth.
ב יַעֲרֹף כַּמָּטָר לִקְחִי, {ס} תִּזַּל כַּטַּל אִמְרָתִי, {ר} כִּשְׂעִירִם עֲלֵי-דֶשֶׁא, {ס} וְכִרְבִיבִים עֲלֵי-עֵשֶׂב. {ר} 2 My doctrine shall drop as the rain, my speech shall distil as the dew; as the small rain upon the tender grass, and as the showers upon the herb.
ג כִּי שֵׁם יְהוָה, אֶקְרָא: {ס} הָבוּ גֹדֶל, לֵאלֹהֵינוּ. {ר} 3 For I will proclaim the name of the LORD; ascribe ye greatness unto our God.
ד הַצּוּר תָּמִים פָּעֳלוֹ, {ס} כִּי כָל-דְּרָכָיו מִשְׁפָּט: {ר} אֵל אֱמוּנָה וְאֵין עָוֶל, {ס} צַדִּיק וְיָשָׁר הוּא. {ר} 4 The Rock, His work is perfect; for all His ways are justice; a God of faithfulness and without iniquity, just and right is He.
ה שִׁחֵת לוֹ לֹא, בָּנָיו מוּמָם: {ס} דּוֹר עִקֵּשׁ, וּפְתַלְתֹּל. {ר} 5 Is corruption His? No; His children's is the blemish; a generation crooked and perverse.
ו הַ לְיְהוָה, תִּגְמְלוּ-זֹאת-- {ס} עַם נָבָל, וְלֹא חָכָם: {ר} הֲלוֹא-הוּא אָבִיךָ קָּנֶךָ, {ס} הוּא עָשְׂךָ וַיְכֹנְנֶךָ. {ר} 6 Do ye thus requite the LORD, O foolish people and unwise? is not He thy father that hath gotten thee? hath He not made thee, and established thee?
ז זְכֹר יְמוֹת עוֹלָם, בִּינוּ שְׁנוֹת דֹּר-וָדֹר; {ס} שְׁאַל אָבִיךָ וְיַגֵּדְךָ, זְקֵנֶיךָ וְיֹאמְרוּ לָךְ. {ר} 7 Remember the days of old, consider the years of many generations; ask thy father, and he will declare unto thee, thine elders, and they will tell thee.
ח בְּהַנְחֵל עֶלְיוֹן גּוֹיִם, {ס} בְּהַפְרִידוֹ בְּנֵי אָדָם; {ר} יַצֵּב גְּבֻלֹת עַמִּים, {ס} לְמִסְפַּר בְּנֵי יִשְׂרָאֵל. {ר} 8 When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.
ט כִּי חֵלֶק יְהוָה, עַמּוֹ: {ס} יַעֲקֹב, חֶבֶל נַחֲלָתוֹ. {ר} 9 For the portion of the LORD is His people, Jacob the lot of His inheritance.
י יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר, {ס} וּבְתֹהוּ יְלֵל יְשִׁמֹן; {ר} יְסֹבְבֶנְהוּ, יְבוֹנְנֵהוּ-- {ס} יִצְּרֶנְהוּ, כְּאִישׁוֹן עֵינוֹ. {ר} 10 He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.
יא כְּנֶשֶׁר יָעִיר קִנּוֹ, עַל-גּוֹזָלָיו יְרַחֵף; {ס} יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ, יִשָּׂאֵהוּ עַל-אֶבְרָתוֹ. {ר} 11 As an eagle that stirreth up her nest, hovereth over her young, spreadeth abroad her wings, taketh them, beareth them on her pinions--
יב יְהוָה, בָּדָד יַנְחֶנּוּ; {ס} וְאֵין עִמּוֹ, אֵל נֵכָר. {ר} 12 The LORD alone did lead him, and there was no strange god with Him.
יג יַרְכִּבֵהוּ עַל-במותי (בָּמֳתֵי) אָרֶץ, {ס} וַיֹּאכַל תְּנוּבֹת שָׂדָי; {ר} וַיֵּנִקֵהוּ דְבַשׁ מִסֶּלַע, {ס} וְשֶׁמֶן מֵחַלְמִישׁ צוּר. {ר} 13 He made him ride on the high places of the earth, and he did eat the fruitage of the field; and He made him to suck honey out of the crag, and oil out of the flinty rock;
יד חֶמְאַת בָּקָר וַחֲלֵב צֹאן, {ס} עִם-חֵלֶב כָּרִים וְאֵילִים {ר} בְּנֵי-בָשָׁן וְעַתּוּדִים, {ס} עִם-חֵלֶב, כִּלְיוֹת חִטָּה; {ר} וְדַם-עֵנָב, תִּשְׁתֶּה-חָמֶר. {ס} 14 Curd of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and he-goats, with the kidney-fat of wheat; and of the blood of the grape thou drankest foaming wine.
טו וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט, {ר} שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ; {ס} וַיִּטֹּשׁ אֱלוֹהַּ עָשָׂהוּ, {ר} וַיְנַבֵּל צוּר יְשֻׁעָתוֹ. {ס} 15 But Jeshurun waxed fat, and kicked--thou didst wax fat, thou didst grow thick, thou didst become gross--and he forsook God who made him, and contemned the Rock of his salvation.
טז יַקְנִאֻהוּ, בְּזָרִים; {ר} בְּתוֹעֵבֹת, יַכְעִיסֻהוּ. {ס} 16 They roused Him to jealousy with strange gods, with abominations did they provoke Him.
יז יִזְבְּחוּ, לַשֵּׁדִים לֹא אֱלֹהַּ-- {ר} אֱלֹהִים, לֹא יְדָעוּם; {ס} חֲדָשִׁים מִקָּרֹב בָּאוּ, {ר} לֹא שְׂעָרוּם אֲבֹתֵיכֶם. {ס} 17 They sacrificed unto demons, no-gods, gods that they knew not, new gods that came up of late, which your fathers dreaded not.
יח צוּר יְלָדְךָ, תֶּשִׁי; {ר} וַתִּשְׁכַּח, אֵל מְחֹלְלֶךָ. {ס} 18 Of the Rock that begot thee thou wast unmindful, and didst forget God that bore thee.
יט וַיַּרְא יְהוָה, וַיִּנְאָץ, {ר} מִכַּעַס בָּנָיו, וּבְנֹתָיו. {ס} 19 And the LORD saw, and spurned, because of the provoking of His sons and His daughters.
כ וַיֹּאמֶר, אַסְתִּירָה פָנַי מֵהֶם-- {ר} אֶרְאֶה, מָה אַחֲרִיתָם: {ס} כִּי דוֹר תַּהְפֻּכֹת הֵמָּה, {ר} בָּנִים לֹא-אֵמֻן בָּם. {ס} 20 And He said: 'I will hide My face from them, I will see what their end shall be; for they are a very froward generation, children in whom is no faithfulness.
כא הֵם קִנְאוּנִי בְלֹא-אֵל, {ר} כִּעֲסוּנִי בְּהַבְלֵיהֶם; {ס} וַאֲנִי אַקְנִיאֵם בְּלֹא-עָם, {ר} בְּגוֹי נָבָל אַכְעִיסֵם. {ס} 21 They have roused Me to jealousy with a no-god; they have provoked Me with their vanities; and I will rouse them to jealousy with a no-people; I will provoke them with a vile nation.
כב כִּי-אֵשׁ קָדְחָה בְאַפִּי, {ר} וַתִּיקַד עַד-שְׁאוֹל תַּחְתִּית; {ס} וַתֹּאכַל אֶרֶץ וִיבֻלָהּ, {ר} וַתְּלַהֵט מוֹסְדֵי הָרִים. {ס} 22 For a fire is kindled in My nostril, and burneth unto the depths of the nether-world, and devoureth the earth with her produce, and setteth ablaze the foundations of the mountains.
כג אַסְפֶּה עָלֵימוֹ, רָעוֹת; {ר} חִצַּי, אֲכַלֶּה-בָּם. {ס} 23 I will heap evils upon them; I will spend Mine arrows upon them;
כד מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף, {ר} וְקֶטֶב מְרִירִי; {ס} וְשֶׁן-בְּהֵמֹת, אֲשַׁלַּח-בָּם, {ר} עִם-חֲמַת, זֹחֲלֵי עָפָר. {ס} 24 The wasting of hunger, and the devouring of the fiery bolt, and bitter destruction; and the teeth of beasts will I send upon them, with the venom of crawling things of the dust.
כה מִחוּץ, תְּשַׁכֶּל-חֶרֶב, וּמֵחֲדָרִים, אֵימָה; גַּם-בָּחוּר, {ר} גַּם-בְּתוּלָה--יוֹנֵק, עִם-אִישׁ שֵׂיבָה. {ס} 25 Without shall the sword bereave, and in the chambers terror; slaying both young man and virgin, the suckling with the man of gray hairs.
כו אָמַרְתִּי, אַפְאֵיהֶם; {ר} אַשְׁבִּיתָה מֵאֱנוֹשׁ, זִכְרָם. {ס} 26 I thought I would make an end of them, I would make their memory cease from among men;
כז לוּלֵי, כַּעַס אוֹיֵב אָגוּר-- {ר} פֶּן-יְנַכְּרוּ, צָרֵימוֹ: {ס} פֶּן-יֹאמְרוּ יָדֵנוּ רָמָה, {ר} וְלֹא יְהוָה פָּעַל כָּל-זֹאת. {ס} 27 Were it not that I dreaded the enemy's provocation, lest their adversaries should misdeem, lest they should say: Our hand is exalted, and not the LORD hath wrought all this.'
כח כִּי-גוֹי אֹבַד עֵצוֹת, הֵמָּה; {ר} וְאֵין בָּהֶם, תְּבוּנָה. {ס} 28 For they are a nation void of counsel, and there is no understanding in them.
כט לוּ חָכְמוּ, יַשְׂכִּילוּ זֹאת; {ר} יָבִינוּ, לְאַחֲרִיתָם. {ס} 29 If they were wise, they would understand this, they would discern their latter end.
ל אֵיכָה יִרְדֹּף אֶחָד, אֶלֶף, {ר} וּשְׁנַיִם, יָנִיסוּ רְבָבָה: {ס} אִם-לֹא כִּי-צוּרָם מְכָרָם, {ר} וַיהוָה הִסְגִּירָם. {ס} 30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had given them over and the LORD had delivered them up?
לא כִּי לֹא כְצוּרֵנוּ, צוּרָם; {ר} וְאֹיְבֵינוּ, פְּלִילִים. {ס} 31 For their rock is not as our Rock, even our enemies themselves being judges.
לב כִּי-מִגֶּפֶן סְדֹם גַּפְנָם, {ר} וּמִשַּׁדְמֹת עֲמֹרָה: {ס} עֲנָבֵמוֹ, עִנְּבֵי-רוֹשׁ-- {ר} אַשְׁכְּלֹת מְרֹרֹת, לָמוֹ. {ס} 32 For their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter;
לג חֲמַת תַּנִּינִם, יֵינָם; {ר} וְרֹאשׁ פְּתָנִים, אַכְזָר. {ס} 33 Their wine is the venom of serpents, and the cruel poison of asps.
לד הֲלֹא-הוּא, כָּמֻס עִמָּדִי; {ר} חָתוּם, בְּאוֹצְרֹתָי. {ס} 34 'Is not this laid up in store with Me, sealed up in My treasuries?
לה לִי נָקָם וְשִׁלֵּם, {ר} לְעֵת תָּמוּט רַגְלָם: {ס} כִּי קָרוֹב יוֹם אֵידָם, {ר} וְחָשׁ עֲתִדֹת לָמוֹ. {ס} 35 Vengeance is Mine, and recompense, against the time when their foot shall slip; for the day of their calamity is at hand, and the things that are to come upon them shall make haste.
לו כִּי-יָדִין יְהוָה עַמּוֹ, {ר} וְעַל-עֲבָדָיו יִתְנֶחָם: {ס} כִּי יִרְאֶה כִּי-אָזְלַת יָד, {ר} וְאֶפֶס עָצוּר וְעָזוּב. {ס} 36 For the LORD will judge His people, and repent Himself for His servants; when He seeth that their stay is gone, and there is none remaining, shut up or left at large.
לז וְאָמַר, אֵי אֱלֹהֵימוֹ-- {ר} צוּר, חָסָיוּ בוֹ. {ס} 37 And it is said: Where are their gods, the rock in whom they trusted;
לח אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ, {ר} יִשְׁתּוּ יֵין נְסִיכָם; {ס} יָקוּמוּ, וְיַעְזְרֻכֶם-- {ר} יְהִי עֲלֵיכֶם, סִתְרָה. {ס} 38 Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? let him rise up and help you, let him be your protection.
לט רְאוּ עַתָּה, כִּי אֲנִי אֲנִי הוּא, {ר} וְאֵין אֱלֹהִים, עִמָּדִי: {ס} אֲנִי אָמִית וַאֲחַיֶּה, {ר} מָחַצְתִּי וַאֲנִי אֶרְפָּא, {ס} וְאֵין מִיָּדִי, מַצִּיל. {ר} 39 See now that I, even I, am He, and there is no god with Me; I kill, and I make alive; I have wounded, and I heal; and there is none that can deliver out of My hand.
מ כִּי-אֶשָּׂא אֶל-שָׁמַיִם, יָדִי; {ס} וְאָמַרְתִּי, חַי אָנֹכִי לְעֹלָם. {ר} 40 For I lift up My hand to heaven, and say: As I live for ever,
מא אִם-שַׁנּוֹתִי בְּרַק חַרְבִּי, {ס} וְתֹאחֵז בְּמִשְׁפָּט יָדִי; {ר} אָשִׁיב נָקָם לְצָרָי, {ס} וְלִמְשַׂנְאַי אֲשַׁלֵּם. {ר} 41 If I whet My glittering sword, and My hand take hold on judgment; I will render vengeance to Mine adversaries, and will recompense them that hate Me.
מב אַשְׁכִּיר חִצַּי מִדָּם, {ס} וְחַרְבִּי תֹּאכַל בָּשָׂר; {ר} מִדַּם חָלָל וְשִׁבְיָה, {ס} מֵרֹאשׁ פַּרְעוֹת אוֹיֵב. {ר} 42 I will make Mine arrows drunk with blood, and My sword shall devour flesh; with the blood of the slain and the captives, from the long-haired heads of the enemy.'
מג הַרְנִינוּ גוֹיִם עַמּוֹ, {ס} כִּי דַם-עֲבָדָיו יִקּוֹם; {ר} וְנָקָם יָשִׁיב לְצָרָיו, {ס} וְכִפֶּר אַדְמָתוֹ עַמּוֹ. {ר} {ש} 43 Sing aloud, O ye nations, of His people; for He doth avenge the blood of His servants, and doth render vengeance to His adversaries, and doth make expiation for the land of His people. {P}
מד וַיָּבֹא מֹשֶׁה, וַיְדַבֵּר אֶת-כָּל-דִּבְרֵי הַשִּׁירָה-הַזֹּאת--בְּאָזְנֵי הָעָם: הוּא, וְהוֹשֵׁעַ בִּן-נוּן. 44 And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun.
מה וַיְכַל מֹשֶׁה, לְדַבֵּר אֶת-כָּל-הַדְּבָרִים הָאֵלֶּה--אֶל-כָּל-יִשְׂרָאֵל. 45 And when Moses made an end of speaking all these words to all Israel,

Sunday, September 16, 2018

TURTLE TALKS TORAH of the TEOMIM-the DIVINE TWINS in the global wisdom lineages

These twin stars and how the Earth aligns with them throughout the eons are a key as to how the solar(666) and lunar(369)wisdom lineages have been brought together to bring the entire Earth into a new epoch. The bright twin northern stars adjacent to the milky way have been revered by peoples all over the globe for many thousands of years.
In the Norse traditions they were called The Eyes of Thiazi – These are the eyes of the sky giant that stole Idun’s apples. In ancient India they were called The Ashvins or Ashwini Kumaras (Sanskrit: अश्विन्, aśvin-, dual aśvinauअश्विनौ), in Hindu mythology, they are two Vedic gods, divine twin horsemen in the Rigveda, sons of Saranyu, a goddess of the clouds and wife of Surya in his form as Vivasvant. Nasatya and Darsa are names of ashvins. They symbolize the shining of sunrise and sunset, appearing in the sky before the dawn in a golden chariot, bringing treasures to men and averting misfortune and sickness. They are the doctors of gods and are devas of Ayurvedic medicine. They are represented as humans with the heads of horses. Origins:The Ashvins are analogous to the Proto-Indo-European horse twins.[1][2][3] Their cognates in other Indo-European mythologies include the Baltic Ašvieniai, the Greek Castor and Polydeuces(Pollux), the English Hengist and Horsa, and the Welsh Bran and Manawydan.[1](Wikipedia)


In ancient Egypt they are seen as a Man and Woman holding hands and the entire Temple of Hathor, the divine mother at Denderah was aligned to these stars as they arise in the east. This can be seen on the famous zodiac at Denderah(see image) one of the few temples in the world with a sky map to show how the temple is aligned. They are t
he couple toward the center just below the thigh bone in the center and the left one is exactly in line with the eastern gate on the bottom of the image.

In aboriginal traditions of the Americas these twins made up the sacred ballcourt where the games of life and death between the twin heroes were played out.” According to one Mayan version, the Hero Twins were Xbalanque and Hunahpu (Modern K'iche': Xb'alanke and Junajpu) who were ballplayers like their father and uncle, Hun Hunahpu and Vucub Hunahpu. Summoned to Xibalba by the Lords of the Underworld, the father and uncle were defeated and sacrificed.” From Wikipedia
These same twins were renowned also in the Native North American traditions as the twin brothers called Monster Slayer and Born of Water by the Navajo/Dine and also as the twin grandsons of Spider Grandmother, the weaver of the worlds.



In Christian teachings they were sometimes regarded as Adam and Eve and in Jewish teachings they were considered also the twin sons of Rebecca.

They enter the western religious traditions where we see their symbols of the two white horses appear as coming out of the north in the biblical book of the prophet Zechariah and their famous appearance although hidden, is in the Revelation of John where they appear as white horses, one in chapter six and the other in chapter nineteen. These twins are a key to the deeper understanding of these scriptures that were written in a hidden way to guard what was regarded as important secrets.The gnostic writers of that Christian book hid a lot in the symbolism with it’s connections to the pagan mystery traditions so as to keep it from censorship and keep their heads on their bodies. 

Zechariah 6:3: ג וּבַמֶּרְכָּבָה הַשְּׁלִשִׁית, סוּסִים לְבָנִים; וּבַמֶּרְכָּבָה, הָרְבִעִית, סוּסִים בְּרֻדִּים, אֲמֻצִּים. 3 and in the third chariot white horses;

You can see here on this carving of the deity Mithra which was a big religious brotherhood in ancient Rome how the torch of Mithra highlights the depiction of the Dioscuri/twins and therefore stressing their importance as torchbearers through the centuries and millennia.
Here are some of their depictions on ancient coins:
ROMAN REPUBLIC République romaine. Mn. Cordius Rufus (vers 46 av. J-C). Denier F / VGROMAN REPUBLIC vers 46 av. J-CGrade: F / VG | Abbreviations
Denier. Têtes accolées des Dioscures à droite, coiffées d'un pileus orné d'une étoile. R/: Vénus Verticordia debout à gauche, tenant un sceptre et des balances ; sur son épaule, Cupidon. B Cordia 1. Syd 976c. 3,48 g.
L. Memmius Ar. denarius, male hd. r., wearing oak-wreath, star below the chin, rev., the Dioscuri standing facing, holding their horses, L MEMMI in ex. (Seaby, Memmia, 1)3.90grams 


ISLANDS off THRACE, Thasos. Circa 310 BC. Æ (21mm, 7.67 g, 9h). Head of Demeter right, wearing wreath of grains / Jugate busts of the Dioskouroi right, within wreath. Le Rider, Thasiennes 40; SNG Copenhagen -; HGC 6, 363. Good Fine, rough green patina, light earthen deposits. from Brian Bucklan ex: New York Museum of Spanish History
Here the sacred twins are mentioned as the TEOMIM, the word for the Gemini constellation in ancient Hebrew. Only in a hidden way and only for those understanding the nature of the holiest of songs and the identity of the two lovers in the Shir HaShirim/Song of Songs:

3 Thy navel is like a round goblet, wherein no mingled wine is wanting; thy belly is like a heap of wheat set about with lilies.
ד  שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים, תָּאֳמֵי צְבִיָּה.4 Thy two breasts are like two fawns that are twins of a gazelle.
ד.1 Behold, thou art fair, my love; behold, thou art fair; thine eyes are as doves behind thy veil; thy hair is as a flock of goats, that trail down from mount Gilead.
ב  שִׁנַּיִךְ כְּעֵדֶר הַקְּצוּבוֹת, שֶׁעָלוּ מִן-הָרַחְצָה:  שֶׁכֻּלָּם, מַתְאִימוֹת, וְשַׁכֻּלָה, אֵין בָּהֶם.2 Thy teeth are like a flock of ewes all shaped alike, which are come up from the washing; whereof all are paired, and none faileth among them.

5 Turn away thine eyes from me, for they have overcome me. Thy hair is as a flock of goats, that trail down from Gilead.
ו  שִׁנַּיִךְ כְּעֵדֶר הָרְחֵלִים, שֶׁעָלוּ מִן-הָרַחְצָה:  שֶׁכֻּלָּם, מַתְאִימוֹת, וְשַׁכֻּלָה, אֵין בָּהֶם.6 Thy teeth are like a flock of ewes, which are come up from the washing; whereof all are paired, and none faileth among them.

solar grid whose total value is 666 and the station/heaven of DOMINION
Lunar grid whose column value is 369, the gematria of Chamodai-Chief of the elemental jinn
 who helped Solomon build the holy temple.

Monday, July 30, 2018

Turtle Talks Torah of the Volcanic Earth song of Lilith/Pele(and her spouse Pluto/Ashmodai)

This article contains some Hawaiian religious folklore concerning the goddess of the fire/volcano PELE. She is closely aligned with the elemental spirit entity from ancient Jewish midrashic legends about the Younger LILITH who is said to be a beautiful young maiden from the waist up and a raging searing fire from the waist down. She is the partner to Ashmodai who is also an elemental chief and aligns with the physical planet Pluto connected to the depths of the Earth and both volcanic and seismic activity.This helps us understand the profound significance of the fact that the eruption began on a Jewish holiday, Lag B'Omer that is celebrated with huge raging bonfires.

The Moon, called the Levanah in Hebrew, the “white one”, governs all the fluidic veins of the divine Earth globe including these rivers of fire proceeding out of the Hawaiian volcano and into the ocean. The synchronous eruption of this American volcano on the same day as a little known but highly significant Jewish holiday is a trumpet of the Earth herself telling us that we have entered another stage of the Techiyas Hametim, a global soul awakening called by the ancients the revival of the dead. The eruption evokes both beauty and power, majesty and danger.
For Earth whisperers mostly found among indigenous peoples, the Earth is a being who with her five levels of soul, is an embodiment of the divine realm and she is singing a song to humanity. For Jews and others who understand how the elemental angels called the Chayoth, the sacred living creatures move like a whirlwind through the elements and “worlds” of the Tree that is our creation we may gain some precious insight.  For this eruption event began on the thirty third day(lamed-gimmel-33=Lag) of the forty nine day period between Passover/Pesach and Shavuoth/Pentecost when we count the omer/grain offering.  Most who count the omer count down through the seven midot-emotional qualities of the sephirot/spheres pairing them with each other but there is also a simultaneous upward count as this is hinted at in the primer of Kabbalah, The Sepher Yetzirah chapter one.
  Verse 6: “These ten Sephiroth (Sephirot the ten attributes that God created through which he/she can manifest) which are ineffable, whose appearance is like scintillating (to throw off sparks; flash)  flames, have no end but are infinite. The word of God is in them as they burst forth, and as they return; they obey the divine command, rushing along as a whirlwind, returning to prostrate (to put or throw flat with the face down ) themselves at his/her throne.
7.  These ten Sephiroth which are, moreover, ineffable, have their end even as their beginning, conjoined, even as is a flame to a burning coal: for our God is superlative in his/her unity, and does not permit any second one. And who canst thou place before the only one”


Counting down from Chesed/love to Malchut/sovereignty we come to Hod Shebe’Hod on the bottom of the left column of the popular form of tree of the spheres. This is also known as the feminine side of the tree which aligns with qualities of the laylah/night and the Chosehyk, the sacred darkness. However counting up we arrive at Tipheret Shebe Tipheret right smack in the center of the central column of the tree on the same 33rd day. And in this is a hint as to why this Lag B’Omer is the only holiday that celebrates the Yahrzeit, the death anniversary of any ancient Jewish sage, the author of the Sepher HaZohar Rabbi Shimeon Bar Yochai(RASHBI). For this is where the most upper waters of Chesed/love and Chokmah/wisdom meet up with the fire of beauty and balance/Tiphereth in the center of the holy tree. This meeting is as an awakening whirlwind of creative power within the soul both Earth soul and individual self, an awakening of loving passion, the “below and above” as sung in the Shir HaShirim, the Song of Songs.
                8:6 “Set me as a seal upon thy heart(Tiphereth/self), as a seal upon thine arm(Hod/body); for love is strong as death, jealousy is cruel as the grave; the flashes thereof are flashes of fire, a very flame of Yah.”

Below is an article from the Atlantic which contains some religious folklore of the goddess of the volcanic fire who is also known as the shaper of the islands
https://www.theatlantic.com/science/archive/2018/05/madame-peles-grip-on-hawaii/560102/ 
Of all the Hawaiian deities, Pele is perhaps the most formidable. The goddess of fire (and volcanoes and lightning and wind), she has a reputation for being as fickle as she is fervent. From her home in the Halemaʻumaʻu crater at the summit of the Kīlauea volcano, the legend goes, Madame Pele determines when and where the lava flows. She is the goddess who “shapes the sacred land.”
Pele’s presence is always felt on Hawaii’s Big Island—Kīlauea has been erupting continuously since 1983. But rarely is it felt as much as it is right now. A cocktail of molten rock, gas, and steam is being forced up through the ground in parts of the island’s Puna district, creating 15 fissures as of Thursday morning. Toxic volcanic gas is spouting out of cracks and vents; lava is cutting across roads and burning trees and infrastructure; dusty-rose plumes of ash are muddying the already murky sky. Geologists are now predicting that Kīlauea will experience an explosive eruption in the coming weeks, potentially ejecting “ballistic rocks.”
The devastation has been severe: As of Thursday, according to aerial surveys, the Kīlauea volcano had destroyed three dozen structures—most of them homes in and around a lush, relatively elevated community known as Leilani Estates. Around 2,000 people have been forced to evacuate, many knowing they wouldn’t be able to return to their homes for some time—if ever.
One Leilani Estates resident, Isaac Frazer, said Wednesday that he wasn’t sure how his house would fare; he was hopeful it had been spared, although his neighbor’s place was one of the first to be incinerated by the eruption. Another community local could only grab a handful of essentials when evacuating his home because the volcanic gas was so overpowering that he and his family were choking. “This is too sensitive and painful for us,” he told me via text message. Susan Osborne, the principal of Kua o ka Lā charter school (which remains closed because of the air quality), sent me a text on Monday evening explaining that a fissure had burst right beside her house. When Osborne sent the message, she was at her home frantically collecting sentimental items and attempting to rescue her three cats. Osborne told me on Wednesday that she only managed to save one of them.
The devastation is poised to continue, and experts have little clue as to when, and where, the current flood of lava will cease to flow. But the belief that Pele is both a destroyer and a creator has offered many locals some consolation. They see the goddess’s unpredictability as a fact of life that they not only accept and prepare for but also internalize and revere. The goddess of fire alone decides when she’ll morph from ka wahine ‘ai honuathe woman who devours the earth—into the shaper of sacred land. The myriad hoʻokupu (offerings) found all over the Big Island, from Halemaʻumaʻu crater to black-sand beaches to paved highway roads, attest to her grip on its residents.
“This is part of living in Pele’s home,” Joy San Buenaventura, a state legislator who represents the Puna district, told me on Monday. She was driving when we spoke, her voice panicky as she lamented how this “slow-moving disaster” will keep many displaced residents in emotional and financial limbo for months. Yet, she noted, “when the lava flow comes in, Hawaiians clean up their house to welcome Pele. They believe that Pele is coming to visit even if she leaves a path of destruction.”
This sentiment pervaded my conversations with locals, including those who don’t have Native Hawaiian ancestry, in recent days. It’s evocative of an almost-ubiquitous worldview that sets Hawaii—where I was born and raised, on the island of Oʻahu—apart from the rest of the world. For lots of Puna residents, an eruption like the one currently charging through their region is both an awful natural disaster and an invigorating spiritual reckoning.
“People on the mainland—they’re using all of these negative words” to describe the eruption, said Olani Lilly, an administrator at Ka ʻUmeke Kāʻeo, a Hawaiian-language charter school near the beach in downtown Hilo. But, she told me Wednesday, the eruption is “creation—it’s creating new land ... it is a law of nature; with or without us, those processes will continue. We’re fortunate enough to observe it, to have reverence for that amazing power.”(The school, which teaches science using the Hawaiian system of knowledge, or Papakū Makawalu, canceled classes for several days because of a series of strong earthquakes last week that threatened to prompt a tsunami.)
A fissure erupts on May 5, 2018 (U.S. Geological Survey / AP)
Frazer, the Leilani Estates resident who hasn’t been able to check on his home, echoed Lilly’s perspective, describing locals’ relationship with Kīlauea as one defined by what he deemed a “mystic understanding.” “Hawaii and this part of Hawaii in particular,” he said, “is a place where religion, deities, cultures, science, and nature clash completely.”
This clash informs how many kamaʻaina (locals) think about Kīlauea eruptions, even those who don’t fully subscribe to Hawaiian spirituality. Puna—an expansive, rural region long known for its widespread poverty and high unemployment rates—is now the Big Island’s fastest-growing district, its affordable housing prices attracting thousands of islanders and mainlanders and prompting a surge in development. For its part, Leilani Estates is a middle-class neighborhood home to lots of retirees and vacation rentals. Some locals interpret Pele’s latest outburst as a warning: Hawaii, with its finite space and sacred land, can only withstand so much development and so many outsiders.
In fact, this mentality is how some kamaʻaina think about all kinds of catastrophic natural events. The fire captain of Kauaʻi, for example, drew a similar connection in commenting on an April rainstorm that caused landslides and damaged about 350 homes on Kauaʻi’s northern shore, a sleepy, scenic part of the island that’s seen a surge in posh vacation rentals. “Mother Nature is reclaiming the land right now,” the captain told the  Honolulu Civil Beat, “and it’s teaching everyone a lesson.”

Steve Hirakami—who oversees the Hawaii Academy of Arts and Science, a charter school just a few miles away from Leilani Estates that was nearly consumed by lava from an eruption in 2014—embodies the fusion of values and belief systems to which Frazer alluded. Hirakami analogized climate change and the increasing severity of natural disasters accompanying it to a divine sign. He pointed, for example, to geothermal-energy drilling on the Big Island. Relying on volcanic hot spots to create steam, this technology has long been a source of controversy in Hawaii, in part because of fears that its extraction will, as one Columbia University Ph.D. candidate put it, “extinguish Hawaiian life—land, spirit, and people.”
Hirakami recalled discovering in the late 1970s that a company was digging an exploratory well up along the slopes of Kīlauea and quickly telling a kupuna(elder) who lived in his community, which at the time was occupied almost entirely by Native Hawaiians who lived off the land. Appalled, the kupunawarned that Pele would respond, prophesying when and where. And respond Pele did, according to Hirakami, with a series of eruptions that ravaged the exact areas she predicted in the exact same order. “We’re not taking care, we’re not taking care,” Hirakami said. “Nature is responding to us not taking care.”
hoʻokupu for Pele sits above a Kīlauea lava flow in 2004. (David Jordan / AP)
Still, islanders’ complex relationship with Kīlauea is defined by more than just a “mystic understanding.” Hawaii is the most isolated landmass on the planet. And it’s a tiny landmass, an all-but-undetectable cluster of dots on world maps. It’s also in the middle of the Pacific Ocean, nearly equidistant from the continental United States and Asia, and at the bull’s-eye of the Ring of Fire, a string of volcanoes and seismic-activity sites around the ocean’s edges. These characteristics help explain why the islands are so vulnerable not only to natural disasters but also to man-made ones.
Locals’ attitudes toward these catastrophic events, in turn, could amount to a Darwinian-like response to Hawaii’s environmental reality. That dynamic is bolstered by the “hang loose” lifestyle that’s endemic to the islands, which ranks first in the country not only for its share of multiracial Americans but also for its people’s happiness and well-being levels. With its rampant homelessnessskyrocketing cost of living, and deep-seated racial tensions, Hawaii is hardly the idyllic paradise many make it out to be—and residents’ attitudes toward such catastrophes are as nuanced and diverse as their demographics. Still, there’s no denying that kamaʻaina tend to see the world through a lens that’s tinted by their unique physical and cultural surroundings.
Thus, Pele is a fact of life. Frazer recalled the particularly devastating Kīlauea eruption that started in the late 1980s, when he was a child; he remembers observing the lava as it ignited homes and cars and buried the entire community of Kalapana, where he had grown up. Lava was spewing everywhere as helicopters observed from above. “It was the most scenic experience—seeing this creation,” he said. “But just five miles down the road it was business as usual—there were barbecues, the stores were open, the banks were open. Seeing the lava come to the surface, [when I was] just 7 or so years old, it was a pretty intense, amazing experience.”
There’s also something powerful, Frazer added, about “seeing those eruptions, knowing what damage it can do, knowing those dangers, and knowing the fact that [our community] has been erupted on, and that people have continued to live here and that the aloha thrives here.” This has instilled in locals a special blend of grit and humility and camaraderie—a sort of Aloha Spirit 2.0. In my travels to and reporting on the Puna region, I’ve seen how infectious this ethos is, how it leaves a mark on anyone who visits. Frazer’s current shelter situation is evidence of that: He’s staying at the home of a couple from Alaska whom he’d never met before—they simply offered their house to anyone in need of a place to stay.
Osborne, the principal of Kua o ka Lā, told me via phone Wednesday that she was doing everything she could not to have a meltdown amid what seemed like a sea of meltdowns throughout the Puna region. She still didn’t know the fate of her two missing cats, and the home in which she’s currently taking shelter has to be evacuated soon because it’s located near one of the fissures that recently formed. “It’s just beyond words—the catastrophe is just immeasurable,” she said. “Everything is so uncertain right now.”
When Kua o ka Lā reopens, the focus will be on supporting kids’ social and emotional well-being to help them cope with the aftermath. That, Osborne said, will require a wholehearted embrace of the school’s core valuesAloha kekahi I kekahi (“have love for one another”) and Kōkua aku Kōkua mai (“give help, receive help”), among others. “We’re a very resilient community,” she concluded. “We have already come together in a profound way.”
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