An issue pops up for me in regard to numerology and it is the same issue I encounter in Tarot, astrology or any other discipline which undertakes the art of predicting future.  My frame of reference and entry into spirituality is, and has always been, primarily religious in scope, and I experience a degree of conflict in regard to divination as it presents in any discipline with which it is associated.  

The bible takes a very clear position on all predictive practices (see  The Problem with Predictive Tarot for more on this).  And yet, I read Tarot, have an interest in astrology and a new fascination with the symbolism of numbers. 

I do not make hard and fast predictions in Tarot, as a matter of fact I try to stay away from predictions as best I can, and consider Tarot most importantly an instrument of spiritual insight - not a vehicle of fortune telling.  While astrology and numerology can be thought of in the same way certainly, it is difficult to deny their inherent emphasis on future.

For me it is all, in a most fundamental sense, about energy.  If we are open minded, it is not difficult to imagine that the heavenly bodies exert an energetic influence here on earth.  This is particularly true of the 2012 phenomena and the so-called galactic alignment though I am far from convinced that it all boils down to a single day. 

If energetic influences do in fact exist however, whether planetary or otherwise, it seems reasonable to me that they are predictable - not only in terms of naturally occurring cosmic phenomena but in terms of trends.  In my experience, energy has momentum and can be considered forward moving though not necessarily unstoppable and this is my context in reading Tarot. This viewpoint does not however explain the curious phenomenon of numbers.

Why do numbers, specific numbers and combinations of numbers, have meaning?  This is not an easy question to answer.  I am convinced in the sacred symbolism of numbers in Gematria, quite convinced by dreams and religious experience that certain numbers have a very real spiritual context - by association. 

What I do not understand is why certain numbers such as 12/12/2012 coincide with events or why my reduced birth date of seven and its traditional Pythagorean interpretation seem to fit me so well and while the true answer to this question is well beyond the scope of this article or perhaps even my own capacity to understand it is something I come back to repeatedly.

It seems to me that symbolism is indeed encoded in our human experience in a numeric sense and while numbers may well be a human construct they are a remarkable consistent construct with the ability to consistently express complex truths as is proved by mathematics.  Numbers may therefore not only be considered not only a construct of thought but the apparent universal language of forces that we cannot otherwise comprehend. 

Accepting this viewpoint, it seems quite possible that the numerology is equally valid in way that I cannot fully appreciate at this point in my development.  It is by the consideration of things, however, that we progress.

I will be blogging about numbers this month, dealing with systems that are new to me, such as Pythagorean or Western numerology, and those I am somewhat more familiar with (Hebrew Gematria). I thought that it might be interesting to comment on the difference between these two very important systems as I understand them.

First of all, what do Western numerology and Gematria have in common? They are both numerical, of course, associating predefined key concepts with specific numerical values. Both are also frequently spiritual or metaphysical in their interpretations. Number values are arrived at through reduction (adding) in each system, though three difference methods of calculation (absolute, ordinal and reduced) may be employed in Gematria.

Western numerology, as I understand it, has a somewhat less direct association to language than is found in Gematria. In Hebrew, letters are numbers and numbers are letters. There is no separation or difference in characters. And while Western numerology assigns numbers to the letters of the alphabet, there seems to be less emphasis on the numerical value of words than in Gematria or this is my observation at the outset of this series.

There are individual differences in assignment of numbers to the respective alphabets as well. The Hebrew alef-bet (alef and bet are the first and second letters of the Hebrew alphabet) employs both different numerical assignments to letters, as well the addition of special values for final or soffit letters (which do not occur in the English alphabet). Additionally, Gematria traditionally focuses on religious associations while Western numerology focuses on various interpretations, many of which relate to individual character or destiny.

Specific Hebrew words have relatively well known numerical significance and context. The word ahava (אהבה ) or love for example has a value of 13. Kabbalah speaks of the 13 petalled rose. Maimonides, an important Jewish religious thinker, formulated 13 principles of faith and Judaism identifies 13 qualities of divine compassion. 13 is also the Gematria of the Hebrew word echad (one) which is closely associated with God. The name Micha’el (מִיכָאֵל), as in the archangel Michael, appears only 13 times in the Tanach or Hebrew Bible. Micha’el is the angel of loving-kindness. Synchronicities such as this abound.

Jews may employ Gematria in naming and while this may occur in Western numerology I suspect it is less prevalent. I choose the name Miriam for my Hebrew name because it has a value of 13 and because I felt a special affinity to the number 13 due to an experience of this number in dream.

Gematria has, for me, a mostly religious application while Western numerology seems especially well suited to personal contemplation, prediction and an understanding of individual life path and character. The number of my birth date in Western numerology reduces to seven which is an important number in terms of metaphysics and learning and I consider these associations not only accurate but validating (as I feel a strong tie to both metaphysics and study). I have never calculated the Gematria of my Hebrew birth date of Av 25, 5717, however, and am not entirely sure how to do so. Dates in the Hebrew calendar are more frequently associated with history than numbers in my experience.

I find both these systems and their differences fascinating and will be exploring each, separately, in upcoming articles.

Photo by Jo Coenen - Studio Dries 2.6 on Unsplash

The Greek mathematician Pythagoras (circa 570 BCE to 490 BCE) is considered the father of western numerology and the author of the Pythagorean theorem (A² + B² = C² ).

While scholars say that it is unclear that these concepts can be attributed directly to Pythagoras, or are the work of his students, the concept of a structured cosmos with a significant relationship to numbers is widely considered to be Pythagorean in origin. The resulting numerological system focuses on significant numbers in an person's life, reducing these numbers through reduction (addition) to a single digit number which is assigned special meaning thought to relate to the individual's life path or character. Double digit numbers are assigned significance only when occurring as 11, 22, 33 - the master numbers.

As an example of Pythagorean or western numerology, I'll use my own birth date, August 22nd 1957, which can be reduced, by adding 8 + 2 + 2 + 1 + 9 + 5 + 7, to 34. 34 can be further reduced to 3 + 4, giving a result of 7. The number 7 is then considered to be my "life path" number and can be interpreted in a predefined way. While I am not entirely clear on where these predefined interpretations originated it is not impossible that they result from the philosophy of Pythagoras. Historians agree that he taught a doctrine which emphasized the soul, reincarnation, destiny and an ordered cosmos which is not at odds with the tenants of western numerology as I understand them.

It is not enormously important to me personally whether these interpretations originated with Pythagoras or evolved over time. The true test of any system is, for me, the degree to which it resonates with my own intuition and I find that many of the number seven associations do resonate for me and are consistent with my own intuitive understanding of my individual life path.

Meaning of the number seven:

Seven is considered a mystical or spiritual number. Those with a life path of seven are thought to be intelligent, analytical and focused. They may also introspective, socially awkward and intuitive with a strong drive to acquire metaphysical knowledge. The number seven is found in the seven days of the week, the seven visible colors of the spectrum and the seven notes of the musical scale. It is associated with the sign of Cancer (my moon sign) and the Tarot card of the the Chariot which is my assigned card by at least one method of reckoning.

Look for more articles on numerology in the upcoming months!

The World from The Goddess Tarot

My friend Tara, has been reading Tarot since she was a child.  She has been a professional reader for probably 15 years now that I know of and she is really amazingly good at reading cards, people and all types of energy. 

Reading psychic Tarot is Tara's day job.  If you want to see her locally you will get an appointment months out or maybe not at all.  She doesn't charge a lot (even though she could) because she wants to be affordable for the average person which is just incredibly nice in my opinion.

She has wonderful energy and I don't say that about a lot of people.  She is a creative person as well and does lots of different things - something I notice in a lot of high vibration type people.  She channels her own great vibe  into everything she does.

Her shop (GypsySky) on etsy is always worth visiting.  Great oils, candles, incense, and reading combinations!  

I consider myself lucky to be friends with Tara on so many levels.  She is the only person I know well (as in face to face) who has a strong interest in angels, or numbers, or sacred texts, or Kabbalah and it's wonderful to have somebody to talk to about these things and have a friend who makes you think.  I love that Tara pulls these kinds of references into her readings as well!  

Tara opened the reading by suggesting I make an effort to protect my ideas from negativity.  She was pretty emphatic about that. I have known her to be crazy accurate with warnings - big and small - but I put myself out to be harpooned the following day anyway by sharing a brand new idea with the wrong person!  Usually people are relatively nice to me  so this was out of the ordinary - luckily.  Tara was absolutely on target.

Tara also made a very specific reference to a family health issue.  She was aware of the health issue in general but not the cause or specifics.   In this reading she was able to pin point the causative factor which is always surprising.  She went on to answer questions about  my career, saying that I would have many projects (something echoed by Theresa, Dax and Sandy, please see vblog entry). She  also saw me doing a lot of networking and this has grown over the last several weeks.  Very accurate and detailed.

A possible business partnership, was predicted, in this reading (and in the one I got from Dax).  I work best alone usually (Sun in Leo,  Moon in Cancer, Scorpio Rising) so this has got me thinking.  Who could that possible be?  Will comment back when I know.

Tara went on to talk about the elements, angels, Kabbalah, and said that these topics would continue to be of ongoing interest to me and it is always good to be reminded of these things.   One of the strengths of Tara's readings for me, is that she is able to weave such a sense of magic into the information she gives and I never get tired of this!    

I was also given specific recommendations.  Some overlapped Sandy's and Theresa's, others relate to things I have put into effect just recently.  Tara talked about crystals, bath salts, meditation, light and color therapy, starlight, rest, and kundalini energy specifically.  While I have not done all of that - though I'm pretty sure I would be better off if I did - I am becoming increasingly interested in crystals. Color, which has always been highly symbolic for me, is becoming more of an environmental factor as I switch things up for Spring.  The kundalini reference relates, I think, to yoga which I have taken up again after an injury.

Tara was positive about the blog (best cards) and business (also really good cards) as well as very encouraging in regard to the manuscript - which I do so appreciate.  We ended up with the World card, more or less, and that's another correlation with a later reading.  It's a good correlation to make! 

I will probably not get another reading from Tara or anyone for some time to come.  Everyone has their own sense of timing in this regard and I tend to let things cycle wide, if that makes sense to anyone.  Spiritual material takes time to manifest in my experience and I pull my own cards and like to exercise my own intuition so this works out well for me.  Frequent readings aren't wrong but I don't think they are enormously effective for me personally.

Readers used to say, "after this happens [meaning the specifics of the reading] - come back" - an old-fashioned expression, when you think about it, of a really quite profound spiritual truth!

Update:  It is now possible to get a free reading from Tara during the course of her wonderful radio show Beyond the Veil on BlogTalkRadio Fridays at 11PM EST.

I'm currently reading Rabbi Adin Steinsaltz's wonderful book The Thirteen Petalled Rose.  Steinsaltz is a Talmudic scholar with a real knack for rendering complex Kabbalistic concepts understandable.  Although I have really just begun this study, I recommend his work, among with that of others such as Daniel Matt, to anyone with an interest in Kabbalah.

The Thirteen Petalled Rose is a relatively short book of just under 200 pages.  It's content is divided into ten sections:  Worlds, Divine Manifestation, The Soul Man, Holiness, Torah, The Way of Choice, The Human Image, Repentance, The Search for Oneself, and Mitzvot (commandments).  It is the author's presentation of the so-called four worlds of Kabbalah or spiritual and non-spiritual worlds and the nature of the beings which inhabit them that I want to address in this post.

Traditional Kabbalistic sources describe four known spiritual realms called, from higher to lower, Atzilut (emanation), Beriah (creation), Yetzirah (formation) and Assiyah (action).  Steinsaltz expands on these traditional divisions quite clearly noting that there are many levels within each of the known spiritual realms as well as other lower realms not thought of as part of the four worlds as listed above. 

Steinsaltz begins with our world, the world of action, explaining that this observed world is a part of a vast array of worlds, most of which are spiritual.  He points out that these worlds do not exist somewhere else but in another dimension and describes a dynamic relationship between worlds with a very real exchange of influence occurring.  A point he makes quite clearly is that occurrences in our world impact on other worlds and can affect significant change in the spiritual realms.  This is an important point for anyone concerned with the state of our current reality in my opinion.

The terms higher and lower worlds are explained in terms of nearer and farther or degrees of transparency to the divine light.  According to Steinsaltz, as one descends through the worlds materiality becomes greater and with it a sense of independence is felt with an increasing intensity.  This blocks the divine light and obscures, per the author, the unchanging essence that lurks beneath the personality.

In the world of emanation (Atzilut or the uppermost world) Steinsaltz describes a condition of absolute clarity and transparency where no concealment is possible.  There are no separate selves in this world.  Unity with divinity is complete.  This is what Steinsaltz and others call the Godhead and is ultimately indescribable.  Time, space and the soul do not exist in this world in the same way that they exist in our world or subsequent worlds if they can exist at all in the face of the eternal.

The second world, Beriah or the world of creation, is called by the author, the world of pure mind, though I think in this case the use of the word mind can be misleading.  The mind is  here defined here as creator as well as that which registers and absorbs the knowledge.  It is also a world of feeling and emotion though not human emotion.  This is the abode of the higher angels or seraphs and the realm of Ezekiel's vision.  There is a separation of souls in this world but not in the sense of the lower worlds.  Time is an abstraction.  Space is not place (as it is in our world) and I wonder if this makes it possible for spiritual beings to appear in multiple places simultaneously.

The third world is called Yetzirah or the world of formation.  Time remains abstract in this world and there is a greater distinction between beings. This is the domain of angels and the author does a wonderful job of describing these divine beings saying that the fundamental quality of an angel is not spatial separation but an impulse or drive such as an inclination toward love or pity, what I would term a quality.  There are many divisions of these qualities as expressed by a multitude of angelic beings but each angel individually possesses only one quality implying a sort of single-mindedness, if you will, not found in humans. 

While existing as whole integral spiritual beings, says Saltzman, an angel is a total manifestation of a single emotion.  He explains the difference between men and angels, not as a physical difference but as a spiritual one - on the level of the soul.  An angel as defined by author and per my own experience is a pure, undivided being of light (though angels of darkness exist as well) while man is complex and diverse, possessing both a divine spark, the ability to distinguish between good and evil and the ability to both backslide and rise to great heights.

According to Steinsaltz, an angel may be revealed both to a person on the highest level (a seer, prophet or holy man) or to an ordinary person privileged to receive an isolated act of apprehension.  He also relates that an angel may appear in an ordinary form manifesting as normal phenomena subject to the laws of this world or operating in a sort of vacuum between the worlds. 

It is Steinsaltz's explanation of the fourth world, our world, Assiyah, the world of action that is perhaps most interesting.  The author contends that this world contains not only a physical world but a large number of spiritual worlds.  He describes domains of spirit that issue from wisdom and creativity (such as philosophy, mathematics or art) as well as domains with "a certain gnostic significance" and different value system having the potential for a positive or negative spirituality.  Space is defined here in terms of place and time is essentially movement which is not the case in the higher realms.

When discussing the worlds the author also discusses mitzvot (commandments of God) at length.  There are many mitzvot listed in the Hebrew bible bible in addition to the ten well known commandments, including not only acts of charity but sacred study and prayer. The act of performing a mitzvah, per Steinsaltz, extends beyond this world and influences the world above creating primary and significant transformation.  He here explains the peculiarly Kabbalaist concept of angels as a by-product of human actions which is something which is not quite understandable to me personally.

The author goes on to say that just as there is the potential for physical and spirit functioning which raises man and the world to higher levels there is also the potential for descent and he describes these lower realms not only as evil but as fundamentally inward and spiritual, saying that they can be revealed by way of vision.  These worlds are the realm of subversive angels.

I find Steinsaltz's understanding of divinity, angels, humans and the reality we inhabit fascinating.  I imagine a reality of not four but almost innumerable levels with good deeds and sacred actions radiating upward and outward, expanding and elevating, and ultimately touching  the divinity to which we are all connected.   I also feel that I have come away from this reading with a clearer understanding of the nature of spiritual beings and the very fundamental differences between angels and man. Additionally I found the text validating on a personal level as it is my deep-seated belief that there are many largely imperceptible dimensions beyond our own limited understanding of what is.  To a degree I believe that some of this may someday be confirmed in a scientific sense but we are not there yet in my opinion.

I hope I have done a fair summary here of this small part of Steinsaltz's book and would encourage anyone interested in this topic to read The Thirteen Petalled Rose (afiliate link) as well.  I hope to address other sections of the book at some point in the future.

UPDATE: I no longer study Kabbalah but I still like Rabbi Steinsaltz's book.

The Four of Cups has always been a special card to me.  It is also, in my readings, quite straightforward.  While many cards in Tarot have multiple meanings or layers of meaning, the Four of Cups is, in my interpretation, a pure and relatively simple card with a very consistent message.  That does not mean however that it does not have spiritual depth.  Indeed this card is to me quite deep.

I was reminded of this in last night's ongoing Tarot teleconference given by Paul Nagy of Tarot Hermeneutics.*  The course works from two texts - Tarot Wisdom by Rachel Pollack and Alejandro Jodorowsky's The Way of Tarot.  During this class we utilized Pollack's book, focusing on the author's section on the minor arcana which includes information on history of Tarot, the elements and numerology.

For every class Johanna Gargiulo-Sherman, creator of the Sacred Rose Tarot, draws cards for that night's study using her wonderful layout, The Elemental Power Spread.*  Participants in the conference analyze this array and reflect on the relationship between the texts and the cards.  In last night's class some very interesting correlations between Pollack's numerology - specifically her section on Kabbalah - were made. 

I read for myself for insight mostly but I like to think that some things are knowable as well.  It follows, of course, that if some things are knowable, others are not.  Today's reading was about the things that are not.

I do very little in the way of ritual when I read.  I keep an old silk scarf with a crazy pattern, a small crocheted Tarot bag with a clear quartz crystal and a polished amethyst heart tucked inside, and the deck I use the most on my nightstand or inside of my book tote.

Most of the time I sit on  my bed read but I can read anywhere reasonably quiet.  The scarf creates the space.  When I want to re-energize it, I hang it out on the line and in a good wind.  The crystals hang out on the window sill for a few days each month around the new and full moons.  Sometimes I take them outside.  (For more about crystals please see tags in topic list, right.)

I'm not an occultist or even particularity witchy but I believe in energy and it's my perception that these little rituals make a difference.  As do decks.  My new favorite reading deck is a used deck - not new to me.  The RWS pink backed University Press deck.  I like the saturated colors and the backs and the energy of the deck.  I find it accurate, if edgy.

I drew a lot of different cards this morning - trying to chase down an answer that just isn't there right now.  I don't believe in predestination or even precognition per se but I do believe that there are currents and cycles and openings.  Right now in my life there are probably too many to sort out in a single reading.

The danger in reading for yourself is that the reader is emotionally invested in the result which can influence the reading on a couple of different levels.  It can be as simple as pulling too many cards which in my experience is more likely to create confusion then it is clarity or as complicated as denial. 

In my case right now as of today.  Clarity was not in the cards but I kept pulling them anyway.  Until I got the 2 of Swords.  My stop card.  So I did stop.  The future isn't decided and I can't see for sure where its going or even how much control I have over it.  I asked instead, what do I do need to do?

Queen of Wands.  The Hierophant.  Queen of Swords.  Page of Wands.  4 of Pentacles.  7 Pentacles.  4 of Cups / Ace of Cups (Ace was to clarify 4 - have been getting this Ace a lot lately).  Be strong.  Keep your foundation in faith.  Be smart.  Keep writing.  Hang on.  Work hard.  Don't miss any offer from spirit.  Sometimes I think that no matter how chaotic and uncertain our lives seem, it is still really that simple.

For some reason the 4 of cups made me think, just now, of scent.  Probably because tonight is candle night!  Also because there has been an association for me recently between spirit and scent.

About the Mystic Faery Tarot (Ace of Cup pictured above):

Last week was an okay week in a retail sense and I have earned a gift.  I picked the lovely Moore & Ravenscroft Mystic Faery Tarot deck (also the book and 09 calendar).   The deck is only available second-hand but the book and calendar can still be found on amazon.  The artwork is lovely and I could not resist the calendar.

The Mystic Faery Tarot will be my second fairy Tarot.  The other is the Fey which is a keeper for me, though not a deck I use for reading.  I do hope to read with the Mystic Faery however and am quite curious about the book.  

Humanity's belief in angels is both widespread and diverse, cutting across multiple cultures and spiritual traditions.  Often associated with Christianity, angels also figure prominently in the Hebrew Bible, and the Islamic Koran. They may be seen in ancient Sumerian and Assyrian bas-relief as well as numerous Christian and Islamic works of art.

It is not surprising that Islamic tradition, with its historical link to ancient Mesopotamian religion, contains a wealth of information about angels.  According the Koran it was the angel Gabriel who revealed the will of God to Mohammad on Mount Hira and angels are considered an article of faith in Islam to this day.

According to Islam angels are creatures of light created by God for the purpose of worship of God.  They are fed by light and by things said to be similar to light. This includes beautiful language, as in the language of sacred scripture, as well as pleasing scents.  Unpleasant odors are said to repel them or to even attract evil spirits such Jinn.  Angels have the ability according to the tenants of Islam to appear simultaneously in different locations which the visualization of specific angels possible to many people concurrently.

Jewish mystical texts reference dozens of angels including the four primary archangels, Michael, Gabriel, Uriel and Raphael.  According to the Zohar, angels preceded humanity having been created at the moment that God said, "Let there be light."  In the Talmud and other sources, angels are said to communicate with the human soul during sleep, acting as a messenger between the individual and God.  My own direct experience of angels occurred during sleep and carried over into a waking state.  In Judaism angels exist to carry out the will of God.  They do not answer prayers directly but may relay prayers to God causing specific requests to be heard or facilitated. 

The invocation of angels in the waking state is the subject of many books and articles and there is great deal of information on the topic available.  It is my personal belief that we are surrounded by spiritual energy at all times even if the manifestation of this energy is relatively rare.  Steps to open ourselves to this energy include raising our own spiritual vibration and establishing a connection with spirit.  This may be facilitated by spiritual practices which include meditation, visualization, prayer, music, aromatherapy, and the recitation of sacred text.