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To: alt.magick.tyagi,alt.magick From: tyagi@arkaotika.abyss.com (tyaginator) Subject: JSmith: The Abramelin Operation Date: 27 Mar 1999 00:44:43 -0800 [from thelema93-l@hollyfeld.org: Jeffrey Smith] One thing that is overlooked is the calendrical context which Abramelin set his procedure in. That is, if Abramelin or whoever really came up with the Abramelin Operation was Jewish. If he wasn't, the following observations are totally useless. Abramelin instructs the reader to begin at the spring equinox and end at the fall equinox. Roughly speaking, you start with Pesach and end with Sukkot on the Jewish calendar. More importantly, you pass through the more solemn half of the year. The seven weeks at the start, beginning with the second day of Passover, are the Sefirat haOmer, ending with Shavout/Pentecost. The Omer is a period of semimourning, with special emphasis on the tikkun, repair, of oneself and any character defects therein. On Shavout there is a special allnight session of Torah study to mark the fact that Shavout marks the Revelation at Mt. Sinai. Then comes a quiet period punctuated by the fasts of 17 Tammuz and 9 Av--the former marks the date on which the walls of Jerusalem were breached; the latter the date on which the two Temples were destroyed (although Scripture seems to assign the destruction of the first Temple to 7 Av) by Nebuchadnezzar and Titus, and also the traditional dates of the fall and massacre of Betar (which ended the Bar Kochva revolt), and also the anniversary of the expulsion from Spain (the formal date of which was actually a few weeks later)--hence the most solemn and melancholy day in the Jewish year. The final third is dominated by the months of Elul and Tishri, which is one long penitential period culminating in the High Holy Days (Rosh haShanah and Yom Kippur) followed by the feast of Sukkot. The correlation to Abramelin's schedule is not hard and fast: for instance, this year the Vernal Equinox occurred after Pesach, and the Autumnal Equinox on Rosh haShanah itself. But the general context of a Jew applying the Operation's actual instructions is clear: the first two months and the last two months dominated by the periods of the year whose special emphasis is already on soul searching and aspiring to the Divine, and the middle period by fasts that encourage the same process on both the individual and community levels. This would undoubtedly reinforce the basic Operation itself; and it could only occur on the schedule specified by Abramelin's text--any other would skip all or part of these penitential periods. Naturally, I don't mean that one should stick to Abramelin's literal schedule, or get a Siddur to help in the effort; but using one's normal practices and following the pattern of one's basic religous year to advantage here is not uncalled for. Jeffrey Smith f901030k@bc.seflin.org Hodu l'Adonai ki tov--ki l'olam chasdo. Give thanks to God, because of Good: because for all the world is His Mercy. ---- Tehillim 136:1 EOF
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