Dec 022014
 

Portae_LucisLet us turn now to the idea of tsimtsum – the ‘withdrawal of God’ in the Lurianic school of the Cabbala. The doctrine of tsimtsum reveals one of the ‘three mysteries’ in the Cabbala: sod hajichud, the mystery of union; sod hatsimtsum, the mystery of concentration or divine withdrawal; sod hagilgul, the mystery of reincarnation or the ‘revolution of souls’. The two other ‘mysteries’ – the mystery of union and that of the revolution of souls – will be treated later, in other letters. Concerning the ‘mystery of the divine withdrawal (or concentration)’ which interests us here, it is a question of the thesis that the existence of the universe is rendered possible by the act of contraction of God within himself. God made a ‘place’ for the world in abandoning a region interior to himself.

The first act of En-Soph, the Infinite Being, is therefore not a step outside but a step inside, a movemetn of recoil, of falling back upon oneself, of withdrawing into oneself. Instead of emanation we have the opposite, contraction…The first act of all is not an act of revelation but an act of limitation. Only in the second act does God send out a ray of His light and begin His revelation, or rather His unfolding as God the Creator, in the primordial space of His own creation. More than that, every new act of emanation and manifestation is preceded by one of concentration and retraction. (Gershom G. Scholem, Major Trends in Jewish Mysticism).

In other words, in order to create the world ex nihilo, God had first to bring the void itself into existence. He had to withdraw within in order to create a mystical space, a space without his presence – the void. And it is in thinking this thought that we assist at the birth of freedom.

Freedom is not determined by God; it is part of the nothing out of which God created the world….The void – the mystical space from which God withdrew himself through his act of tsimtsum – is the place of origin of freedom, ie, the place of origin of an ‘existence’ which is absolute potentiality, not in any way determined. And all of the beings of the ten created hierarchies are the children of God and freedom born of divine plenitude and the void. They carry within themselves a ‘drop’ of the void and a ‘spark’ of God. Their existence, their freedom, is the void within them. Their essence, their spark of love, is the divine ‘blood’ within them. They are immortal, because the void is indestructible. Further, these two indestructible elements – the meonic element (ov – void) and the pleromic element (plenitude) – are indissolubly bound to one another. (Nichoas Berdyaev, The Destiny of Man).

Meditations on the Tarot, Letter IV, The Emperor

May 092011
 

We have spoken here of the Buddha-Avatar to come, because he will be the guide in the transformation of potential schizophrenic madness into the wisdom of the harmony of the two worlds and of their experience. He will be the example and living model of realisation of the Arcanum which occupies us.

For this reason he is represented as a Buddha in canonical Buddhist art not in a meditation posture with crossed legs, but rather seated as a European – this latter posture symbolises the synthesis of the principle of prayer and that of meditation.

And for this reason also, he is imagined in Indian ‘mythology’ (as an Avatar) as a giant with the head of a horse, ie, as a being with the human will of a giant and, at the same time, intellectuality placed completely in the service of revelation from above – the horse being the obedient servant of its rider.

Thus, he represents in prodigious measure three activities of human will: seeking, knocking and asking – conforming to the saying of the Master of all masters, “Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you.” (Matthew vii, 7).

At the same time, he will not put forward personal opinions or reasonable hypotheses; for his intellectuality – his “horses head” – will be moved solely by revelation from above. Like the horse, it will be directed by the rider. Nothing arbitrary will issue forth. This is the Arcanum at work on the historical plane.

Concerning its application in the domain of the individual’s inner life, it is analogous to the work of spiritual alchemy which operates on the historical plane. This means to say that the individual soul begins initially with the experience of separation and opposition to the spiritual and intellectual elements within it, then advances to – or resigns itself to – parallelism, ie, a kind of ‘peaceful coexistence’ of these two elements within it.

Subsequently it arrives at cooperation between spirituality and intellectuality which, proving to be fruitful, eventually becomes the complete fusion of these two elements in a third element – the ‘philosopher’s stone’ of the spiritual alchemy of Hermeticism. The beginning of this final stage is announced by the fact that logic becomes transformed from formal logic (ie, general and abstract logic) – passing through the intermediary stage of ‘organic logic’ – into moral logic (ie, material and essential logic).

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Moral logic, in contrast to formal logic and organic logic, operates with values instead of notions of grammar, mathematics or biological functions. Thus, if formal logic can go only so far towards the idea of God as to postulate the necessity of admitting a beginning in the chain of cause and effect – postulating a First Cause (primus motor) – and if organic logic, that of functions, cannot come further than postulating in the order of existing in the world of existence of God as the ordering principle – the ‘law of laws’ of the world – moral logic comes to the postulate that God is the ‘value of values’, that he is love.

Unknown Author, Meditations on the Tarot, Letter XXI, The Fool

Jul 072010
 

There may be certain precursors to successful magical procedures, including perfect spontaneous timing, heightened and receptive consciousness to the point of unconscious subordination to divinity, absolute confidence in the cosmic force. Free will united with obedience to the higher intelligence. It may also be more conducive to positive results if magic is conducted whilst the magician is in motion. It seems less likely that stasis would be more of an optimum state than movement if there is an intention to bring about transformation within it.

Although the potential is there in everyone and although the preconditions for success are not impossible to understand, one may, in theory, simply chance upon the optimum conditions for making magic. This is the chaos theory (I think). In the Western world, the probability that success in this area may be brought about by chance may well be greater than the probability of their being actual magicians, which is not to say such individuals do not exist. Or individual. Maybe there is but ONE magician, whereas surely there must be an infinite number of chances. It is difficult to determine because most people have fallen out of sync with the rhythm of the universe and there is evidence to suggest that there can only BE one at any given moment. Maybe the spirit of magic, the soul of creation, moves transiently through each of us with unfathomable reason.

If we have fallen out of sync with the rhythm of the universe, does this then mean, I wonder, that there is another universe with perfect timing at this moment – how close is the zeitgeist of the earth to the plan of a higher intelligence? Does it randomly coincide – at which point we would presumably be at a peak of civilization – or must we achieve a particular state of collective being if we are to join forces with the cosmic instigator?