KAVANA

You must take things by storm: you must thrust intelligence outside itself by an act of will (Henri Bergson, Creative Evolution)

This is the essence of ‘Bergsonian yoga”, ie, the practical method of making intelligence unite itself with instinct on the principle of sympathy, so that the latter can extend its subject matter and reflect upon itself – or, in other words, so as to develop intuition.

Now, the endeavour that Bergson had in mind is what the Cabbala calls KAVANA, and the result of this endeavour – that Bergson calls “intuition” – is called DAATH. KAVANA is profound meditation, ie, the endeavour of intelligence which aims at plunging into the depths of darkness surrounding it.

KAVANA differs essentially from Cartesian meditation, where it is a matter notably of the concentration of the clarity of intelligence itself within itself, and also from Kantian meditation, where intelligence strives to rise above itself by making itself the object of observation, analysis and criticism.

Profound meditation or KAVANA is neither only concentration of the light of intelligence with a view to intensification of its clarity, nor is it only the endeavour of intelligence to arrive at knowledge of itself. Profound meditation is the endeavour of intelligence to probe the dark depths which surround it and to which it finds access by means of sympathy, instead of through the exercise of its own logical, analytical and critical faculties.

Speaking in terms of the Cabbala, it is therefore a matter of the marriage of the principle of intelligence – the Sephirah BINAH – and the principle of wisdom – the Sephirah CHOKMAH – in the ‘middle pillar’ of the Sephiroth Tree. DAATH is therefore the state of consciousness that the church calls ‘intellect illumined by grace’ (intellectus gratia illuminatus) – grace being the principle actualising within us latent knowledge of the ‘image and likeness of God’, and intellect being ‘Bergsonian’ intelligence which unites with and understands things that it would never have understood from within itself.

It is therefore ‘illumined’.

Unknown Author, Meditations on the Tarot, Letter XVIII, The Moon

The Silver Cord and the Golden Bowl

Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;

While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:

In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,

And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low;

Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:

Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.

Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it

Ecclesiastes 12.1 – 6 (KJV)

Shore of Gitche Gumee

By the shore of Gitchie Gumee,
By the shining Big-Sea-Water,
At the doorway of his wigwam,
In the pleasant Summer morning,
Hiawatha stood and waited.
All the air was full of freshness,
All the earth was bright and joyous,
And before him through the sunshine,
Westward toward the neighboring forest
Passed in golden swarms the Ahmo,
Passed the bees, the honey-makers,
Burning, singing in the sunshine.
Bright above him shown the heavens,
Level spread the lake before him;
From its bosom leaped the sturgeon,
Aparkling, flashing in the sunshine;
On its margin the great forest
Stood reflected in the water,
Every tree-top had its shadow,
Motionless beneath the water.
From the brow of Hiawatha
Gone was every trace of sorrow,
As the fog from off the water,
And the mist from off the meadow.
With a smile of joy and triumph,
With a look of exultation,
As of one who in a vision
Sees what is to be, but is not,
Stood and waited Hiawatha.

Hiawatha’s Departure, from The Song of Hiawatha, Henry Wadsworth Longfellow

Lubet of the Divine Liberty

And this was the death; for the soul’s fire proceeding from the Father’s property turned itself away from the Son’s property, in which alone the divine life consists. Thus the property of the soul remained naked only with its will in the outward Sulphur, and the inward disappeared, and continued steadfast in the eternal unchangeableness, as in an eternal nothing, wherein there was no more any effecting [or working efficacy to bring to pass].

Thus man with his outward body lived barely and merely to the time; the precious gold of the heavenly corporality, which tinctured the outward body, was disappeared, and so the outward body stood barely and alone in the life of nature’s desire, in the soul’s fiery property; understand in the form and property of Mars, in the wrath of God, which is the wrath in Sulphur, the property of God’s anger and the dark world: But seeing the outward body was created out of the time, therefore the time, the constellation with the four elements, presently obtained the dominion in him; and the divine property, the desire of the Deity (which ruled and tinctured time, so that there was a holy life in the creature out of the time), was vanished; its own peculiar love in the divine desire was turned to water, and it became blind and dead in the will and desire of God; and the soul must help itself with the sun’s light.

But seeing that time has beginning and end, and the will with the desire has given up itself to the temporal leader, therefore the dominion of time destroys its own contrived spirit, and so the body also dies and passes away; and this is that which God said to Adam, that “he should not eat of the tree, or plant, of the knowledge of good and evil,” of both properties, lest he died; as it also came to pass, he died in the Sulphur; the Sul in the kingdom of God, the lubet of the divine liberty, out of which the light of God shines, and in which the divine love, the love-fire burns [disappeared and withdrew from him].

Now there was no remedy for him, unless God’s desire entered again into his dead Sulphur, that is, into his Sul, which was dead, into the dead [or mortified] essentiality, and again enkindled it with the love-fire; which came to pass in Christ: And there the heavenly body, wherein God’s light shines, did again arise. But if this must be effected, then the love-desire must again enter into the desire of the enkindled anger, and quench and overcome the anger with the love; the divine water must enter again into the soul’s burning fire, and quench the wrathful death in the astringent fiat, in the desire to nature, that the love-desire, which desires God, might be again enkindled in the soul.

Jacob Boehem, The Signature of All Things