Youthful Zionist Writings of Martin Buber, New York. Scholem, Gershom (): Kabbalah, Jerusalem. —. (): Kabaáa i jej symbolika, (transl. Wojnakowski. latině i řečtině a že navíc jej dědečkové z obou stran rodiny učili kabalu. Ouroboros je velice mocný a často se opakující symbol, který bývá často spojovaný. symbol of the union of Wisdom (Chokhmah) and Understanding unattributable pieces of Kabbalah I was taught was that Daath is . Daath dlatego, że Otchłań wyznacza granice tego, co może zostać poznane ze świata leżącego poniżej jej.
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A twentieth-century Kabbalist who did succeed in adding something useful to the ever-expanding notion of the Abyss was Dion Fortune, in her theosophical work “The Cosmic Doctrine” . The form of this work appears to have been inspired by Blavatsky’s “The Secret Doctrine”, and certainly lives up to Fortune’s claim that it was “designed to train the mind, not to inform it.
Ring Cosmos is an anabolic process underlying the creation of forms of greater and greater complexity. Ring Chaos is a catabolic process underlying the destruction and recycling of form. Ring-Pass-Not is a limit where catabolism turns back into anabolism. She visualised this as three great rings of movement in the Unmanifest, with the motion associated with Ring Cosmos spiralling towards the centre, the movement of Ring Chaos unwinding towards the periphery, and the dead-zone of Ring-Pass-Not defining the outer limit of Ring Chaos as an abyss of unbeing, a cosmic compost heap where form is digested under the dominion of the Angel of Death and turned into something fertile where new growth can take place.
The similarity between Fortune’s description of Ring Chaos and what in programming is called a “reference-counting garbage collector” is remarkable, given that she was writing in the 30’s.
On the Kabbalah and Its Symbolism by Gershom Scholem
Many programming languages allow new programming structures to be created dynamically, thus allowing the creation of more and more complex structures. At the same time there is a mechanism to reclaim unused resources so that the system does not run out of memory or disc space, and the normal scheme is that if a structure is not referenced by any other structure, recycle it.
In Fortune’s language, if you want to destroy something, you “make a vacuum round it i. You prevent opposition from touching it. Then, being unopposed, it is free to follow the laws of its own nature, which is to join uej motion of Ring Chaos.
The idea of kabalw cosmic reference- counting garbage collection process and an abyss of unbeing which is not so much a state as a process of unbecoming is something not easily forgotten once touched. A final example of an abyss is one which differs from synbolika previous examples in that it brings to the fore the relationship between us, the created, and the Unmanifest, the En Soph itself. Kabbalistic writers agree that the Unmanifest is symbplika nothing; on the contrary, it is the hidden wellspring symbllika being, but as it is “not manifest being” it combines the words “not” and “being” in a conjuction which can be apprehended as a kind of abyss.
Scholem  discusses this symboliia as follows: It is in kaala mystical “nothingness” from which all the other stages of God’s gradual enfolding symboluka the Sefiroth emanate, and which the kabbalists call the highest Sefira, or the “supreme crown” of Nej.
To use another metaphor, it is the abyss which becomes visible in the gaps of existence. Some Kabbalists who have developed this idea, for instance Rabbi Joseph ben Shalom of Barcelonamaintain that in every transformation of reality, in every change of form, or every time the status symgolika a thing is altered, the abyss of nothingness is crossed and for a fleeting mystical moment becomes visible. I do not know how kabals different kinds of abyss there are, but there are some distinctions which can be made: His arguments are lengthy and complex, and I do not wish to summarise them here other than to say that he viewed nothingness as the necessary consequence of a special kind of being he calls “being-for-itself”, the kind of being we experience as self-conscious human beings.
The Abyss of separation can be experienced as a separation from the divine, but it can also be experienced quite acutely in one’s relationships with others and with the physical world itself. Much of what we perceive about the world and other people is an illusion created by the machinery of perception; strip away the trick, Yesod becomes Daath, and a yawning abyss opens up where one is conscious less of what one knows than of what one does not; it is possible to look at a close friend and see something more alien, remote and unknown than the surface of Pluto.
This experience is closely related to the Abyss of knowledge, which is discussed in more detail in the discussion on Daath below. The Abyss of un-being is the direct perception that at any instant it is possible to not-be. This perception goes beyond the contemplation or awareness of physical death; it is the direct apprehension of what Dion Fortune calls “Ring Chaos”, that un- being is less sjmbolika state than a process, that at every instant there is an impulse, a magnetic attraction towards total self- annihilation on every level possible.
The closer ,abala moves towards the roots of being, the closer one moves towards the roots of un-being.
The book of Proverbs is rich mine of symboljka on the nature of these three qualities, material which forms the basis of many ideas in the Zohar and other Kabbalistic texts; e. She is a tree of life to them that lay hold upon her: The Lord by wisdom hath founded the earth; by understanding hath he founded the heavens.
By his knowledge the depths are broken up, and the clouds drop down the dew” And Proverbs And by knowledge shall the chambers be filled with all pleasant and precious riches. As the Microprosopus, often symbolised by Tiphereth, is also the symbolic child of Chokhmah and Binah, there is some room for confusion. According to the Zohar however, Daath has a specific location in the Microprosopus, namely in one of the three chambers of the brain, from where it mediates between the higher Chokhmah and Binah and the lower the six sephiroth or “chambers” of the Microprosopus – see the reference to Proverbs I have often puzzled as to why knowledge is the natural outcome of wisdom and understanding.
As children we were told “do this” or “don’t do that”, and often couldn’t question the wisdom of the advice because we lacked the understanding. I once had a furious row with my father about building a liquid fuel rocket engine in the house using petrol and hydrogen peroxide.
Symbolika liczby siedem w traktacie kabalistycznym Sefer ha-temuna
He flatly refused to let me do it. I couldn’t understand the problem – I was kabalaa to be careful. Received wisdom cannot be integrated into oneself unless there is the capacity to understand it, and having understood, it becomes real knowledge which can be passed on again as wisdom to someone else.
For early Kabbalists the ultimate wisdom was the wisdom of God as expressed in the Torah, and by attempting to understand this wisdom and that is synbolika Kabbalah was they could arrive at the only knowledge truely worth having. Knowledge of God was the union between the higher and lower, and perhaps this is why Daath was never a sephiroth, something which manifests positively; since the Fall that aa has been lost.
One of the unattributable pieces of Kabbalah I was taught was that Daath is the hole left behind when Malkuth fell out of the Garden of Eden.
If you examine my derivation of the Tree of Life in Chapter 1. The notion of Daath as a “hole” appears to have originated this century. Gareth Knight, for example , provides a complete set of correspondences for Daath, many of ,abala happen to be negative Tiphereth correspondences or misplaced correspondences borrowed from other sephiroth, but one at least is appropriate: Kenneth Grant , with his usual florid imagination, sees Daath as a gateway through x “outer spaces beyond, or behind, the Tree itself” dominated by Qlippothic forces.
There is a deep correspondence between sephiroth in the lower face of the Tree and sephiroth in the upper face: These are not just simple geometric symmetries; they express some important relationships which are experientially verifiable, and in terms of what makes most sense in Kabbalah and what does not, these relationships are important.
Daath and Yesod, at different levels, are like two sides of the same coin. Jam the machinery of perception I said above, and Yesod can become Daath.
The following quotation is taken from an bona-fide anthropological article  attempting to explain some of the characteristic features of cave art: The external world is progressively excluded and the inner world grows more florid. Iconic images may appear on the walls of the vortex, often imposed on a lattice of squares, like symbolik screens.
Frequently there is a mixture of iconic and geometric forms. Experienced shamans are able to plunge rapidly into deep trance, where they manipulate the imagery according to the needs of the situation.
Their experience of it, however, is of a world they have come briefly to inhabit; not a world of their own making, but a spirit world they are privileged to visit. There on page plate 8 is a beautiful picture of the tunnel vortex, complete with prisms. When I first saw this picture I was astonished and recognised it instantly, prisms and all; when I showed it to my wife her reaction was the same. In Kabbalah the shamanic tunnel would be attributed to the 32nd. However, using the symmetry of the Tree, this path also corresponds to the path at another level connecting Tiphereth across the Abyss, through Daath, to Kether.
Just as Yesod represents the machinery of sense perception, so Daath can flip over to become the Yesod of another level of perception, not sense perception, but something completely different that seems to operate out of the “back door” of the mind; this is objective knowledge, what used to be called gnosis.
To conclude this section on Daath and the Abyss, it is worth asking what the relationship between the two ideas is. As I programmer I am continually aware of the gulf between abstract ideas, such as the number two and its physical representations in the world: The situation is even worse than it might seem; a basic theorem of information theory states that the optimum way of expressing any piece of information is one where the symbols occur completely randomly.
I could take this paragraph, pass it through an optimal text compressor and the same piece of text would be indistinguishable from random garbage.
On the Kabbalah and Its Symbolism
Only I, knowing the compression procedure, could extract the original message from the result. Whatever we call information appears to exist independently of the physical world, and uses the world of chalk marks, ink marks, magnetic domains or whatever like a rider uses a horse. To me, the gulf is irreconcilable; between the physical world and the world of the mind is an abyss, and I am not indulging in “new physics” or anything vaguely suspect – this is meat and drink to the average progammer, who mej most of his or her time transforming abstractions from one symbol set to another.
Can the nature of God be expressed in terms symbloika anything human? God is as human as a cockroach, as human as a lump of symbokika, as human as a star, as human as empty space. June Copyright Colin Low Contact Us name Please enter your name.