Mohaveh aggressively organizes itself around the book of Baruch, to the point of reorganizing and retelling Baruch’s mythology, partially in light of previous work through my more diverse and contingent sources (sources which include: the Popol Vuh, diasporic West African cosmology, and accounts of the Sumerian underworld). Mohaveh named itself fairly early, but only recently began to provide me with a sense of its internal structure. The Kabbalistic work has been essential for that, but so, too, has this strange little heresy reported in A Refutation of All Heresies.
As I am talking about the sefirah, the Sefer Yetzirah, the book of Revelation, and Pharaoh’s spiritual function, I am also becoming increasingly aware of a difference in scale between this work and the work with which I began this blog. I named it Disrupt and Repair to reflect the texture of spiritual processes with which I was engaged. Following them out to my current work, I can see a family of practices centered upon formation and demolition.
I started talking through what the sefirah are in the strict terms of the Sefer Yetzirah because it makes clear their visionary dimension. When you call forth the sefirah and place yourself in the midst of them, you are calling forth for a vision. The alphabetic work is part of that vision. Quite literally, it is the means by which the vision presents itself. You work them in order to have a vision and it is the vision that animates the work.
I have been fidgeting with a post on the sefirah/sefirot (using sefirah for plural; we’ll see if it sticks), and to do that I need to start toward the beginning of things.
So, let me take a moment and start from scratch, or scratch-ish, with walking through my thinking about section 1 of the <i>Sefer Yetzirah</i>. The first section is essential for talking about the sefirah, but it is awfully meaty. This post hits 1.1 -1.8, the next should finish off the rest of part one.
This will be eccentric, but I’m hoping useful to others; maybe I’m just crazy? I’m using Kaplan’s Gra translation as basis for this one, in part to shake up my own reliance on the Saadia account and in part because it allows me to point readers to this website to read along. Each section gets a quick summary, then me sharing notes around it. Some of the summaries are utterly redundant, but it’s part of that thinking through work I’m doing. This is all sketch work, so nothing final.
If I do this with later sections, the Gra translation might be more problematic since assignments get very tricky. I’m not borrowing that trouble at the moment.
Only the Messiah himself consummates all history, in the sense that he alone redeems, completes, creates its relation to the Messianic. For this reason nothing historical can relate itself on its own account to anything Messianic. Therefore the Kingdom of God is not the telos of the historical dynamic: it cannot be set as a goal. From the standpoint of history it is not the goal but the end. Therefore the order of the profane cannot be built up on the idea of the Divine Kingdom, and therefore theocracy has no political, but only a religious meaning….
If one arrow points to the goal toward which the profane dynamic acts, and another marks the direction of Messianic intensity, then certainly the quest to free humanity for happiness runs counter to the Messianic direction; but just as a force can, through acting, increase another that is acting in the opposite direction, so the order of the profane assists, through being profane, the coming of the Messianic Kingdom. The profane, therefore, although not itself a category of this Kingdom, is a decisive category of its quietest approach. For in happiness all that is earthly seeks its downfall, and only in good fortune is its downfall destined to find it.—Walter Benjamin, “Theological-Political Fragment” in Reflections (312; emphasis mine)
Let’s look at the book of Revelation in light of this structure. I don’t think it will be a perfect match, but the notion that there is a profane world which, developed, calls forth its own Messianic conclusion allows us to better appreciate the operations of the Apocalypse. That messianic movement takes place along the axis of the sevens, what in Kabbalistic terms refers us to the double letters in their generative aspect in the Sefer Yetzirah. This moves us closer to the substance of the transition from the seven churches to the renewed twelve tribes.
The way in which fan fiction operates may serve as a case study for understanding the way in which the klippot can function, specifically as the klippot of a specific operation that can take place under the auspices of the sefirot Yesod. Let me see if I can walk you through my reasoning.
[Oy. I don’t know, part of me is tempted to delete this and let the more recent series on geomancy and Kabbalism hold its place, but I don’t think that is quite right. Part of that is bearing witness to the process which I think is what gives us permission to give others permission to work through their own errors. Part of that, too, is that the more recent series doesn’t precisely supplant this so much as lay out its foundations more clearly, with the implication that there is still more to build atop those foundations. I didn’t quite have the right story to anchor what I was doing. Anyway, I think this may be the last page to take down and roll into a post.]
The first thing I want to discuss at length is the relationship between the geomantic figures to the Kabbalistic tree of life diagram. As with the geomantic discussions, I will presume some familiarity with the esoteric Kabbalism that circulates through the Western Magical Traditions like the Golden Dawn and Thelema. Similarly, though, I will expect readers to consider my work as belonging to an alternative formulation of it, one rooted in an rearticulation of the Tree of Life diagram upon the model presented in the Saadia retention of the Sefer Yetzirah (SY), as well as in some study of Jewish Kabbalism more broadly.