I have enjoyed watching folks talk about the latest season of Twin Peaks and around the home we have been talking about it quite a bit. I appreciate this post over on the Nightshirt, not least of which for reminding me that this isn’t just a David Lynch joint, that Frost’s influence is key, too. Pointing out the series’s connection to Kubrick’s The Shining also clarifies and I find it exciting to consider how this connects the series to Stephen King and his particular Americana.
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.
Segol talks for some time aboue the golem operation which is almost always closely related to the Sefer Yetzirah in the manuscripts she studies. As she talks about the gathering of dirt, I am thinking over the long relationship my practice has had with dirt, beginning almost a decade ago when a spirit suggested that I might find the ‘church of dirt’ more suited to my work and disposition, a church that my spirits have repeatedly rooted in an ambiguously Levantine antiquity. It seems like just one more way in which the SY work seems to be one of the capstones of the practice that I already have.
I was reading the recent post over at Hermetic Lessons and it reminded, oh, yeah, right, the Klippot, the places at which the work can take a nasty turn, and if you do the work long enough, you are going to rumble around them, risk falling into them, maybe even stumble right into them and have to make your way out (ugly scenes). That isn’t oogie-boogie scary, it’s just practical caution scary. The first time I saw them laid out neatly it was as idolatry-bloodshed–sexual perversity, but you don’t even have to squint to see Blogos’s blasphemy-insanity-sickness/death in that distinction.
This article on the shadow biosphere came across my reader in timely parallel to some spirit work. While the idea of a shadow biosphere is speculative, I am surely not the only person who read this and thought about the Luria’s already-present klippoth, the ones that spoiled the natural progression of creation.
I’m not one of those folks who likes to draw many comparisons from studies of computing processes and apply them to human behavior. I tend to think that computers mimic human consciousness more because of the human beings that structure and use them rather than them being intrinsically conscious. I may be wrong about that, but that’s my working hypothesis.
One of the things I like about an account that distinguishes different sorts of klippoth is that it provides me with a simple but well-structured model of the ‘physics’ of the gnostic fall and the sorts of existence it made possible. I am not big on ‘results centered’ magic, but I do like my models to be as actionable as possible. Here, when I say ‘actionable,’ I mean it to refer to action in its rich, ethical dimensions, not just to its practical, ‘can I do it?’ sense.
It seems like the next arc of this process requires some attention to be paid to the Lurianic sense that this world we live in results from a breakdown in the natural emanation of creation. Luria’s account remains more firmly orthodox than do some of his enthusiastic followers, definitely more so than anything I have or will develop through an appreciation of it. So, let me talk a little about that before I strike out from there.
I want to revisit the distinction between atonement, prophecy, and apocalypse. When I last wrote about them, I noted that they operated on a common scale. Atonement regulated, prophecy criticized, and apocalypse transformed. While those structures that animate atonement and prophecy do seem vital to understanding apocalypse, I was reaching somewhat to call apocalypse ‘transformative.’ I suspect transformation belongs more properly to the evolutionary than to the apocalyptic, though I do think transformation can be reconnected to the regulative and critical dimensions of atonement and prophecy.
Distinguishing an evolutionary aesthetic from an apocalyptic one will then demand some attention to that shared structure. When all is said and done, I think it is possible to replace the apocalyptic with the evolutionary while preserving a place for both atonement and prophecy. It isn’t said and done yet,, and I will need to spend a little more time with the apocalypse proper to get there.
This post is broken into two sections. The first contextualizes Revelation rhetorically and symbolically in relationship to atonement and prophecy. The second examines Revelation from an esoteric perspective.
Reading both the Sefer Yetzirah and Orlov’s Divine Scapegoats has put me back on the track of reading through the edges of Jewish mysticism proper. Obviously, I ain’t never going to be a Jewish mystic, but it’s pretty clear I’m sharing some of the same intellectual real estate. Ha, back in the day, I remember being somewhat startled when a fellow grad student accused me of being a closet Jewish mystic over my reading of Walter Benjamin’s “Theses on the Philosophy of History.”