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-
- Footprints in the Chamber - Towards a Quantum Qabbala,
-
- by Fra.: +0-
-
- The Qabbala has through the ages been used as a directory towards the
- understanding of the universe and man`s relationship to it. Since
- former Aeons of magick have had their perceptions rooted in the
- observance of simple cause and effect relationships, the Qabbala
- itself, having attained its nascence in the earlier traditions, was
- unfortunately bogged down by this limited apprehension of the
- universe. Here mathematics as used in a more or less Pythagorean
- context provide a sort of key with which to approach the unfathomable
- nature of human consciousness.
-
- To this very day there are groups which still adhere to and openly
- practice the more traditional ramifications of Qabbalistic principles
- which are still firmly rooted in the mire of Nineteenth Century
- Newton-sewed-it-all-up-there-are-no-more-mysteries physics. But of
- course, owing to the leaps and bounds acquired by a very unpredictable
- but consistent quantum model of reality as observed in our
- laboratories, this simplistic view is necessarily obsolete. We no
- longer live, we have learned (if indeed we ever did) in a simple cause
- and effect universe where the source can always be gleaned from
- observable effect. For the same reasons, Newtonian-based magic must
- give way to a more quantum model. Newton`s apple must now take into
- consideration Heisenberg`s Uncertainty Principle. The secret wisdom
- must follow suit towards quantumization.
-
- Another unfortunate tendency of some modern practioners of Qabbala is
- to continue to regard everything from the standpoint of the Demiurge,
- Yahweh, which of course is the basis of the now obsolete (and
- dangerous) Judeo-Christian foundation of religious thought which has
- held western civilisation in its thrall for about two thousand years.
- Personally I find it amazing that modern practioners, who despite no
- real Semitic disposition still practice an unmistakably orthodox
- Jewish mysticism. It was Aleister Crowley, that great Qabbalistic
- agent provocateur, who initiated the process of liberating the Qabbala
- from its otherwise Judaic orientation. (This is not anti-semitism but
- a necessary step towards individual development. It must also be
- stated that a Qabbala had been in use centuries earlier by the
- Egyptians. The Jews merely adopted it to their own religious precepts.
- They didn`t invent it. The actual origin most likely predates Egyptian
- history.)
-
- Crowley emphasized that the enlightened magician must, after careful
- study and application of his knowledge, develop his own Qabbalistic
- framework. By virtue of this the magician has arrived at a more
- chaotic paradigm in opposition to a purely empirical view. Crowley, by
- adapting the Qabbala to a Thelemic context initiated that first leap
- forward into the quantum age. Thus, the foundation for a more
- quantum/chaotic system was lain.
-
- I would like now to redefine the secret wisdom in terms of
- quantumization as follows:
-
- "The Qabbala is a table of observed synchronicities wherein multi-
- dimensional potentia overlap into the field of perception implying a
- correlation/interaction as perceived on a three-dimensional plane."
- The sum of the parts of the whole is determined by conceptual
- visualisation and the observer`s ostensible observation thereof. It is
- therefore merely a perceptual tool for perceiving hidden meaning in
- the world determined entirely by the perceived-perception of the
- perciper (in the language of Satre), which will alter its form and
- content (via expansion and contadiction) according to the percipere`s
- own innate tendencies.
-
- The qabbala is no longer merely a mathematical construct of an ordered
- universe as conceived by devine will. Instead it becomes a kind of
- computerized network of extra-sensory information. Even the idea of a
- prima causa itself may be inadequate as well. This idea is based
- solely upon a linear time frame and is therefore a corollary of our
- erroneous perception of time whose actual nature may tend more towards
- the cyclical. Primitive man, for example was very well aware of this
- fact, and acted in accordance with it. (This may have to do with
- primitive people being more in tune with their own circadian rhythms.
- This expresses a more lunar-intuative cycle rather than our own solar
- one.) If perception of time is based upon natural rhythms which effect
- the body coupled with our observance of nature, then our concept of
- time is entirely contrary to what nature itself is telling us. We are
- thus unaligned with a proper time framework. Since a cycle is
- essentially a circle, no beginning or ending can be found. And, it is
- already been theorized that there are other dimensions of reality in
- which time as we know it (in a durational, linear sense of perception)
- simply cannot exist.
-
- The universe has again and again defied our attempts a definable order
- upon it. Yet, mysteriously it does seem to act intelligently, even
- though this cannot be grasped by a rigid point A to point B structure.
- What emerges is a kind of chaotic mandala structure, and it is the
- task of quantum qabbalism to apprehend, as much as is possible, the
- interior of this structure. This opens the doors to practical
- mysticism as opposed to impractical mysticism. The qabbala must then
- be updated to accomodate this vital realization in regard to its
- properties of being able to regulate perceptive awareness via
- interacting forces springing from more or less hidden dimensions whose
- effect is known but not the cause.
-
- The understanding of the intention of creation is a product of the
- mind of the qabbalist himself. The fabric of reality is thereby
- flexible, effected by his own experience of it, and in turn, this
- experience determines his perception of it, which is altered by the
- interaction of these elements, more clearly understood as a
- transaction. In other words, one perceives his environment and that
- environment by virtue of one`s perception of it begins to act
- accordingly to the reality model which is believed to be true. This
- could be described as a kind of Copenhagen Interpretation as apllied
- to qabbalistic principles. The qabbalist then shares a unique position
- of receiving qabbalistic impressions via observable systematic
- synchronicities by means of inclination represented in his own psyche.
- These impressions will translate back as meaningful data insofar as
- the transaction between observer and the observed becomes enacted. His
- perception modifies the universe and in turn, the universe modifies
- his perception. (This can serve as a representation of the union of
- microprosopus and macroprosopus.) The feedback of this required
- information will be meaningful to him alone as it is a byproduct of
- his own psychic field. He becomes a kind of decoder of esoteric
- information which he has learned to process.
-
- From this quantum/chaos framework the qabbala can be regarded as a
- four (or five) dimensional transaction as revealed in the mundane
- world, whereby an enriched quality of information provides the key to
- a higher understanding of the universe and of oneself, provided the
- person in question is capable of processing this information. From
- this perspective, ghosts, poltergeists, and other enigmas of
- paranormal phenomena can be understood as failed communication or
- remnants of a highly coded system which hasn`t been solved. The
- problem arises when one dimension fails to adequately "translate" into
- another. You might term this the Tower of Babel Effect. The
- information being received is misinterpreted due to inadequate tools
- of reception and perhaps an inability to use tools properly. There is
- also a basic misunderstanding of what this information means and to
- what extent the source can be determined. This is a little like trying
- to demonstrate fourth dimension physics by a purely three dimensional
- means. The instances of paranormal phenomena as described above, may
- be due to a discrepancy of overlapping dimensions which allows for a
- greater margin of error which impedes effective communication between
- the dimensions themselves. One is reminded of Plato`s parable of the
- cave, wherein the shadows of the things observed on the wall of the
- cave are mistaken for reality itself. Granted, a shadow does resemble
- the object projecting it, but it is hardly the object itself. It is
- the task of the quantum qabbalist to make allowances for this margin
- of interpretive miscalculation by preparing for it in advance and thus
- integrating this possible glitch into his qabbalistic computer. He
- makes allowances for this possible occurence of organizational entropy
- and thus he is able to use it to his advantage.
-
- The idea of a qabbala based upon an exploration of prima causa is no
- longer valid in the quantum age. The quantumized qabbalist learns to
- regard himself in the mirror of chaos. For him, the old Gnostic dictum
- of "there is no part of me which is not of the gods", is literally
- true. His "Tree of Life" is based squarely upon the apprehension of
- his own enigmatic existence. He is more interested in a practical
- application of his qabbalistic ideas and principles for himself and
- others, than a cosmological game of hide and seek wherein one searches
- for a prima causa "God" figure. But even for this, he has an
- explanation: By careful observation of himself within the mirror of
- chaos he has learned that the miracle of creation is somehow a
- byproduct of his own consciousness and that he has played an
- inexplicable role in the very act itself. ("Did ye not know that ye
- were gods?") Joyously he has found that the tracks of God etched
- across the illimitable sands of time in the accelerated particle
- chambers of his own expanding consciousness. Thus has he learned to
- adore the divine mystery of existence donning the masks of creation.
-
- ---
- * Origin: ChaosBox: Nothing is true -> all is permitted... (2:243/2)
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-