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KABBALAH NOTES
 
by
John S Moore


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160 The other path, that of Kabbalistic enlightenment. Yet sure it is that virtually none who pursue such paths get anywhere worth getting at all For one thing, to become wise in this age it is essential to be very highly educated, very well read. Gibbon and Milton were among the wisest Englishmen of the past few hundred years, and also perhaps the most well read. One has to give oneself a wide general perspective. The attempt to pursue esoteric wisdom on any other basis is perhaps hopeless. The foolishness of sectarianism.

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270 Admiration for Pseudo-Dionysius. I admire him for being so anti-democratic, and therefore in a modern sense anti-Christian. The insistence upon a standard of perfect wisdom. Like all true mysticism, strangely irrelevant. Crucially important in the history of Christianity. Curiously suggestive of the kabbalah.

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187 Nietzsche's extraordinary capacity to generate thought. In this respect like the kabbalah.

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1 I feel brimful of creative ideas, on the verge of the most creatively original period of my life up to now. Such joy is something captured by the kabbalah. But it has to be harnessed in the service of the individual will. Mighty and erect is this phallus of my Will.  Understanding this, the source of creativity could perhaps tap it in a way that does not even requite official recognition.
The solitary genius.
The Crowleyan kabbalah, the ecstasy of intellectual thought.

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262 To understand Hegel is to see how he can seem to be entirely right; it is to see the desire he appeals to, the motive, to see Boehme and the kabbalah in him.

379 Indexing. Returning to thoughts once had. Effect of this like certain kinds of drug. The kind of drunken intellectual excitement that can be promoted by the kabbalah. Particularly the Crowleyan kabbalah.
 

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208 Appeal of Hegel. Even if the main thrust of his philosophy is currently unacceptable, people still find him modern and relevant. How can this be? His claim to have given a complete logical and historical survey of all the forms of thought. How can this be convincing? In the obscurity of Hegel there is something resembling a mystical idea that there is something to be understood at the very centre. Along the way there are flashes of understanding through all the sketches of the general form of ideas. As if Hegel had already thought everything. His air of knowingness. The kabbalah does this too. James Joyce aspires to something not altogether dissimilar.
How could these things be achieved? Perhaps it is not really too hard to achieve it, given a limited number of basic symbols and a few appropriate rules of combination.  In such a way does the kabbalah work. Combinations of the sephiroth allegedly comprehensive enough to cover everything.
Kabbalah, Boehme, Hegel.

212 Hegel and the kabbalah. Similar motivation on an excitement and a hope of complete understanding.
The Kabbalistic scholar. He starts studying one thing, one combination. He makes discoveries. Then his illumination spreads to surrounding areas as he gradually gains the insights he desires

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202 I have produced my basic programme for the Tree of Life, I feel that such an exercise may have merit in itself, magical and mystical

207 The kabbalah, possible beneficial effects of study. As Scholem points out, it introduces myth into the heart of Judaism, which seems to be very anti-Judaic. Leaving aside the possibility of anything supernatural, it seems that it introduces a philosophy of life that is magical and egoistic. It is a philosophy that makes desire paramount, and can therefore liberate from slavish views.

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358 Computer games as yet in their infancy. Perhaps peripheral to the precise question of art. Foresee one day a kabbalah game 'the tree of life' and alchemical game 'the great work' incorporating exact historical and mystical knowledge on the path of the adept.

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260 Shahak (Jewish History, Jewish Religion) on Gershom Scholem as expurgator. Jewish mysticism is an interesting perspective which has contributed something to western civilisation. But it is premised on Jewish hatred, which is shamefaced and likes to deny its existence.

291 Jewish hatred for the goy. Almost Brahminical in its intensity, reaching a climax in the kabbalah. According to Shahak, Scholem disguises these essential features of the kabbalah. Whatever we learn from them we know how much they hate us. But it does not and need not matter. Intensified in kabbalah this extraordinary perspective. Hatred itself acquires a sort of mystical quality. Judaism as offering a whole programme for action and an emotional way of being in the world, of which deceiving the gentile is an important part, This deception is the basis of much of the so called exalted idealism  with which we are presented.

294 The Christian, kabbalah, the Aryan kabbalah. Does that have to be antisemitic if it is to capture anything of the spirit of the Jewish one?

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325 What kind of thought is Crowley's? In a sense it is not thought at all.
If one tries to explain his idea, his originality, one may easily get lost. Much of it may sound like outrageous ungrounded assertion. (age of Horus).
What is important is the underlying claim of the freedom to think and feel in such ways.
Consider the dividing line between the ecstatic freedom of the mystic and the depressing thraldom of superstition.
All Crowley's work is a kind of lyric poem, a species of intoxication. Underlying ideas, fundamental ideology as it were, is a presupposed, and is very largely Nietzschean.
He plays variations on certain Nietzschean themes. What of his kabbalism, his appeals to mystic, incomprehensible authority? One can get quite deeply into this too.
The object is not to bind and subjugate. He is reliving modes of experience form various corners of history. To get into this is not to be enthralled by superstition.
 

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185 Any religion or ideology has a predominant and original tendency. The more successful it becomes however, the more it will absorb the whole framework of debate, so that all differences of opinion are to be discovered within its symbolic framework Thus those people who oppose the predominant and original tendency will, rather than rejecting the religion, sophisticate and deepen it.
Judaism -kabbalah, Christianity-Gnostic heresies, even perhaps Jesuit elitism, Islam- Ismaili antinomianism.
 
 

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199 Kabbalah. A set of symbolism for handling the entire range of thoughts and ideas, allied to the decimal system. The binary system is represented by the I Ching.
Given a Malkuth and a Kether, all the other sephiroth are merely gradations in between, arranged according to an ingenious combination to allow for maximum expressive power.

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226 Reading Nietzsche, Nietzsche as thinking machine, how some fragment ripped out of context and interpreted slightly obliquely may be stimulating in the extreme. How this is very like the Bible and how people used to read it. How churches and Bible reading could lead to a sort of emotional debauchery, a fantastic indulgence, for certain sorts of people.
Beyond Nietzsche some kind of kabbalah. Or a Nietzschean kabbalah.
Nietzschean kabbalah. One cannot entirely dispense with a structure of belief, or you end up in a trap. The same must apply to other forms of kabbalah.
Say one could capture the intoxication of creative thought.

301 Stirling's book (The Canon). The surprising interest of the book, despite all the numbers, which might even be misleading.
Idea of kabbalah, idea that beyond any truth, any one sided philosophy, lies something like a map of all possible ideas.

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205 When the mind becoming very crowded, need for a mental grid, a kind of spiritual abacus. Perhaps this is what the kabbalah is all about. I wish I had more of talent for mathematics. My mind is asked to deal with such contradictory ideas so fast that I wish I had a means of isolating each crystallised idea as it arises.
 

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18 Unhealthy philosophic mistrust, the most fruitless of all metaphysical quests. Deliberately shutting yourself off form joy. Yet by the kabbalah we may raise ourselves out of this damned condition. We must recover our right reason and this means we must find a set of concepts that are adequate to the task we demand of them. Then we become capable of great tasks. John Dee the great magus, inspirer of the Elizabethan renaissance and of English imperialism.

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129 Blake's idea that the essence of Christianity is the forgiveness of sins. Compared with kabbalistic doctrine of Chesed or mercy.

142 Quote from Book of Concealed Mystery

145 Kabbalah, a shorthand, not a means of discovering what is wrong or right, not a substitute for experience.

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313& Kabbalah. Like a way of classifying all the ideas one has. Or the world of ideas in which one moves, in that case from holy scripture. All sorts of ideas are stimulated in the memory from mere words.
State of mind one can get to by following associations, forming patterns in a form of dance.
Discover the values of he letters of the English alphabet.
States of mind that can inspire, bring creative inspiration.
Instead of the Bible I work on my own writings. The keywords that offer the index.
In the principle of the kabbalah, all the delightful possibilities open to the mind, all this possible treasure, what means of access, what means of classification?
There are classifications based on philosophical assumptions System built classifications, but the most efficient means are indexes based on language, and ultimately upon letters.
So I can understand and relate to this kabbalistic way of reading. Its value for magic as well as for mysticism.
Idea of infusing words and letters with power. Techniques of jumping from idea to idea with the object of inducing a certain mental state to which special concepts apply. A form of lucid intoxication such as occurs with certain drugs. A trip around what one knows, What one is likely to forget. How strengthening this can be.
 

319 How I understand kabbalah. It is like a journey around what one knows. It is a way of inducing peculiar states of mind, that are useful and/or desirable. Reinvesting in all the knowledge one has, or has had.
Also the excitement people can get now from computers is comparable to what people used to get from kabbalah. Lull's art is of course similar thing.

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204 Scholem on Book Bashir as the first work of the kabbalah. Drawing on gnostic themes, Manichaean etc. Idea of exile, Malkuth, the Shekinah. Relate this to feeling about Oxford, the British establishment. The class perspective from which all seems ok. My exile.
Room in me for an interpretation of kabbalistic discontent. My utter powerlessness, Images of what I might have. What satisfies you as an explanation. Precisely this is your will to power.
Exclusion, exile, One thing about modern British culture. The abhorrence of proletarianisation., The vulgar aspect of a people, the commonest commonness of a people Some people warm to it, feel a common sense of identity.

211 Kabbalah More impressive the more you get to know it. Like a practical combination of neoplatonism and gnosticism. Extraordinary system. It needs a lot of study to impress itself on the mind to be appreciated to the full.
Influence of Erigena.

227 The enjoyment that can redeem life must be of an intensity that transcends everyday enjoyment. Creative enjoyment. Much as one knows ecstasy. Kabbalah and its roots in ecstatic experiences.

257 Of course I have the feeling that I want to go beyond Nietzsche. But where can one go? Into some sort of kabbalah perhaps? This the idea suggested by Crowley, though how well he develops it I am not sure.

319 Mysticism, kabbalah, the extreme individuality of the vision. The individuality of judgement. The interpretative framework for experience.

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18 I repudiate certain ideals, certain tendencies, certain judgements (note the role of judgement in the kabbalah as an element of evil in the deity).

73 Kabbalistic analysis of Liber Legis. Why not? It lends itself to it. Just as well as other scriptures. A strange style of thought the Kabbalah. The elect. The sense of aristocracy, Make use of it.

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185& Function of the Jews in contributing the to the renaissance via the kabbalah.

279 Fascination of the kabbalah. Yesod, the foundation, the pillar, the lower righteousness, the phallus. Kabbalah as mystical commentary on dogmas. Dogmas as restraint, constraint, repression. But the mystical is a way round that. And there is true psychology. The almost Freudian suggestions of the place of sexuality in life.

354 Creation of a thinking machine. Like the kabbalah. How surveying all these ideas could give me ideas, inspiration, with the exhilarating quality that can come from that. See some of that as the point of the kabbalah and see some of the point of that as a type of rationalism, which promotes self assertion. Some of the most religious feelings
 
 
 

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