Originally posted by black beetle
Oh well, the qblh system is full of words and it exhausts me.
Edit: “I am still working on the archangel archetypes, since that is not an area that I’ve ever gotten into and I want to do justice to what you presented.”
Then this is a point of attention of serious implications, for without this tool the Aziluthic meditation will lack of specific skeptomorphs in accordance with their specific reality; the archang ...[text shortened]... s, all conditioning are liberated and released in this realization" and keep up walking
Agreed. But, not only is it not to be swallowed all at once, it is not, I think, to be swallowed whole ever. As one commentator I have says, QBLH is not a system at all: it is a field that includes an expansive array of symbolisms, philosophies, meditational approaches, etc. Like Oral Torah, it is a never-ending venture, perhaps best treated as a spiritual game, and perhaps more like go that like chess—except that it is, from my view, more imaginally open. More perhaps like free-form jazz jamming. Unlike chess or go, the point is not
to get to the end of the game…
“Western philosophy works by thesis, antithesis, synthesis; whereas Judaism goes thesis, antithesis, antithesis, antithesis….” (The rabbi in Joann Sfar’s The Rabbi’s Cat
.) So, I don’t intend to ever come to some final synthesis of QBLH-istic thought. (And that is why I think it is also difficult to separate QBLH from the rabbinical heremeneutic attitudes.)
For example, one could explore the archetypal energy flows via the letters of the aleph-bet as well as the angelic archetypes. In all cases one must “bring one’s own torah to the Torah”. One does not have to accept the Ari’s version of ha etz chaim; though one may gain insight from it.
There is a whole range of meditation techniques: from mantra, to contemplation of letters and words, to contemplation of the sephirot, to it’s own kind of “lectio divina”, to koan-like aphorisms (such as are found in Rebbe Nachman) to wordless song (niggun) and dance. There is not only the meaning of the words, but what the Rastas call “word sound power”—and the rhythms, as well (I usually cannot read in the Talmud for very long without the rhythm “boot-strapping” me into the contemplative mind-space; the same for the Zohar).
If I start to feel overwhelmed by the whole body of it (which I am particularly susceptible to right now, since I am re-starting after a year or so of pursuing other things), I just take a small bite, relax, and chew on it for awhile. The point—for me—is not to “learn Kabbalah”, but to use its aesthetic resonances. And, for myself—since I do not view it systemically—it does not represent an alternative “system” to, say, Rinzai Zen, but an alternative aesthetic approach.
Anyway, that is my personal approach…
Your point about the klippot is well-taken. I will explore further.
Be well and blessed!