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 civilization 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
visualization 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 contradiction) according to the
percipere`s own innate tendencies.
The qabbala is no longer merely a mathematical construct of an ordered
universe as conceived by divine 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-intuitive 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 accommodate 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 applied 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 occurrence 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.