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Old 09-01-10   #21
mr cheese
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Default Re: QABBALAH QUOTES

"All of nature is but the external garment of God."
Keep it cleaned and nicely ironed.
Treat all creation with respect.
Nature is God's fashion statement.
She has good taste.
Try to model yourself after her.

--Rabgbi Schneur Zalman of Liadi (18th Cent.)in Tan'ya Ch.42
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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 09-01-10   #22
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Kabbalah teaches that there is a secret unity of all Being, hidden within the multiplicity and diversity of life as we experience it.
God and universe are related not primarily as Creator and creature, which sounds as though they are separate from one another,
but as deep structure and surface. God lies within or behind the facade of all that is.

In order to discover God – or the real meaning or the essential Oneness of Being –
we need to turn inward, to look more deeply at ourselves and the world around us.
Scratch the surface of reality and you will discover God.
The path to God is thus more like peeling off the layers of an onion than climbing a ladder
to the sky. The ‘journey’ of the seeker to God is only a metaphoric one.

We, in fact, discover the Oneness of Being by staying right here, paying as close attention as we can
to the present in which we live. But if we are to speak of journeys,
the mystic offers us a journey inward, an inner opening rather than a vertical ascent.”



- Arthur Green

Ehyeh: A Kabbalah for Tomorrow Ehyeh: A Kabbalah for Tomorrow



T
he intrinsic definition of Limitlessness is that It lacks nothing and can receive nothing,
for It is everything. As It is everything, theoretictically It is the potential to be an infinite source of giving.

The question arises, however, that there is nothing for It to give to because It is everything.
It would have to give to Itself. This has been a major creation. conundrum in philosophy and theology for thousands of years.

Kabbalah suggests one way of dealing with this issue. It says that as long as the infinite source
of giving has no “will” to give, nothing happens. However, the instant It has the will to give,
this will initiates a “thought.” Kabbalah says, “Will, which is [primordial] thought,
is the beginning of all things, and the expression [of this thought] is the completion.



That is, the entire creation is nothing more than a thought in the “mind” o f
Ein Sof, so to speak. Another way to express this idea is that the will to u give instantly
creates a will to receive. The idea that an infinite giver can create receptivity in Itself is what
Kabbalists call tzimtzum (contraction). It has to make an opening within Itself for receiving.


That which is given is called light. That which receives is called vessel.
Light and vessel are always in balance, because light comes from an infinite source and thus will fill
a vessel to its capacity. If we put a bucket under Niagara Falls, it instantly fills.
If we put a freight train there, it also instantly fills. Imagine that the entire universe
rests under a Niagara Falls of light, continuously being filled.


According to Kabbalah, the interaction between vessel and light
is what makes the world go around. Everything in the universe is a vessel that “wills” to
receive the light of the infinite bestower. Each molecule, plant, animal, rock,
and human is a vessel; each has the “will” to be exactly what it is.]


Human consciousness is unique in that it has the quality of being “in and the universe.
If we the image of God.” This quality is expressed by what we call free will, and free will at
its core is nothing more than the ability to bestow light.
That is to say, human consciousness has an inherent will to give.
This human capability of acting like God in being a bestower is the fulcrum upon which the entire universe is balanced.



The reason this is so important is that if there were a will only to receive,
as described above, the universe would be completely predictable.
Everything would be predetermined, all receptivity would find shape in its implicit design,
and every aspect of the unfolding of creation could be anticipated.
The wild card introduced here is the premise that human consciousness is informed by a soul force
that gives it the capacity to emulate the
infinite Bestower.



Thus human beings have an extraordinary capacity to influence the direction of creation.
Each time we make use of our free will by giving, we are in copartnership with the infinite
Bestower. When this is accomplished, with clear awareness of what we are doing,
we raise the consciousness of creat1on.



–David A Cooper

God Is a Verb: Kabbalah and the Practice of Mystical Judaism God Is a Verb: Kabbalah and the Practice of Mystical Judaism
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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 09-02-10   #23
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Quote:
'The DEPTH of primordial being is called Boundless. Because of its concealment from all creatures above and below, it is also Nothingness. If one asks, "What is it?" the answer is, "Nothing", meaning: No one can understand anything about it. It is negated of every conception. No one can know anything about it - except the belief that it exists. Its existence cannot be grasped by anyone other than it. Therefore its name is "I am becoming".
From: Daniel C. Matt 'The Essential Kabbalah - The Heart of Jewish Mysticism' p.67

Quote:
'In MEDITATION, everything depends on thought. If your thought becomes attached to any created thing - even something unseen or spiritual, higher than any earthly creature - it is as if you were bowing down to an idol on your hands and knees'.
Daniel C. Matt 'The Essential Kabbalah - The Heart of Jewish Mysticism' p.115

Evolution and Kabbalah:

Quote:
'The THEORY of evolution accords with the secrets of Kabbalah better than any other theory. Evolution follows a path of ascent and thus provides the world with a basis for optimism. How can one despair, seeing that everything evolves and ascends? When we penetrate the inner nature of evolution, we find divinity illuminated in perfect clarity. Ein Sof generates, actualizes potential infinity.
Daniel C. Matt 'The Essential Kabbalah - The Heart of Jewish Mysticism' p.31

Quote:
'THINK of yourself as Ayin and forget yourself totally. Then you can transcend time, rising to the world of thought, where all is equal: life and death, ocean and dry land. Such is not the case if you are attached to the material nature of this world. If you think of yourself as something, then God cannot clothe himself in you, for God is infinite. No vessel can contain God, unless you think of yourself as Ayin.
Daniel C. Matt 'The Essential Kabbalah - The Heart of Jewish Mysticism' p.71.
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Old 10-29-10   #24
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Default Re: QABBALAH QUOTES

Fashioned of Fire and Water,
Strong Ones of the lofty city –
they stand like walls.
With trembling and dread,
repeatedly they celebrate the power
of God, founder of the earth.
And I, chosen of all people,
His high praises are in my throat.

Michael roars
and Gabriel clamours.
Auriel shouts
and Raphael bellows.
Hadarniel extols
and Achtriel acclaims God's majesty.
And I, the assembly of Israel,
declare: 'there is none like God!'


Quivering hosts
of firebrand streak
like lightning,
flaming torches dart
like rays of light,
uttering songs of praise.
And I, the lily of the valley,
devote myself to His precepts and statutes.

Thousands and myriads of angels,
chariots of fire and bolts of fire
circle and whirl around the throne,
raised upon the seventh heaven.
Three times they say ‘Holy!’
and they listen to the murmuring sound.
And I, daughter of the three fathers,
my prayers always please Him.

The sweat of the four Heavenly
Beasts swells the rushing river of fire,
and above them stands a fifth
gigantic Beast. He begins to
chant God’s glory
and all attendants join in.
And I, in the house of prayer,
my lips pour forth your praise.

---- Benjamin ben Zerah (A Merkavah Ofan
by an 11th century Ba'al ha-Shem)
__________________
"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 11-14-10   #25
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Quote:
If we had remained in Eden we would have been as one with the universe. But we never could have been conscious of our unity. So we left seeking that unity and consciousness. Leaving the garden is a metaphor for our forgetting that we are one with the universe. Holy awareness is the only way to return.

And by drawing this primordial man
Who is also us,
We draw the universe.
And by envisioning the heavens
We portray our own
Human consciousness
From:
'Honey From the Rock' by Rabbi Lawrence Kushner 'Honey From the Rock' by Rabbi Lawrence Kushner
p.119 - 120.

Quote:
And then other people come who would sell us tickets to the holy places. Who perhaps once and perhaps still, but probably never, were themselves graced to witness or themselves to ascend higher. Culture and organised religion conspire to trick us into believing that entrances to holiness are only at predictable times and prearranged places. (Sometimes they are right.) Otherwise people would not pay their dues. And most of professional holy people would have to set out again in search of the Nameless One.

The cycle alternates between grand cathedrals and meditation amidst the trees of the forest. When people convinced that the places and the things are themselves holy or that only some people have spiritual power, then it is time once more to set out for the fields and rediscover the fundamental truth: Entrances to holiness are everywhere and all the time.
From: [URL="http://www.amazon.com/Honey-Rock-Introduction-Mysticism-Kushner/dp/1879045028"]'Honey From the Rock' by Rabbi Lawrence Kushner p.55 - 56.

Quote:
The Hebrew word for angel is malach. Which also means messenger. One who is sent.

Not cherubic creatures who adorn architecture, valentines, and fantasy. They can be anyone who is sent. Just as anyone who is sent can be an angel. It is required only that there be an errand. One message.

One angel never performs two missions just as two angels never go on one mission

There is one great difference between people chosen to be God's messengers and earthly messengers. While those on errands of this world almost always know that they are sent and where and why, people chosen to be messengers of the Most High rarely even know they are His messengers. Unsuspecting and unaware. Consumed by their own plans and itineraries. Busy at work on their own schemes. God is already sending them somewhere else.

I do not know how many times in one's life one is also a messenger. But for everyone it is at least once. One to whom it is given to know that their errand is completed is blessed and rare. Not so for most of us.

Remember only that you are not always going where you are going for the reasons you think you are.
From: [URL="http://www.amazon.com/Honey-Rock-Introduction-Mysticism-Kushner/dp/1879045028"]'Honey From the Rock' by Rabbi Lawrence Kushner p.68
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Old 12-01-10   #26
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Default Re: QABBALAH QUOTES

Where your thought is,
is precisely where you are
all of yourself is there.



–Rabbi Yisrael Baal Shem Tov –Rabbi Yisrael Baal Shem Tov
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"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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Old 03-15-11   #27
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Since this hasn't been posted in for awhile, I'd though I'd start it up again.

Quote:
In the upper Worlds there is little or no form of the Teaching and the problem of separation and competition, such as was seen between Islam and Christianity during the Crusades, does not exist; although different Lines and Traditions may be there. Here on Earth and in life, the lower levels of vegetable and animal drives, working through the ego, divide people into tribal units. Schools help individuals to become human and so the networking between Traditions brings about a greater sense of union and affects mankind as a whole. As one can perceive, this is part of the Divine Plan to bring the unity that exists above into a reality below. Such an operation can only be carried out by individuals who have reached a certain inner integration in themselves and who belong to a group which, in turn, relates to a school and Spiritual Line.
Z'ev ben Shimon Halevi 'Kabbalah - School of the Soul' 2008 p.275 - 276
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Old 03-19-11   #28
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The nature of will and the nature of ego are very close. A person who has labored long that the distinction between with his or her spiritual discipline often has great I illusion-it is all good! All pride. These are the people who have been punc- tilious about the law, observed the fasts, and given much time and energy to meditation and prayer. But this work and devotion have a hidden danger, which is the danger of pride. Pride is not the same as enjoying the labor or even rejoicing in one’s accomplishment. These two feelings rest on the knowledge that life is temporary. Pride, on the other hand, knows of no future other than itself. Filled with itself, it believes that all reality revolves around it.

The following story describes the danger that can bring to our practice: Naftali the tzaddik was sitting at home one evening and heard a knock at the door. He answered. Standing there was a young man dressed in the robes of a scholar.

“Rebbe,” he said, “I have come to study with you.”

“Really?” said the rebbe. “What have you learned so far in your studies?”

“A tremendous amount,” said the young man. ” I have memorized all of Torah and most of Talmud.”

“I am sorry, young man, I cannot teach you,” the tzaddik said and closed the door. A little later there was another knock. He.answered it, and a young woman was there. “Ex cuse me, Rebbe,” she said. “I would like to learn with you.”

“And what have you learned of Torah up to now?” he asked sternly.

“To tell you the truth, I know nothing,” she said.

“Come in, come in,” he said, smiling broadly. Later his wife asked him the meaning of this strange behavior. “The first lesson and the important-the one we must always begin with – every year, every day, every moment-is that we know nothing. If we come from a place of thinking we know, it is very hard to progress.”

–The Klippah of pride (Avram Davis, “
The Way of flame The Way of flame
”)
__________________
"But what, according to you, is a true philosopher?" he asked.

"He," I answered, "who loves to contemplate truth…who is able to arrive at whatever remains ever constant. He who is capable of seeing the Whole is a philosopher; he who is not, is not."

Plato (Republic, V, 475; VI, 481-485)

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