The Mystical Qabalah by Dion Fortune was first published almost fifty years ago and it remains probably the finest basic exposition of the principles of the Qabalah. I wanted to go over some of the excerpts from this book to better understand it.
The curious symbol-system known to us as the Tree of Life is an attempt to reduce to diagrammatic form every force and factor in the manifested universe and the soul of man; to correlate them one to another and reveal them spread out as on a map so that the relative positions of each unit can be seen and the relations between them traced. In brief, the Tree of Life is a compendium of science, psychology, philosophy and theology.
The student of the Qabalah goes to work in exactly the opposite way to the student of natural science; the latter builds up synthetic concepts; the former analyses abstract concepts. It goes without saying, however, that before a concept can be analysed it must first be assembled. Someone must have thought out the principles that are resumed in the symbol which is the object of meditation of the Qabalist. Who then were the first Qabalists who built up the whole scheme? The Rabbis are unanimous upon this point, they were angels. In other words, it was beings of another order of creation than humanity who gave the Chosen People their Qabalah.
To the modern mind this may seem as absurd a statement as the doctrine that babies are found under gooseberry bushes; but if we study the many mystical systems of comparative religion we find that all the illuminati are in agreement upon this point. All men and women who have had practical experience of the spiritual life tell us that they are taught by Divine beings. We shall be very foolish if we altogether disregard such a cloud of witnesses, especially those of us who never have had any personal experience of the higher states of consciousness.
There are some psychologists who will tell us that the Angels of the Qabalists and the Gods and Manus of other systems are our own repressed complexes; there are others with less limited outlook who will tell us that these Divine beings are the latent capacities of our own higher selves. To the devotional mystic this is not a point of any great moment; he gets his results, and that is all he cares about; but the philosophical mystic, in other words the occultist, thinks the matter out and arrives at certain conclusions. These conclusions, however, can only be understood when we know what we mean by reality and have a clear line of demarcation between the subjective and the objective. Any one who is trained in philosophical method knows that this is asking a good deal.
The Indian schools of metaphysics have most elaborate and intricate systems of philosophy which attempt to define these ideas and render them thinkable; and though generations of seers have given their lives to the task, the concepts still remain so abstract that it is only after a long course of discipline, called Yoga in the East, that the mind is able to apprehend them at all.
The Qabalist goes to work in a different way. He does not attempt to make the mind rise up on the wings of metaphysics into the rarefied air of abstract reality; he formulates a concrete symbol that the eye can see, and lets it represent the abstract reality that no untrained human mind can grasp.
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