This seems similar to that idea of the Ein Soph as the center like the Sun is the center (as opposed to the top-down conception)

a concentric image of the structural relationship of the demonic and divine realms: the demonic as a series of layers – four (or sometimes three), rather than ten – wrapped around the divine.

Is that where you want to find yourself, at the outermost layer of the demonic?

This student of Tishby’s divides the relation between the divine and demonic realms along three axes- geography, structure, and essence.

You ever wonder how you found yourself here reading this?

The first layer of qliphoth is known as נוגה and serves as a bridge between the divine and the demonic. This is why they say they’re “either three or four” in number because this is a mediating level that partakes of both realms.

Similar to those Yeatsian gyre concepts from the other day, this would probably be a lot easier to understand with 3D gifs, and I haven’t even found static pictures to represent it yet.

For starters anyway, Tishby takes a conscious move away from the usual conception of ten demonic sephiroth, for one. For two he departs from a strict dualism between the two realms

Structural concentricity thus lends itself more to a view of the kelipot as subsidiary to the divine, its servant, ally, or even a component of it.

See, I’m not sure I should feel uneasy about this?

“splitting” that divides the demonic itself into a bad and a less bad, even good, form.

Is this the kind of thing that Scholem didn’t want published?

Laughing at the thought that with this we might be explaining part of why Jews seem so immoral.

No, not all of them were Kabbalists- wisdom still percolates downward though, similar to the sephiroth themselves. The Rabbis served as the living Keter for their community.

“Don’t talk about our ruling-caste this way- besides, we don’t care if they traffick with Dæmons!”

See how mystical ideas can be put in more or less rational terms?

structural concentricity, geographical proximity, and a substantially diminished dualism, at times even approaching alliance

Is that how you say it, “That’s a bingo”?

mo’aḥ ≈ Ein Soph, kelipah = qliphot

The other day when I was reading about how they prayed to demons I saw that it was in times when they were paranoid about the goyim-shells, i.e. they invoked demons against the goyim. That is one reason why the divine and demonic realms are “non-dual” or fused in the Kabbalistic cosmology.

sigh, the servants of the Jews that read this will probably just see in this a justification to be more evil without conscience. Regardless, I’ll likely be returning to this book.

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