I say, upon first reading your qlippothic sefirot in translation (Greed, Anger, etc.) my good sensibilities were - if it may be admitted - a touch offended. However, after having been given such pause, to start from beneath the foundation and back up (<-- o --> Malkhut, Yesod, etc.) it became an ecstatic practice to invert these Klipot, to return them to their source. Twas a game of transmutation necessitated by the state of Limbo.

-- aye, and what anarchist does not oppose the state in whatever forms it may present itself!

And this Limbo, this base material, constitutes the whole of the world, and all of it is gold at essence - the below from above (with which we may crown ourselves - crown all of reality ----- and, because the last will be first, we shall crown ourselves only by doing so to the whole of creation, we shall realize our microcosm inasmuch as it resounds with the Macrocosm ["Adam Harishon before the sin is said to span the whole of creation"])).

inthesaltmine moderator

@chiggles Thank you for your comment. I am additionally reminded of Proudhon's provocations on religion, here: http://theanarchistlibrary.org/library/pierre-joseph-proudhon-god-is-evil-man-is-free

inthesaltmine moderator

@chiggles

Yes, I am saying *of course* there is a sense in which each of my links corresponds at once to either, say, let's pick, "mercy" or "violence". That is, I am trying to call into question, or at least bring myself and others around me to "see", when for instance injecting "mercy" into a situation may itself be an act of "violence", and vise versa when a certain "violence" may be an act of "mercy".

(The latter is perhaps far more difficult to articulate, for I am *not* talking about Benjamin's divine violence or Marxist revolutionary violence here...)

There is a level of nuance lost which I am trying to re-gain in this quasi-Nietzschean over-turning of concepts (...even of his own concepts at times!)... By EITHER flipping the Tree of Life so as to allow it to grow instead into the depths of the Earth -- thus into the Inferno itself -- OR by inverting the Dante's Inferno such that it raises itself up like a great mountain, a bean-stalk or a Tree of Life onward to the Heavens.... we gain here a new outlook.

This question of OUTLOOK to me clearly belongs to the Crown itself, to the sphere of Kether. There is also little doubt in my mind that this corresponds to the center of Hell rather than, say, Limbo. A certain burden (read: knowledge) has been acquired in the process of the journey...

chiggles

@inthesaltmine @chiggles

"when for instance injecting "mercy" into a situation may itself be an act of "violence", and vise versa when a certain "violence" may be an act of "mercy"."

You bring to mind a word I've heard from the mouth of more than one Rabbi: mercy to the unjust is injustice to the merciful.

Yes, non-resistance to violence is suicide (and submission to evil/death ["Choose life!"]): just as Jews - a couple hundred years before Jesus - found out after other Israelite fellows of theirs had been slaughtered for not defending themselves on the Sabbath, it was then understood that the Day was for life and for the sake of man, rather than for death ("the Sabbath was created for man, not man for the Sabbath").

Your speaking of OUTLOOK and Hell "rather than, say, Limbo" reminds me of words attributed to Rebbe Nachman. In Judaism it is often said that there are two worlds (well, unless we're getting all Kabbalistic with it). These are Olam Hazeh (this world) and Olam Haba (The World to Come [though more properly translated as The World That is Coming]). Now what Rebbe Nachman said, was that we do not even live in this world, we live in hell, and can only aspire to live in Olam Hazeh (this world).

Where better (and where worse) to work than in hell? As is said, where better can light be revealed, than in the darkest places?

p.s. I could have sworn you only had the sunken names for each of the Sefirot listed, not yesterday.

inthesaltmine

Interpretation with-and-beyond Novalis

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