Descartes the Kabbalist
Wed, 30 Oct 2024
Philosophy, Religion, Non-serious
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We know from the Talmud and Torah that God is not present in his
creation. That is not to say of course that he is absent, but
rater that he permeates through it. God is reflected in every
thing as all thing are built according to the celestial
blueprint which is Adam Kamon. While all things are like God,
all things are also by necessity unlike God. For if something
would be entirely like God, then it must be God (which is
heretical) or there must be two Gods (which is HIGHLY
heretical).

We do know however of the existence of Metatron, who is called
the lesser God. Indeed this too seems heretical, yet it is in
the scriptures so it cannot be so. We must look deeper.

All things in creation are both like and unlike God, yet that
does not mean all tings under heaven are equal in the measure
with which they resemble God. Metatron namely is the entity
which is the least unlike God as is possible within Malkuth on
the highest branches of the Tree of life, Metatron represents
the slightest difference from God himself, namely only one
aspect must differ. Of course, god has no properties since God
is One, it must therefore be that at the high reaches of heaven,
Metatron is entirely like God except that he is not entirely
untied. His disunity is found in him not being God.

It should now be obvious how Descartes was indeed a Kabbalist.
Descartes explains that the soul does not reside in the body,
but permeates through it. He explains furthermore that while,
the soul permeates, there is one area which is the least unlike
the soul, that being the pineal gland. For this reason,
Descartes calls the gland ``the seat of the soul''.

Much as how calling Metatron ``the lesser god'' is nigh
heretical, so too is it almost ridiculous to call one part of
the body the seat of the soul, as it would imply that this is
the area whereupon the soul acts. Yet what Descartes whishes to
say is that, while the pineal gland is a part of the body, it is
the part which is most like the soul (and therefore least unlike
the body).

Being properly part of the body, it must be more than half
physical. This might explain why so many fall prey to the
passions of the body rather than following the divine spark
within them upwards to its source in the God most high.