by
Allan Armstrong
THE SECRET GARDEN OF THE SOUL – an introduction to the
metaphysical system at the heart of Western spirituality commonly known as the
Kabbalah.
"Hidden within each on of us is a world of unfathomable beauty and
peace – the secret garden of the soul – and gaining access to that wondrous
garden has been the central purpose of Kabbalists from the earliest times."
This book began its life in the mid 1980’s
as a collection of notes for students seriously interest in studying
Kabbalah. Its focus rests more upon the Western understanding of
Kabbalah that emerged in late medieval Europe, than traditional Judaic mysticism; to which it owes a great deal. As an introductory work it is designed to shed light upon the perplexing world of the Kabbalah and guide the reader through its origins and history; making sense of its obscure terms and mysterious language; explaining and interpreting its symbolism, doctrine and practices.
My motive in writing this book was to demonstrate the significance and role of Kabbalah in the transition of the spiritual wisdom of the ancient world into the world we know today. As a metaphysical system it is rich and multifaceted, embodying much of the ancient wisdom that Europeans of the post Roman Empire lost or discarded. The shape of the book has over the years evolved through countless discussions with students.
My motive in writing this book was to demonstrate the significance and role of Kabbalah in the transition of the spiritual wisdom of the ancient world into the world we know today. As a metaphysical system it is rich and multifaceted, embodying much of the ancient wisdom that Europeans of the post Roman Empire lost or discarded. The shape of the book has over the years evolved through countless discussions with students.
The title, The Secret Garden of the Soul, reflects the fact that throughout
history Kabbalists have likened the soul to a garden, a secret garden hidden
deep within our being. Indeed, from the earliest times that the teachings of
such people, and the disciplines they employed, were directed towards enabling
others to enter into that secret garden and engage with the inner reality of
their own being.
Excerpts from Secret Garden of the Soul
"Kabbalah
is not a study of esoteric literature. We may read all of the spiritual and
magical texts that have ever been written and still end up knowing nothing.
Books, manuscripts, ancient scrolls and codices contain information, and
information is only data; it gives neither wisdom nor understanding; it is not
knowledge. [p.151]
If Kabbalah is a study at all, it is a study of the secret life of the soul in its relationship with God, the chemistry of which constitutes a secret doctrine. This may seem a strange statement to make, particularly as there is now so much written about it. Nevertheless, it remains a secret doctrine, and will ever remain so except to those who enter its sanctuaries, which are to be found within the secret garden of the soul. Words cannot adequately convey what it is, and pictures cannot portray the inner reality of that garden, and so Kabbalah will always remain a secret doctrine free from the crude speculations of a rational mind governed by the senses. [p.151]
To those who wish to explore Kabbalah as an intellectual exercise, wish them well, but know that they will not find the door that gives them access to its secrets. Indeed, there is no person or text on this earth that can give us that knowledge; we must find it within ourselves, and finding the doorway that leads into that inner garden is no easy task. [p.151]
It does not require intelligence so much as awareness, nor does it require goodness so much as a willingness to be led by goodness. No one is so base that they cannot enter; yet they cannot take their baseness with them. However, it does require a dedicated heart and a persevering will."[p.152]
If Kabbalah is a study at all, it is a study of the secret life of the soul in its relationship with God, the chemistry of which constitutes a secret doctrine. This may seem a strange statement to make, particularly as there is now so much written about it. Nevertheless, it remains a secret doctrine, and will ever remain so except to those who enter its sanctuaries, which are to be found within the secret garden of the soul. Words cannot adequately convey what it is, and pictures cannot portray the inner reality of that garden, and so Kabbalah will always remain a secret doctrine free from the crude speculations of a rational mind governed by the senses. [p.151]
To those who wish to explore Kabbalah as an intellectual exercise, wish them well, but know that they will not find the door that gives them access to its secrets. Indeed, there is no person or text on this earth that can give us that knowledge; we must find it within ourselves, and finding the doorway that leads into that inner garden is no easy task. [p.151]
It does not require intelligence so much as awareness, nor does it require goodness so much as a willingness to be led by goodness. No one is so base that they cannot enter; yet they cannot take their baseness with them. However, it does require a dedicated heart and a persevering will."[p.152]
"In the first chapter of this book
I described the development of the tradition; it was a unique development, a spiritual
impetus in the evolution of the soul of humanity that flowed out of an ancient
civilisation through the Greco-Roman world into our own. In truth, if you were
to seek, you would find the essence of Kabbalah in any of the world’s great
religions, but the Kabbalah as we know it emerged in the context of our
cultural evolution, and doubtless it will continue to unfold as our culture
changes.
Arguably the greatest influence on the shape of Kabbalah was the Neoplatonic philosophy bequeathed to us by the classical world in its ember days, a philosophy that has in many ways flowed like an underground river through the mindscape of our emerging civilisation, acting as a catalyst to our nascent understanding, sometimes welcome, sometimes not.
Today there are new opportunities facing the tradition as many people and movements challenge its teachings or claim it as their own. Fortunately the reality of Kabbalah is a spiritual reality, and it will adapt its outer form to suit the need of a new generation—the spiritual reality remains unchanged’ [p.152]
Arguably the greatest influence on the shape of Kabbalah was the Neoplatonic philosophy bequeathed to us by the classical world in its ember days, a philosophy that has in many ways flowed like an underground river through the mindscape of our emerging civilisation, acting as a catalyst to our nascent understanding, sometimes welcome, sometimes not.
Today there are new opportunities facing the tradition as many people and movements challenge its teachings or claim it as their own. Fortunately the reality of Kabbalah is a spiritual reality, and it will adapt its outer form to suit the need of a new generation—the spiritual reality remains unchanged’ [p.152]
"Over
the course of time the principles and dynamics of theurgy were absorbed into
the sacramental system of the expanding Church, enriching and ennobling the
ceremonial life therein. However, over the last century or so they have
gradually fallen into disuse, being no longer valued or understood. Indeed, our
society has barely any knowledge of the sacred rites of spiritual regeneration
that were so important to the ancient world. This is hardly surprising as the secular
world today views the spiritual dimension of life as a potpourri of primitive
beliefs, practises, and superstitions promoted by the unscrupulous with the
intention of fleecing the naïve and the incredulous, or by the misguided and
the irrational as a delusory mystical science that rests more on hopes, dreams,
and misconceptions than on any objective truth or observation. [p. 160]
Even the majority of those who are knowledgeable perceive theurgy and goetia to be by and large one and the same thing. Unfortunately it is a potentially hazardous perception as the objectives and dynamics of theurgy and goetia are very different: on their own terms they are diametrically opposed. Éliphas Lévi says of goetic magic, ‘This torrent of universal life … it is this which brings to our evocations and to the conjurations of our Goëtic Magic such swarms of larvæ and phantoms. Therein are preserved all the fantastic and fortuitous assemblages of forms which people our nightmares with such abominable monstrosities’ [p. 160]
Even the majority of those who are knowledgeable perceive theurgy and goetia to be by and large one and the same thing. Unfortunately it is a potentially hazardous perception as the objectives and dynamics of theurgy and goetia are very different: on their own terms they are diametrically opposed. Éliphas Lévi says of goetic magic, ‘This torrent of universal life … it is this which brings to our evocations and to the conjurations of our Goëtic Magic such swarms of larvæ and phantoms. Therein are preserved all the fantastic and fortuitous assemblages of forms which people our nightmares with such abominable monstrosities’ [p. 160]
For more details about this book visit the Imagier website: www.imagier.com
Notes about the author
Allan Armstrong has made a life-long study of Western Spiritual Disciplines and has devoted his life to disseminating his understanding of these disciplines in the context of the life and work of the Order of Dionysis and Paul, of which he has been a member since 1975, and Prior since 1991. He is the author of Notes on Meditation – an informative introduction to the art of Meditation; Aspects of the Spiritual Life – an introduction to the elements of the spiritual life as lived by the brothers and sisters of the ODP; Tales of Brother Marcus l & ll, allegorical tales concerning the spiritual life. He has written introductions to Frederic de Portal’s Symbolic Colours, G.B. Scaramelli’s Handbook of Mystical Philosophy, C.E. Rolt’s translation of Dionysius E.A.W. Budge's translation of Paradise of the Fathers; On the Divine Names; Prayer by Dudley Wright; Ruysbroeck’s The Adornment of the Spiritual Marriage, and the English translation of Brianchaninov’s On the Prayer of Jesus.
If you wish to communicate with Allan then please do so via the contact
page on www.imagier.com
or via ip@imagier.com. He would be delighted to hear from you.
or via ip@imagier.com. He would be delighted to hear from you.
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