Allison P. Coudert, Richard Popkin, and Gordon M. Essays in His Honor, eds. James E. Force and David S. Katz Leiden — Boston: Brill, Matt Goldish and Richard H. Coudert and Jeffrey S. Shoulson Philadelphia: University of Pennsylvania, This work offers the most comprehensive treatment of seventeenth-century cabala to date.
Works by F. With Taylor Corse, Allison Coudert has produced an annotated translation. Refer to the items by Allison Coudert noted above, especially The Impact of the Kabbalah in the Seventeenth Century, which devotes a substantial section to Rosenroth and the ingredients of Kabbala denudata.
Charles Taliaferro and Alison J. Antony Tuckney and Dr. Benjamine Whichcote, edited by Tod E. Ashcraft, R. Kroll, and P. The Enthusiatical Concerns of Dr. A[lexander] Jacob. Olms Verlag, Cambridge: Harvard University Press, The Life of [the Learned and Pious Dr. The True Intellectual System of the Universe. Walthoe, D. Midwinter, J. Bonwick, W. Innys, R. Ware [and 17 others in London], ; London: J. Dove for Richard Priestly, ; Oxford: D. As did van Helmont, Conway became a Quaker; also, as van Helmont, she appears to have had some influence upon Leibniz.
Yet such conjectures, I know, are of no validity, but in consort with better Arguments. I have often thought also, that their first and second Temple represented the first and second Earth or World; and that of Ezekiel's, which is the third, is still to be erected, the most beautiful of all, when this second Temple of the World shall be burnt down.
Force and Richard H. PhD diss.
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Open University UK : Wesche, ed. Robert J. Faas St. Oetinger — , whose influence is discernible in the works of such great figures of German idealist philosophy as Hegel [treated below] and Schelling. Evans and Alexander Marr Ashgate: Aldershot, , pp. Falk supposedly introduced aspects of kabbalah to a number of Christian scholars. Schuchard provocatively suggests that the Unknown Superiors of illuminist masonry, Falk in particular may lurk in the obscure origins of the Golden Dawn.
West Chester: The Swedenborg Foundation, Popkin Dordrecht: Kluwer Academic Publishers, Rabbi, Mystic, or Impostor? Hanegraaff calls into question the conclusion that Swedenborg is, in essence, an exponent of the Hermetic-Cabalist tradition—as opposed to his having remained in basic continuity with his scientific background. Antoine Faivre and Wouter J. Cabala resides rather dimly here—more tone than substance. Kearsley, Vaughan Bayonne: Rose Circle Publications, Martins Press, Inc. Arthur Versluis —on-line at www.
Further on Blake and Swedenborg, find the collection of articles edited by Harvey F. David V. In Blake: An Illustrated Quarterly 46 vol. It is surprisingly harmonious with qabalistic lore; and anyone familiar with that basic pattern can supply many a missing piece. In fact some of the most subtle points will never yield their hidden meanings without those shadowy outlines to connect the pieces that are given.
Foster Damon, ed. Alvin H. Rosenfeld Providence: Brown University Press, Neither the James, Bowman, nor Ansari, however, is as useful—or stimulating—as the works by Schuchard and Spector listed above. Roelof van den Brock and Wouter J. States of expanded consciousness came to him seldom, and then through magical techniques, mediumship, and other aids towards opening of the mind.
In blunt terms, Yeats, according to Raine, was something of a wannabe, though not without insight and interesting connections. While no great school accumulated around Barrett that we know of, his book inaugurated an era of renewed interest in medieval Hermetic-Cabalist magic, which seems to have been as uncritically accepted in the early s as it had been in the Renaissance. Several reprints of The Magus have gone to press in the last several decades, such as the edition of University Books New Hyde Park , the once-ubiquitous oversize green-covered paperback of Citadel Press Secaucus , and the Samuel Weiser reprint York Beach: which includes full-color reproductions of the plates.
When the nineteenth century was about at its midpoint, there began a fairly steady stream of European and American works on kabbalah and cabala. Some of these were serious, even if not entirely successful, attempts to present the Jewish kabbalah on its own terms, such as the works of Adolphe Franck, C. Ginsburg, and A. These are given in roughly chronological order; the bold italicized date in the left margin generally indicates the first edition of the earliest—often the only—work listed by each writer noted. London: Printed by J. Dove, St. The Kabbalah: Religious Philosophy of the Hebrews.
French original, ; German translation [with numerous corrections] by A. Jellinek, ; English translation by I. Despite his errors, Franck still commands a fair amount of regard. See Wouter J. The Book of Splendours. The Great Secret. French original, ; English translation, Thorsons Publishers Ltd, ; rpt.
The History of Magic. French original, ; English translation by A. New York: Samuel Weiser, The Key of the Mysteries. The Mysteries of the Qabalah. John as the Key to the High Qabalah. Transcendental Magic. French original in two parts: 1. The Doctrine of Transcendental Magic ; 2. The Ritual of Transcendental Magic English translation by A. The Karaites maintain the sole authority of the written word.
Between these two there is also an intermediate class, who do not constitute a corporate sect, and who are orthodox in their belief of the verities of the Hebrew Scriptures and of the great facts of tradition, but who claim at the same time the right of rationalizing upon them. They are represented by such writers as Saadja Gaon, Bachja, and Maimonides.
But in addition to these, there has been always for the last two thousand years a mystical school, more or less numerous, who have treated the written word as the symbolic vehicle of an esoteric doctrine. This school may be said to consist of two classes. Those with whom that interior spiritual signification shapes itself into a philosophical system, which they nevertheless hold either from, or in connexion with, a foreign or Gentile teaching, such as Platonism.
Their representative is Philo. They blend the Mosaic law with the Gentile monotheism. Kabbalah: Its Doctrines, Development and Literature. London: Longmans, Green and Co. Routledge and Sons, ; rpt. Santa Fe: Sun Books, In an article which Ginsburg co-wrote with S. This book is, in form, an expanded outline, so its manner is somewhat clipped, though dense with information. There are lots of biblical and Zoharic references, and great detail on such topics as the 72 names of God and the hermeneutical conventions gematria, notaricon, and terumah.
NOTE: Gematria, notaricon, and terumah predate kabbalah by centuries. Gematria in particular, which is so often treated as central to the kabbalah by Christian commentators, plays only a limited role in such kabbalistic classics as the Zohar, the works of Moses Cordovero, and the Lurianic compendia assembled by Hayyim Vital. Faivre and W. Hanegraaff Leuven: Peeters, pp.
The Rosicrucians, Their Rites and Mysteries. London: J. Nimmo, ; rpt. Mokelumne Hill: Health Research, A cabalistic undercurrent courses through these volumes. Charleston: L. Jenkins, Evans and Company, Herbert Spencer and one on New-England Transcendentalism. Boston: A. Williams and Co. Philadelphia: Moss and Co. Everts and Co. Mackey includes a fairly substantial article on kabbalah vol. Philadelphia: ; rpt.
San Diego: Wizards Bookshelf, These elements are found in the work of the late John A. New York: Bouton, reprinted often. London: Theosophical Publication Society, ; reprinted often. The producers of form from no form—the root of the world—the Devamatri and Svabhavat, rested in the bliss of non-being.
Blavatsky hereafter HPB , Isis Unveiled and The Secret Doctrine, are numerous references to kabbalah, and some passages which deal at length with kabbalistic doctrine. But in the collection of articles published together as Kabalah and Kabalism, HPB made it most clear that she believed that 1. However, these statements come from one whose references to kabbalah are shot through with serious errors and misunderstandings. HPB had but a cursory knowledge of the subject, and that from easily traceable sources.
For our own part we regard her neither as the mouthpiece of hidden seers, nor as a mere vulgar adventuress; we think that she has achieved a title to permanent remembrance as one of the most accomplished, ingenious, and interesting impostors in history. The first to advance this theory, without further proof, was L.
The solemn and magniloquent style of these pages may well have impressed her susceptible mind. As a matter of fact, H. But the transcription used by her for the Aramaic title shows clearly what she had in mind. The most ancient Hebrew document on occult learning—the Siphra Dzeniuta—was compiled from it. Indeed, some editions of Kabbala denudata concluded with F. The nature of the Talmud is well known. Further, her statements regarding the authorship of the Zohar, which are sprinkled through The Secret Doctrine, contradict one another, mixing history, legend, and imagination differently with each reference.
Sepher Yezirah. New York: L. Philadelphia: J. Studdart and Co. Pancoast makes two remarks in his introduction which, along with his ties with Mme. Blavatsky as her physician and the apparent influence of Hargrave Jennings, indicate his perspective: …the grand old Kabbalistic Theosophy was the native root, the central trunk, whence all the religions the world has ever known sprang, as shoots and branches from a parent tree… …the special purpose of this volume is to promote the well-being of mankind in this probationary world, by advocating Light and its Rays as the best remedial means for the Human Organism, when from any cause, internal or external, the equilibrium of health is disturbed, and disease wastes the body and deranges the mind—nay, even when there is no clearly defined disease, but only feebleness and indisposition for physical and mental effort.
These ideas are bridged in statements such as Light is the foundation upon which rests the superstructure of the Kabbalistic Theosophy—Light the source and centre of the entire harmonious system. Light was the first-born of God—His first manifestation. Eerdmans Publishing Co. Sepher Yetzirah. Aesch Mezareph, or the Purifying Fire. London: Theosophical Publishing Society, ; rpt. New York: Occult Research Press, n. Edmonds: Holmes Publication Group, An Introduction to the Study of the Kabalah. Watkins, and ; rpt. Westcott, with a preface by S.
What Is Kabbalah?
MacGregor Mathers, ed. Aleister Crowley, in The Equinox vol. The Kabbalah Unveiled. New York: Samuel Weiser, —reprinted frequently. Mathers is a particularly important figure in that he, with William Wynn Westcott, was one of the founders of the Golden Dawn. As author of most of the Golden Dawn rituals and many of its instructions, he was instrumental in laying the groundwork for modern occultism. However, as a translator and commentator in the field of kabbalah, he was prey to—and perpetuator of—much misunderstanding and misinformation.
An easy way to demonstrate this is to look at a couple of lists which Mathers gives in The Kabbalah Unveiled. With the first two entries, there can be no argument: the Sefer Yezirah and the Zohar are two of the most important and influential works in kabbalah. But the third and fourth entries simply do not belong.
It is an item of considerable interest, but not one of the canons of kabbalah. As such, it is something of a peripheral curiosity, not a central work. Mathers ignored, or was ignorant of, the real core and bulk of the Zohar: the running commentary to the Torah. As with the previous list, the last two items simply do not belong.
As Mathers even notes, they are Lurianic, which separates them from the Zohar by some years. Bet Elohim was written by Abraham Cohen Herrera ? Blavatsky, too, referred to Esh Mezaref as one of the most important books in kabbalah. I recommend instead the translations of Roy A. Cosmology, or Cabala. Universal Science. Myer, Isaac. Philadelphia: published by the author, ; rpt. New York: Samuel Weiser, ; rpt. Myer confused, or reinterpreted, some doctrine, e.
Page, Thomas Frederick. Laconia, N. That language which is understood to be Hebrew at the present day, can be treated in the same manner, and it is all of it, the explanation of the explication of the connection betwixt this life and the life beyond the grave. The history of the Jews is obscure, for the very reason that all races of men have in their turn been Jews and Hebrews, as will be shown in this work. They are numerous as the sands of the sea C , and scattered over the earth. Letters were named abominations, at a time when people had an understanding of their astrological meaning.
Abomination, is defined as odious. O die us. When a good soul goes forth from the house of clay, it sees these letters in the light of that word in all of its meaning. The present use of the word comes down from an age when the masses did arise against the abominable use to which they were part. See the kidneys and the kid goat and the knees—the kneepans—the sign Capri. See capricious. Morton, with a preface by A.
Qabalah: Secret Tradition of the West. Qabalah is a hodge-podge of Jewish and Christian, cabalistic and non-cabalistic elements. One of these days, someone will pore over Masonic tomes and manuscripts and match it with an un-coded text. Davidson, P[eter]. Three Books of Occult Philosophy or Magic. English edition by Wallis F. Whitehead, ; rpt. The Canon. London: Elkin Matthews, ; rpt. York Beach: Samuel Weiser, The book attempts to establish that a standardized sacred geometry, which was applied in the construction of holy sites and in the writing of holy names, reflects key proportions of the universe.
The Way of Wisdom. For each of the Hebrew letters, Farr, a Golden Dawn member, presents a brief paragraph; she promotes these epitomes as comparable to the statements of the intelligences in The Thirty-two Paths of Wisdom—or the last twenty-two of them, anyway. She then sets the twelve simple letters in correspondence to the twelve symbols of the Buddhist Wheel of Existence. Nurho de Manhar. The Zohar.
Published as a serial in The Word, a monthly magazine ed. San Diego: Wizards Bookshelf, and Nurho was a member of the Golden Dawn whose real name was William Williams. Hebraic Literature. Translations from the Talmud, Midrashim and Kabbala. Walter Dunne, Publisher, See above. Baltimore: H. Doctrine and Literature of the Kabbalah. London: Theosophical Publishing Society, The Secret Doctrine in Israel. London: Rider and Co. The Holy Kabbalah incorporating the two titles above. London: Williams and Norgate Ltd, ; rpt. New Hyde Park: University Books, and subsequently.
Waite made a serious attempt to set the record straight about what true kabbalah was and what it was not. Biblia Cabalistica, or The Cabalistic Bible. London: Nutt, ; rpt. Belle Fourche: Kessinger Publishing, n. According to Begley, there is an old cabala and a new cabala. Knowledge of Latin and German is helpful. Bennett, Allan. Aleister Crowley. The Review of Scientific Illuminism. York Beach: Samuel Weiser, and See comments below in Part 3 regarding Crowley and Liber Numbers: Their Meaning and Magic.
Mordell, Phineas. II, and for April vol. Published by Dropsie College Philadelphia Pa. SY Abelson, J[oshua]. Jewish Mysticism. London: G. Bell and Sons, Pick, Bernhard. Chicago: Open Court Publishing Company, ; rpt. La Salle: Open Court, The Kabala of Numbers. The Original Source Book in Numerology.
In two volumes: Philadelphia: David McKay Company, , revised ; one-volume edition: , enlarged ; rpt. Van Nuys: Newcastle Publishing Co. The correspondences of numerology and astrology dominate. Philadephia: self-published , SY Contents as shown above, , without the supplement. Kilo: Kessinger Publishing, n. Mathers, A. Waite, etc. A Preliminary Investigation of the Cabala. Though some Hebrew gematriot appear toward the beginning, this work is primarily concerned with Greek letters and their values. Horne, Charles F. The Hidden Treasures of the Ancient Qabalah.
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Chicago: Yogi Publication Society, Blavatsky, Golden Dawn writers, and the Masonic cabalists. The Cabala and Freemasonry. Washington, D. The Cabala and Freemasonry is a mere 19 pages, even with illustrations and diagrams. New York — London: G. Putnams Sons — The Knickerbocker Press, Hanegraaff Leiden — Boston: Brill, pp.
The Cabbalists and Other Essays. London: William Heinemann, The Great Secret, translated by Bernard Miall. Philadelphia: McKay, ; rpt. New York: Ktav Publishing House, Fortune, Dion. The Cosmic Doctrine. Chicago, ; Edmonds: Holmes Publishing Group, Edmunds: Sure Fire Press, Liber Chicago: ; rpt. Chicago: W. Ransom, ; also in Tree: 3, ed. Perhaps the best single book on this still-functioning order is O. Naylor, introduced by Peter-R. The bulk of the book is O. Further controversy surrounds the introduction—and assessments—of Peter-R.
Much of the material which appears in O. New Media. All the while, an unidentified Shostakovich? Chicago, Yogi Publication Society, That which literarians, and bookworms call the Kabalah, is but a strange and more or less valueless set of writings chiefly of Jewish origin; in which scholars, knowing that there is throughout the scripture hidden as well as an open meaning, having striven to discover it; and have recorded their conclusions, often in words as hard to understand, or even get meaning from, as the scriptures themselves. San Francisco: H.
Crocker Co. The Sacred Magic of the Qabbalah.
The Secret Wisdom of the Qabalah: A Study in Jewish Mystical Thought
Folye, ; rpt of the edition, Kila: Kessinger Publishing, n. New York: Spinoza Institute of America, Waton states in The Philosophy of the Kabbalah pp. In the whole range of crysallized thought there is no system that can compare with the Kabbalah. The Mystical Qabalah. London: Williams and Norgate, ; reprinted frequently. Regarding Dion Fortune, see the comments below in Part 3. That is why I do not adhere to them as written — I am not forty, not married, and I do not have the level of Talmudic knowledge specified in some texts. I think what they are really trying to say is: Be grounded.
As I often tell my students, think of yourself as a tree. Study of Kabbalah, like other contemplative practices, can be de-centering, even frightening. This can be a very unsettling, and psychologically dangerous, place. So I think the restrictions on Kabbalah study are actually quite wise. They are there to make sure that only well-grounded people study it — because only well-grounded people can really enter the Orchard and come back in one piece, like Rabbi Akiva.
So much of the Kabbalah is kept secret because it is meant to be revealed only to those who are capable of receiving it. Share the light with everyone, and some people will shatter, like the vessels in the Lurianic myth. Yet this answer, in my experience, is incomplete; there is also a third, and deeper, reason.
The two meanings of Kabbalah — received tradition and being able to receive — converge. The doctrines of Kabbalah, and mysticism in general, can be transmitted in many ways, and a skillful teacher will know which of those ways is most appropriate for different students. Since every person is different, this process must happen on a one-on-one basis.
Having taught Kabbalah for some time, and having learned it and other mystical traditions for longer, I think there is a lot of truth to this opinion. It also explains some of the huge diversity within both traditional and contemporary Kabbalah. People see these teachings differently, and have different ideas about how to transmit them. I think the most important aspect of the secret, direct-lineage nature of Kabbalah, though, is that secret wisdom is experiential wisdom.
That is why it is not committed to books — not because it is a proprietary formula, but because it cannot be written at all. For example, take the teaching that everything is God. What does that mean to us? How can we make that truth, if it is true, matter to our lives? They are the evidence of prophecy, but to become a prophet is the true Gift. Again, really, what answers are there?
All is God. What we really want to know is how to know that — how to transcend our situation and open to its reality. When I was younger, I would imagine that somewhere, there was the book with The Answer. I even found a book that had the answers to famous Zen koans. It explained the sound of one hand clapping. It did not make me enlightened. It is the translation of information into experience. Secrets are not concealed for the sake of mystery. They are unwritten because simply there is no alternative.