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Tag: Isaac Luria

Kabbalah as Metasystem

“The prime source for the precursors of the occult revival were without question Athanasius Kircher (1602-80), a German Jesuit whose Oedipus Aegyptiacus (1652) detailed Kabbalah amongst its study of Egyptian mysteries and hieroglyphics, and Cornelius Agrippa’s De Occulta Philosophia (1533).

Other works, such as those from alchemists including Khunrath, Fludd and Vaughan indicated that the Kabbalah had become the convenient metamap for early hermetic thinkers. Christian mystics began to utilise its structure for an explanation of their revelations, the most notable being Jacob Boeheme (1575-1624). However, the most notable event in terms of our line of examination is undoubtedly the publication of Christian Knorr von Rosenroth’s (1636-89) Kabbalah Denudata in Latin in 1677 and 1684, which provided translations from the Zohar and extracts from the works of Isaac Luria.”

“Another stream stemming from Rosenroth’s work came through Eliphas Levi (1810-75), who … ascribed to the Tarot an ancient Egyptian origin. From de Gebelin and Rosenroth, Levi synthesized a scheme of attribution of the Tarot cards to the twenty-two paths of the Tree of Life, a significant development in that it provided a synthetic model of processes to be later modified and used by the Golden Dawn as mapping the initiation system of psychological, occult, and spiritual development. Levi wrote, “Qabalah … might be called the mathematics of human thought.”

“It is said by traditional Kabbalists and Kabbalistic scholars that the occultist has an imperfect knowledge of the Tree, and hence the work of such is corrupt. It appears to me that the Kabbalah is a basic device whose keys are infinite, and that any serious approach to its basic metasystem will reveal some relevance if tested in the world about us, no matter how it may be phrased.

The first Kabbalists cannot be said to have had an imperfect knowledge because they did not understand or utilise information systems theory or understand modern cosmology. Indeed, their examination of themselves and the Universe revealed such knowledge many hundreds of years before science formalised it, in the same way that current occult thinking may be rediscovered in some new science a hundred or thousand years hence.”

–Frater FP, The Magician’s Kabbalah, pp.  5-7.

Messiah as Mediator

“Nathan proclaimed that each Jew should give the messiah spiritual force in the form of faith in him, and the messiah will then focus the powers of the whole people to achieve the final victory over the forces of evil. Thus, Nathan introduced into Judaism the concept of a mediated religious relationship with God, giving the messiah (for the first time in a millennium and a half) the role of being the intermediary between the worshipper and the supreme Godhead, and allotting to him a position of an incarnated divine power.”

Conversely, “Luria and his disciples described a direct relationship between man and God, and viewed the tikkun as the involvement of every individual in the process of redemption…”

–Joseph Dan, Kabbalah: A Very Short Introduction, pg. 87-8.

Reincarnation in Jewish Kabbalah

“The concept of reincarnation (gilgul) became central in the psychological doctrines of the Lurianic school, perhaps for the first time in the history of the kabbalah. There are five strata in the soul, reflecting the structure of the sefirot; each of these components has its own history, and each wanders from body to body, from generation to generation, independent of the other parts. Each soul, therefore, is a meeting of parts that have their own history and experiences.”

–Joseph Dan, Kabbalah: A Very Short Introduction, pg. 82.

Origin of Evil is Divine

“It is evident that Luria conceived the eternal, infinite Godhead that preceded these processes to be imperfect, with the origins of evil deeply imbedded in it in a potential manner. It is very rare that theologians and mystics view the origins of evil as completely divine and eternal. The dualism presented here has nothing to do with humanity and its sinfulness, because it existed long before they came to be.”

–Joseph Dan, Kabbalah: A Very Short Introduction, pg. 76.

The Purpose of Creation is to Correct a Flaw

“The most innovative concept that lies at the heart of Luria’s teaching is the imperfection of beginning. Existence does not begin with a perfect Creator bringing into being an imperfect universe; rather, the existence of the universe is the result of an inherent flaw or crisis within the infinite Godhead, and the purpose of creation is to correct it.”

–Joseph Dan, Kabbalah: A Very Short Introduction, pg. 75.

Self-Immolation in Jewish Practice

Rabbi Joseph Karo authored the Shulhan Arukh (The Laid Table). He claimed that it was “dictated by a divine messenger, a magid, whom he regarded as a manifestation of the shekhinah.”

Incredibly, Dan comments that “…Safed scholars went as far as inflicting themselves with pain and wounds, including self-immolation, which is very rare in Jewish practice.”

“Isaac Luria, who revolutionized the kabbalah in this period, arrived in Safed in 1570 when these practices were at their peak.” Luria was born in Safed in 1534, but migrated to Egypt and then later returned. Luria died because of the plague two years later, in 1572, at the age of 38. The most important of Luria’s teachings were published by Gershom Scholem and Isaiah Tishby in 1941.

–Joseph Dan, Kabbalah: A Very Short Introduction, pg.73.

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