The Doctrine and Literature of the Kabalah
Format: PDF / Kindle (mobi) / ePub
Originally published in 1902, this book is a comprehensive discussion of Kabalah (Kabbalah), its origin, and its impact on other traditions. It also briefly discusses some of Kabalah's most well known students. Its chapters include the following: Post-Christian Literature of the Jews, Doctrinal Content of the Kabalah, Source and Authority of the Kabalah, Written Word of Kabalism First, Second, and Third Period, Some Christian Students of the Kabalah (Including Raymond Lully, Cornelius Agrippa, Paracelsus, William Postel, The Rosicrucians, Robert Fludd, Thomas Vaughan, Ralph Cudworth, Saint-Martin, Eliphas Levi, and Papus), Kabalah and Other Channels of Esoteric Traditions (Magic, Alchemy, Astrology, Freemasonry, Tarot and Mysticism). From the author: "If we ... suppose for a moment that behind magic, behind alchemy, behind astrology there is any mystery of secret and real knowledge, ... it is through this seemingly impassable literature that the road to the secret lies."
Covenant were signs or mysteries capable of a plurality of inter pretations, while the whole outward world was omen and metaphrasis. It is therefore to be expected that in the written word we must look for another mean It was ing than is conveyed by the outward sense. also a part of Jewish mental bias to look for an inward significance which was opposed strikes unfailingly the to the external, modern observer and as strained and unnatural. In the eternity manifestations which which
Light," indicate literature, treatises like the "t " that the exertion of the Divine Will in the production of the emanations a path so secret that is not even Moses himself, can understand same and time, that will beneplacitutn is beneplacitnm^ or termine no creatur- , At the it.t good pleasure, end or without carats, Hence the motive by which the universe is is the same motive which communic mercy of God to them that fear Him, after which limit. accounted for
Morals and of Satan is Dogma," p. said to be that of t R. Simeon ben Jochai in Tikkunim, or See Beth Elohim, by R. Abraham Cohen Denudata, ii., Part 3, Tract I, i.e., YHVH 102. " No. Kabbala Supplements," Irira, c. ii., Pneumatica Kabbalistica, p. 188 et seq. % The Talmuds abound with legendary they are as much a storehouse this subject, for history and teaching on of folk-lore as of juris It has been even proposed that the mediaeval notion of vampirism
their estimate. part of his history we find continually things uncertain in the language of certitude, and things for which there is Described little evidence as if there were Throughout this overwhelming testimony. H l^he gcrtrme attb HJiterattir* of the JUbalah 98 Abraham and Rabbi Azariel, met among a few men of learning, but they can bear no comparison with the appeal made mentaries of Rabbi with a certain audience by the larger cycle. For all Christian students the Kabalah was
" aub JUthoritn of the $ubaluh 123 Platonism, from the categories of Aristotle, from early Gnosticism.* The most philosophical conclusion which can, I think, be drawn from all this Christian evidence rival them is that specifically not derived from any one of exclusively, but rather that the it is and human mind, when engaged on certain fundamental and perhaps insoluble problems of the universe, tends independently to reach conclusions that are similar and may even wear