• Hidden Wisdom: A Guide to the Western Inner Traditions

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    This page also includes articles and links. (author-unknown) http://www.nada.kth.se/~nv91-asa/magick.html Crowley, Aleister, 1986. 777 and other Qabalistic Writings of Aleister Crowley: Including Gematria and Sepher Sephiroth with an introduction by Israel Regardie. If you see any books on the subject of "practical kabbalah," you can safely dismiss them as not authentic Jewish tradition because, as these stories demonstrate, this kind of knowledge was traditionally thought to be far too dangerous to be distributed blindly to the masses.
  • Illuminating in Micrography (Medieval and Early Modern

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    A lot of books are written about this subject, while it remains obscure and difficult to understand. Like Angels. “‘The Time of the End’: Apocalypticism and Its Spiritualization in Abraham Abulafia’s Eschatology. This clash will become sharpened and heightened in the next 200 years and also serve as the basis of a great division within the Jewish people. As an example, HINDUISM teaches that the �concept� they call �God� HAS NO ATTRIBUTES.
  • Mortal Engines

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    Wouldn't we be much better off if we continued to grow and develop, to wonder about and define our purpose in life? From this definition of the En-Sof, Azriel deduces the potential eternity of the world—the world with all its manifold manifestations was potentially contained within the En-Sof; and this potentially existing universe became a reality in the act of creation. Most commentaries, after establishing the ancient nature of the wisdom they communicate, provide a detailed description of the sefirot, listing each of their associated names, as well as the role that each sefira plays in the divine economy.
  • Reading the Zohar: The Sacred Text of the Kabbalah

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    Eventually, the courts of various rebbes grew and dynasties formed. Translated by Rabbi Jacob Immanuel Schochet (volumes. 1-5). Many magical properties of the world come from Kabbalah. They argued that the term "Jew" was to be interpreted metaphorically, as referring to the spiritual development of the soul, rather than the superficial denomination of the individual, and they added a chain of intermediary states between "Jews" and idol worshippers, or spiritualised the very definition of "Jews" and "non-Jews" and argued that a soul can be re-incarnated in different communities (whether Jewish or not) as much as within a single one. [60] The idea that there are ten divine sephirot could evolve over time into the idea that "God is One being, yet in that One being there are Ten" which opens up a debate about what the "correct beliefs" in God should be, according to Judaism.
  • Kabbalah, Zohar and joy: Kabbalah tree, Kabbalah and

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    As Zucker objected, orthodox standards of translations do not yield the word Rosh, or "head," from Bereshith. Book projects currently in the research phase of development include: Constructions of the Self in Jewish Mysticism; Wisdom & Meaning in the Thought of R. This site is a compilation of my personal research, and a companion piece to the information already available to the general public. But as for Kabbalah, let it be altogether purged out of Jewish life and culture and religion, forever!
  • KABBALISTIC NUMEROLOGY AND THE MYSTERIES OF THE TORAH

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    Frank, a Polish Jew, self-proclaimed that he was the reincarnation of Sabbatai Tzvi “AND” the patriarch Jacob of the Bible, and reportedly created a virtually new religion with extremely unique, but extremely wicked and satanic, doctrines such as “ purification through transgression ” (‘sinning brings man closer to god’), annual springtime “ spouse swapping ” ritual, and ultimate deifying of man, claiming himself to be one of the trinity, and more, earning a special name for his way: the “Frankism.” The Sabbateans’ beliefs are very similar to Gnosticism or Greek philosophy, but they were extremely depraved, purposefully committing all kinds of evil acts claiming that those acts will bring their gods closer to them.
  • The Quantum Gods: The Origin and Nature of Matter and

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    Blowing shofars [rams' horns] and reading from the Book of Psalms, the Rabbis flew for three hours over Israel in a plane belonging to the airline Arkia. (3 December 1999) Such activities indicate how, over the centuries, faith in ceremonies and rituals, letters and words, has retained magical potency in the use of amuletic verses, symbolically significant numbers or objects, and messages directed to God. Defenders of PCEs can champion their epistemological significance, although PCEs are not of anything.
  • The Aleph Bet Book

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    Kwan also seems to neutralize objections from neuroscience against the validity of mystical experiences. King in "A Brief History of the Passionflower" in the book Passiflora - Passionflowers of the World by Ulmer and MacDougal (2004, Timber Press). Epstein, I., ed., The Talmud, London: the Soncino Press, 1939. However, it is helpful to have an understanding of the Torah and the Talmud when studying this subject. It cites a legend among the Jews that the Kabbalah "induced babylonian rabbis of the fourth century to 'create a calf by magic.'" The reference simply shows that Kabbalah was held to be the practice of magic, and was a problem arising in Babylon.
  • Doctrine of the Divine Name: Introduction to Classical

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    Instead, they interpreted their status as God’s “Chosen” as a permanent relationship, and that the Promise to inhabit the land of Zion, or Palestine, was binding forever. A sixth solution to the ineffability paradox could come from Richard Gale (1960) and Ninian Smart (1958, 69) each of whom have argued that ‘ineffability’ is (merely) an honorific title marking the value and intensity of an experience for a mystic.
  • Baal Shem Tov Genesis Exodus (Volume 1)

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    Patterns of historical influence and interaction between Jewish Mysticism and Western Esotericism, in their various historical manifestations, are therefore of crucial importance. Abulafia. in Masref ha-Sekhel. p. 2007). . Josephus speaks of the Essenes in similar terms (see Antiquities, XVIII. i. 2-6; also De Bello Judaico, II. viii. 2-13). It was by means of the combination of letters comprising the Holy Name of God that the disciples of Judah the Prince (c. 135-220 A.