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To: alt.magick,alt.magick.tyagi,alt.pagan.magick,alt.occult From: tyagi@houseofkaos.abyss.com (hara) Subject: QBL, Kabbalah and History (was English Qaballa and ....) Date: 2 Jan 1999 02:56:50 -0800 49990102 IIIom shalom alechem, my kin. Neil Fernandez: #> ...Jung also saw #> himself as a strong opponent of what he called 'smutty-minded Jewish #> psychology' associated with Freud. No wonder what Freud thought of his #> anti-Semitic scumbag former student. catherine yronwode: # Jung, with his famous vision of God shitting on a Christian church, # called Frued's psychology "smutty-minded"? That's a classic case of # the-pot-calling-the-kettle-black ! to be fair, many have criticized Freud for sex-obsession, and in particular penis-fixation. #> I am not an 'expert' on this, but I have heard it said that #> many Crowleyites and practitioners of 'western kabbalism' are unaware #> of the history of Jewish kabbalah as a '(magical/spiritual) tradition #> in its own right' - they see it rather as a set of techniques, #> knowledge of which found its way, in some form or other, into the #> beliefs and practices of non-Jewish Renaissance hermeticists etc...or #> as a 'language'. jake stratton-kent sure calls it this (a 'language'), probably after Crowley, and this is definitely a part of the Thelemic culture (I'm unsure of his 'Crowleyitism', though jake talks about the Evul Book alot :>). I've been told many times by Thelemites that Jewish culture is where the magical 'action' is at, basing their studies on kabbalah and recommending familiarity with Hebrew language to get the best sources. I don't know how common this attitude is, but I've spoken with quite a few Thelemites over the course of years, via electronic means and in person. even hard-core Golden Dawn people seemed to be aware of the Jewish origins of kabbalah, though they may have had ideas about egyptogenesis for all I know. we'd get into a description about tarot and the 'best' means of studying magick and I'd quickly be dissuaded by their dogmatism and lack of attention. if you have differing experiences or have some sort of sociological study in mind I'd love to hear about it. then again, Crowley did write that qabalah is, among other things "a language fitted to describe certain classes of phenomena, and to express certain classes of ideas which escape regular phraseology." (in "What is Qabalah?", appendix A in his "777"). on the face of this statement is it false? # ...the Crowley-Mathers group of 19th-20th century European # hermeticists emphasized their descent from the late Medieval and early # Renaissance hermeticists, and thus obviated any indebtedness to Judaism # as the origin of the kaballah. do frequent references to Hebrew, the Zohar, and a reliance on Knorr von Rosenroth's _Kabbala Denudata_ constitute an "obviation of indebtedness to Judaism"? # As one person pointed out in usenet, the reasons for this may # have been inncocent as well as race-based -- Crowley et al # may simply not have had access to Hebrew materials and may # have relied on the "Christian" kaballah of the Renaissance as # a primary source. to what would you have had them turn instead given their possibly limited ability to read languages other than English? here's Scholem on sources as regards Christian kabbalah from the 17th century onward: In the 17th century Christian Kabbalah received two great impetuses one being the theosophical writings of Jacob Boehme, and the other Christian Knorr von Rosenroth's vast kabbalistic compendium *Kabbala Denudata* (1677-84), which for the first time made available to interested Christian readers, most of whom were undoubtedly mystically inclined themselves, not only important sections of the Zohar but sizable excerpts from Lurianic Kabbalah as well. In this work and in the writings of the Jesuit scholar Athanasius Kircher the parallel is drawn for the first time between the kabbalistic doctrine of *Adam Kadmon* and the concept of Jesus as primordial man in Christian theology [cf. Body of Christ -- hara]. This analogy is pressed particularly in the essay entitled *Adumbratio Kabbalae Christinae* which appears at the end of the *Kabbala Denudata* (Fr. trans., Paris, 1899). Its anonymous author was in fact the well-known Dutch theosophist, Franciscus Mercurius van Helmont who served as the link between the Kabbalah and the Cambridge Platonists led by Henry More and Ralph Cudworth, who made use of kabbalistic motifs for their own original speculative purposes, More especially. .... As early as the late 16th century a pronounced trend had emerged toward the permeation of Christian Kabbalah with alchemical symbolism, thus giving it an oddly original character in its final stages of development in the 17th and 18th centuries. This melange of elements typifies the works of Heinrich Khunrat, *Amphitheatrum Sapientiae Aeternae* (1609), Blaise de Vigenere, *Traite du Feu* (1617), Abraham von Frankenberg (1593-1652), Robert Fludd (1574-1673), and Thomas Vaughn (1622-1666), and reaches its apogee in Georg von Welling's *Opus Mago-Cabbalisticum* (1735) and the many books of F.C. Oetinger (1702-1782), whose influence is discernible in the works of such great figures of German idealist philosophy as Hegel and Schelling. In yet another form this mixture reappears in the theosophical systems of the Freemasons in the second half of the 18th century. A late phase of Christian Kabbalah is represented by Martines de Pasqually (1727-1774) in his *Traite de la reintegration de etres*, which greatly influenced theosophical currents in France. The author's disciple was the well-known mystic Louis Claude de St. Martin. Pasqually himself was suspected during his lifetime of being a secret Jew, and modern scholarship has in fact established that he was of Marrano ancestry. The sources of his intellectual indebtedness, however, have still to be clarified. The crowning and final achievement of Christian Kabbalah was Franz Josef Molitor's (1779-1861) comprehensive *Philosophic der Geschichte oder Ueber die Tradition*, which combined profound speculation in a Christian kabbalistic vein with highly suggestive research into the ideas of the Kabbalah itself. Molitor too still clung to a fundamentally christological view of the Kabbalah, whose historical evolution he completely failed to understand, yet at the same time he revealed an essential grasp of kabbalistic doctrine and an insight into the world of Kabbalah far superior to that of most Jewish scholars of his time. _______________________________________________________ _Kabbalah_, Gershom Scholem, Dorset, 1974; pp. 200-1. ------------------------------------------------------- why does Scholem call Molitor Christian if he was really a false convert? how could someone who had such a poor understanding of the historical evolution of kabbalah (which Tim/american and you claim is essential to coming to understand it) and have "an essential grasp of kabbalistic doctrine and an insight into the world of Kabbalah far superior to that of most Jewish scholars of his time"? doesn't this statement, doesn't the very existence of Molitor (assessed by Scholem, whom you and Tim both admit to be an essential source on the subject) indicate that your claims about the necessary familiarity with kabbalah's history and Judaism in order to understand it are false? # ...the [Christian] Kaballah was the invention of Jews who # "converted" to Christianty. was it? Scholem says that Historically, Christian Kabbalah sprang from two sources. The first was the christological speculations of a number of Jewish converts who are known to us from the end of the 13th century until the period of the Spanish expulsion (G. Scholem, in *Essays Presented to Leo Baeck* (1954), 158-93), such as Abner of Burgos (Yizhak Baer, *Tariz* 27 (1958), 152-63), and Paul de Heredia, who pseudepigraphically composed several texts of Christian Kabbalah entitled *Iggeret ha-Sodot* and *Galei Rezaya* in the name of Judah ha-Nasi and other *tannaim*. Another such tract put out by Jewish converts in Spain toward the end of the 15th century, and written in imitation of styles of the *aggadah* and the Zohar, circulated in Italy. Such compositions had little effect on serious Christian spiritualists, nor was their clearly tendentious missionary purpose calculated to win readers. Another matter entirely, however, was the Christian speculation about the Kabbalah that first developed around the Platonic Academy endowed by the Medicis in Florence and was pursued in close connection with the new horizons opened up by the Renaissance in general. These Florentine circles believed that they had discovered in the Kabbalah an original divine revelation to mankind that had been lost and would now be restored, and with the aid of which it was possible not only to understand the teachings of Pythagoras, Plato, and the Orphics, all of whom they greatly admired, but also the secrets of the Catholic faith. The founder of this Chrsitian school of Kabbalah was the renowned Florentine prodigy Giovanni Pico della Mirandola (1463-94), who had a considerable portion of kabbalistic literature translated for him into Latin by the very learned convert Samuel ben Nissim Abulafaraj, later Raymond Moncada, also known as Flavius Mithridates. Pico began his kabbalistic studies in 1486, and when he displayed his 900 famous these for public debate in Rome he included among them 47 propositions taken directly from kabbalistic sources, the majority from Recanati's commentary on the Torah, and 72 more propositions that represented his own conclusions from his kabbalistic research. ...The sudden discovery of an esoteric Jewish tradition that had hitherto been completely unknown caused a sensation in the Christian intellectual world, and Pico's subsequent writings on the Kabbalah helped to further increase the interest of Christian Platonists in the newly uncovered sources, particularly in Italy, Germany, and France. Under Pico's influence the great Christian Hebraist Johannes Reuchlin (1455-1522) also took up the study of Kabbalah and published two Latin books on the subject, the first ever to be written by a non-Jew, *De Verbo Mirifico* ("On the Miracle-working Name," 1494) and *De Arte Cabalistica* ("On the Science of the Kabbalah," 1517). The years between these two dates also witnessed the appearance of a number of works by the learned convert Paul Ricius, the private physician of Emperor Maximilian, who took Pico's and Reuchlin's conclusions and added to them through an original synthesis of kabbalistic and Christian sources.... Pico's and Reuchlin's writings, which placed Kabbalah in the context of some of the leading intellectual developments of the time, attracted wide attention. They led on the one hand to considerable interest in the doctrine of Divine Names [of God] and in practical Kabbalah, and on the other hand to further speculative attempts to achieve a synthesis between kabbalistic motifs and Christian theology. The place of honor accorded to practical Kabbalah in Cornelius Agrippa of Nettesheim's great compendium *De Occulta Philosophia* (1531), which was a widely read summary of all the occult sciences of the day, was largely responsible for the mistaken association of the Kabbalah in the Christian world with numerology and witchcraft. Several Christian kabbalists of the 16th century made a considerable effort to master the sources of the Kabbalah more deeply, both in Hebrew and Latin translations prepared for them, thus widening the basis for their attempts to discover common ground between the Kabbalah and Christianity. ______________________________________________________ Ibid., pp. 197-9. ------------------- Scholem seems to be describing a little bit more complex origination of what he plainly calls "Christian Kabbalah". doesn't his treatment of the subject (legitimizing what he calls 'Christian Kabbalah' by providing it a description and a name) constitute a clear rebuke of Tim's/american's claim that all qabalah is Jewish? am I missing something? # ...what's the big deal about a few old-time Jews "converting" # to Christianity and bringing the kaballah along with them? doesn't what I quoted above indicate that at least Scholem considers there to have been a number of Christians writing on the subject, some of whom were never Jewish? was Pico della Mirandola a Jewish convert? it was unclear to me. # ...the wholesale "conversions" of Jews to Christianity performed # from the 1300s through the 1700s were acceded to under pain of # torture or death or, at best, under a legal edict of expulsion # of Jews from certain cities, states, or nations, whereby # "conversion" would ensure the ability to remain in one's home. how shall these false converts be winnowed out from those who truly converted or were never Jewish? # ...Some of those who "converted" evidently sought to preserve a # measure of their mystical literature. By applying the techniques of the # kaballah to Christian texts, they were able to produce convincing proofs # of their own "conversions" while still passing on the knowledge of # Jewish [mysticism] to future generations. which of the above do you think qualifies for this description? # Modern non-Jewish occultists may need help reconciling the dualistic # phenomenon of 14th through 18th century Gentiles "beg[ging # for]...morsels of Cabbala" while their governments were forcing Jews # to "convert" to Chistianity (and thus produce a "Christian" # kaballah) under pain of death. I wonder if you are not overlooking Pico della Mirandola. did he and Reuchlin operate from this motivation? Molitor too? [interesting Host legend omitted] # Knowledge of this crucial history of European spiritual dualism -- # centuries of virulent hatred of Jews on the one hand and a desire to # possess the fruits of Jewish mysticism on the other -- is lacking # among many modern Thelemites of Anglo-Saxon descent. undoubtedly. I'd say that the history of kabbalah is not very widely understood generally. # In stripping the kaballah of its "Jewish" history, in declaring that # they were revealing a "new" kabbalah for their "New Aeon," 19th and 20th # century hermeticists like Crowley may have been acting out of ignorance, # from a racist agenda, or simply out of delusional self-aggrandizement. Crowley relates the following in his "Gematria": ...S. Liddell Macgregor Mathers, who misread the Text and stultified the Commentary by the Light of his own Ignorance of Hebrew and Philosophy, pretends in his Translation of v. Rosenroth. and A great Deal may be learned from the Translation of the Zohar by S. Liddell Macgregor Mathers, and his Introduction thereto, though for those who have Latin and some acquaintance with Hebrew it is better to study the Kabbala Denudata of Knorr von Rosenroth, in Despite of the heavy Price; for the Translator has distorted the Text and its Comment to suit his belief in a supreme Personal God, and in that degraded Form of the Doctrine of Feminism which is so popular among the Emasculate. ____________________________________________________ _777 and Other Qabalistic Writings of Aleister Crowley_, ed. Israel Regardie, Weiser, 1973; in the essay "Gematria", pp. 13 and 18. ---------------------------------------------------- if you had been in Crowley's place, would you have assessed this text any differently? do the references to books of the Zohar in the editorial note to his "Sepher Sephiroth" (which I have quoted elsewhere and should be showing up in Usenet soon ::crossing fingers::) indicate that he was "stripping the kaballah of its 'Jewish' history" and declaring that he was "revealing a 'new' kabbalah for [his] 'New Aeon,'"? I didn't see this kind of grandiose text, but neither did I see him exclaiming the Jewish history of kabbalah as a mystical culture or textual body. again, perhaps I missed something. # ...they dropped the ball on historical truth -- did Crowley's exhortations that all his students obtain a solid classical education imply this? could you quote some of the fabrications or outright falsities which you have actually found in his text on the subject of qabalah? I will be happy to quote from him to substantiate my claims about the man when I make them (or indicate that I cannot). # and thus they have spawned a generation of students who now seem to # sincerely believe that "their" kaballah is independent of any need to # acknowledge or understand Judaism or Jewish culture. this may be true. it may also be an overstatement. it is why I have asked for a 'rectification of names'. Crowley appears to be talking about QBL as I have defined it, and called it 'qabalah'. # Thelemites persist in their disbelief of history to the point of asking # for "proof" of the kaballah's Jewishness, they may be accused of # outright racism by impatient Jews (among whom i number myself). ignorance is not racism, but I think I understand what you mean. # Perhaps the cause of this conflict between "New Aeon" kabbalists and # Jewish occultists is not Crowley's disbelief in the Jewishness of the # kaballah (surely he knew of it!), but rather that an a-historic # generation of contemporary Thelemites puts their complete trust in # flawed or incomplete teachings which have falsely led tthem to think # that "their" kaballah, as revealed by their lineage-founder, Mr. # Crowley, is not Jewish in its root. without further evaluation I can only speculate myself that what Crowley was writing might best be called 'Thelemic Qabalah', and that it cites quite specifically the sources upon which he has drawn for inspiration. whether what he includes in his text that has qabalistic character is "Jewish in its root" or is derived from other sources I cannot at present determine, though I do recognize obvious similarities to Lurianic kabbalah as I have briefly studied its elements. # ...there are more than a few Crowleyites running around # loose who don't know that the kaballah is Jewish. it does appear that Scholem doesn't know this either, else he has written in a way that I have misunderstood. if you want to throw Scholem out now, that's fine, but please indicate to me who would be a better source for QBL. thanks. # Perhaps some Thelemite reading this can be encouraged to explain to the # rest of us why so many Thelemites are, as Neil says, "unaware of the # history of Jewish kabbalah as a '(magical/spiritual) tradition in its # own right'...[and] see it rather as a set of techniques...or as a # 'language'." I suspect that it is because of Crowley's presentation and that he was not inclined to do the introduction for the student, instead content to provide general preliminaries like 'start with a good education' which would presumably have included world history and the history of the main mystical systems of the world. Crowley's presentation is, from what I can tell, universalist, and as such I think it ought to be assessed on its own merits rather than dismissed because it cannot be called Jewish. still, citing the Zohar is sufficient for my taste. yours? # Are the words "technique" and "language" part of the instruction-set # accompanying Thelemite teaching of the kaballah? from Crowley's text as I have relayed it, it does seem so, yes. #> Paradoxically, what appears to be an approach dressed in 'narrower' #> clothes, namely the more Jewish approach, is in fact more #> 'universalist' and deeper. I don't understand this. if Neil Fernandez could elaborate on it I'd appreciate it. #> OTOH, whilst the kabbalist path I am interested in is to a large #> extent Jewish, I suspect that there may be some Jewish kabbalists who #> re-specificise or overly-specificise kabbalah. # Right. And, lest i be accused of this, i hasten to note that i have no # interest in promoting a "Jewish-only" kaballah myself! that is reassuring. I suspect that occultists who are motivated by or delusively supportive of bigotry of any kind constitute a very small minority. #> anything about Islamic kabbalah. Or Sufi kabbalah. I understand that #> many Sufis with a more universalist approach don't call themselves #> Sufis, they just call themselves 'people like us'. I don't know to #> what extent this is seen as conflicting with an approach based on #> membership of and instruction within 'Orders'. # Islamic astrology and Islamic alchemy are famous, but i have never # heard of an Islamic kaballah. The idea is not beyond comprehension or # ridiculous on the face of it, however. [hara] suggests that perhaps if # such material actually exists, one place to search for clues would # be in Idries Shah's book "Oriental Magic." Scholem has many citations for 'Islam' in the text I've quoted here, and there are some very good references on Sufi influences on the kabbalah (resulting at some point in what Scholem calls "Jewish Sufi type" of kabbalah -- p. 35.). peace be with you, hara -- tyagi@houseofkaos.abyss.com (emailed replies may be posted); cc me replies; http://www.abyss.com/tokus; http://www.luckymojo.com/mojocatSPELLS.html
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