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El Infinito Y El Lenguaje En La Kabbalah Judía: Un Enfoque Matemático, Lingüístico Y Filosófico
El Infinito y el Lenguaje en la Kabbalah judía: un enfoque matemático, lingüístico y filosófico Mario Javier Saban Cuño DEPARTAMENTO DE MATEMÁTICA APLICADA ESCUELA POLITÉCNICA SUPERIOR EL INFINITO Y EL LENGUAJE EN LA KABBALAH JUDÍA: UN ENFOQUE MATEMÁTICO, LINGÜÍSTICO Y FILOSÓFICO Mario Javier Sabán Cuño Tesis presentada para aspirar al grado de DOCTOR POR LA UNIVERSIDAD DE ALICANTE Métodos Matemáticos y Modelización en Ciencias e Ingeniería DOCTORADO EN MATEMÁTICA Dirigida por: DR. JOSUÉ NESCOLARDE SELVA Agradecimientos Siempre temo olvidarme de alguna persona entre los agradecimientos. Uno no llega nunca solo a obtener una sexta tesis doctoral. Es verdad que medita en la soledad los asuntos fundamentales del universo, pero la gran cantidad de familia y amigos que me han acompañado en estos últimos años son los co-creadores de este trabajo de investigación sobre el Infinito. En primer lugar a mi esposa Jacqueline Claudia Freund quien decidió en el año 2002 acompañarme a Barcelona dejando su vida en la Argentina para crear la hermosa familia que tenemos hoy. Ya mis dos hermosos niños, a Max David Saban Freund y a Lucas Eli Saban Freund para que logren crecer y ser felices en cualquier trabajo que emprendan en sus vidas y que puedan vislumbrar un mundo mejor. Quiero agradecer a mi padre David Saban, quien desde la lejanía geográfica de la Argentina me ha estimulado siempre a crecer a pesar de las dificultades de la vida. De él he aprendido dos de las grandes virtudes que creo poseer, la voluntad y el esfuerzo. Gracias papá. Esta tesis doctoral en Matemática Aplicada tiene una inmensa deuda con el Dr. -
The Theoretical Kabbalah
SES Kabbalah Course Segment 4 The Theoretical Kabbalah The most lasting product of the Provençal and Spanish schools of Kabbalah was compilation and publication of the classical Kabbalistic texts: the Sefer Yetzirah, the Sefer ha-Bahir, and the Sefer ha-Zohar. The Spanish Rabbi Moses de Léon (c.1250–1305) published the Zohar at roughly the same time when Abraham Abulafia was writing about the ecstatic Kabbalah. Controversy over the Zohar’s origins may never be resolved, but the work emerged as a major Jewish sacred text. Without doubt it became the most significant text in the development of the theoretical Kabbalah. The Zohar provided all of the concepts on which the theoretical Kabbalah is based. But its full potential was not exploited for another 300 years. That task fell to an elite group of scholars who assembled at Safed, Galilee, in the 16th century. Moses Cordovero, Isaac Luria, and others codified the zoharic teachings and built the elaborate system of theoretical Kabbalah we recognize today. In this segment we shall learn more about the Ain Sof and the sefiroth. We shall study the Kabbalistic story of creation, fall and redemption; we shall meet the Shekinah, the feminine aspect of God; and we shall explore the human soul and reflect on the role humanity can play in cosmic redemption. Specifically, this segment includes the following sections: • Cultural Context: From Southern Europe to Safed • The Divine Emanations • Creation, fall and redemption • The Shekinah • Humanity: Constitution and Behavior • Reflections, Resources, and Assignment. Cultural Context Exodus from Provence and Spain The Golden Age of southern European Kabbalism, discussed in Segment 2, came to an end as political changes undermined the environment in which generations of Jews had lived, worked, worshipped and studied. -
Triangle of Solomon
TRIANGLE OF A Translation of Dogme Et Rituel De La Haute Magie SOLOMON By Arthur Edward Waite Chapter 3 from Transcendental Magic: FIRST PUBLISHED IN LONDON ITS DOCTRINE BY GEORGE REDWAY 1896 Part I With annotations and notes by Benebell Wen By Eliphas Levi Magical doctrine of the trinity. “The magical dogma is also one in three and three in one. The triad is the universal dogma. In Magic—principle, realization, adaptation; in alchemy—azoth, incorporation, transmutation; in theology—God, incarnation, redemption; in the human soul—thought, love and action…” PLENITUDO VOCIS BINAH PHYSIS Manifestation Voice Nature Note: Physis (νόμος, or nomos) is the theological and philosophical concept of one’s physical nature, hence the derivation of the word “physics.” Physis also means “to grow” or “to appear,” as in observable development. Magical doctrine of the trinity. “The magical dogma is also one in three and three in one. The triad is the universal dogma. In Magic—principle, realization, adaptation; in alchemy—azoth, incorporation, transmutation; in theology—God, incarnation, redemption; in the human soul—thought, love and action…” PLENITUDO VOCIS BINAH PHYSIS Manifestation Voice Nature Note: Physis (νόμος, or nomos) is the theological and philosophical concept of one’s physical nature, hence the derivation of the word “physics.” Physis also means “to grow” or “to appear,” as in observable development. III. The Triangle of Solomon THE PERFECT WORD IS THE TRIAD, because it supposes an intelligent principle, a speaking principle, and a principle spoken. The absolute, revealing itself by speech, endows this speech with a sense equivalent to itself, and in the understanding thereof creates itself a third time. -
Kabbalah, Magic & the Great Work of Self Transformation
KABBALAH, MAGIC AHD THE GREAT WORK Of SELf-TRAHSfORMATIOH A COMPL€T€ COURS€ LYAM THOMAS CHRISTOPHER Llewellyn Publications Woodbury, Minnesota Contents Acknowledgments Vl1 one Though Only a Few Will Rise 1 two The First Steps 15 three The Secret Lineage 35 four Neophyte 57 five That Darkly Splendid World 89 SIX The Mind Born of Matter 129 seven The Liquid Intelligence 175 eight Fuel for the Fire 227 ntne The Portal 267 ten The Work of the Adept 315 Appendix A: The Consecration ofthe Adeptus Wand 331 Appendix B: Suggested Forms ofExercise 345 Endnotes 353 Works Cited 359 Index 363 Acknowledgments The first challenge to appear before the new student of magic is the overwhehning amount of published material from which he must prepare a road map of self-initiation. Without guidance, this is usually impossible. Therefore, lowe my biggest thanks to Peter and Laura Yorke of Ra Horakhty Temple, who provided my first exposure to self-initiation techniques in the Golden Dawn. Their years of expe rience with the Golden Dawn material yielded a structure of carefully selected ex ercises, which their students still use today to bring about a gradual transformation. WIthout such well-prescribed use of the Golden Dawn's techniques, it would have been difficult to make progress in its grade system. The basic structure of the course in this book is built on a foundation of the Golden Dawn's elemental grade system as my teachers passed it on. In particular, it develops further their choice to use the color correspondences of the Four Worlds, a piece of the original Golden Dawn system that very few occultists have recognized as an ini tiatory tool. -
An Exploration of the Sephiroth in Masonic Symbolism Fr
An Exploration of the Sephiroth in Masonic Symbolism Fr. Ernest R. Spradling, Vll 0 A very senior Freemason once lamented about the younger generation of Brothers, who were exploring the mystical in Freemasonry, it being only a social club. I really don't agree with that sentiment, and given what I have experienced over the years, I know fully that our gentle Craft is imbued with mystical spirituality that has accumulated since the first Lodge was founded. After all, everything in this Fraternity is, in a larger sense, a microcosm of the life led on this plane: if spirituality is found in all THE LORD's Creation, why would there not be some form of the spiritual in the workings of the Fraternity? I have experienced occasional "glimmers" of the Light, through various gradations in the Craft, when the conditions were right; this set me on this study of various mystical "trailblazers" that have been evident, and not-so-evident, in the Craft's symbolism. Being ever mindful of the admonition in the 32"d Degree of the Scottish Rite (Southern Jurisdiction, U.S.A.): "To know how to classify shells, flowers, and insects is not wisdom any more than it is wisdom to know the titles of books" I must state for the record that, as Heinlein's protagonist put it in the novel, "Stranger in a Strange Land", "I am onJy an egg", I do not profess to have the knowledge of the Adepts, despite the occasional "glimmers" I've experienced over the years. A lot of this probably is old ground for some readers. -
Philosophy and Kabbalah. Elia Benamozegh (1823–1900), a Progressive/Traditional Thinker
religions Article Philosophy and Kabbalah. Elia Benamozegh (1823–1900), a Progressive/Traditional Thinker Alessandro Guetta Institut National des Langues et Civilisations Orientales, 75007 Paris, France; [email protected] Abstract: Elia Benamozegh (born—1823 in Livorno and died—1900 in Livorno)—philosopher, biblical exegete, teacher at the Rabbinical College—was an original and fruitful thinker. At a time when the Jewish kabbalah, or esoteric tradition, was considered by the protagonists of Jewish studies as the result of an era of intellectual and religious decadence, Benamozegh indicated it to be the authentic theology of Judaism. In numerous works of varying nature, in Italian, French and Hebrew, the kabbalah is studied by comparing it with the thought of Spinoza and with German idealism (Hegel in particular), and, at a later stage, also with positivism and evolutionism. Benamozegh formulated a pluralistic religious philosophy open to progress by constantly referring to the first phase of Vico’s historicist philosophy and above all to the work of Vincenzo Gioberti. We can read this philosophy as an original and consistent response to the challenges of Modern, secularized thought. Keywords: Judaism; philosophy; kabbalah 1. Elia Benamozegh, His Life and Cultural Context Elia Benamozegh (born—1823 in Livorno and died—1900 in Livorno) is probably the Citation: Guetta, Alessandro. 2021. last representative of the long Italian Jewish philosophical tradition of rabbinic inspiration, Philosophy and Kabbalah. Elia and also one of the rare modern Jewish philosophers of religion that doesn’t stem from the Benamozegh (1823–1900), a Progressive/Traditional Thinker. German or Polish–Lithuanian area. The son of Moroccan parents, he was trained in Jewish Religions 12: 625. -
Scroll of Trees], Attributed to R
Ilan Ha-Gadol [Scroll of Trees], attributed to R. MEIR BEN JUDAH ASHKENAZI POPPERS In Hebrew, vertical scroll on parchment with diagrams and tables East-Central Europe, Late 17th Century – Early 18th Century Six membranes on parchment forming a vertical scroll, complete, written and drawn in brown ink within a ruled column 260 mm. wide in an elegant text script, with comments on the margins and within the kabbalistics ketches presumably added by the scribe himself in a rounded script with ELEVEN LARGE CIRCULAR AS WELL AS TREE DIAGRAMS, including an ANTHROPOMORPHIC design, in fine condition, housed in a modern tubular case. Dimensions 4245 x 285 mm. This is a fine example of a Kabbalistic scroll, known as an Ilan (pl. Ilanot) for its tree-like diagrams, nearly fourteen feet long. There are several versions of this Ilan, which is attributed to important Lurianic kabbalist, R. Meir ben Judah Poppers. Text and drawings vary in the several dozen surviving examples. The version found in this scroll, earlier than the printed version, and different from it in a number of striking details, is known in only two or three similar manuscripts. PROVENANCE This Ilan contains no explicit information testifying to the manuscript’s date and place of composition; knowledge of parallel manuscripts, however, does allow us to draw some conclusions as to its origins. Evidence from the scribe’s handwriting and the schematic design of the manuscript, and the fact that we know of similar kabbalistic trees whose source is East- Central Europe, suggest that it was probably drawn by an Ashkenazic scribe in East-Central Europe, although it is possible that it was copied by an Ashkenazic Jew studying at one of the kabbalistic centers in Palestine. -
Origin of Universe According to Ancient Science
Origin of Universe according to Ancient Science ‘False Vacuum’ is a term created by physicists to describe the condition of the Universe as having no space, time or matter. In such a state this universe contained more energy than a universe full of matter. Kabbalistic theory is consistent with this 1st premise also because the concept of ‘Tzimzum’ states that all things that came into existence did so as a result of the contraction of all that “IS” into a finite point in order to allow the existence of matter to take place within the void of light. See Isaac Luria’s book Etz Hayyim (Tree of Life) for a further explanation of Tzimtzum. It is the second phase of three transitional states. The Tikkun represents the Unification of the separate forces and the gathering of the broken vessels. Luria grappled with these ideas over 400 years ago, but it is only recently that scientists have actually found proof that there really was a ‘shattering of light’. Adam McLean explains the significance of Isaac Luria’s doctrine for modern Physics today in, Kabbalistic Cosmology and its parallels in the ‘Big- Bang’ of Modern Physics. He analyzes the four worlds of cosmology and notes the parallels he has found in various scientific theories. His explanation of how the broken vessels of light parallel the Higgs fields is absolutely amazing. According to McClean, The energy that the universe contained was bound up in special fields of force, (the Higgs fields named after the physicist who first described them) which were essentially unstable (Inflationary Universe P6 Para 7) The author compares the ‘fields of force’ with the sefiroth or the vessels that were shattered because they could not contain the extreme intensity of the original light. -
Here for Pdf Version
S. Drob, The Lurianic Metaphors, Creativity and the Structure of Language 1 www.newkabbalah.com ©Sanford L. Drob, 2003 The Lurianic Metaphors, Creativity and the Structure of Language Sanford L. Drob In the Lurianic Kabbalah we are witness to a theosophical account of the world’s creation, which at the same time provides a foundation for a theory of human creativity as well as a general model for understanding linguistic significance. By explicating how the symbolic dynamic of the Lurianic Kabbalah accounts for both human creativity and the signification process, we can not only gain insight into human psychology and language, but also deepen our understanding of the Kabbalah and its capacity to reveal the hidden nature of God and the world. I will begin by providing a general account of the Lurianic theosophy, and then proceed to show how the Lurianic symbols provide the foundation for a theory of human creativity. I will then briefly describe the Kabbalist’s views on language, and close by offering a preliminary outline for a Lurianic model of linguistic meaning.1 The Lurianic Kabbalah Isaac Luria (1534-72) was perhaps the greatest of Kabbalistic visionaries. Living and teaching in the mystical community of Safed, which had laready produced such luminaries as Moses Cordovero and Joseph Karo, Luria developed a highly original theosophical system which, though based in the Zohar, introduced a number of symbols that hearkened back to early Gnostic ideas. These symbols were highly determinative for the subsequent course of Jewish mysticism and became the foundation for the Hasidic movement. Luria himself wrote comparatively little, and it is mainly through the works of his disciples, most notably Chayyim Vital (1543-1620) that we are aware of Luria’s unique system of thought. -
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PURSUING THE QUEST SELECTED WRITINGS OF LOUIS JACOBS Includes Full Bibliography Edited and with an introduction by Harry Freedman PhD Editor, Friends of LouisJacobs.org Digitally printed by Ivor Solution Limited, London l vors~ n SI lOP OPEN ,.. EIJITORS SELECTIONS & NFWS I EJ1'U!S PUBLICATIONS \'!1)1 ARTICLES & VIew orHine 30 REVIEWS,.. hours of Rabb• Jacobs teaching Arguments For Plus videos ol Access archives. HXrs 01' Fllends le<:tmes. scrapbook semchable Heaven's Sake! pages on-line Chck h00!P to Vl!'. ll biOQ Lectuees and discussions from 2006 to date EXHIBITION ABO UT RABBI Thoughts of Sign up to regular thoughts email LOUIS JACODS GO ES Loui s Jncobs DIGITAL! A vittualtour of the 0Jtl01d Click here to First Name view thought Cenoe !or l lebtew and Jewish Studies exhibttion at Yamton to date. Submll Manor about Rabbi Louis Em all Jacobs can be seen on line here C:hck llt.ct A1t o 1tl · elt>~J • fl~ • .. ~ ool .,lr wro 1 P "I' • ' R.t.Wo. ,...,,, ... ~..c. , •., ••..n liii!liliii§UCIGIIIi¥'i41ilii'Jj!N I '· lnui .t w• The OKford Cenhe for Hebtew ond Jewish Stud ies ond rt!ends of www.!oulsjacobs.OIQ presenled a major Jewish cormnunlly !nltlat!ve. A mainly loi'KIOII based hom Decembe1 2012 un\11 Ju!le 2013 tan Quest videos of many of the alongside an ncademlc ptogmmme at O!dord 011 : • Alguments 101' Heaven' s sake Otthodoxy. l heotoglcal Debnte nnd Contemporary Judalsm: A Ctitlcal lectUies rue now 0111lne. Exploration of OuesUor1s Raised in the Thouqht of Louis Jacobs Click l ~<' t Ptovif'w Cltrk hPte to view Of iginal ptogmmme -
Let Yhy 'Yehi' Be Lights in the Firmament of My M#H the Heavens to Divide the Day from the Night; and Let Them Be for Signs, and for Seasons, and for Days, and Years
Let yhy 'Yehi' Be Lights in the Firmament hyh) r#) hyh) Yeheieh Asher Yeheieh I Become Who Becomes Myhl) rm)yw And Elohim said: Let yhy 'Yehi' be Lights in the Firmament of My_m#h the heavens to divide the day from the night; and let them be for signs, and for seasons, and for days, and years. - Genesis 1: 14 The word Myhl) Elohim at first is Myhl)_Ny) Ain-Elohim (AElohim) expressed (as Yehidah) by the four letters of the sacred name hwhy or Tetragrammaton (Kether, Chokmah, Binah, Ain Soph), but afterwards through (Binah) manifesting (Chaiah) on (Briah and) lower planes of existence, is known and distinguished by Myhl) hwhy Yod-Havah Elohim; yet nevertheless it radiates its power and glory in all directions in boundless space, as the mediator between the knowable and the Great Unknowable, between the spiritual and material, the heavenly and terrestrial scales and grades of life and existence as indicated esoterically by the letter h 'Hei,' which in Myhl) Elohim conjoins l) 'El' with My 'Ym'; l) 'El' denoting God and My 'Ym' (or yam) the sea (Akash) as symbol of matter. Thus Myhl) Elohim becomes the word or Logos mediating between the world of pure emanations (Atziluth) and the worlds of creation (Briah). The former (Atziluth) being higher or prior in existence is termed the light that rules by day, the latter (Briah), the light that rules by night. - Zohar And Elohim said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. -
SEPHER SEPHIROTH SVB FIGVRÂ D (Ð ¢Riqmòj) A\ A\ Publication in Class B
SEPHER SEPHIROTH SVB FIGVRÂ D (Ð ¢riqmÒj) A\ A\ Publication in Class B. Imprimatur: N. Fra. A\ A\ PREFACE AN any good thing come out of Palestine? is the broader anti-Semetic Cretort to the sneer cast by the Jews themselves against the harmless and natural Nazarene; one more example of the poetic justice of History. And no doubt such opponents of the modern Jew will acclaim this volume as an admirable disproof of that thesis which it purports to uphold. The dissimilarities, amounting in some cases to sheer contradiction, which mark many numbers, will appear proof positive that there is nothing in this numerical Qabalah, especially as we may presume that by filling up this dictionary from the ordinary Hebrew Lexicon one would arrive at a mere hotch-pot. Apart from this, there is a deeper-lying objection to the Qabalah; viz., that the theory is an example of the fallacy Post hoc propter hoc. Are we to believe, askes the sceptic, that a number of learned men deliberately sat down and chose words for the sake of their numerical value? Language is a living thing, with many sources and diverse; can it be moulded in any such arbitrary fashion? The only reply seems to be a mere assertion that to some extent it certainly is so. Examples of a word being spelt deliberately wrong do occur; and such a jugglery as the changing of the names Abram and Sarai to Abraham and Sarah can hardly be purposeless. Once admit the end of such a wedge, and it is difficult to say whether it may not be driven home so far as to split asunder the Tree of Knowledge, if not the Tree of Life.