Occultism & Magick: Library Update 50

en.wikipedia.org/wiki/Datura_metel

Bump for books.

Hey Ape, you're missing pg 248 in DBoE

So why shouldn't you spell out M***k T**s's name again?

Good thread. Glad to see you around, Ape.

I am a degenerate white-privileged hippie godless heathen drinking smoking schizophrenic lapsed catholic philosophy student and armchair occultist myself. If I may, I would like to avail myself to some questions.

First off, do you have any folders on hermeticism, kemeticism, hellenism, and gnosticism? And what do you think of these practices?

Secondly, what do you think of the writings of Bataille, Baudrillard, Deleuze, Land, Negarestani, and the CCRU? I sense a lot of occult inspiration myself.

Thirdly, you mentioned Eliade and Evola in negative terms in a previous thread and yet promote Jung, why is that? Is not Jung more discredited?

It's probably a similar taboo to knowing the full name and pronunciaton of YHVH.
It was/is a common belief that if you know the True Name, you can control/command an entity - which does away with the whole theory of the diety as supreme power and authority.

Bump.

>tfw thelema is just goyish kabbala ripped from 18th century Hasidic polish 'mystic seers' which was cribbed from zoroastrians

>hermeticism
Sorta; split among files and its own.

>kemeticism
Egyptian.

>hellenism
Euro.

>gnosticism
Gnostic studies.

All legit.

>schizophrenic
Go see a doc and don't practice until you're in remission.

>Bataille
One of my favorite philosophers; see my A.'.A.'. philosophy folder.

>Baudrillard
Interesting, but sorta meh.

>Deleuze
Pretty decent.

>Land
Only read his pre-bathsalt psychosis stuff.

>Negarestani
Meh

>Eliade and Evola in negative terms in a previous thread
Sure did. Comparative religion's quick to latch onto the outdated while anthropology does more religious analysis than CR.

>yet promote Jung
I actually don't like Jung either, I just like showing people who wrong they are about him.

[citation missing]

>goyish kabbala
Except he cites non-Hermetic/Christian Kabbalah such as Sefer Yetzirah and Fountain of Wisdom.

>which was cribbed from zoroastrians
Then you'd have no problem using quotes between the scriptures in question to demonstrate parallelism? Because according to Eugenio Garin, a philosopher of Renaissance history, the near east connection you're reaching toward is through the Mandaeans; as evidenced by Agrippa's appropriation of Mahaziel, the Mandaean Angel of Logos.

>tfw all modern kabbalah was printed in some cheap paperbacks way back when by polish Hasidic mystics who suddenly saw a way to spread their hierarchical 'wizard' patriarchy to many courts
>tfw all contemporary adherents are selling polish 18th century lies as real workable philosophy

>Christian Kabbalah

Are you high lad?

>all modern kabbalah was printed in some cheap paperbacks way back when by polish Hasidic mystics who suddenly saw a way to spread their hierarchical 'wizard' patriarchy to many courts
Also, if you were referring to Zevi, he was a native of Smyrna.

In either case, that literally ignores all the recent scholarship in on the pre-Lurianic systems up to and including the Hehkhalot and Merkava literature, of which I have volumes.

>tfw all contemporary adherents are selling polish 18th century lies as real workable philosophy
I mean, you can keep repeating it, but that doesn't make it functionally true, especially when I have such a dearth of pre-Lurianic materials.

I'll be waiting on the breakdown and analysis I requested here:

Well, the syncresists at the Neoplatonic Academy of Florence used the term "Qabbalah" but that doesn't change the fact there were a myriad of Christian commentators incorporating the aforementioned ideas.

>ignores all the recent scholarship

Oh you mean all the BULLSHIT written after the fact. Yes I do ignore such 'modern scholarship'

You are selling goyish nonsense

I was addressing the lad not you.

He can answer for himeslf.

>Oh you mean all the BULLSHIT written after the fact. Yes I do ignore such 'modern scholarship'
No, I mean translations of source texts which predate the Zohar.

Meaning; Fountain of Wisdom, Hekhalot Rabbati, Sefer Yetzirah, the Geniza Fragments, Hekhalot Zutartey, 3 Enoch, Shi'ur Qomah, Hekhalot Zutartey, etc., etc., etc.

I thought this was a history board and not /x/.

Except that was me, sans the trip, like right now.

Notice the unique IP count does not raise with this post.

>Zutartey
Double McPosty.

Anyhow, you can substantiate your claims with quotes, demonstrations of parallelism, and other citations. Greentext and argument from incredulity ain't gonna cut it.

The truth is Hasidic polish mystics with cursory attachments to Jewish life were called upon to partake in zionism.

They wrote a bunch of pamphlets about their mystic ritual zionism and these widely publicized pamphlets got distributed.

Then, conmen and tricksters transformed 'real' kabbalah into goyish hocus pocus throughout the last 4 decades in the West.

It's just goyish hogwash. The real magic is kept from you.

And the OP, the Ape of Thoth lol, has been instrumental in your delusions.

...

>The truth is Hasidic polish mystics with cursory attachments to Jewish life were called upon to partake in zionism.
Not sure what this has to do with pre-Luranic Kabbalah.

>They wrote a bunch of pamphlets about their mystic ritual zionism and these widely publicized pamphlets got distributed.
This utterly ignores the work of the Florentine academy in spreading the concepts of Kabbalah through Christendom; it was literally the first center at which Euros got broad exposure and explication of the system.

>Then, conmen and tricksters transformed 'real' kabbalah into goyish hocus pocus throughout the last 4 decades in the West.
That literally ignores all the non-Luranic Kabbalah sourced to documents older than the Zohar, which I've already mentioned.

>It's just goyish hogwash.
Yes, Hekhalot Rabbati and the Geniza Fragments were written by Poles. Are you fuckin' brain damaged? Do you have any single (1) citation or are you just here to memespew?

>And the OP, the Ape of Thoth lol, has been instrumental in your delusions.
Despite the naked and irrefutable *fact* of my offering a substantial amount of Hekhalot and Mervaka literature?

Haha nigga before the Hasidic movement there was no organized kabbalah they created it out of polish mysticism and vague Jewish ancestry in the 18th Century around the time America was Born and the French Revolution happened

You're claiming this ancient ancestry without viable ancestors.

Stop selling goyish kabbalah and all will be well

Just tell the truth for once

>Haha nigga before the Hasidic movement there was no organized kabbalah they created it out of polish mysticism and vague Jewish ancestry in the 18th Century around the time America was Born and the French Revolution happened
[citation missing]

Facts don't vanish because they trigger you.

>You're claiming this ancient ancestry
No, I'm posting source texts.

Nah, you're here to spam ahistorical garbage that ignores massive chunks of history to try to foist your little narrative on the thread.

Show my one (1) vetted and peer reviewed citation for your claims. One (1).

Contemporary scholarship suggests that various schools of Jewish esotericism arose at different periods of Jewish history, each reflecting not only prior forms of mysticism, but also the intellectual and cultural milieu of that historical period. Answers to questions of transmission, lineage, influence, and innovation vary greatly and cannot be easily summarised.

Originally, Kabbalistic knowledge was believed to be an integral part of the Oral Torah, given by God to Moses on Mount Sinai around the 13th century BCE, although there is a view that Kabbalah began with Adam. That said, I'm going to skip ahead, quite a bit, because some of the earlier bits are tied up in the Talmud and honestly these topics are wild enough without having to drag the tractates into shit.

Mark Verman has distinguished four periods in early Jewish mysticism, developing from Isaiah's and Ezekiel's visions of the Throne/Chariot, to later extant merkabah mysticism texts:

800–500 BCE, mystical elements in Prophetic Judaism such as Ezekiel's chariot
Beginning c. 530s BCE, especially 300–100 BCE, Apocalyptic literature mysticism
Beginning c. 100 BCE, especially 0-130s CE, early Rabbinic merkabah mysticism referred to briefly in exoteric Rabbinic literature such as the Pardes ascent; also related to early Christian mysticism
c. 0–200 CE, continuing till c. 1000 CE, merkabah mystical ascent accounts in the esoteric Merkabah-Hekhalot literature

When the Israelites arrived at their destination and settled in Canaan, for a few centuries the esoteric knowledge was referred to by its aspect practice—meditation Hitbonenut ( התבוננות), Rebbe Nachman of Breslov's Hitbodedut ( התבודדות), translated as "being alone" or "isolating oneself", or by a different term describing the actual, desired goal of the practice—prophecy ( Hebrew: נבואה).

The first echoes of what is recognizable as Kabbalah come from the book of the prophet Ezekiel, exiled in Babylon, during the 22 years 593-571 BCE, although it is the product of a long and complex history and does not necessarily preserve the very words of the prophet. C.C. Torrey (1863–1956) and Morton Smith place it variously in the 3rd century BCE and in the 8th/7th. The pendulum swung back in the post-war period, with an increasing acceptance of the book's essential unity and historical placement in the Exile. The most influential modern scholarly work on Ezekiel, Walther Zimmerli's two-volume commentary, appeared in German in 1969 and in English in 1979 and 1983. Zimmerli traces the process by which Ezekiel's oracles were delivered orally and transformed into a written text by the prophet and his followers through a process of ongoing re-writing and re-interpretation. He isolates the oracles and speeches behind the present text, and traces Ezekiel's interaction with a mass of mythological, legendary and literary material as he developed his insights into Yahweh's purposes during the period of destruction and exile.

Other materials inside of this apocalyptic tradition include proto-apocalyptic literature canonical to exoteric religion at large and the later full blown apocalypses: Isaiah, Jeremiah, Ezekiel, Joel, Zechariah, Daniel. The later traditions would arise somewhat late and include Apocalypse of Abraham, Apocalypse of Adam, Apocalypse of Baruch (Greek), Apocalypse of Baruch (Syriac), Apocalypse of Daniel, Apocalypse of Daniel (Greek), Apocalypse of Elijah, Apocalypse of Ezra (Greek), Gabriel's Revelation, Apocalypse of Lamech, Apocalypse of Metatron, Apocalypse of Moses, Apocalypse of Sedrach, Apocalypse of Zephaniah, Apocalypse of Zerubbabel, Aramaic Apocalypse.

Jewish apocalyptists also engaged in visionary exegeses concerning the divine realm and the divine creatures which are remarkably similar to the rabbinic material. A small number of texts unearthed at Qumran indicate that the Dead Sea community also engaged in merkabah exegesis. Recently uncovered Jewish mystical texts also evidence a deep affinity with the rabbinic merkabah homilies.

When read by later generations of Kabbalists, the Torah's description of the creation in the Book of Genesis reveals mysteries about God himself, the true nature of Adam and Eve, the Garden of Eden, the Tree of Knowledge of Good and Evil and the Tree of Life, as well as the interaction of these supernatural entities with the Serpent which leads to disaster when they eat the forbidden fruit, as recorded in Genesis 3.

The Bible provides ample additional material for mythic and mystical speculation. The prophet Ezekiel's visions in particular attracted much mystical speculation, as did Isaiah's Temple vision—Isaiah, Ch.6. Jacob's vision of the ladder to heaven provided another example of esoteric experience. Moses' encounters with the Burning bush and God on Mount Sinai are evidence of mystical events in the Torah that form the origin of Jewish mystical beliefs.

In early rabbinic Judaism (the early centuries of the 1st millennium CE), the terms Ma'aseh Bereshit ("Works of Creation") and Ma'aseh Merkabah ("Works of the Divine Throne/Chariot") clearly indicate the Midrashic nature of these speculations; they are really based upon Genesis 1 and Book of Ezekiel 1:4–28, while the names Sitrei Torah (Hidden aspects of the Torah) (Talmud Hag. 13a) and Razei Torah (Torah secrets) (Ab. vi. 1) indicate their character as secret lore. An additional term also expanded Jewish esoteric knowledge, namely Chochmah Nistara (Hidden wisdom).

The mystical methods and doctrines of Hekhalot (Heavenly "Chambers") and Merkabah (Divine "Chariot") texts, named by modern scholars from these repeated motifs, lasted from the 1st century BCE through to the 10th century, before giving way to the documented manuscript emergence of Kabbalah. Initiates were said to "descend the chariot", possibly a reference to internal introspection on the Heavenly journey through the spiritual realms. The ultimate aim was to arrive before the transcendent awe, rather than nearness, of the Divine. From the 8th to 11th centuries, the Hekhalot texts, and the proto-Kabbalistic early Sefer Yetzirah ("Book of Creation") made their way into European Jewish circles.

Maaseh Merkabah (Working of the Chariot) is the modern name given to a Hekhalot text, discovered by scholar Gershom Scholem. Works of the Chariot dates from late Hellenistic period, after the end of the Second Temple period following the destruction of the Second Temple in 70 CE when the physical cult ceased to function. It is a form of pre-Kabbalah Jewish mysticism that teaches both of the possibility of making a sublime journey to God and of the ability of man to draw down divine powers to earth; it seems to have been an esoteric movement that grew out of the priestly mysticism already evident in the Dead Sea Scrolls and some apocalyptic writings (see the studies by Rachel Elior).

The ascent texts are extant in four principal works, all redacted well after the third but certainly before the ninth century CE. They are: 1) Hekhalot Zutartey ("The Lesser Palaces"), which details an ascent of Rabbi Akiva; 2) Hekhalot Rabbati ("The Greater Palaces"), which details an ascent of Rabbi Ishmael; 3) Ma'aseh Merkabah ("Account of the Chariot"), a collection of hymns recited by the "descenders" and heard during their ascent; and 4) Sepher Hekhalot ("Book of Palaces," also known as 3 Enoch), which recounts an ascent and divine transformation of the biblical figure Enoch into the archangel Metatron, as related by Rabbi Ishmael.

A fifth work provides a detailed description of the Creator as seen by the "descenders" at the climax of their ascent. This work, preserved in various forms, is called Shi'ur Qomah ("Measurement of the Body"), and is rooted in a mystical exegesis of the Song of Songs, a book reputedly venerated by Rabbi Akiva. The literal message of the work was repulsive to those who maintained God's incorporeality; Maimonides (d. 1204) wrote that the book should be erased and all mention of its existence deleted.

While throughout the era of merkabah mysticism the problem of creation was not of paramount importance, the treatise Sefer Yetzirah ("Book of Creation") represents an attempted cosmogony from within a merkabah milieu. This text was probably composed during the seventh century, and evidence suggests Neoplatonic, Pythagoric, and Stoic influences. It features a linguistic theory of creation in which God creates the universe by combining the 22 letters of the Hebrew alphabet, along with emanations represented by the ten numerals, or sefirot.

Sefer Yetzirah (Hebrew, Sēpher Yəṣîrâh, 'Book of Formation, or Book of Creation, ספר יצירה) is the title of the earliest extant book on Jewish esotericism, although some early commentators treated it as a treatise on mathematical and linguistic theory as opposed to Kabbalah. "Yetzirah" is more literally translated as "Formation"; the word "Briah" is used for "Creation". The book is traditionally ascribed to the patriarch Abraham, although others attribute its writing to Rabbi Akiva. Modern scholars haven't reached consensus on the question of its origins. According to Rabbi Saadia Gaon, the objective of the book's author was to convey in writing how the things of our universe came into existence.

According to modern historians, the origin of the text is unknown, and hotly debated. Some scholars believe it might have an early Medieval origin, while others emphasize earlier traditions appearing in the book. The division of the letters into the three classes of vowels, mutes, and sonants also appears in Hellenic texts.

The historical origin of the Sefer Yetzirah was placed by Reitzenstein (Poimandres, p. 291) in the 2nd century BCE. Christopher P. Benton dates it later (~100 CE.). The date and origin of the book can not be definitely determined so long as there is no critical text of it.

Safed Rabbi Isaac Luria is considered the father of contemporary Kabbalah. You probably don't know that being a profane human.

Kabbalah was popularised in the form of Hasidic Judaism from the 18th century onwards. You poor bastard.

Twentieth-century interest in Kabbalah has inspired cross-denominational Jewish renewal and contributed to wider goyish non-Jewish contemporary spirituality, as well as engaging its flourishing emergence and historical re-emphasis through newly established academic investigation.

You lying actor. You pretender.

Seriously live stream your suicide for your deluded goyish disciples.

To finish the transition between old forms and new forms, we must turn to Geniza Egypt where the final surviving Hekhalot literature was found before the establishment of the new Lurianic Kabbalah.

The Cairo Genizah, alternatively spelled Geniza, is a collection of some 300,000 Jewish manuscript fragments that were found in the genizah or storeroom of the Ben Ezra Synagogue in Fustat or Old Cairo, Egypt. These manuscripts outline a 1,000-year continuum (870 CE to 19th century) of Jewish Middle-Eastern and North African history and comprise the largest and most diverse collection of medieval manuscripts in the world. The Genizah texts are written in various languages, especially Hebrew, Arabic and Aramaic, mainly on vellum and paper, but also on papyrus and cloth. In addition to containing Jewish religious texts such as Biblical, Talmudic and later Rabbinic works (some in the original hands of the authors), the Genizah gives a detailed picture of the economic and cultural life of the North African and Eastern Mediterranean regions, especially during the 10th to 13th centuries.

Seriously live stream your suicide

>is considered the father of contemporary Kabbalah
Sure is; this utterly ignores the history that contributed to the development of the Luranic system, which I've been covering, particularly given how hard it is to draw super hard divisions between the Genaiza fragments of Hekhalot literature against the Luranic materials.

>You probably don't know that being a profane human.
That's coming up in the analysis, if you wanna wait on the texts.

>Kabbalah was popularised in the form of Hasidic Judaism from the 18th century onwards
I don't deny this. THIS DOES NOT MEAN IT IS MANUFACTURED OR HAS NO HISTORICITY

In fact...

>>>The first European to note the collection was apparently Simon van Gelderen (an ancestor of Heinrich Heine), who visited the Ben Ezra synagogue and reported about the Cairo Genizah in 1752 or 1753. In 1864 the traveler and scholar Jacob Saphir visited the synagogue and explored the Genizah for two days; while he did not identify any specific item of significance he suggested that possibly valuable items might be in store. In 1896, the Scottish scholars, twin sisters Agnes S. Lewis and Margaret D. Gibson returned from Egypt with fragments from the Genizah they considered to be of interest, and showed them to Solomon Schechter "their irrepressibly curious rabbinical friend". Schechter, immediately recognized the importance of the material. With the financial assistance of his Cambridge colleague and friend Charles Taylor, Schechter made an expedition to Egypt, where, with the assistance of the Chief Rabbi, he sorted and removed the greater part of the contents of the Genizah chamber. Agnes and Margaret joined him there en route to Sinai (their fourth visit in five years) and he showed them the chamber which Agnes reported was "simply indescribable".

The Cairo Genizah documents include both religious and secular writings, composed from about 870 AD to as late as 1880. The normal practice for genizot (pl. of genizah) was to remove the contents periodically and bury them in a cemetery. As the Jews considered Hebrew to be the language of God, and the Hebrew script to be the literal writing of God, the texts could not be destroyed even long after they had served their purpose. The Jews who wrote the materials in the Genizah were familiar with the culture and language of their contemporary society. They also demonstrate that the Jewish creators of the documents were part of their contemporary society: they practiced the same trades as their Muslim and Christian neighbors, including farming; they bought, sold, and rented properties.

...

The find was staggeringly important as it contained an unknown Hekhalot fragment known as the Ozhayah Fragment, the beginning and end of which are now lost. The surviving Ozhayah Fragment consists of a Hebrew narrative text in three demarcated sections. The first (2a 1–2b 24a) is marked with the concluding title “The Seal of the Chariot.” It is a narration by the angel Ozhayah and it includes a number of verbal parallels with the Hekhalot Rabbati and one each with the Hekhalot Zutarti and the Sar Torah. It opens with an obscure and poorly-preserved story involving creation and the Flood, segueing into a mysterious description of a future sage in Babylonia. Ozhayah describes an ascent praxis called “the seal of the descent to the chariot” (2a 25) culminating in the presentation of the heavenly angel called “the Youth,” who greets the successful practitioner at the end of his ascent. This section closes with testimony from R. Ishmael to the efficacy of the praxis. The second section (2b 24b–44a) has the opening title “The Prince of Torah that belongs to it” and is a Sar Torah praxis that apparently is intended to go with the preceding ascent praxis. It quotes R. Ishmael twice and it shares a hymn with Sar Torah §306. A blank space on line 44 indicates the end of this section. The third section (2b 44b–49a) opens with “Anaphel said:” and closes with the title “the might of Anaphel.” It is a variant formulation of material found in Hekhalot Zutarti §§420–421, some of which pertains to the angel Anaphiel. Line 49b begins a new unit with a quotation of R. Ishmael in which he adjures an angel. The rest of the text is lost.

The relevant mystical Genizah fragments are in "Hekhalot Literature in Translation", in the folder.

>I don't deny this

Good enough Ape. Good enough. Your entire ideology is goyish kabbalah from the 18th century.

I'm okay with this result.

Jewish mysticism is often overlooked in discussions on the origin of certain Gnostic materials or as a backdrop against the revelations of Christ. More often, it's conflated by FUNposters with certain elements of conspiratorial thought. I often see it asserted that Kabbalah is a newer movement, arising from the 12th C., but this is an incredibly facile view that omits about half the history of the movement, if not more, depending on our litmus test. For our purposes, all eras of development of Kabbalah are viewed as Kabbalah (as it's hard to delineate the borders between Merkavah mysticism and the Hekhalot tradition, or the Hekhalot tradition from later Lurianic materials, in terms of theme and content, despite all three being more or less autonomous).

Modern scholars have identified several mystical brotherhoods that functioned in Europe starting in the 12th century. Some, such as the "Iyyun Circle" and the "Unique Cherub Circle", were truly esoteric, remaining largely anonymous.

There were certain Rishonim ("Elder Sages") of exoteric Judaism who are known to have been experts in Kabbalah. One of the best known is Nahmanides (the Ramban) (1194–1270) whose commentary on the Torah is considered to be based on Kabbalistic knowledge. Bahya ben Asher (the Rabbeinu Behaye) (d 1340) also combined Torah commentary and Kabbalah. Another was Isaac the Blind (1160–1235), the teacher of Nahmanides, who is widely argued to have written the first work of classic Kabbalah, the Bahir (Book of "Brightness").

The Franciscan Ramon Llull (1232-1316) was "the first Christian to acknowledge and appreciate kabbalah as a tool of conversion", though he was "not a Kabbalist, nor was he versed in any particular Kabbalistic approach". Not interested in the possibilities of scholarly Jewish influence, which began later in the Renaissance, his reading of newly emergent Kabbalah was for the possibilities of theological debate with the Jews.

Haha he keeps going

Is it autism?

>Good enough Ape. Good enough. Your entire ideology is goyish kabbalah from the 18th century.
>I'm okay with this result.
Refute:
and everything to follow. This isn't /b/. Step up:

Many Orthodox Jews reject the idea that Kabbalah underwent significant historical development or change such as has been proposed above. After the composition known as the Zohar was presented to the public in the 13th century, the term "Kabbalah" began to refer more specifically to teachings derived from, or related to, the Zohar. At an even later time, the term began to generally be applied to Zoharic teachings as elaborated upon by Isaac Luria Arizal. Historians generally date the start of Kabbalah as a major influence in Jewish thought and practice with the publication of the Zohar and climaxing with the spread of the Arizal's teachings. The majority of Haredi Jews accept the Zohar as the representative of the Ma'aseh Merkavah and Ma'aseh B'reshit that are referred to in Talmudic texts.

An early expression of Christian Kabbalah was among the Spanish conversos from Judaism, from the late 13th century to the Expulsion from Spain of 1492. These include Abner of Burgos and Pablo de Heredia. Heredia's "Epistle of Secrets" is "the first recognizable work of Christian Kabbalah", and was quoted by Pietro Galatino who influenced Athanasius Kircher. However, Heredia’s Kabbalah consists of quotes from non-existent Kabbalistic works, and distorted or fake quotes from real Kabbalistic sources.

The Platonic Academy (also known as the Neoplatonic Florentine Academy) was a 15th-century discussion group in Florence, Italy. It was founded after Gemistus Pletho reintroduced Plato's thoughts to Western Europe during the 1438 - 1439 Council of Florence. It was sponsored by Cosimo de' Medici, led by Marsilio Ficino and supported by Medici until death of Lorenzo Medici. The academy would proceed to translate into Latin all of Plato's works, the Enneads of Plotinus, and various other Neoplatonic works.

Lorenzo de' Medici, named "il Magnifico" (piazzale degli Uffizi) Pico della Mirandola became the first Christian scholar to master the Jewish mystical theology of Kabbalah. He was a student of Marsilio Ficino at the Florentine Academy. His syncretic world-view combined Platonism, Neoplatonism, Aristotelianism, Hermeticism and Kabbalah. He attempted to develop a form of syncretism whereby different systems of thought could be harmonized based on shared elements of truth. Pico asserted that even though Platonism and Christianity had different views, they held some truths in common. An important aspect of Pico’s philosophical thought was his defense of the dignity and liberty of the human being, set forth in On the Dignity of Man (1486). Both Ficino and Pico resurrected the humanistic views of ancient Greece. However, the humanism of the Renaissance was more individualistic than the humanism of ancient times.

The biographer John Addington Symonds speculates that Michelangelo Buonarroti spent time among the members of the Platonic Academy during Buonarroti's early years in Florence, fully absorbing its doctrines and later authoring poems and other works demonstrating agreement with their doctrines.

Platonic Academy was in fact dissolved soon after death of Lorenzo Medici in 1492. Poliziano and Mirandola died under very mysterious circumstances in 1494.

Man that's a LOT of shit to say my ideology began in the 18th century because only those people carried it but I'm not a Hasidic but a Crowleycuck because of reasons

That could not be said of Reuchlin, Knorr von Rosenroth and Kemper.

Johann Reuchlin, (1455–1522), was "Pico's most important follower". His main sources for Kabbalah were Menahem Recanati (Commentary on the Torah, Commentary on the Daily Prayers) and Joseph Gikatilla (Sha'are Orah, Ginnat 'Egoz). Reuchlin argued that human history divides into three periods: a natural period in which God revealed Himself as Shaddai (שדי), the period of the Torah in which God "revealed Himself to Moses through the four-lettered name of the Tetragrammaton" (יהוה), and the period of redemption. The five-letter name associated with this period is the tetragrammaton with the additional letter shin (ש). This name, YHShVH (יהשוה for 'Jesus', though the name's Hebrew version would be יהושוע), is also known as the pentagrammaton. The first of Reuchlin's two books on Cabala, De verbo mirifico, "speaks of the […] miraculous name of Jesus derived from the tetragrammaton". His second book, De arte cabalistica, is "a broader, more informed excursion into various kabbalistic concerns".

Jewish Kabbalah was absorbed into the Hermetic tradition at least as early as the 15th century when Giovanni Pico della Mirandola promoted a syncretic world view combining Platonism, Neoplatonism, Aristotelianism, Hermeticism and Kabbalah. Heinrich Cornelius Agrippa (1486–1535), a German magician, occult writer, theologian, astrologer, and alchemist, wrote the influential Three Books of Occult Philosophy, incorporating Kabbalah in its theory and practice of Western magic. It contributed strongly to the Renaissance view of ritual magic's relationship with Christianity. Pico's Hermetic syncretism was further developed by Athanasius Kircher, a Jesuit priest, hermeticist and polymath, who wrote extensively on the subject in 1652, bringing further elements such as Orphism and Egyptian mythology to the mix.

Oh lol go jerk off ritually already while claiming 14th century wizards told you to

>Man that's a LOT of shit to say my ideology began in the 18th century because only those people carried it but I'm not a Hasidic but a Crowleycuck because of reasons
Refute this experience of Face as being something other than Attainment of Tifaret by drawing down the Angel. Use other Hekhalot literature as source: Following the upheavals and dislocations in the Jewish world as a result of anti-Judaism during the Middle Ages, and the national trauma of the expulsion from Spain in 1492, closing the Spanish Jewish flowering, Jews began to search for signs of when the long-awaited Jewish Messiah would come to comfort them in their painful exiles. In the 16th century, the community of Safed in the Galilee became the centre of Jewish mystical, exegetical, legal and liturgical developments. The Safed mystics responded to the Spanish expulsion by turning Kabbalistic doctrine and practice towards a messianic focus. Moses Cordovero and his school popularized the teachings of the Zohar which had until then been only a restricted work. Cordovero's comprehensive works achieved the systemisation of preceding Kabbalah. The author of the Shulkhan Arukh (the normative Jewish "Code of Law"), Rabbi Yosef Karo (1488–1575), was also a scholar of Kabbalah who kept a personal mystical diary. Moshe Alshich wrote a mystical commentary on the Torah, and Shlomo Alkabetz wrote Kabbalistic commentaries and poems.

Jewish Kabbalah was absorbed into the Hermetic tradition at least as early as the 15th century when Giovanni Pico della Mirandola promoted a syncretic world view combining Platonism, Neoplatonism, Aristotelianism, Hermeticism and Kabbalah. Heinrich Cornelius Agrippa (1486–1535), a German magician, occult writer, theologian, astrologer, and alchemist, wrote the influential Three Books of Occult Philosophy, incorporating Kabbalah in its theory and practice of Western magic. It contributed strongly to the Renaissance view of ritual magic's relationship with Christianity. Pico's Hermetic syncretism was further developed by Athanasius Kircher, a Jesuit priest, hermeticist and polymath, who wrote extensively on the subject in 1652, bringing further elements such as Orphism and Egyptian mythology to the mix.

Following the upheavals and dislocations in the Jewish world as a result of anti-Judaism during the Middle Ages, and the national trauma of the expulsion from Spain in 1492, closing the Spanish Jewish flowering, Jews began to search for signs of when the long-awaited Jewish Messiah would come to comfort them in their painful exiles. In the 16th century, the community of Safed in the Galilee became the centre of Jewish mystical, exegetical, legal and liturgical developments. The Safed mystics responded to the Spanish expulsion by turning Kabbalistic doctrine and practice towards a messianic focus. Moses Cordovero and his school popularized the teachings of the Zohar which had until then been only a restricted work. Cordovero's comprehensive works achieved the systemisation of preceding Kabbalah. The author of the Shulkhan Arukh (the normative Jewish "Code of Law"), Rabbi Yosef Karo (1488–1575), was also a scholar of Kabbalah who kept a personal mystical diary. Moshe Alshich wrote a mystical commentary on the Torah, and Shlomo Alkabetz wrote Kabbalistic commentaries and poems.

The messianism of the Safed mystics culminated in Kabbalah receiving its biggest transformation in the Jewish world with the explication of its new interpretation from Rabbi Isaac Luria (1534–1572), by his disciples Hayim Vital and Israel Sarug. Both transcribed Luria's teachings (in variant forms) gaining them widespread popularity, Sarug taking Lurianic Kabbalah to Europe, Vital authoring the latterly canonical version. Luria's teachings came to rival the influence of the Zohar and Luria stands, alongside Moses de Leon, as the most influential mystic in Jewish history.

Balthasar Walther, (1558 - before 1630), was a Silesian physician. In 1598-1599, Walther undertook a pilgrimage to the Holy Land in order to learn about the intricacies of the Kabbalah and Jewish mysticism from groups in Safed and elsewhere, including amongst the followers of Isaac Luria. Despite his claim to have spent six years in these travels, it appears that he only made several shorter trips. Walther himself did not author any significant works of Christian Kabbalah, but maintained a voluminous manuscript collection of magical and kabbalistic works. His significance for the history of Christian Kabbalah is that his ideas and doctrines exercised a profound influence on the works of the German theosopher, Jakob Böhme, in particular Böhme's Forty Questions on the Soul (c.1621.

The Kabbalah of the Sefardi (Iberian Peninsula) and Mizrahi (Middle East, North Africa, and the Caucasus) Torah scholars has a long history. Kabbalah in various forms was widely studied, commented upon, and expanded by North African, Turkish, Yemenite, and Asian scholars from the 16th century onward. It flourished among Sefardic Jews in Tzfat (Safed), Israel even before the arrival of Isaac Luria. Yosef Karo, author of the Shulchan Arukh was part of the Tzfat school of Kabbalah. Shlomo Alkabetz, author of the hymn Lekhah Dodi, taught there.

Kiddo listen.

All that shit died. Hasidic Jews are the ONLY reason you know about the kabbalah today in contemporary times.

And you don't even have the discipline to be Hasidic. I didn't start this debate to blow you the fuck out.

You made me do it. Thelema is simply cribbed Hasidic kabbalah for goyim.

Just stop

His disciple Moses ben Jacob Cordovero (or Cordoeiro) authored Pardes Rimonim, an organised, exhaustive compilation of kabbalistic teachings on a variety of subjects up to that point. Cordovero headed the academy of Tzfat until his death, when Isaac Luria rose to prominence. Rabbi Moshe's disciple Eliyahu De Vidas authored the classic work, Reishit Chochma, combining kabbalistic and mussar (moral) teachings. Chaim Vital also studied under Cordovero, but with the arrival of Luria became his main disciple. Vital claimed to be the only one authorised to transmit the Ari's teachings, though other disciples also published books presenting Luria's teachings.

The Oriental Kabbalist tradition continues until today among Sephardi and Mizrachi Hakham sages and study circles. Among leading figures were the Yemenite Shalom Sharabi (1720–1777) of the Beit El Synagogue, the Jerusalemite Hida (1724–1806), the Baghdad leader Ben Ish Chai (1832–1909), and the Abuhatzeira dynasty.

One of the most innovative theologians in early-modern Judaism was Judah Loew ben Bezalel (1525–1609) known as the "Maharal of Prague". Many of his written works survive and are studied for their unusual combination of the mystical and philosophical approaches in Judaism. While conversant in Kabbalistic learning, he expresses Jewish mystical thought in his own individual approach without reference to Kabbalistic terms. The Maharal is most well known in popular culture for the legend of the golem of Prague, associated with him in folklore. However, his thought influenced Hasidism, for example being studied in the introspective Przysucha school. During the 20th century, Isaac Hutner (1906–1980) continued to spread the Maharal's works indirectly through his own teachings and publications within the non-Hasidic yeshiva world.

...

>Thelema is simply cribbed Hasidic kabbalah for goyim.
Haven't even begun discussing Thelema.

>Hasidic Jews are the ONLY reason you know about the kabbalah today in contemporary times.
If you're gonna refute this ENTIRE history I'm outlining, use citations.

Hassidism comes from the late 1600.
Luria comes from the mid 1500s.
And the Luranic material was widely accessible, and the Platonic Academy speculations widely diffuse before the Hassids.
Learn a thing or two before you

Listen, kiddo, learn a thing or two about what you're talking about, or risk looking like fool.

The spiritual and mystical yearnings of many Jews remained frustrated after the death of Isaac Luria and his disciples and colleagues. No hope was in sight for many following the devastation and mass killings of the pogroms that followed in the wake of the Chmielnicki Uprising (1648–1654), the largest single massacre of Jews until the Holocaust, and it was at this time that a controversial scholar by the name of Sabbatai Zevi (1626–1676) captured the hearts and minds of the Jewish masses of that time with the promise of a newly minted messianic Millennialism in the form of his own personage.

His charisma, mystical teachings that included repeated pronunciations of the holy Tetragrammaton in public, tied to an unstable personality, and with the help of his greatest enthusiast, Nathan of Gaza, convinced the Jewish masses that the Jewish Messiah had finally come. It seemed that the esoteric teachings of Kabbalah had found their "champion" and had triumphed, but this era of Jewish history unravelled when Zevi became an apostate to Judaism by converting to Islam after he was arrested by the Ottoman Sultan and threatened with execution for attempting a plan to conquer the world and rebuild the Temple in Jerusalem. Unwilling to give up their messianic expectations, a minority of Zvi's Jewish followers converted to Islam along with him.

Fuck off David Miscavige.

Many of his followers, known as Sabbatians, continued to worship him in secret, explaining his conversion not as an effort to save his life but to recover the sparks of the holy in each religion, and most leading rabbis were always on guard to root them out. The Dönmeh movement in modern Turkey is a surviving remnant of the Sabbatian schism.

The following century produced Athanasius Kircher, a German Jesuit priest, scholar and polymath. He wrote extensively on the subject in 1652, bringing further elements such as Orphism and Egyptian mythology to the mix in his work, Oedipus Aegyptiacus. It was illustrated by Kircher's own adaptation of the Tree of Life. Kircher's version of the Tree of Life is still used in Western Kabbalah.

Adorján Czipleá (1639–1664) was a Hungarian Christian Kabbalist and mystic. Not much is known about his life except for the fact that in 1662 – after some years of formal education in his native country – he journeyed to England in order to continue his philosophical and theological studies. There is no knowledge regarding the circumstances of his death, which occurred within two years after his arrival.

While in England, Czipleá wrote a controversial short treatise entitled De ente et malo (On Being and Evil) which circulated among a narrow group of prominent European intellectuals including, among others, Henry More, Joseph Glanvill, Thomas Vaughan and Franciscus Mercurius van Helmont. Although this work appears to be lost, records of its radical views (indictable for heresy at the time) survived in contemporary accounts of it. Probably the most detailed of these accounts is found in Méric Casaubon’s letter to Edward Stillingfleet, dated September 1670:

Hahahahaha this fucking guy.

I offered to meet this guy at the oldest rose in San Jose a few months back.

No show.

And now he's claiming kabbalah isn't a Hasidic carryover and that modern goyish copies of kabbalah are real artifacts.

Just stop. I was there.

*
>Kircher's version of the Tree of Life is still used in Western Kabbalah.
(The previous configuration wast the Lurianic version, pictured here).
*

"One such queer scholar was Mr. Adorján Czipleá, who held that the fallen angels did nevertheless not fall from Being since they possesse the attribute of intelligence which is, according to Plato, equivalente to that of existence. From this he deriv’d the preposterous idea that the first emanation, or Intelligence, or Being, is compromis’d withe the fallen ones: esse (sive intellectus) est diabolus. Being is thus always torn, in perpetual strife, between Satan and the Lord’s angels. The Kabbalah, the Magyar claim’d, is the only one capable of discerning the two sides, and therefore delivering us from the grasp of Being towards Union to the One and Only God, for it alone can accesse His angels through His Word and climbe to the mystical Presence of God."

Scholarly interest in his idiosyncratic mysticism has only recently begun to emerge. Speculation regarding Czipleá’s Hermetic and Kabbalistic sources ranges from John Dee, Pico della Mirandola and Johann Reuchlin, while attention has been drawn to his possible influence on the Cambridge Platonists and Metaphysical Poets.

Johan Kemper (1670–1716) was a Hebrew teacher, whose tenure at Uppsala University lasted from 1697 to 1716. He was Emanuel Swedenborg's probable Hebrew tutor.

>I offered to meet this guy at the oldest rose in San Jose a few months back.
Fucking what?
We have archives. Show me I was even asked this, and that I replied.

Kemper, formerly known as Moses ben Aaron of Cracow, was a convert to Lutheranism from Judaism. During his time at Uppsala, he wrote his three-volume work on the Zohar entitled Matteh Mosche ('The Staff of Moses'). In it, he attempted to show that the Zohar contained the Christian doctrine of the Trinity.

This belief also drove him to make a literal translation of the Gospel of Matthew into Hebrew and to write a kabbalistic commentary on it.

Rabbi Moshe Chaim Luzzatto (1707–1746), based in Italy, was a precocious Talmudic scholar who deduced a need for the public teaching and study of Kabbalah. He established a yeshiva for Kabbalah study and actively recruited students. He wrote copious manuscripts in an appealing clear Hebrew style, all of which gained the attention of both admirers and rabbinical critics, who feared another "Shabbetai Zevi (false messiah) in the making". His rabbinical opponents forced him to close his school, hand over and destroy many of his most precious unpublished kabbalistic writings, and go into exile in the Netherlands. He eventually moved to the Land of Israel. Some of his most important works, such as Derekh Hashem, survive and are used as a gateway to the world of Jewish mysticism.

Rabbi Elijah of Vilna (Vilna Gaon) (1720–1797), based in Lithuania, had his teachings encoded and publicised by his disciples, such as Rabbi Chaim Volozhin, who (poshumously) published the mystical-ethical work Nefesh HaChaim. He staunchly opposed the new Hasidic movement and warned against their public displays of religious fervour inspired by the mystical teachings of their rabbis. Although the Vilna Gaon did not look with favor on the Hasidic movement, he did not prohibit the study and engagement in the Kabbalah. This is evident from his writings in the Even Shlema. "He that is able to understand secrets of the Torah and does not try to understand them will be judged harshly, may God have mercy". (The Vilna Gaon, Even Shlema, 8:24). "The Redemption will only come about through learning Torah, and the essence of the Redemption depends upon learning Kabbalah" (The Vilna Gaon, Even Shlema, 11:3).

Post-Enlightenment Romanticism encouraged societal interest in occultism, of which Hermetic Qabalistic writing was a feature. Francis Barrett's The Magus (1801) handbook of ceremonial magic gained little notice until it influenced the French magical enthusiast Eliphas Levi (1810-1875). His fanciful literary embellishments of magical invocations presented Qabalism as synonymous with both so-called White and so-called Black magic. Levi's innovations included attributing the Hebrew letters to the Tarot cards, thus formulating a link between Western magic and Jewish esotericism which has remained fundamental ever since in Western magic. Levi had a deep impact on the magic of the Hermetic Order of the Golden Dawn. Through the occultists inspired by him (including Aleister Crowley, who considered himself Levi's reincarnation) Levi is remembered as one of the key founders of the 20th century revival of magic.

One author it's incredibly worthwhile to read is Scholem.

There's one issue, he doesn't like to give exegesis in his footnotes. He'll drop a bit of lore and not expound upon it.

Gerhard Scholem who, after his immigration from Germany to Israel, changed his name to Gershom Scholem (Hebrew: גרשם שלום) (December 5, 1897 – February 21, 1982), was a German-born Israeli philosopher and historian. He is widely regarded as the founder of the modern, academic study of Kabbalah, becoming the first Professor of Jewish Mysticism at the Hebrew University of Jerusalem. His close friends included Walter Benjamin and Leo Strauss, and selected letters from his correspondence with those philosophers have been published.

Scholem wrote his doctoral thesis on the oldest known kabbalistic text, Sefer ha-Bahir. Drawn to Zionism, and influenced by Buber, he emigrated in 1923 to the British Mandate of Palestine, where he devoted his time to studying Jewish mysticism and became a librarian, and eventually head of the Department of Hebrew and Judaica at the National Library. He later became a lecturer at the Hebrew University of Jerusalem. Scholem taught the Kabbalah and mysticism from a scientific point of view and became the first professor of Jewish mysticism at the university in 1933, working in this post until his retirement in 1965, when he became an emeritus professor.

Another author, one much more practical, is Aryeh Kaplan. I've got some of his books as well; Jewish Meditation, his translation of Sefer Yetzirah, his Bahir, Inner Space, and a couple others IIRC.

Kaplan produced works on topics as varied as prayer, Jewish marriage and meditation; his writing was also remarkable in that it incorporated ideas from across the spectrum of Rabbinic literature, including Kabbalah and Hasidut. His introductory and background material contain much scholarly and original research. In researching his books, Kaplan once remarked: "I use my physics background to analyze and systematize data, very much as a physicist would deal with physical reality." This ability enabled him to undertake large projects, producing over 60 books. His works have been translated into Czech, French, Hungarian, Modern Hebrew, Portuguese, Russian, and Spanish.

Finally there's David Chaim Smith.

He's got a scholarly/exegetical work, "Kabbalistic Mirror of Genesis" which is stellar. And advanced practice (which results in the artwork in the first portion of the thread) in "The Blazing Dew of Stars", and finally an outline of basic practical exercise in "The Awakening Ground".

>mfw he still denies the only reason M
kabbalah was spread was because of Hasidic endeavour and he STILL pretends it would have carried over to him without Hasidic influence
>he spreads goyish kabbalah backed up by hedonists and pederasts in direct violation of Hasidic doctrine

And he tells the goyim he is righteous

>And he tells the goyim he is righteous
1) Nope.
2) Refute anything I said. Any of it. Form your critique as something other than a shitpost. I just threw out an essay length monograph on Kabbalistic history. With names and dates. All you got are toads.

It's all derived from 18th century Hasidic manuscripts.

All of it. And you worship idealogs like Crowley!

You're sort of a theological joke.

Don't Feed The Bears.

>Bear: "Maybe if I knock it over, I'll get some food."
>"Maybe if I bite it I'll get some food".
>"Maybe if I scratch it I'll get some food."
>"Maybe if I jump up and down on it I'll get some food."

Do you remember how sliding works?
Bump limit your topic straight off the page.
He doesn't really believe these things he's saying to bait you, he just wants your topic to be gone off his board.
Stop feeding the bears.

>It's all derived from 18th century Hasidic manuscripts.
You do realize everyone can clearly see you're spamming a facile lie when I've outlined more or less the main points of transmission in the above posts.

>Crowley
Prove to me that citations like "Stones of precious water" aren't from pre-Lurianic sources.

It's a great excuse to post actual Veeky Forumstory on the Veeky Forums board tho, something this place desperately needs.

Haha wat nigga no one is in CONTENTION that contemporary kabbalah began with Hasidic Jews.

Except this Crowleyite.

What exactly is your mistaken point?

Safed Rabbi Isaac Luria is considered the father of contemporary Kabbalah. You probably don't know that being a profane human.

Kabbalah was popularised in the form of Hasidic Judaism from the 18th century onwards. You poor bastard.

Twentieth-century interest in Kabbalah has inspired cross-denominational Jewish renewal and contributed to wider goyish non-Jewish contemporary spirituality, as well as engaging its flourishing emergence and historical re-emphasis through newly established academic investigation.

You lying actor. You pretender.

Seriously live stream your suicide for your deluded goyish disciples

>Contemporary Kabbalah begins in the Florentine Academy from which Agrippa incorporated his Kabbalistic elaborations into ritual magick.
ftfy

You're being conned by a conman.

Whoops

Now you've done it...
You're gonna make me be the voice of reason...

History that NO ONE on the Veeky Forums board will read because they don't want to sift through a trainwreck to find it.

WILL POWER.
Stop feeding the bears.

Ignore him, and talk real history with me.
A calm historical discussion.

I was asking last night - when and where was Vayrahairava written?
I don't Buddhism.
I'm too emotionally irrational.
So, I honestly want to know, because it can't keep my attention long enough to really read it an do it correctly.
If I'm intrigued enough I'll pick it up.
I downloaded a copy last night, but I need something to help me get interested enough to wade through it.
Make it worth my time. :)

>I'm too emotionally irrational

Perfect fodder for a modern pretender

>Vayrahairava
Hard to say.
When it comes to the Kangyur there could be any number of now lost Newar or Kashmiri intermediaries we're not aware of.

Datura betel is native in India but it's not exactly the most common plant north of Nepal.

Lemme do a bit of hunting to see if I can pin down a date.

Everything you are trying to absorb was cribbed from 18th century Hasidic mysticism

And btw this is not even a controversial statement.

It's a fact

>Vayrahairava
>Yamāntaka is a wrathful expression of Mañjuśrī, the Samyaksambuddha of wisdom who, in other contexts, also functions as a dharmapala or a Heruka.

Fuck, this implies he's old as shit.

Taranatha wrote, in 1613, a SEVENTY FOUR volume history of the Yamantaka Tantra. This was a compliment to his 22 volume history of Kalachakra. This would, again, imply that Yamantaka Tantra's old as fuck.

If I had to take as stab, I'd say 7th or 8th C. since Kalachakra developed in the 10th.

Okay, sooo Kashmir/Nepal/Tibet area.
That is related to my interests.
Everest base camp and K2 summit are on my bucket list.
(So is North Face of the Eiger - but who's counting.)
I wouldn't Everest summit these days.
They're treating Pachamama like a whore over there.
But I'd visit Base and drink some coffee for a bit.

I get off track.
So, Kangyur... is that the family group of texts this comes from?
Tibetan Buddhism?

Hahahahahahaha he spent his whole life to waste it as a Tibetan buddhist because a Crowleyite told him it was worthwhile

Enjoy that pointless path

>So, Kangyur... is that the family group of texts this comes from?
Yes, Yamantaka (Vajrabhiarava) Tantra is a part of the Tibetan 'canon' called Kangyur and is placed in the "Father Tantra" category under the subclass of "Anger Tantra".

>Tibetan Buddhism?
Eyup but even this gets fuzzy. Vajrayana was initiated in India but quickly fucked off into the mountains to contemplate. It began when the ruling state at the time began state sponsored debates between Saivist tantrics and Buddhists.

Turns out they rather liked each other and started initiating the others into their own; by the 9th and 10th C. the migration into the Tibetan plateau was already underway. Newar Buddhism in Nepal is much the same, less structured, and may be a touch older in terms of historical transmission.

>Samyaksambuddha of wisdom
Teaches his wisdom to others after his awakening.
Yamantaka - the conquerer of death...
I was actually reading about this last night.
Head of a water buffalo?
Last night, my first instinct was that this would be a path of Centella Ndoki, but today I'm leaning towards Tiembla Tierra.

Centella Ndoki and Tiembla Tierra are the only 2 powers in my system that have bested the Lord of Death.
Tiembla Tierra is essentially earth father.
He is a wisdom keeper and teacher.
Centella Ndoki is essentially wind/sky mother. She is the queen of all spirits corporeal or incorporeal.

>Head of a water buffalo?
Yup; this appears to be a uniquely Buddhist development. Actual Saivist "Bhairava" appears to be more generically wrathful.

Go with Earth Shaker.

Is there anything in Indian Tantra that is a direct correlation to Yamantaka Tantra?

Or, is the fuzziness only because of the overlapping of Buddhism and Saivism at the time?

Hasidus is a framing term for the teachings of the Hasidic masters, expressed in its range from Torah to kabbalah, Jewish ritual magic.

Began in 1720-1740

Thelema is a completely fabricated system of goyish belief that began when Crowley believed himself to be the prophet of a new age, the aeon of Horus, based upon a spiritual experience that he and his wife, Rose Edith, had in Egypt in 1904.

Thelemites please commit public ritual suicide

>Or, is the fuzziness only because of the overlapping of Buddhism and Saivism at the time?
This.
I'm not explicitly aware many animalistic godforms in the Indian/Saivist tantras where the Vajrayana tradition went into syncretic overdrive with local proto-Bon totemism and the Hindi context they came out of.

>Due to being a known drug addict and abuser of hallucinogens lol, by his account, a possibly non-corporeal or "praeterhuman" being that called itself Aiwass contacted him and dictated a text known as The Book of the Law or Liber AL vel Legis, which outlined the principles of Thelema.

Fukken kek!

The saddest fact about Crowley the Johnny come lately magician and pretender is his followers.

They cannot accept that they got duped

Do you have anything on the Theosophical society Ape?

I DID but redacted it because it's almost irrelevant to what I'm doing.

Knock yourself out:
mega.nz/#F!IN5hQZDR!PFrotIcTqCqC3TKKZyNFhA

Got it.
I'm gonna veer off course again.
(Squirell!!)
You would be safe if you assumed I'm curious about Bon.
The more pre-pre- it is, the more I'm at least going to give it a nod if I pass it on the street.
I've heard Bon called Bon Po Shamanism.
It seems to me though that what's left of Bon at this moment has 0% of the Shamanism and only leaves the masks as a touristy curiousity.
Can you give me an Introduction to Bon?
In Kindiegarden terms?
I'm still on my first cup of coffee, and I still haven't put my nic patch on.

I heard once that Buddhism ruthlessly put Bon down with no anesthesia.
I'm not sure if that's right, or if it just sort of pushed Bon out of the way and Bon died on it's own terms.
In the great Himalayan power play, why did Buddhism succeed?
Why did Bon fail?

youtube.com/watch?v=nx6VIXpRZvw

>Can you give me an Introduction to Bon?
>In Kindiegarden terms?
Tengrism without Tengri.
Probably closest to Turkic central asian Shamanic practices.
I've a pile of stuff on Bon in the >Eastern>Tibet folder that I've tried to extricate from Buddhism proper.

>ruthlessly put Bon down with no anesthesia.
More like integrated what it could then ignored the rest. It's sorta hard for historians to cut out actual Tibetan atrocity from Chinese nationalist propaganda. We're at a distinct historical disadvantage.

>Why did Buddhism succeed
Politics. Literally.
When the Continentals came into the Plateau, they had a big giant fuckhuge debate about which schools should be taught.

Instant Liberation won the debates.
Slow Liberation was told to fuck of North/East to China.

>Instant Liberation won the debates.
But, they still didn't get INSTANT liberation.
It occurs to me that Bon or Lower Class spirituality is more quick grits than Buddhism or Higher Class spirituality.

Damn you ancient Himalayan Bougie $.0.50 Brigade.

Should you consider moving Bon into the Shamanism folder?
That would help you at least put more division between Buddhism and Bon in your files.