By Israel Regardie
A uncomplicated advent to the sensible Qabala as a street map to the subconscious, and to Man's interrelationship with the Universe -- with specific emphasis on mental integration, magick, and non secular development.
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Extra resources for A Garden Of Pomegranates: A Outline of the Qabalah (Llewellyn's High Magick Series)
The new era in the history of the Qabalah created by the appearance of this storehouse of legend, philosophy, and anecdote, has continued right down to the present day• Yet nearly every writer who has since espoused the doctrines of the Qabalah has made the Zohar his principal textbook, and its exponents have applied themselves assiduously to commentaries, epitomes, and translations-missing, however, with only a few exceptions, the real underlying possibilities of the Qabalistic Tree of Life. The Zohar so impressed the celebrated scholastic metaphysician and experimental chemist, Raymond Lully, that it suggested to him the development of the Ars Magna (The Great Work), an idea in the exposition of which he exhibits the loftiest conceptions of the Qabalah, regarding it as a divine science and a genuine revelation of Light to the human soul.
To this Qabalistic conception or principle of Zero would be allocated Baruch Spinoza's definition of God or Substance: "That which requires for its conception, the conception of no other thing". Another of the many symbols uscd by the Hindus to represent this Zero was that of the serpent Ananta, which enclosed the universe; its tail being swallowed in its mouth represented the re-entrant nature of Infinity. I. ,,~ '1';' j'~ 'Ain Soph Aour, Absolute Limitless Light (the Daivaprakriti of the Brahman Vedantists, and the Adi-Buddha or Amitabha of the Buddhists); which then by contraction (Tsimtsum, according to the Zollar) concentratcd itself into a central dimensionless Point-Krscr, the Crown, which is the first Sephirah on the Tree of Life.
The history of the Qabalah, so far as the publication of early exoteric texts is concerned, is indeterminate and vague. D. in the latter. Some historians claim that the Qabalah is a derivative from Pythagorean, Gnostic, and Neoplatonic sources, this latter view being, in particular, the opinion of Mr. Christian D. Ginsburg. The great Jewish historian, Graetz, too, holds the unhistoric view that Jewish mysticism is a morbid and late growth, foreign to the religious genius of Israel, and that it has its origin in the speculations of one Isaac the Blind in Spain somewhere between the eleventh and twelfth centuries.
A Garden Of Pomegranates: A Outline of the Qabalah (Llewellyn's High Magick Series) by Israel Regardie