Kabbalah Cross is not Christian

[Guest Iam]

The kabbalahistic cross is an esoteric creation to designed to replace the holy symbol of Christianity. This false image was created at sometime between the 11th-13th century Hachmei Provence (Southern France) and Spain. If anyone has information please share it.

 

[Guest Dixie]

Cabbalah definitely does not believe that Jesus Christ is the son of God. I tell my kids to stay away from people that use that symbol or the Mogen Dovid.

[Guest Tzah-Dee]

It may not be Christian, but it is curiously interesting.

 

http://youtu.be/vAM9RmyEVm8

 

Step inside this unique video, see inside the Order of the Golden Dawn Collegium Spiritu Sancti Temples and Sanctuaries from around the World! A walk through the front door right into its classrooms and Initiations. The largest and most deeply rooted Spiritual and Mystical Order in the World Revealed.

 

www.goldendawncollegium.com

[Guest Iam]

This is a Golden Dawn hermetic/kabbala symbol.

 

[Guest John 3:16]

"Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ferocious wolves. -Matthew 7:15

 

The Bible predicted thousands of years ago that false gods, symbols, prophets, etc would be coming and would be present in the world. Satan knows he is dealing with a "fixed" amount of time before Christ comes back and establishes his kingdom on earth. So, his strategy has been to lie, steal, and cheat as many people as he can into an eternity in hell.

[conspiracy_theory]

Like "Confucius" said: Signs and symbols control the world, not phases and laws. I noticed the 2 Pics of the Cross above had much symbols in them so i felt it right to post this video showing how Hollywood contributes to this madness.

SYMBOLISM Luciferian/Satanic Illuminati Hollywood Exposed-Seth Rogen

 

[Luke_Wilbur]

The internet is now allowing symbols like these to truly be seen for idea they represent. For example, a red octagon may be a symbol for "STOP". On a map, a picture of an arrow facing up might represent "North".

 

Symbols morph through time to fit the self purposes of individuals or groups. Sometimes for good. Sometimes for bad.

 

For those that lack Faith in Jesus Christ the symbols above are considered to be known by a select few for the purpose their particular craft.

[Guest Guest]

God addresses symbols, false gods, etc in the Old Testament. He states that the CHILDREN of those who worship idols, symbols, etc will be punished 3 to 4 generations.

 

Satan understands that this is God's word so he specifically tries to get people to worship false gods because he knows it hits 3-4 generations into someone's family.

 

Because the worship of God is primary, false worship is one of the greatest evils man can practice. Idolatry is a serious problem, and not just for the Israelite of Old Testament times. The final sentence of John’s first epistle () is a warning against idolatry. Idolatry is dangerous because it involves the worship of demons (1 Cor. 10:20; cf. ), and because we can do it thinking that we are actually worshipping God (cf. Exod. 32:1-6; ). http://bible.org/ser...ip-exodus-201-7

 

 

Exodous 20:1 - 5

¹ And God spoke all these words:

² “I am the LORD your God, who brought you out of Egypt, out of the land of slavery.

³ “You shall have no other gods before^[a] me.

⁴ “You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. ⁵ You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, ⁶ but showing love to a thousand generations of those who love me and keep my commandments.

[Luke_Wilbur]

You cannot have faith without works.

 

I see masons beliefs all over Washington, DC.

 

With the exception to Albert Pike, the statues are of good men that are still admired.

 

They say the hexagram was written on cave walls. I find it everywhere I go.

 

I know Native Americans believe the cross to represent the four cardinal directions.

 

Buddists believe in the nazi cross as a symbol of peace.

 

I do not think there is an equation to God or a symbol that can represent him.

 

In Jesus we have a face of a man of peace. Who died for the our original sin.

 

The cross is our symbol of his ultimate sacrifice. God's perfect creation. His son Jesus Christ.

 

The symbol of Love is the Cross.

[Guest Soldier of God]

His Holiness understood the meaning of the cross.

 

APOSTOLIC JOURNEY

TO THE UNITED STATES OF AMERICA AND CANADA

MASS AND CELEBRATION OF THE SACRAMENT

OF THE ANOINTING OF THE SICK

HOMILY OF HIS HOLINESS JOHN PAUL II

 

Campus of the Arizona State University, Phoenix

Monday, 14 September 1987

 

“The Son of Man must be lifted up” (Io. 3, 14).

Dear Brothers and Sisters,

 

1. On this day when I have the joy of celebrating the Eucharist with you here in Phoenix, let our first thoughts be directed to the victorious Cross of our Saviour, to the Son of Man who is lifted up! Let us adore and praise Christ, our Crucified and Risen Lord. To him, and to the Father and the Holy Spirit, be glory and thanksgiving now and forever!

 

How good it is to join our voices in praise of God on this feast of the Triumph of the Cross. And how appropriate to celebrate the feast here in the city of Phoenix, which bears the name of an ancient symbol often depicted in Christian art to represent the meaning of the victorious Cross. The phoenix was a legendary bird that, after dying, rose again from its own ashes. Thus, it came to be a symbol of Christ who, after dying on the Cross, rose again in triumph over sin and death.

 

We can rightly say that, by divine providence, the Church in Phoenix has been called in a particular way to live the mystery of the victory of the Cross. Certainly, the Cross of Christ has marked the progress of evangelization in this area since its beginning: from the day, three hundred years ago, when Father Eusebio Kino first brought the Gospel to Arizona. The Good News of salvation has brought forth great fruit here in Phoenix, in Tucson and throughout this whole area. The Cross is indeed the Tree of Life.

[Guest Morbonzi]

Knowledge of the Hebrew Kaballah and the Middle Eastern mystery dramas had been ruthlessly suppressed by the Papacy during the Dark Ages and could have returned to Western Europe only by way of the Crusades. For bringing it back, the Templar became the logical bridge. During their stay in the Holy Land, the Templars had come into close association with a Moslem sect called the Sufi, who previously had adopted many of the beliefs and ritualistic forms of the Gnostic, or primitive Christians. From the Sufi the Templars borrowed many of their own esoteric beliefs and ceremonials. A number of these have made their way into modern Freemason beliefs. One of these, for example, is the Junior Warden’s call of the Craft from labor to refreshment and from refreshment to labor, referring in a symbolic sense to death and rebirth. The Gnostics, the Sufi, and the Templars all believed in reincarnation.

 

Jacques B. de Molay, the last Grand Master of the Knights Templar, according to Brother Pike, masterminded the plans for Freemasonry while he was awaiting execution. Before coming in unequivocally to that assertion, Brother Pike cited conclusive evidence that long before the Templars went underground, they considered themselves builders, or masons, and were even called by the English, through careless pronunciation, Freemasons. This is clearly shown by the following extract with reference to de Molay:

 

“The Templars, or Poor Fellow Soldiery of the Holy House of the Temple intended to be rebuilt,

took as their models, in the Bible, the Warrior Masons of Zorabel, who worked, holding the

sword in one hand and the trowel in the other. Therefore, it was that the Sword and the Trowel

became the insignia of the Templars, who subsequently concealed themselves under the name of

Brethren Masons. The name Freres Macons in the French was corrupted in English into Free Masons. The trowel of the Templars is quadruple, and the triangular plates of it are arranged in the

form of a cross, making the Kabalistic pantacle known by the name of the Cross of the East.”

[Guest ضوء]

Surat Al-Baqarah (The Cow) - سورة البقرة

 

2:99

 

And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient.

 

وكشفت ونحن بالتأكيد لك الآيات [التي هي] بينات، وليس لأحد أن ينكر عليهم في قضائهم لالعصاة بتحد.

 

2:100

 

Is it not [true] that every time they took a covenant a party of them threw it away? But, [in fact], most of them do not believe.

 

أليس [صحيح] أن ألقى كل مرة أخذوا عهدا طرف منهم بعيدا؟ ولكن، [في الواقع]، ومعظمهم من لا يؤمنون.

 

2:101

 

And when a messenger from Allah came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allah behind their backs as if they did not know [what it contained].

 

وألقى طرفا من الذين أعطيت الكتاب عندما جاء رسول من الله إليهم مؤكدا أن الذي كان معهم، والكتاب المقدس من الله وراء ظهورهم كأنهم لا يعرفون [ما يرد].

 

2:102

 

And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, "We are a trial, so do not disbelieve [by practicing magic]." And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah . And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.

 

واتبعوا [بدلا] ما تلا الشياطين في عهد سليمان. لم يكن الذين كفروا سليمان، ولكن الشياطين كفروا و، تعليم الناس السحر وتلك التي أنزل على الملكين في بابل، وهاروت ماروت. ولكن اثنين من الملائكة لا يعلم أي شخص ما لم يقولون، "نحن المحاكمة، لذلك لا يكفر [من خلال ممارسة السحر]." و[بعد] أن نتعلم منها ان الذي تسببه الفصل بين رجل وزوجته. ولكنها لا تضر أحدا من خلال ذلك إلا بإذن الله. والناس تعلم ما يضر بها، ولا تستفيد منها. ولكن بني إسرائيل يعرفون بالتأكيد أن كل من اشترى السحر لن يكون في أي حصة الآخرة. والبؤساء هو أن الذي باعوا أنفسهم، لو كانوا يعلمون فقط

[Guest Leviticus 16:7 -]

7 And he shall take the two he goats, and present them before the LORD at the door of the Tabernacle of the Congregation.

 

8 Then Aaron shall cast lots over the two he goats, one lot for the LORD, and the other for the Scapegoat.

 

9 And Aaron shall offer the goat, upon which the LORD'S lot shall fall, and make him a sin offering

.

10 But the goat, on which the lot shall fall to be the Scapegoat, shall be presented alive before the LORD, to make reconciliation by him, and to let him go (as a Scapegoat) into the wilderness.

 

11 Thus Aaron shall offer the bullock for his sin offering, and make a reconciliation for himself, and for his house, and shall kill the bullock for his sin offering.

 

12 And he shall take a censer full of burning coals from off the Altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil,

 

13 And shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the Mercy seat that is upon the Testimony, so he shall not die.

 

14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the Mercy seat Eastward; and before the Mercy seat shall he sprinkle of the blood with his finger seven times.

 

15 Then shall he kill the goat that is the people’s sin offering, and bring his blood within the veil, and do with that blood, as he did with the blood of the bullock, and sprinkle it upon the Mercy seat, and before the Mercy seat.

 

16 So he shall purge the Holy place from the uncleanness of the children of Israel, and from their trespasses of all their sins; so shall he do also for the Tabernacle of the Congregation placed with them, in the midst of their uncleanness.

 

17 And there shall be no man in the Tabernacle of the Congregation, when he goeth in to make an atonement in the Holy place, until he come out, and have made an atonement for himself, and for his household, and for all the Congregation of Israel.

 

18 After, he shall go out unto the Altar that is before the LORD, and make a reconciliation upon it, and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the Altar round about.

 

19 So shall he sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.

 

20 When he hath made an end of purging the Holy place, and the Tabernacle of the Congregation, and the Altar, then he shall bring the live goat;

 

21 And Aaron shall put both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their trespasses, in all their sins, putting them upon the head of the goat, and shall send him away (by the hand of a man appointed) into the wilderness.

 

22 So the goat shall bear upon him all their iniquities into the land that is not inhabited, and he shall let the goat go into the wilderness.

 

23 After, Aaron shall come into the Tabernacle of the Congregation, and put off the linen clothes, which he put on when he went into the Holy place, and leave them there.

 

24 He shall wash also his flesh with water in the Holy place, and put on his own raiment, and come out, and make his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people.

 

25 Also the fat of the sin offering shall he burn upon the Altar.

 

26 And he that carried forth the goat, called the Scapegoat, shall wash his clothes, and wash his flesh in water, and after that shall come into the host.

 

27 Also the bullock for the sin offering, and the goat for the sin offering (whose blood was brought to make a reconciliation in the Holy place) shall one carry out without the host to be burnt in the fire, with their skins, and with their flesh, and with their dung.

 

29 So this shall be an ordinance forever unto you: The tenth day of the seventh month, ye shall humble your souls, and do no work at all, whether it be one of the same country, or a stranger that sojourneth among you.

 

30 For that day shall the Priest make an atonement for you to cleanse you; ye shall be clean from all your sins before the LORD.

 

31 This shall be a Sabbath of rest unto you, and ye shall humble your souls, by an ordinance forever.

 

32 And the Priest whom he shall anoint, and whom he shall consecrate (to minister in his father’s stead) shall make the atonement, and shall put on the linen clothes and Holy vestments,

 

33 And shall purge the Holy Sanctuary and the Tabernacle of the Congregation, and shall cleanse the Altar, and make an atonement for the Priests and for all the people of the Congregation.

 

34 And this shall be an everlasting ordinance unto you, to make an atonement for the children of Israel for all their sins once a year. And as the LORD commanded Moses, he did.

[Guest Herodotus]

According to The Expositior's Bible Commentary, Azazel is English translation of the Hebrew word for scapegoat (Hebrew: עזאזל) which occurs in Leviticus 16:8. This Hebrew word is simply a term meaning "a goat to go away" - in other words a "scapegoat" - in verse 20-22 it describes what this accomplished by symbolically placing the sins of Israel upon the goat and then sending it to the desert and releasing it.

 

[Guest Gabe]

In Jewish mythology Azazel was one of the angels descended from heaven to cohabit with human women (see "Samael Angel"). Azael was wild when he was sleeping with anything that moves: including women, men, children and animals.

 

According to the Zohar, he was the one who taught humans to make weapons and women to beautify themselves. God told the angels sexually rapacious act and sent the four angels: Michael, Uriel, Gabriel and Raphael return the angels.

 

All Angels regretted their actions and returned to heaven - all except Azazel who went into hiding. God then sent the angel Raphael (others believe Gabriel) to capture Azazel and capture it in a cave. Azael eventually defeated and put to the Tomb Dodal when exit was covered with heavy stones.

 

But all this did not prevent him to teach the doctrine of Balaam Hkisof, and stories by which Solomon himself came to hisAccording to Jewish mythology, the original name was Azael - and he was one of the angels descended from heaven to cohabit with human women (see "Samael Angel"). Azael was wild when he was sleeping with anything that moves: including women, men, children and animals.

 

According to the Zohar, he was the one who taught humans to make weapons and women to beautify themselves. God told the angels sexually rapacious act and sent the four angels: Michael, Uriel, Gabriel and Raphael return the angels. All Angels regretted their actions and returned to heaven - all except Azael who went into hiding. Ultimately, sent the angel Raphael (and other sources was Gabriel) to capture the Azazel and capture it in a cave. Azael eventually defeated and put to the Tomb Dodal when exit was covered with heavy stones.

 

But all this did not prevent him to teach the doctrine of Balaam Hkisof, and stories by which Solomon himself came to his his cave to learn wisdom. Bible describes how long Aaron the priest first, to take the two goats: one God, and one "scapegoat". This practice was retained even after the settlement of the country. There are versions that say that Azazel was the name of a place near Jerusalem - but on the other hand could be named after the place where the angel. To not associate the name of the wayward angel Azael with the name of the Lord, was among the consonants can the G to A. Thus the name "Azazel".

 

According to Christian demonology, Azazel is a demon with the head of a goat and protects goats. And Muslim demonology, Azazel is described gin (demon) who refused to serve the people in heaven and therefore punished expulsion from Paradise.

[Guest Morbonzi]

Nahmanides was also known as Rabbi Moses ben Naḥman Girondi, Bonastrug da Porta, and by his acronym Ramban (1194 – 1270), was a leading medieval Jewish scholar, Catalan rabbi, philosopher, physician, kabbalist, and biblical commentator who identified Azazel in Hebrew text as referring to Samael. It was Nachmanides who introduced the myth of Samael's intimacy with Lilith (Adam's first wife).

 

The Sigil of Baphomet is the official insignium of the Church of Satan, and is trademarked by the organization.

[Guest wiki]

In 1238, Nahmanides wrote a letter to French rabbis addresses the virtues of Maimonides and holds that Maimonides' Mishne Torah – his Code of Jewish Law – not only shows no leniency in interpreting prohibitions within Jewish law, but may even be seen as more stringent, which in Nahmanides' eyes was a positive factor. As to Maimonides' Guide for the Perplexed, Nahmanides stated that it was intended not for those of unshaken belief, but for those who had been led astray by the non-Jewish philosophical works of Aristotle and Galen. (Note that Nahmanides's analysis of the Guide is not the consensus view of modern scholars.)

 

If this is true it looks like Jews and Muslims need to be embracing each other.

 

http://people.ucalga...icMingling.html

 

A paradigmatic example of conventional mysticism is the Islamic movement known as Sufism. Sufism arose as a protest against institutional orthodoxy, objecting not only to excesses of worldliness among the mainstream leadership, but also to their focus on religious laws and rituals, which it regarded as distractions from the supreme human vocation, the quest for communion with the divine. Many Sufi teachers were pleased to disseminate their teachings among disciples outside the Muslim community. And in turn, many Jews were drawn to the philosophy, which (they felt) did not necessarily put them in conflict with their Jewish heritage.

 

Take, for example, the case of Basir, a Jewish bell-maker in fourteenth-century Cairo. Basir became so impressed with the Sufi brotherhood led by the charismatic Yusuf al-Jami al-Kurani that he abandoned his family, and was on the verge of selling his property in order to take up permanent residence in al-Kurani's secluded monastery.

 

Distraught by this prospect, Basir's wife appealed to the leader of Egypt's Jewish community, the Nagid David. She urged the Nagid to rescue her spouse from the clutches of the cult, to deprogram him, and to remind him of his duties to his wife, three children, and Judaism. Although her letter (preserved in the Cairo Genizah) relates sympathetically to Basir's quest for spiritual fulfillment, she is apprehensive that his Sufi life-style might eventually lead him to forsake his ancestral religion.

 

David the Nagid himself was heir to Rabbi Moses Maimonides; but of greater interest to our current discussion is another of David's ancestors, Moses' son Abraham (1186-1237), who was arguably the most eminent exponent of the medieval Jewish-Sufi synthesis. Rabbi Abraham Maimonides' treatise Kifayat ul-'Abidin [the compendium for those who serve God] advocated an ideal of sublime piety based on a discipline of mystical communion.

 

Abraham recommended that Jews adopt some Sufi practices, such as solitary contemplation and mantra-like repetitions of the divine names. To those who charged him with the promotion of un-Jewish ideas, he countered that it was the Sufis who had taken their inspiration from the authentic practices of the ancient Hebrew prophets. In all this, Abraham was solidly convinced that he was being faithfully consistent with his father's philosophy.

 

The central text of the Kabbalah, the Zohar, contains at least one reference to Sufi practice. It tells, with some measure of admiration, about the people of the east, the inhabitants of the mountains of light, who worship the pre-dawn light that shines before the appearance of the sun. They refer to this light as Allah of the shining pearls.

 

This expression is taken from the mystical terminology of the Sufis, where the white pearl [al-durra-l-baida] refers to the highest emanation of divine intelligence through which power is channeled into our world: In the beginning God created from his own precious soul a white pearl. Although the Zohar accuses those easterners of directing their adoration to the light and not to the God who created it, it also acknowledges that it is based on an ancient tradition of authentic wisdom.

 

Possibly the most imposing example of the integration of Kabbalah and Jewish orthodoxy was Rabbi Joseph Karo, the learned compiler of the Shulhan Arukh, the sixteenth century code of religious law that is still regarded as the quintessential embodiment of rabbinic Judaism. Though Rabbi Karo was a devotee of the Kabbalah, he rarely allowed his Kabbalistic beliefs to influence his halakhic codification.

 

This was the time when the Zohar, the seminal kabbalistic work, was compiled by Moses de Leon. It was also the period of Ibn ‘Arabi, the Sheik Al-Akbar, the greatest of Sufi teachers, while further north in Majorca the Christian philosopher, Ramon Llull, developed a form of wisdom that drew from the deepest esoteric teachings of all three cultures.

 

The beauty and spiritual philosophy of this largely forgotten age, a time when the magical city of Cordoba contained a library of scores of thousands of books while the largest collection elsewhere in Europe had no more than 400. The Islamic culture that conquered Spain went on to translate the works of the ancient Greek philosophers and was familiar with the secrets of alchemy. In this vibrant world, Kabbalists intermingled with Sufis, and streams of wisdom flowed into Spain from both the far East and the North.

 

Discover a profound cross-pollination between Sufism, mystical Judaism and esoteric Christianity, in which we can find the growing tip of a truly future oriented ecumenical spirituality.

 

Strange as it may seem, some of the most important mystical symbols used by St. John of the Cross and St. Theresa of Avila are of Islamic origin. Miguel Asín Palacios, Spain’s foremost Arabist, began researched the parallels between these Spanish mystics and their Sufi predecessors until his death in 1944. He was able to trace St. John’s dark night of the soul to the Shadilite school of mysticism, as well as St. Theresa’s seven concentric castles to an anonymous 16th-century treatise called the Nawadir.

 

According to Islamic tradition, the root of all things is speech and words. Thus, letters are the principles of existence and knowledge. Letters in Hebrew and Arabic correspond to numbers. In respect to divine revelation in particular, numbers and letters are interpreted in terms of their qualitative meaning as symbols of spiritual realities. In the realm of spiritual geometry, numbers are proportions and the symbolic foundation for all relationships.

[Guest Soldier of God]

Old Spanish was the language of the Jews.

 

http://www.vatican.va/news_services/or/or_quo/cultura/2009/170q04a1.html

 

At the National Library of Israel was held the presentation of the volume Hebrew Manuscript in the Vatican Library Catalogue Microfilmed Hebrew Manuscripts Institute of realized and the Jewish National and University Library (edited by Benjamin Richler, Malachi Beit-Arié and Nurit Pasternak, Vatican City, Vatican Library, 2008 [studies and Texts, 438], pages XXIX + 681 + 66 *, 16 tables outside the text, € 120). The meeting was attended Carl Posy, scientific director of the library, Menachem Ben-Sasson, President of the Hebrew University, Sarah Japhet, president of the World Union of Jewish Studies and the editors of the volume, Malachi Beit-Aire and Benjamin Richler. For the Vatican Library was attended by Cardinal Raffaele Farina, archivist and librarian of Holy Roman Church, Monsignor Cesare Pasini Prefect and Claudia Montuschi, Department of manuscripts. We publish in full the final report given by one of the teachers at the Hebrew University, one of the greatest scholars of Kabbalah and Jewish mysticism.

 

Moshe Idel

 

In the summer of 1280, the Kabbalist Abraham Abulafia (about 1240-1291), the so-called Kabbalah coryphaeus "prophetic" oriented adventure ecstatic, tried to meet with Pope Nicholas III in Rome. That singular goal was the result of a revelation received ten years ago in Barcelona, ​​revelation in which he was ordered to go to Rome for the Jewish New Year for a mission that would have echoed the encounter of Moses with Pharaoh, or to discuss the topic of redemption.

 

From the limited information we have, it seems that Abulafia, though not commensurate peritasse of Moses, was more interested in debating with the Pope about the true nature of Judaism rather than to redeem the Jews from oppression Christian, or that he had even convinced to convert the Pope, as some have claimed.

 

He believed in Judaism steeped in religious mysticism, based sull'onomatomania as a means to achieve the ecstatic exaltation, understood as a spiritual experience of salvation. Judaism believed that this spiritual kind of inner knowledge attainable through appropriate techniques mystic, was a form of godliness higher than the three monotheistic religions.

 

Iii Nicholas was reluctant to meet Abulafia, and retired to the castle of Soriano nel Cimino, which he had built in 1278. But the stubborn Kabbalist, although aware of the risk of being burned at the stake if he persisted in his intention to follow the Pope, however, reached the castle, where he learned that on August 22 the Pope had died of a stroke.

 

The mismatch between the Kabbalist anxious to meet the Pope, and the Pope, however, strongly inclined to Franciscan spirituality impression minority group does not conclude our history. After spending two weeks in custody at the home of the child in Rome, he was released and went at once to Messina, then part of the Kingdom of Aragon. There remained active for more than a decade, writing several pamphlets Kabbalistic teaching and his cabal to many Jewish intellectuals, and probably Christians.

 

This opening, by a Kabbalist who deliberately ignored the ban to reveal the dark to the uninitiated, even Jews, is an important development, to be taken very seriously when discussing Jewish esotericism.

 

The current prophetic Cabalism was an integral part of Jewish mystical literature in Italy, and a significant component of the nascent Christian Kabbalah at the turn of the late fifteenth-century Florence.

 

The translation of the writings of Abulafia, Hebrew and Latin, by Flavius ​​Mithridates, was one of the most important impact factors of the dark ecstatic on the Italian Renaissance. Mithridates, otherwise known as Guglielmo Raimondo Moncada, was a converso who came to give a lecture in front of Sixtus IV.

 

It is likely that Flavius ​​Mithridates, of Sicilian origin and son of a jew Syrian named Nissim Abu-l-Faraj, has been able to study Kabbalah of Abulafia in his youth. His ability to penetrate the obscure Jewish Kabbalistic treatises, which he masterfully designed in Latin, led him to favor the more hermetic cabala, the ecstatic prophetic. His interest in it, however belatedly emerged around 1486, years after his stay in Rome and a visit to the throne of Peter. His translations are at the origin of the nine hundred Conclusiones Philosophicae, cabalisticae et theologicae of Giovanni Pico della Mirandola, the highest expression of Christian Kabbalah, a work deeply imbued with Kabbalistic doctrine. The Conclusion s earned in Pico immediate papal condemnation and exile, from which he returned to Florence only with the advent of Alexander VI.

 

After more than two centuries, the Latin manuscripts in the hand of Mithridates, fount of Christian Kabbalah, and therefore also the Latin Abulafia - vaguely Christianized - came together in the bottom of the Vatican manuscripts Hebrew (Jewish Vatican 189-190). One of them is moreover reached in Vatican roundabout way (Chigi A.VI. 190). It is unique manuscripts, autographs of Flavius ​​Mithridates. Its sophisticated technique of translation was sometimes put at the service of misrepresentations and additions, in order to make the original Hebrew more in keeping with Christian doctrine.

 

Those codes, after more than four centuries, have been thoroughly studied and analyzed by Chaim Wirszubski dell'Hebrew University of Jerusalem, in order to highlight the influence of the thought of Pico (Pico della Mirandola's Encounter with Jewish Mysticis, Cambridge, Harvard University Press , 1989). But the contribution of Wirszubski is not limited to the Christian Kabbalah. The Latin Abulafia he does emerge from the versions of Mithridates completes our knowledge about the original Hebrew, often disfigured by a fragmentary tradition. And yet, alongside the Latin versions of Flavius ​​Mithridates, the Vatican collections we preserve the original Hebrew of many Kabbalistic treatises Abulafia (Sefer 'Or ha-Sekhel, Sefer ha-' Ot, Hayyei Sefer ha-'Olam ha-Ba'). Even more important is the witness of a long manuscript fragment from the Sefer ha-Mafteaḥ Re'ayon (Vatican Hebrew 291). The work in question is not otherwise known, at least in this form. This text was originally written in 1273, and is fundamental to the understanding of the earliest phase of the thought of the ecstatic Kabbalist. In this sense, is coupled with the Latin version of another work of Abulafia, written in the same year.

 

To complete the picture of the witnesses Vatican Abulafia, please report the presence of his prophetic works - some tinged with apocalyptic spiritualism - between the codes of the Biblioteca Angelica in Rome which of course are not included in the catalog we are dealing with.

The recent project of critical edition of the Latin versions of the above Abulafia, undertaken among others, by Giulio Busi and Saverio Campanini, will shed light on the origins of the first Christian Kabbalah.

 

The Vatican Library holds an important manuscript written about in the fourteenth century and copied by hand in Spain. This manuscript contains material of various kabbalistic schools: Provençal, Catalan and Castilian Many of these traditions are linked to the origins of some historical phases of the dark - especially in the early decades of the thirteenth century - and were the "building blocks" used by Gershom Scholem, the pioneer the study of Kabbalah, to build the magnificent building of the Origins of the Kabbalah. In this manuscript Scholem, early in his career, he discovered an epistle that was the most important document for the reconstruction of the relations between the Provencal school represented by Rabbi Isaac Sagi-Nahor, the "father of the dark", and two important rabbis younger, active in the Catalan city of Gerona, Rabbi Moses ben Nahman (Nahmanides) and his cousin Jonah Gerondi. Trade between these rabbis concerning the disclosure of matters cabalistic by other Kabbalists, and the few data found in the epistle are essential to describe the spread of the cabal from Provence to Catalonia and Castile in here. The epistle is handed down from one manuscript from publication Scholem that he made ​​in the thirties and then its in-depth analysis of the forties and sixties - especially in his work Origins of the Kabbalah (Princeton University Press, 1989) - is not been identified no other similar manuscript containing this epistle. As for the origins of Christian Kabbalah, also for the knowledge of the origins of the Jewish owe a lot to the Vatican manuscripts.

 

The most important documents of Kabbalistic literature are undoubtedly consist of the literature zoharic. Written in the late seventies of the thirteenth century and the first decades of the fourteenth century in Castile, for the most part in Aramaic, the literature zoharic was immediately canonized and became the cornerstone for many Kabbalistic schools, especially in the middle of the sixteenth century Safed . The process that led to the emergence and subsequent consolidation of this literature, as well as the various reception modes, has yet to be studied in depth. The Hebrew manuscripts of the Vatican Library can help illuminate some aspects of these processes. I provide below a larger example in this direction.

 

Two Vatican manuscripts anonymous - the Vatican ebraic 62 and 168 - contain a Hebrew translation of the Aramaic parts of the Pentateuch zoharici comments. Although similar in many respects, each of the two manuscripts has a unique character. The analysis of the style of the translation and the comparison with other parts of the Hebrew translations of steps zoharici of Jewish writings of Rabbi David ben Yehudah he-Hasid led me to identify the anonymous translator with this Kabbalist. A Kabbalist in the late thirteenth or early fourteenth century, Rabbi David, could be not only one of the first commentators on this book, but most likely his first translator ever. This means that these two codes can help us to make assumptions on underlying Aramaic versions in translation. So here we have the first evidence of the broad nature of the text of the book, the third of Judaism in order of importance. Furthermore, in some cases these two manuscripts version of the Hebrew translation is accompanied by long passages in Aramaic, which could constitute the first wide tracks zoharic of literature that have survived in their original language. Some brief quotes from this translation are Jewish Kabbalists in the sixteenth century, but only in two manuscripts mentioned above which are dozens of pages.

 

However, I must point out that there are also other codes in the Vatican collection that can be a mine of important information regarding the history of the text of the Zohar. Two examples are the anonymous translation of the Zohar 226 and in the Vatican Hebrew texts found in the first part of the Vatican Hebrew 203. Both deserve particular attention from scholars.

 

We have already mentioned the major Kabbalistic codes between those of the Vatican Library, which illustrate the development of this literature in Sicily, Italy and Western Europe. However, the Vatican also has some important manuscripts that will contribute in the future to the history of another center of Kabbalistic literature often overlooked: the Byzantine Empire. Respect to the centers of Provence and Spain, the Byzantine Empire emerges in relatively recent times, from the middle of the fourteenth century there developed a cabal with a particular character, which conceptually is processed slowly, along with treaties that are produced, as he advances the Kabbalistic erudition. Research in recent decades has made it increasingly plausible origin to Byzantine treatises cabalistic origin, which had previously been located by scholars in Spain or Italy. This is the case of some classic texts of Kabbalah as the Sefer ha-Temunah, Sefer ha-Peliyah or Sefer ha-Qanah, but also a plethora of smaller tracts. The Vatican has some important manuscripts that may serve as a fruitful starting point for a study of this Kabbalistic center. The Vatican Hebrew 188, 194, 195, 218, 220 and 223 are notable examples of the reception of the dark Byzantine Italy and its impact on the nature of the dark Italian at the end of the fifteenth century and the beginning of the sixteenth century Christian Kabbalah.

 

In this context we should mention two other cabalistic manuscripts, which are part of the debate on metempsychosis which was held in Heraklion, Crete, in the second half of the fifteenth century. Two large codes, the Vatican ebr Aico 105 and 254, contain documents that list arguments for and against, respectively, reflecting the teachings of Rabbi Michael ha-Kohen Rabbi Moshe Ashkenazi and Balbo.

 

Most of the topics in this bitter dispute is not found in any other manuscript: it can therefore be assumed that the reconstruction of the various debates on this important type of Kabbalistic belief will be possible thanks to the "Only" manuscripts of the Vatican Library. This reconstruction has begun to Jerusalem from third scholar at the Hebrew University, Ephraim Gottlieb, and was later continued by the doctoral thesis of Brian Ogren, forever in our universities.

 

In short we can conclude that the variety of different manuscripts in the collections of the Vatican is the variety of Kabbalistic literature from its beginnings to its peak in the mid-sixteenth century.

The previous examples show how the Vatican Kabbalistic manuscripts have contributed to our knowledge of the history of the dark. The new catalog - A good example of what should be a catalog of Hebrew manuscripts - certainly facilitate the study of other manuscripts and enrich our understanding of the development of the various forms of this vast literature. It is to be hoped that, at a time when his philological studies arouse less interest than in the past, the tradition of serious and careful reading of manuscripts that has always been part of the culture at the Hebrew University remains an essential component of future studies on the Cabala; and that the Vatican codes continue to be a source of new discoveries for a better understanding of a key aspect of medieval Judaism.

 

Finally, I wish to mention another aspect of the Vatican collection, its not the contents of the manuscripts, but the access policy to the Hebrew manuscripts of this library. When it was founded, in the Jewish National and University Library in Jerusalem, the Institute of Hebrew Manuscripts, which belong to the principal authors of the new catalog, many libraries around the world have given their consent for microfilming and for consultation free of Codes by scholars. However, in most institutions, the requirement for consent for reproduction and printing was the presentation of a written request. Just three of the dozens of libraries involved - the Vatican Library in Rome, the Escorial in Spain and the Cambridge University Library in England - have been willing to give scholars a free permit and automatic for microfilming, photocopying and publication of manuscripts. For people who know the struggles that often accompany attempts to match the libraries - including, of course, the Italian ones - in general, this type of permit has been an incentive to engage in the study of these codes. Renunciation of one's legitimate rights by the libraries mentioned has greatly facilitated access to kabbalistic manuscripts, a fact particularly pleasing to those employees who - like myself - at the beginning of their study of kabbalistic manuscripts did not live in Jerusalem. For this reason, it happened to me, sometimes, to base the analysis of a code vatican even when the Treaty cabalistic in question is found in other manuscripts - for example the Treaty greater than Abulafia, the Sefer 'Or ha-Shekel, which is located in Vatican ebr Aico 233. Then I take this opportunity to thank, although with a significant delay, the Vatican Library for the generosity that has helped not only my small contribution to the Qabalistic studies, but also those of many other scholars.

[Guest Rast]

Nahmanides was also known as Rabbi Moses ben Naḥman Girondi, Bonastrug da Porta, and by his acronym Ramban (1194 – 1270), was a leading medieval Jewish scholar, Catalan rabbi, philosopher, physician, kabbalist, and biblical commentator who identified Azazel in Hebrew text as referring to Samael. It was Nachmanides who introduced the myth of Samael's intimacy with Lilith (Adam's first wife).

 

The Sigil of Baphomet is the official insignium of the Church of Satan, and is trademarked by the organization.

 

Samael (Hebrew: סמאל‎) (also Sammael and Samil) is an important archangel in Talmudic and post-Talmudic lore, a figure who is accuser, seducer and destroyer, and has been regarded as both good and evil. It is said that he was the guardian angel of Esau and a patron of the Roman empire.

 

He is considered in legend a member of the heavenly host (with often grim and destructive duties), in the New Testament named Satan and the chief of the evil spirits. One of Samael's greatest roles in Jewish lore is that of the angel of death. He remains one of the Lord's servants even though he appears to want men to do evil. As a good angel, Samael resides in the seventh heaven, although he is declared to be the chief angel of the fifth heaven.

[Guest Widow's Son]

Read the the lecture "The Sons of Samael"

 

http://gnosticteachi...-of-samael.html

 

Samael [סםאל] is a very potent name, very powerful name, and a very contentious one: but do not forget it ends with אל EL, meaning “of God.” In other words, we are talking about a messenger from God, whose name carries death and temptation as powers of God. This is very, very important.

 

This angel Samael is said to be related with the planet Mars, and he states that explicitly in the Zohar. Samael says:

 

 

...my entire domination is based on killing. And if I accept the Torah, there will no longer be wars. My rule is over the planet Maadim (Mars) that indicates spilling of blood.- ספר הזהר Zohar

 

Mars is related with the sephirah Geburah (which means “Severity”), and is the fifth sphere from the top down on the Tree of Life. Geburah is related with Mars and the Sun, and it is the domain of justice, security, punishment, but from God. In other words, when God needs to send his force to render judgement or punishment, it is the force of Samael, that angel, who does it. Scripture states:

 

 

There was another angel in the seventh heaven, different in appearance from all the others, and of frightful mien. His height was so great, it would have taken five hundred years to cover a distance equal to it, and from the crown of his head to the soles of his feet he was studded with glaring eyes, at the sight of which the beholder fell prostrate in awe. "This one," said Metatron, addressing Moses, "is Samael, who takes the soul away from man." "Whither goes he now?" asked Moses, and Metatron replied, "To fetch the soul of Job the pious." Thereupon Moses prayed to God in these words, "O may it be Thy will, my God and the God of my fathers, not to let me fall into the hands of this angel.

 

When we look into the Garden of Eden, we see that Samael rides on the serpent; that serpent is the first letter of his name, ס Samech, and that serpent is the Divine Mother Kundalini, the very energy of creation. In the Bible, the serpent comes to tempt the woman in relation with the Tree of Knowledge. This indicates a very deep relationship between divine knowledge, the knowledge of God, the Divine Mother, death, ם water, and the serpent.

 

All of these things are deeply profound and the meaning is not easy to grasp. But what we can see is when we investigate the many traditions throughout the world, we find this tree and we always find it is related with the Goddess. In the Egyptian tradition, Nut is the goddess of the Tree of Life, and we see pictures of her pouring out a liquid [ם] to sustain the life of her followers; that liquid is the beverage of God, the medicine of Samael. It is the ambrosia, amrita, or soma in Sanskrit terms. Soma gives the power of creation, the power of immortality. Immortality is the thirteen Arcanum (ם Mem) and emerges from the waters of the Divine Mother.

 

When we acquire real knowledge, for example, just hearing about this teaching, it can taste bitter, it can taste intense, it can shock us. That knowledge is the essence of this angel, Samael. It is “a bitter beverage” to the ego, it is “poison” to the ego, but it is the “potion” or “perfume of God” that illuminates the soul. Thus when we encounter gnosis or Daath (Hebrew for knowledge) we enter into a great conflict, psychologically. I am talking about real knowledge, the esoteric knowledge, not just beliefs. When you experience this knowledge, and receive your own knowledge from that experience, you feel a great shock to the depth of our soul; most people run away because it is intense and a poison to the ego: it terrifies the ego, because that angel Samael is the angel of death to the ego. The angel Samael is Mars, Ares, the God of war against the ego.

 

Ares, Mars, Samael is the same force. He wages his war on behalf of God, not for selfish purposes, and not to punish indiscriminately, but to punish on behalf of God, with the permission of God, and for the good of all. Samael performs the will of God. The Zohar says:

 

Rabbi Shimon opened the discussion saying, "See now that I, even I am he, and there is no Elohim with me" (Devarim 32:39). He said: Friends, listen to ancient words that I wish to reveal after permission from above has been granted for them to be said. HE ASKED: Who is he who said, "See now that I, even I, am he?" HE REPLIED: The cause high above all causes, the one that is called the 'Cause of causes,' IS NOT HIGH ABOVE ALL THE SUPERNAL BEINGS, BUT INSTEAD is a Cause among all the rest of the causes. So every single one of these causes shall not do anything unless it receives permission from the cause above it...

 

The phrase: "And there is no Elohim with me" ALLUDES TO Samael and the Serpent; THAT IS, OTHER ELOHIM. THEN IT WOULD BE KNOWN THAT SAMAEL AND THE SERPENT NEVER CAME BETWEEN THE HOLY ONE, BLESSED BE HE, AND HIS SHECHINAH. "I kill, and I make alive" MEANS THAT THEN IT SHALL BE KNOWN THAT I kill with my Shechinah whoever is guilty and "I make alive" with her whoever is innocent. - ספר הזהר Zohar

 

This the power of Samael: to kill and to make alive. That power acts in accordance with the Most High, those causes which exist above the sephirah Geburah. Geburah (severity) is the sephirah of Mars from which the angel Samael departs in order to punish those who deserve it and to reward those who deserve it. This is simple cause and effect. This is in the the root of Judaism and Christianity, but everyone ignores it.

[Guest Thomas]

The Number 5 is compounded of the first odd and the first even numbers denotes Opposition.

 

Sphere of Mars. 5 = opposition, strife. Geburah = severity. Unites Wisdom and Knowledge.

 

The fifth stage is called Geburah, strength. It represents the power to carry out cosmic law, thereby enabling cosmic justice.

 

Geburah is the name of the Divine female spiritual soul, Buddhi, which makes wisdom possible.

 

Through identification with matter and desire for sensual pleasures (kama), manas causes the incarnation of Brahman into material existence as an individual soul. Through wisdom (prajña) and discernment (vitarka), buddhi leads the incarnate soul in the opposite direction, dissolving its identification with material phenomena, causing the cessation of corresponding worldly desires (vairagya), and eventually enabling it to attain liberation (moksha).

 

The law of Karma says “buddhi karmanusarini”. Which means your intellect does not function independently but is prompted by your karma. Our intellect will function accordingly to whatever karmas we have accumulated.

 

Karma is a law of compensation, not for revenge, some people confuse this cosmic law and even with determinism with fatalism, the belief that everything that happens to man in life is predetermined. It is true that man's actions set the inheritance, education and the environment in which it operates, but also the man has free will and can change their actions, character education, higher form habits, combat weaknesses, strengthen virtues, etc.

 

The second sutra is “karma buddhyanusarinam”. Whatever karma you do in the present moment is based on the intellect. This is a vicious circle. So all your actions are governed by your intellect but the intellect is governed by your past karmas and this is a vicious circle in which every human being is caught. That is the “karma-bandhan” the Karmic bondage. That is why Enlightenment is such a rare thing. Every human being is caught up in this and that is how the destiny is formed. Your past karmas decide your present destiny and your present karmas are according to this past destiny. Your future is governed by your past because “buddhi Kamanusarini” and “karma buddhyanusarinam”. So you never have the freedom to carve your destiny and that is why for infinite lifetimes a jivatma (bound soul) remains caught into maya (illusion). This vicious circle goes on.

 

The Kriya Yogi mentally directs his life energy to revolve, upward and downward, around the six spinal centers (medullary, cervical, dorsal, lumbar, sacral, and coccygeal plexuses) which correspond to the twelve astral signs of the zodiac, the symbolic Cosmic Man. One half-minute of revolution of energy around the sensitive spinal cord of man effects subtle progress in his evolution; that half-minute of Kriya equals one year of natural spiritual unfoldment.

 

Man in essence is divine. Potential in him is the Christ-Principle or the Buddha nature. It is a growth in terms of that which relates to one’s basic nature. It implies an understanding not from the point of view of the external world, where diplomacy takes the place of sincerity and rights predominate over duties and consideration for others. It is an evolution or growth where one can get an insight into all the processes of Nature while proceeding along that path.

[Guest Fairy Queen]

The Nehushtan (or Nehustan, Hebrew: נחושתן or נחש הנחושת), in the Hebrew Bible, was a sacred object in the form of a snake of brass upon a pole. The priestly source of the Torah says that Moses used a 'fiery serpent' to cure the Israelites from snakebites. (Numbers 21:4-9)

 

The keys to the Kabbalah lie hidden in the meaning of the divine revelations which make up the holy scriptures: just as God is hidden, so too are the inner secrets of his divine message. These secrets may be revealed by decoding the scriptures through a system of numerical equivalences or gematria, in which each letter of the Hebrew alphabet has a number associated with it, or can be permutated or abbreviated in certain ways.For example, the brass serpent (Nehushtan) constructed by Moses and set on a pole so that "if a serpent had bitten any man, when he beheld the serpent of brass he lived" (Numbers 21:9) is converted through gematria to the number 358, which is also the numerical equivalent of the word "Messiah". Thus, the brass serpent is held to be a prophecy of the coming of the Messiah, who will save all those bitten by the longing for spiritual truth. This led Christian Kabbalists to adopt the symbol of the serpent draped over the cross to represent Christ.

 

[Guest Fairy Queen]

MARK WELL, O my Son, and give heed unto this my counsel and advice, O thou who hast for the first time this day beheld the Mysteries of the Redde Rose whereon sparkleth the Dew, and of the Golden Cross from which cometh the Light of the World. Is not this Symbol to be found upon the breast of all true Brethren of the Rosie Cross? Hold fast to this Jewel and treasure it as thy Life itself, for many and great are its virtues, and of these will I now discourse unto you in part.

 

http://hermetic.com/browe-archive/achad/misc/inri.htm

 

[The] Christian Rose Cross, shows the end and aim of human evolution; the road to be traveled, and the means whereby that end is gained. The black cross, the twining green stem of the plant, the thorns, the blood-red roses – in these is hidden the solution of the World Mystery – Man’s past evolution, present constitution, and particularly the secret of his future development…it hides from the profane, but reveals to the Initiate the more clearly how he is to labor day by day to make for himself that choicest of all gems, the Philosopher’s Stone.”

 

[Guest x]

The Nehushtan (or Nehustan, Hebrew: נחושתן or נחש הנחושת), in the Hebrew Bible, was a sacred object in the form of a snake of brass upon a pole. The priestly source of the Torah says that Moses used a 'fiery serpent' to cure the Israelites from snakebites. (Numbers 21:4-9)

 

Birkeland Current / Rod of Asclepius /Nehushtan/Staff of Hermes/ Caduceus

[Luke_Wilbur]

I find it fascinating that the Greek Hippocratic Oath taken by medical physicians and healthcare professionals curses those who are in practice of abortions, euthanasia, assisted suicide, and drug administered executions.

 

I swear by Apollo, the healer, Asclepius, Hygieia, and Panacea, and I take to witness all the gods, all the goddesses, to keep according to my ability and my judgment, the following Oath and agreement:

 

To consider dear to me, as my parents, him who taught me this art; to live in common with him and, if necessary, to share my goods with him; To look upon his children as my own brothers, to teach them this art; and that by my teaching, I will impart a knowledge of this art to my own sons, and to my teacher's sons, and to disciples bound by an indenture and oath according to the medical laws, and no others.

 

I will prescribe regimens for the good of my patients according to my ability and my judgment and never do harm to anyone.

 

I will give no deadly medicine to any one if asked, nor suggest any such counsel; and similarly I will not give a woman a pessary to cause an abortion.

 

But I will preserve the purity of my life and my arts.

 

I will not cut for stone, even for patients in whom the disease is manifest; I will leave this operation to be performed by practitioners, specialists in this art.

 

In every house where I come I will enter only for the good of my patients, keeping myself far from all intentional ill-doing and all seduction and especially from the pleasures of love with women or men, be they free or slaves.

 

All that may come to my knowledge in the exercise of my profession or in daily commerce with men, which ought not to be spread abroad, I will keep secret and will never reveal.

 

If I keep this oath faithfully, may I enjoy my life and practice my art, respected by all humanity and in all times; but if I swerve from it or violate it, may the reverse be my life.