89 Sentences With "cabalistic" | Random Sentence Generator

The painting is replete with references to cabalistic symbols, Haitian Voudon, Santeria, and neighborhood spiritualists.

And Antenes' dark, enigmatic set was much more a preservation of the freemasons' cabalistic roots than it was highbrow frippery.

WINSTON CHURCHILL'S dictum—"We shape our buildings; thereafter they shape us"—may account for the distinctively cabalistic quality of British politics.

In five posts beginning February 22, Manson has released videos of the symbol emblazoned in white light accompanied by cabalistic descriptions ranging from a biblical passage from Revelations to a Goya painting title.

For all the talk about it being a social media platform for people who want a respite from the polyphonic babbling of other social media platforms, the lifestyle-bragging service still exposes its massive user base—about 600 million people a month—to a multi-glottal assault; a kind of pictorial library of Babel, with less cabalistic reasoning and more weekend breaks to Lisbon.

For his cabalistic views he quotes Recanate and Joseph Sar Shalom, but not the Zohar.

They printed many prayer-books which were distributed to the East, in addition to many cabalistic works.

The Golden Dawn. Llewellyn Publications p. ix. as was his contemporary Arthur Machen. Cabalistic themes influence his novel The Human Chord.

1566), Kehillat Ya'aḳob, a cabalistic commentary on Ecclesiastes (ib. 1577-78), and responsa with additions by his son Jedidiah Galante (ib. 1608).

The other half reflects love and affection, friendships, harmony, proportion and consensus. Hidden in the work are various references to family skeletons, art history and cabalistic mysteries, hence the name – the Riddle Mural.

This thread takes place prior to the main one. It depicts a group of Dominicans sent by the Pope to the Castle of Montiel in a mission to use demonology against cabalistic magic .

Among Blake's inspirations were John Milton's Paradise Lost and Paradise Regained, the visions of Emanuel Swedenborg and the near-cabalistic writings of Jakob Böhme. Blake also included his own interpretations of druidism and paganism.

Hundreds of individual Bábís were martyred in public, usually in ways that inspired admiration or even allegiance to their cause. Several of the Báb's writings following his return to Chiriq in August 1848 to his execution in July 1850, such as the Kitáb-i-Asmáʼ, discussed ritual practices largely unrelated to the actual circumstances of the Bábí community. The Báb's writings also contained many codified chronograms, cabalistic interpretations, talismanic figures, astrological tables, and numerical calculations, some of which appear to be similar to the Nuqtavi cabalistic symbolism. The number 19 appears in many parts of the Báb's writings, which also resembles Nuqtavi documents.

"Exoteric" relates to external reality as opposed to a person's thoughts or feelings. It is knowledge that is public as opposed to secret or cabalistic. It is not required that exoteric knowledge come easily or automatically, but it should be referenceable or reproducible.

In 1672 he became master of the swans and also water-bailiff for Whittlesey Mere. He became high steward of Cambridge University in 1677. In October 1681 Lord Manchester decided to go abroad because he had become too closely involved with cabalistic men in Northamptonshire.

Pauli died in that room on 15 December 1958."By a 'cabalistic' coincidence, Wolfgang Pauli died in room 137 of the Red-Cross hospital at Zurich on 15 December 1958." – Of Mind and Spirit, Selected Essays of Charles Enz, Charles Paul Enz, World Scientific, 2009, , p. 95.

Davies, p. 134 note and p. 278. He argued in the Six livres that the Trial of the Knights Templar was an example of unjustified persecution, similar to that of the Jews and medieval fraternities.Marsha Keith Schuchard, Restoring the Temple of Vision: cabalistic freemasonry and Stuart culture (2002), p.

Naphtali Hirsch ben Eliezer Treves (or Naphtali Hirz, Hirtz Shatz) was a kabalist and Rabbinic scholar of the 16th century who officiated as Hazzan and rabbinic judge in Frankfort-on-the-Main. He was the author of Mala Ha'aretz Deah (1560), a famous cabalistic commentary on the Siddur (prayer-book), printed at Thüngen by his son Rav Eliezer Treves, Chief Rabbi of Frankfurt, and also of Naftule Elokim (Heddernheim, 1546), an index to Bahya ben Asher's commentary on the Pentateuch. The preface to the Naftule Elokim consists partly of the result of private studies and partly of quotations from other cabalistic works. Treves also wrote, a supercommentary on Rashi, which is still extant.

A grandson of his, also named Judah, was rabbi at Tlemçen at the end of the sixteenth century. Kalaẓ was the author of a valuable work on ethics entitled Sefer ha-Musar (Constantinople, 1536–37). He frequently quotes the Zohar and other cabalistic works, which he held in great esteem.

MS. No. 130 in the Codices Hebraic. Biblioth. I. B. de Rossi (Parma, 1803) contains a collection of letters written to Fano by Mordecai Dato and Joseph Ḥazaḳ (Cod. 130), and Joseph Gikatilla's Sefer ha-Oraḥ, with a description by Fano (Cod. 1228). Fano also wrote notes to many cabalistic works.

The largest beryls known have been found in Acworth and Grafton, New Hampshire, and in Royalston, Massachusetts, United States of America; one weighs 2900 lb. and measures 51 inches in length by 32 inches by 22. According to John Aubrey in "Miscellanies" beryl has also been employed for mystical and cabalistic practices.

Aaron Moses ben Mordecai was one of the few cabalistic writers of East Prussia: author of a work, "Nishmat Shelomoh Mordecai" (The Soul of Solomon Mordecai; Johannisberg, 1852), so called in remembrance of his son, who died in early childhood. On the title-page the statement is made that the work is a commentary on M. Ḥ. Luzzatto's "Ḥoḳer u-Meḳubbal"; indeed the text of this treatise is printed in the volume. Aaron used the name of Luzzatto merely to give greater vogue to his own book, because of the waning influence of the Cabala in Poland at the time. In reality, Aaron's work is a commentary on the "'Eẓ Ḥayyim" of Ḥayyim Vital, the arch-apostle of the cabalistic school of Luria.

His first work, completed in 1507 and held in high regard, was Tola'at Ya'aḳob, a cabalistic exposition of the prayer ritual. His chief work, which he finished December 22, 1531, after having spent eight years on it, was Avodat Hakodesh, in which he expounds in detail his cabalistic system, making a close study of Maimonides in order the better to refute him. In 1539 he wrote an exposition and defense of the Sefirot under the title Derek Emunah, in answer to his pupil Joseph ha-Levi, who had questioned him in regard to his doctrine of the Sefirot, Gabbai basing his work on Azriel of Gerona's Perush 'Eser Sefirot. Gabbai regarded the Zohar as the canonical book of the Kabbala.

Three days later, on February 28, Clement VIII promulgated Quum Hebraeorum malitia, decreeing that the Talmud should be burnt along with cabalistic works and commentaries, which gave the owners of such works 10 days to turn them over to the Universal Inquisition in Rome and subsequently two months to hand them over to local inquisitors.

Asher ben David was a Provençal Kabbalist born in Posquières, who flourished about the middle of the thirteenth century. He was the son (some say, grandson) of Abraham ben David of Posquières, and a pupil of his uncle Isaac the Blind.See article in Jewish Encyclopedia. Asher ben David is one of the earliest cabalistic writers.

Baker 2011. p. 28. Phil Baker believed that Spare had developed this word either from Eastern or Cabalistic words such as ki, chi, khya or chiah. Alternately, he thought that it might have been adopted from Madame Blavatsky in her book The Secret Doctrine, which refers to the idea of an ultimate power as Kia-yu.

Péladan was influenced by the teachings of Eliphas Lévi. De Guaita and Péladan recruited Gérard Encausse to help rebuild the brotherhood. Encausse, who went by the pseudonym "Papus", was a Spanish-born French physician and occultist who had written books on magic, Kabbalah and the Tarot. In 1888, De Guaita founded the Cabalistic Order of the Rosicrucian.

Sefirotic diagram from Christian von Rosenroth's Kabbala Denudata. In Knorr Rosenroth's view the Adam Kadmon of the cabalists is Jesus, and the three highest sefirot represent the Trinity. He intended to make a Latin translation of the Zohar and the Tiḳḳunim, and he published as preliminary studies the first two volumes of his Kabbala Denudata, sive Doctrina Hebræorum Transcendentalis et Metaphysica Atque Theologia (Sulzbach, 1677–78). They contain a cabalistic nomenclature, the Idra Rabbah and Idra Zuṭa and the Sifra di-Ẓeni'uta, cabalistic essays of Naphtali Herz ben Jacob Elhanan, History of Messianic Speculation in Israel Abba Hillel Silver 2003 "Naphtali Herz ben Jacob Elhanan (end of 16 a), German Kabbalist and disciple of Luria, author of 'Emek ha- Melek, a treatise on the elements of Kabbala" etc.

It also had as a byproduct of the critique of Platonism acute things to say about the assumption that innate knowledge was necessarily correct.Robert Crocker, Henry More, 1614–1687: A Biography of the Cambridge Platonist (2003), p. 116.Marsha Keith Schuchard, Restoring the Temple of Vision: cabalistic freemasonry and Stuart culture (2002), p. 351.Nicholas Jolley, Locke: his philosophical thought (1999), p. 35.

1885; # Birkat David, cabalistic-haggadic commentary on Genesis, Zolkiev (date 1766, given on title-page, wrong); # Machazeh Abraham, commentary on the Pentateuch, and Chozeh David, on the other Biblical books, Lemberg, 1871; # Amarot Tehorot, on the purification of Niddah and vessels, in Yiddish, ib. 1878; # Tefillah le-David, on benediction and prayer, ib. 1886; Kolomea, 1887; # Tehillah le-David, on the Psalms, ib. 1872.

II. С. 3, 4. Без подписи The poet Valery Bryusov lauded the "insurmountable frankness" with which Gippius "document[ed] the emotional progress of her enslaved soul." Some of the critics belonging to the 'traditionalist' camp were more generous. Alexander Lovyagin compared Gippius' religious poems to the Jewish Cabalistic writings and still thought "most of them... [to be] convincing and impressive".Literaturny Vestnik 1904, Vol.

In 1888, De Guaita founded the Cabalistic Order of the Rosicrucian. Rosicrucianism is a legendary and secretive Order that was first publicly documented in the early 17th century. Guaita's Rosicrucian Order provided training in the Cabala, an esoteric form of Jewish and Christian mysticism, which attempts to reveal hidden mystical insights in the Bible and divine nature. The order also conducted examinations and provided university degrees on Cabala topics.

Søvnen is a work in three movements. The first and last describe in which the composer's elysian Brahmsian style is present depict gentle and restful sleep free of worry. This blissfulness is contrasted in the middle movement by an eldritch cabalistic rite revealing the terror of a nightmare that is associated with claustrophobia and other fears of being held captive, or falling down a deep chasm. The cantata ends in a murmurous glow.

He founded the special-studies group known as the Sabian Assembly in 1923, still in existence in the twenty-first century. He was ordained as a Presbyterian minister in 1934, and later received the PhD degree from Columbia University. He taught and lectured across the USA for many years. His most voluminous written work is the set of Sabian lessons on philosophy, the Bible, astrology and cabalistic pattern, at which he labored for decades.

She signed the volume with the cabalistic pen-name, "6-5-20," and the venture was successful, clearing her a comfortable sum of money. The small edition was soon exhausted. The book attracted the attention of Ella Wheeler Wilcox, who invited the author to New York City and took her into her home. She soon became a contributor of taking sketches and essays, and the identity of "6-5-20" was established.

The first published edition of this midrash appeared at Venice in the year 1598, prepared from a copy dated 1186. In 1677 an edition by Samuel b. Moses Haida, with changes in the text and with a commentary (דאשא זקוקין דנורא בעורין), appeared in Prague. The text itself was presented in a "nusḥa ḥadasha" (new text) and in a "nusḥa yeshana" (old text), being wholly distorted from its original form by Talmudic and cabalistic interpolations.

Two traditional manuscripts contain rudimentary guidelines on the practices of weizzas: the Bedin and the Deittôn. The latter is a book on astrology and cabalistic science. Containing just basic principles of the art of weizzas, the teachings in these texts are often surpassed by the weizzas own individual study and personal advancement. However, these books were once complete, many having been burned by religious zealots in the time of the last Buddha.

In the middle of the 17th century he returned to Egypt, where he died. Samuel Vital was the author of both cabalistic and rabbinical works. Among the former may be noted the Shemonah She'arim, an introduction to the Cabala, later embodied in the Eẓ Ḥayyim (Zolkiev, 1772; Korzec, 1785). Among his unpublished writings mention may be made of his Sefer Toẓe'ot Ḥayyim, a commentary on the Bible, and his Sefer Ta'alumot Ḥokmah, on the Cabala.

Among the Shan, blue or red pigments were especially popular, as were charms and cabalistic figures similar to yantra tattoos. Tattooing was a painful procedure that required extensive use of opium used as a painkiller. A professional tattoo artist ( or ) used a hnitkwasok, a long two-pronged brass or iron instrument with a slit similar to a double-pointed pen, to pierce the skin. Completion of the tattoos took from 3 to 6 days.

Samuel ben Hayyim Vital (1598 – 1677) was a Kabalist born in Damascus in the latter half of the sixteenth century. While still young he married a daughter of Isaiah Pinto, rabbi of Damascus. Poverty compelled him to emigrate to Egypt, where, through the influence of prominent men, he was placed in charge of the cabalistic society Tiḳḳune ha-Teshubah. After a brief residence there he went to Safed, where he instructed the physician Joseph Zemah in Kabala.

Aaron Sabaoni was an Italian editor of Moses Albaz's cabalistic ritual, "Hekal ha-Ḳodesh," to which he added notes, and which was printed in Amsterdam, 1653. It is conjectured that he was named after the city of Sabbionetta; but in the seventeenth century he resided in Sale, and, with Jacob Sasportas, participated in the condemnation of the followers of Shabbethai Ẓebi for refusing to keep the four chief fast-days, on the ground that the Messiah had already arrived.

One of his most relevant contributions has been the cabalistic theory in the design of the Eixample quarter of Barcelona. Francesc Xavier Hernández has propugned the possibility of Ildefonso Cerdà as a designer of a new city as the capital of a new country, based on the Kabbalah, in the context of the rise of the Catalan Freemasonry during the 19th century. Francesc Xavier Hernández Cardona is Professor of Didactics of Social Sciences of the University of Barcelona.

Ruth Reichelberg (Bar Ilan University) and prof. Pierre Guenoun (University Sorbonne, Spanish Institute, Paris) approve the idea that Cervantes could be Jewish origin , not her cabalistic work. Only the prof Mac Gaha (Pomona College, California) supports her cabalistic work but he writes also that " she has been twice nominated for a Nobel Prize" what is wrong.Is There a Hidden Jewish Meaning in Don Quixote? . So it's considered by some as a hoax Jean Canavaggio, Don Quichotte, du livre au mythe, quatre siècles d'errance, p. 223. and dismissed by Cervantes scholars such as Jean Canavaggio (emeritus Professor of Spanish Literature at the University of Paris X-Nanterre, Goncourt Price of the biography for his book "Cervantès" Goncourt Price of the biography ) considered one of the greatest experts on Cervantes Daniel Eisenberg, « Review of Jean Canavaggio's Cervantes » ) or Ruth Fine (Professor of Spanish and Latin-American Literatures at the Hebrew University of Jerusalem) as ungrounded, as there is no testimony of any connection of Cervantes to Jewish secret circles, and no sign that he had read, or even could read, the Hebrew Bible .

The white supremacists believe it is because of the secret, cabalistic hand of the Jew, pulling the strings behind the scenes. It is because of ZOG (the Zionist Occupied Government). While race-based antisemitism is at a low point, and has been for many decades, there are reasons to be concerned about its possible growth in the decades to come, particularly because demographic projections indicate that the United States will be a majority nonwhite country by the middle of this century.

He was rabbi at Cairo; died May, 1588. He was well versed in the Kabbalah, and was renowned for his great piety. David Conforte reports that he had seen a decision emanating from Joshua Soncin, rabbi of Constantinople at the time of Joseph Nasi, in which Soncin invokes the authority of Simeon ben Jehiel. Both Conforte and Joseph Sambari assert that Simeon wrote two works: (1) a collection of responsa, and (2) Megillot Setarim, a commentary, probably cabalistic, on the Book of Esther.

Charles-François Tiphaigne de la Roche, (February 19, 1722 – August 11, 1774), was a French author. He was born at Montebourg, Cotentin, studied medicine at the University of Caen and became a physician in 1744. His novels, written for the most part anonymously, take place in the wake of two of the great 18th century's philosophical movements of Rationalism and Illuminism, and often mix scientific considerations with cabalistic, magical and alchemical ones. He anticipated many social and scientific inventions, e.g.

Ten of these are comprised in the work "'Asarah Ma'amarot"; five of them, under the title "Amarot Ṭehorot," were printed together with "Ḳol Yehudah," a philosophical commentary by Judah ben Simon (Frankfort-on-the-Main, 1698; Mohilev, 1810). These treatises originated partly in addresses delivered by the author on feast-days, especially on Rosh Hashanah. In spite of Fano's decided tendency toward scholastic and allegoric interpretation, his works are not devoid of original remarks. For example, in connection with the cabalistic interpretation of Num. xxxiii.

K. Schuchard, Restoring the Temple of Vision: Cabalistic Freemasonry and Stuart Culture, Amsterdam, Brill Academic Publishers, 2002; p. 303. Jonson treats alchemists as charlatans in his text, as he does in his play The Alchemist. The words "at Court" in the full title of the work have provoked scholars to debate the actual meaning and significance of Jonson's text, since real alchemists were not particularly well represented at James's court. The work is clearly more symbolic than literal, though critics disagree on the specifics of its meaning.

His Opuscula Varia, which contains a treatise on the 613 commandments, a religio-philosophical and controversial work aiming to demonstrate to the Jews the truths of Christianity, and an introduction to the Cabala followed by a compilation of its rules and dogmas, went through four editions (Pavia, 1510; Augsburg, 1515; ib. 1541; and Basel, 1597). Riccio wrote besides these works about ten others, all in Latin, on various religious, philosophical, and cabalistic subjects, which appeared in Augsburg in 1546 and were reprinted in Basel in 1597.

Born October 1, 1888, 8:37 a.m. CST in St. Louis, Missouri, as a child Marc Edmund Jones was interested in complex patterns observable in the environment, and he gradually developed a distinctive personal system of thought that later produced notable perspectives on occultism and the cabalistic world-view in general. He grew up in Chicago in the social framework of a rather formal, late Victorian parental style. Other early influences were the Christian Science neighbors who moved next door and an aunt who introduced him to theosophy.

His life thus became embittered, and he was seriously contemplating a return to Europe, when death intervened. Elazar, besides being a great Talmudist, was a profound cabalist and an able darshan. His published works are: "Arba' Ṭure Eben" (Four Rows of Stone), containing responsa and novellæ on Maimonides' "Yad" and on the Talmud (Lemberg, 1789); "Maaseh Rokeach" (Work of the Ointment-Maker), a cabalistic commentary on the Mishnah (Amsterdam, 1740); "Maaseh Rokeach," on the Pentateuch (Lemberg, 1789). His grandson was Rabbi Elazar Rokeach (II), father of Rabbi Sholom Rokeach of Belz.

Sculpture of Christian Knorr von Rosenroth in Sulzbach-Rosenberg, by Peter Kuschel Christian Knorr von Rosenroth (July 15/16, 1636 – May 4, 1689) was a German Christian Hebraist and Christian Cabalist born at Alt-Raudten (today Stara Rudna) in Silesia. After having completed his studies in the universities of Wittenberg and Leipzig, he traveled through the Netherlands, France, and England. At Amsterdam, he became acquainted with an Armenian prince, with the chief Rabbi, Meier Stern, Dr. John Lightfoot and Henry More. Influenced by them, and others, he studied Oriental languages, chemistry, and the cabalistic sciences.

He conducted a Quarterly 1858-1860 which he devoted to the same interests. He acquired the Greek, Latin, Hebrew, and continental languages almost unaided, and lectured frequently on the intellectual and moral development of the Middle Ages. Subsequently, he turned his attention exclusively to the investigation of abstruse symbolism, and to cabalistic and Talmudic researches. He served as Grand Lecturer and Grand Secretary of The Grand Lodge of South Carolina, as well as Secretary General of the Supreme Council of the Ancient and Accepted Scottish Rite for the Southern Jurisdiction of the United States.

At Dôle, Agrippa wrote De nobilitate et praecellentia foeminae sexus (On the Nobility and Excellence of the Feminine Sex), a work that aimed at proving the superiority of women using cabalistic ideas. The book was probably intended to impress Margaret. Agrippa’s lectures received attention, and he was given a doctorate in theology because of them. He was, however, denounced by the Franciscan prior Jean Catilinet as a "Judaizing heretic", and was forced to leave Dôle in 1510. In the winter of 1509-1510 Agrippa returned to Germany and studied with Humanist Johannes Trithemius at Würzburg.

New doubts assailed his mind; and after having mingled with the members of certain dissident sects, such as the Socinians and Mennonites, and after having taken up the study of Hebrew literature and the cabalistic writings, he renounced Christianity and vehemently attacked it. Even the Sermon on the Mount, as requiring an impossible ideality, did not escape his criticism.Schudt, Jüdische Merckwürdigkeiten, iv. 194. As for the Christian writings other than the New Testament, he held that until Constantine I founded Christianity they were all drawn from Jewish tradition.

The grimoires provided a variety of methods of evocation. The spirits are, in many cases, commanded in the name of God - most commonly using cabalistic and Hellenic 'barbarous names' added together to form long litanies. The magician used wands, staves, incense and fire, daggers and complex diagrams drawn on parchment or upon the ground. In Enochian magic, spirits are evoked into a crystal ball or mirror, in which a human volunteer (a 'seer') is expected to be able to see the spirit and hear its voice, passing the words on to the evoker.

He left some works, though none has been printed. He wrote several approbations (') to books, published in Berlin, notably that to the first edition of Samuel ben Meir's commentary on the Pentateuch (1705), the manuscript of which was in the possession of David Oppenheimer, to whom he was related by marriage. His approbation of Nehemiah Ḥayyun's cabalistic work, Oz le-Elohim (1712), caused him great annoyance, because of the charges of heresy brought against the work, which he, like David Oppenheimer, had indorsed without reading. In Berlin his brother-in-law Michael Ḥasid succeeded him.

Horowitz's chief work is "Hafla'ah," novellae on the tractate Ketubot, with an appendix, "Kuntres Aharon," or "Shevet Achim," Offenbach, 1786. The second part, containing novellae on the tractate Kiddushin, also with an appendix, appeared under the title "Sefer ha-Makneh," in 1800. Other- works are: "Nesivos la-Shavet," glosses on sections 1-24 of the Shulchan Aruch, Even HaEzer, Lemberg, 1837; "Giv'as Pinchas," a collection of eighty- four responsa, in 1837; and "Panim Yafos," a cabalistic commentary on the Pentateuch, printed with the Pentateuch, Ostroh, 1824 (separate ed. 1851, n.p.).

Their philosophical occupations were reflected in the iconography of some of his paintings of the 1650s and 1660s. In some works he treated the mathematical, philosophical and cabalistic ideas in a serious manner and in others he ridiculed them through salacious images. For example in the Allegory of architecture (1654, Accademia Carrara di Belle Arti di Bergamo), which depicts a half-naked woman crouched over a book on a ledge with an old man and another half-naked woman seeming to beseech her, he gives expression to some of those ideas.

Aside from minor works on the Hebrew language, the majority by far are of a cabalistic nature. There is scarcely a classic of Jewish medieval mysticism that he has not translated, annotated, or commented upon. Among these works may be mentioned the Zohar Only a few of Antonini's writings have been printed in the third volume of the Collectio Novissima of Martène. When urged by Pope Clement VII to publish his works, he is said, by the Augustinian historian, Friar Tomás de Herrera, O.E.S.A., to have replied that he feared to contradict famous and holy men by his exposition of Scripture.

In 1577, Dee published , a work setting out his vision of a maritime empire and asserting English territorial claims on the New World. Dee was acquainted with Humphrey Gilbert and close to Sir Philip Sidney and his circle. In 1564, Dee wrote the Hermetic work Monas Hieroglyphica ("The Hieroglyphic Monad"), an exhaustive Cabalistic interpretation of a glyph of his own design, meant to express the mystical unity of all creation. Having dedicated it to Maximilian II, Holy Roman Emperor in an effort to gain patronage, Dee attempted to present it to him at the time of his ascension to the throne of Hungary.

Among their powers, weizzas possess the ability to see past lives, see and hear things that are far away, read minds, teleport, dive into the earth, walk on water, and be in multiple places simultaneously. Powerful practitioners of the weizzas way are purported to live for centuries, even choosing the time of their next reincarnation. The In Weizza, who work with cabalistic squares, use one's birth date and time to create powerful charms and spells. In The Burman, Sir J. George Scott described some squares and charms so powerful that they could set a house ablaze.

Aubier wrote forty books over a fifty-year span: six novels published by edition du Seuil, two books about the Spanish bullfight,Fiesta in Sevilla140 photographie by Brassaï, presentation Henry de Montherlant, published by Thames and Hudson, London 1955 and Fiesta in Pamplona.text Dominique Aubier, photographs by Inge Morath, Magnum,published by NEW YORK: UNIVERSE BOOKS, 1956 Furthe Most of her books have esoteric themes, the most recent of them being a book about Indian Cinema and its symbolism. Since 1966, she has written several books about Miguel de Cervantes's Don Quixote alleged cabalistic encoding. The prof.

Many critics have noted The Tenants strong Kafkaesque theme, typified by an atmosphere that is absurdly over-burdened with anxiety, confusion, guilt, bleak humour, alienation, sexual frustration and paranoia. However, the film cannot be viewed as purely driven by a Kafkaesque motif because of the numerous references to Trelkovsky's delirium and heavy drinking. This allows for more than one interpretation. Most of the action occurs within a claustrophobic environment where dark, ominous things occur without reason or explanation to a seemingly shy protagonist, whose perceived failings as a tenant are ruthlessly pursued by what Trelkovsky himself views as an increasingly cabalistic conspiracy.

The importance and status of the community at the beginning of the eighteenth century are indicated by the gracious reception accorded to the deputation that offered presents to Joseph I on his visit to Heidelberg in 1702. On Jan. 14, 1711, a fire which broke out in the house of Rabbi Naphtali Cohen destroyed the synagogue together with nearly the whole Judengasse. The rabbi was accused of having caused the fire by cabalistic means and was forced to leave the city. The 8,000 homeless Jews found shelter either in the pest house or with compassionate Christians.

In August 1724, through the influence of a vizier, he succeeded at Constantinople in absolving himself from the excommunication on the condition that he should abstain from teaching, writing, and preaching on cabalistic subjects. Under oath he promised this, but subsequently broke his word. Thus rehabilitated, he went to Vienna and managed, by urging his Trinitarian teachings and professing his intention to convert the Jews to Christianity, to obtain a letter of protection from the Austrian emperor, although he secretly sympathized with the Shabbethaians and still openly professed to be an Orthodox Jew. But his game had been played.

Cabalistic influences on his theories can be evidenced by his use of the "Law of Threes" throughout his work.Foundations of the Science of War (1926 ed.); Chapter IX, Section 6 Fuller didn't believe the Principles stood alone as is thought today,Foundations of the Science of War (1926 ed.); Chapter IX, Section 6; Diagrams 17, 18 & 19 but that they complemented and overlapped each other as part of a whole, forming the Law of Economy of Force.Foundations of the Science of War (1926 ed.); "be reduced to three groups, namely, principles of control, resistance, and pressure, and finally to one law – the law of economy of force".

For example, Marquis Stanislas de Guaita (1861–1897) founded the Cabalistic Order of the Rosy Cross in 1888 along with several key commentators on the initiatory tarot (e.g. Dr Papus, François-Charles Barlet, and Joséphin Péladin). These orders placed great emphasis on secrets, advancing through the grades, and initiatory tests and so it is not surprising that, already having the tarot to hand, they read into the tarot initiatory significance. Doing so not only lent an air of divine, mystical, and ancient authority to their practices but allowed them to continue to expound on the magical, mystical, significance of the presumably ancient and hermetic tarot.

According to the author of Yewen Meẓulah, he wrote also a commentary on the Zohar, titled Machane Dan, in conformity with the cabalistic system of Isaac Luria, but this work has not been preserved. Other works of his are: Dan Yadin, a commentary on an early cryptic kabalistic work called Sefer Karnayim. A collection of all Rabbi Shimshon's known Torah commentaries called Nitzotzay Shimshon. His most famous work is the Erev (eve of) Pesach Letter famous for the assurance of blessing to those that study it called 'Maamar Sod Eztba Elokim' (The Secret of The Finger of G-d) on the ten plagues in Egypt.

In Theosophy, the Monadic Plane is the plane in which the Monad (also called the Oversoul) is said to exist. The term "Monad" is from the Greek word μονάς (monas), which means "singularity", and was used by Ancient Greek philosophers such as Plato. According to Alan Schneider, the Monadic Plane is the Sixth Plane of Ascension, and is analogous to the Sixth Chakra, Ajna, and the Hidden Sephirah of the Cabalistic Tree of Life – Daath, whatever that means. It would appear, though it is not certain by any means, that it is possible for a human to attain this spiritual realm after ascending through lower, possibly inferior, planes of existence.

The last chapter contains a few spelling changes, and includes large chunks inserted from Crowley's paraphrase of The Stele of Revealing. The phrase "Force of Coph Nia", which is found in chapter 3, on page 64 (verse 72), was filled in by Rose Kelly because that place in the manuscript had been left incomplete as not having been properly heard by Crowley during the supposed dictation. Israel Regardie proposed that Coph Nia could have been intended to represent Ain Soph, the Cabalistic phrase for Infinity, and that Rose might not have known that Hebrew letters are written from right to left or their meaning.

Hayyim ben Mair Gabbai's Pessаh Ladonai title page, Constantinople 1560 Meir ben Ezekiel ibn Gabbai () was a Kabbalist born in Spain toward the end of 1480, and living probably in the East. He complained in his twenty-seventh year that he had to work hard to support himself and his family (see end of Tola'at Ya'aḳob). He was an enthusiastic cabalist, noted for thorough mastery of the whole cabalistic lore, the most important points of which he, as far as can be judged now, was the first of his generation to treat systematically. He must be regarded, therefore, as the precursor of Moshe Cordovero and Isaac Luria.

On May 20, 1858 Qing lost a major fortification during the battle for Taku forts and called for peace. On May 28 China was forced to sign the Aigun Treaty, despite the cabalistic conditions that Russia proposed: the sides agreed that the left bank of the Amur River from the Argun River to the mouth was recognized as Russian, and the Ussuri region from the confluence of Ussuri and Amur rivers all the way to the sea remained in common possession until the definition of the border. Also, naval routes on the Amur, Sungari and Ussuri were restricted to only Russian and Chinese vessels. This agreement replaced the previous territorial agreement, the Treaty of Nerchinsk, signed in 1689.

Guardians fight and die against one of Regulos' commanders, only to be brought back at the beginning of Rift. The Defiant are those who, for cultural, historic, or personal reasons, do not follow the religion of the Vigil and have put their trust in science and technology as a way to conquer the forces of Regulos. They include the Eth (a highly advanced human culture from the south), the Bahmi (descendants of interbreeding between Air spirits and humans), and the Kelari (animistic, cabalistic dark elves). Ascended Defiant were resurrected through technology based on the study of the soul-structure of ascended Guardians, in an apocalyptic future in which Telara has nearly been consumed by Regulos.

Shebile Emunah (Shevilei Emunah) is divided into ten chapters, which treat respectively of: # The existence of God, His attributes, His immateriality, unity, and immutability, which is not affected by prayer or even by miracles – introducing in each case a cabalistic discussion of the names of the Deity. # The creation of the world, which does not necessitate any change in God or any plurality in His nature; an explanation of the Biblical account being given, followed by a dissertation on the seven climates or zones of the earth as then conceived, the spheres, the stars, the sun and moon and their eclipses, and on meteorology. # Human embryology and the generative functions. # Human anatomy, physiology, and pathology.

His encounter in 1971 with the work of Barnett Newman at his exhibition at the Grand Palais would come as a shock to Einbeck. The revelation would lead him toward a new artistic approach, particularly to a reflection upon certain cabalistic aspects that he was to develop in 1978. This intellectual process grew broader through his study of the philosophic writings related to Tantrism, Zen, and the Tao. Subsequently, one recognizes the whole of Einbeck's spiritual progress, which has as its goal to direct viewers to an inner awareness, which will lead them to a greater understanding of the self, of the world around them, and of the relationships that exist between human beings.

He was held in high esteem by the governor of Andalusia. Once the Jews of Xerez de la Frontera, a small town near Seville, were accused of transferring the body of a converted Jew to their cemetery; they applied to Ibn Verga for help, who, when admitted to the presence of the governor, proved by means of a cabalistic writing that the real criminals were the priests (Shebeṭ Yehudah, § 38). He was very active in maintaining an understanding between the Marranos and the Jews; the Inquisition, on its introduction into Spain, desired him to betray the former. He succeeded, however, in escaping to Lisbon, where possibly he lived several years, until he was taken by the Inquisition; he died under torture (ib.

Title page of “Specula Melitensis Encyclica” Specula Melitensis Encyclica (“The Maltese Observatory” or “The Circular Maltese Mirror”) was a 1638 work by the Jesuit scholar Athanasius Kircher. It was printed in Naples by Secundino Roncagliolo and dedicated to Giovanni Paolo Lascaris, Grand Master of the Knights of Malta. The work described an instrument that Kircher had built while on a trip to Malta as the confessor of Friedrich of Hesse- Darmstadt. This instrument, which he called the Specula Melitensis, was a mechanical calculator that included a planisphere and a means of counting both the Julian and Gregorian calendars. It also charted horoscopes, and condensed all important medical, botanical, alchemical, hermetic knowledge into a single cube known as the “cabalistic mirror.” Altogether this instrument had 125 distinct uses.

A pripih is basically a thin plate made of five pieces of metal (pancadatu, of iron, copper, gold, silver and lead) on which cabalistic symbols (rajahan) have been inscribed. A pripih would then be wrapped up in alang-alang grass, flowers, herbs, and cotton cloth, all tied together by a red, white, and black string (tridatu string). The pripih is essentially more important than a statue representing the god physical form (upami), and for this reason a pripih is much more usual than an image of a god in a meru. The pripih is fixed to a base made of small coins and placed in either a cucupu (a box made from gold, silver, or a stone) or a sangku (an earthenware vessel).

The Mongolian People's Party won the 2016 elections with a supermajority, claiming 65 of 76 total seats. In November 2018 Prime Minister Ukhnaagiin Khürelsükh survived a vote of no confidence in the wake of a 2018 scandal involving the fraudulent allocation of the Small and Medium Enterprises Development Fund. Empowered to dismiss the Speaker by a law proposed by President Battulga, Khürelsükh's supporters in Parliament eventually ousted Speaker of Parliament Miyeegombyn Enkhbold, replacing him with current Speaker Gombojavyn Zandanshatar. Khürelsükh promised to dissolve the cabalistic MANAN (a play on words between the Mongolian word for fog манан and the combined acronyms used by the two political parties involved) as part of a larger initiative to address corruption and restore justice.

Baruch of Benevento was an Italian Jewish Cabalist in Naples, during the first half of the 16th century. He was the teacher of Cardinal Ægidius of Viterbo and of Johann Albrecht Widmanstadt in the Zohar and other cabalistic works, and lectured on these subjects in the house of Samuel Abravanel. In a note at the end of one of his manuscripts, Widmanstadt says: "Eodem tempore (MDXLI.) audivi Baruch Beneventanum optimum cabalistam, qui primus libros Zoharis per Ægidium Viterbiensem Cardinalem in Christianos vulgavit." Graetz, Perles, and others have taken this to mean that Baruch translated the Zohar, or parts of it, into Latin; but Steinschneider has remarked that it means nothing more than that he made the Zohar known to Christian scholars.

Giordano Bruno (1548-1600) is another philosopher of the Renaissance Era who utilised the fictitious exposition of the donkey to achieve theoretical depth. In his long journey to explore the opposite aspects of the phenomenon of asininity, he combines the delicacy of an artist and the depth of a great philosopher: “according to cabalistic revelations…, the ass or asininity is the symbol of wisdom”; “pray, pray my dearest ones, that God may transform into asses if you are not already asses”; “Strive, strive, therefore, to be asses, who you are men”. In his masterpiece, In Praise of Folly, the Dutch philosopher Erasmus of Rotterdam (1466-1506) depicted the concept of asininity and applied it to the high-raking echelons of the society including kings, lawyers, grammarians, boastful theologians and even the pope himself.

Aaron states that he wrote a Hebrew grammar entitled "Ha-Meyasher" (The Leveler of the Road); "Maṭṭeh Aharon," referred to above, a cabalistic or metaphysical work; "Nezer ha-Ḳodesh" (The Crown of Holiness); "Peraḥ ha-Elohut" (The Blossoming of the Godhead), probably of a similar character, and "Sefer ha-Nefesh" (The Book of the Soul). All of these works are known only through his own quotations in his supercommentary on Rashi. This work, published from an incomplete manuscript, together with another supercommentary on Rashi by Samuel Almosnino, by Moses Albelda, and by Jacob Canizal, is one of the earliest books printed at Constantinople, and is therefore very rare. According to his own testimony, it was written in 1420 (as Perles has shown); but he intended to compose, or, as Perles thinks, actually did compose, a larger commentary on the Pentateuch.

In another, an extended montage sequence shows Faust, mounted behind Mephisto, riding through the heavens, and the camera view, effectively swooping through quickly changing panoramic backgrounds, courses past snowy mountains, high promontories and cliffs, and waterfalls. In the Murnau version of the tale, the aging bearded scholar and alchemist, now disillusioned—by a palpable failure of his antidotal, dark liquid in a phial, a supposed cure for victims in his plague- stricken town—Faust renounces his many years of hard travail and studies in alchemy. We see this despair, watching him haul all his bound volumes by armloads onto a growing pyre; he intends to burn everything. But a wind comes, from offscreen, that turns over a few cabalistic leaves—from one of the books' pages, sheets not yet in flames, one and another just catching Faust's eye.

Abraham Solomon ben Isaac ben Samuel Catalan (born in Catalonia; died 1492) was the author of a work treating the eternity of the world, providence, prophecy, immortality, and the resurrection, and also dealing with mathematical, physical, and cabalistic subjects. It appeared under the title Neweh Shalom (Dwelling of Peace), Constantinople, 1538; Venice, 1574, with a preface by Moses Almosnino, who cites it several times in his work, Me'ammetz Koach. Catalan also translated into Hebrew Albertus Magnus's Philosophia Pauperum, under the title Kitztzur ha-Philosophia ha-Chib'it (Synopsis of Natural Philosophy), and Marsilius of Inghen's Questions, under the title Sha'alot u-Teshubot (Questions and Answers). Both are still extant in manuscript; Catalan's preface to the latter work was published by Adolf Jellinek, without mention of the translator, together with the index of the questions, under the title Marsilius ab Inghen (Leipzig, 1859).

Botarel was one of those who attended the disputation at Tortosa (1413–1414), and he is said to have written a polemic against Geronimo de Santa Fe. In 1409, at the request of the Christian scholar Maestro Juan, Botarel composed a commentary on the Sefer Yezirah. In the preface, he excuses himself for having revealed the divine mysteries of this work to Maestro Juan by quoting the saying of the sages that a non-Jew who studies the Torah is equal to a high priest. In his commentary, he quotes earlier cabalistic works, including some ascribed to the old authorities, such as the amora Rav Ashi. Botarel's commentary on the Sefer Yeẓirah was printed at Mantua in 1562, with the text and with other commentaries; it was republished at Zolkiev, 1745; Grodno, 1806; and Wilna, 1820.

There were many things to do like making an announcers staff and select the themes that will give life to this new project and that they would be the principal protagonists of the radio station...thus Ninoska Cuba (Juan Carlos Hurtado's spouse) and Coco Valderrama arrived at, with Juan Carlos Hurtado they formed the brain, heart and extremities of the radiostation. The new broadcasting station was set to go quietly on-air by 1 December, 15 December or when 1998 starts, but they selected so the radiostation goes on-air by 8 December 1997 for cabalistic question: for John Lennon, Jim Morrison (The Doors) and for being the Announcer's Day. Long meetings were held among Juan Carlos, Ninoska and Hugo to find the name of the new station. They had the surname "Rock & Pop", the name was missing though.

These articles therefore take their place among the texts of Western hermeticism. His distinctly “cabalistic” approach to Miguel de Cervantes’ novel Don Quixote inspired, for example, Pere Sánchez Ferré’s Cervantes’ study of Cervantes, subtitled Cábala y alquimia en el Quijote, which the author dedicates to Emmanuel d’Hooghvorst. As for its influence on alchemical studies in particular, Raimon Arola highlights it in the introduction to his book Alquimia y religión: “This was the original intention of Baron d’Hooghvorst, which we will use as a starting point for our reflections.” The same author quotes extensively from the articles of E. d’Hooghvorst in his voluminous La Cábala y la alquimia. In her Trece Fábulas alquímicas, Luisa Vert pays homage to him in turn: “Emmanuel van der Linden d’Hooghvorst (1914–1999) was a profound connoisseur of Western spirituality, who devoted many of his essays to the art of alchemy.

Pachelbel writes that music is the finest of the arts, governing human emotions and desires, and expresses the "belief of many" that music comes from the "Dreymal-Heilig" sung by angelsCited from the translation fragments in Sisman, Grove. Welter's translation is more elaborate: "music had its origins in the eternal court in a composition treasured by the angels who sing the τριταλιοσ, or the triple Sanctus in honor of the Almighty" (see Welter, p. 38). and from the movement of celestial bodies (a belief, Pachelbel points out, shared by Pythagoras and Plato). A separate page of the preface illuminates a cabalistic aspect of Hexachordum Apollinis: using an alphabet provided by Pachelbel's lifelong friend Johann Beer, the letters of the inscription "JOHANNES PACHELBELIVS ORGANISTA NORIBERGHENSIVM" are translated into numbers with the total sum of 1699, the year of publication; further research has illustrated that a similar alphabet will produce a 3:1 ratio with "Johannes Pachelbelius Hexachordum" (303) and "Apollinis" (101).