Hermetic Qabalah
The hermetic Kabbalah is an esoteric flow with roots in Gnosticism, Neoplatonism, Hermeticism and the Christian Kabbalah. To distinguish them from the Jewish Kabbalah and the Cabala sometimes written Christian Kabbalah is often spelled with a Q, in particular the form Qabalah, related.
Description
Hermetic Kabbalah takes over the original Jewish Kabbalah to a more universal approach and is therefore more diversified and more difficult to define than the Jewish and Christian Kabbalah; in the hermetic Kabbalah various esoteric tools, such as tarot cards, astrology and numerology, applied to move up in the world of the ten Sephiroth. While the Jewish Kabbalah is based on the study of the Torah and its comments in acquiring knowledge about God, sets out the Hermetic Kabbalah focuses on magic as a means of union with the deity. The ten Sephiroth are identified with ten degrees of magical initiation. The border between the Christian and Hermetic Kabbalah is not always clear, since in some cases the Hermetic Kabbalah associated works can find elements of Christian (for example, Heinrich Cornelius Agrippa von Nettesheim ) and vice versa ( for example, Athanasius Kircher ).
History
The beginnings of the Hermetic Kabbalah can be seen at John Dee and Robert Fludd. Hermetists were receptive to the Kabbalah, as these analogies had to Platonic ideas. Representative, referred to as an occult philosophy flow, as Agrippa and Giovanni Pico della Mirandola, tried to develop philosophies, assimilate the hermetic, Hebrew and classical knowledge, and to combine this with fusion of Christian theology. Despite its esoteric character of the occult philosophy underlying hermetic and kabbalistic ideas in Europe were taken Renaissance initially positive. The historian Frances A. Yates studied the occult philosophy even as the driving force behind the renaissance themselves It is probably no coincidence that the occult philosophy, the value placed on unit, during the time of the Reformation and the Renaissance became popular; may have been expected of her and her association of such diverse sources as classical wisdom, magic, the Hebrew Kabbalah and Christianity, to offer a solution to the religious and political schism of the time. During the scholastic Middle Ages called faith and piety, the Renaissance called individual pursuit and the search for knowledge; Hermeticism tried to unite knowledge and belief. Towards the end of the 16th century Christian Magi as Agrippa and John Dee, however, were suspected because of their theurgy, and as part of the Counter-Reformation and the reaction grew against the Renaissance Neoplatonism and associated occult currents. The Christian Kabbalah, which initially served the legitimacy of occult thought, has now been devalued because of the occult association and associated with witchcraft. Dee and Giordano Bruno were discredited because of their philosophy; former spent his last years in poverty, the latter was burned in 1600.
Hermetic Kabbalah flourished in the 18th/19th. Century and moved away from Christianity, sometimes up to an anti-Christian orientation. In the 19th and 20th century, several works by the French occultist Eliphas Levi, the Kabbalistic doctrines seemed distorted reproduced and the works of other authors never faithfully reproduced, while Arthur Edward Waite tried to correct display of the Kabbalah, but not of the Hebrew and Aramaic powerful and was therefore assumed error of Jean de Pauly's falsified Zohar translation in his work The Secret Doctrine in Israel.