#Guillaume Postel

[exlibrisarchive]

From “Absconditorum a constitutione mundi clavis” c. 1646

[rbolick]

Books On Books Collection - Edmund Fry

Pantographia (1799/2022) Pantographia, Containing accurate Copies of all the known Alphabets in the World (1799/2022) Edmund Fry Casebound in Italian Fedrigoni Imitlin, sewn book block, black endpapers. H215 x W140 mm. Acquired from Black Letter Press, 1 April 2022. Photos: Books On Books Collection. For the Enlightenment, everything that existed was meant to be in an encyclopedia. For Dr.…

[kevkebus-subh]

“Türkler önce iknâ edilmeli, direnirlerse icbâr edilmeli, karşı çıkarlarsa imhâ edilmelidir...”

Guillaume Postel

[triste-le-roy]

The Location of Paradise—The Garden of Eden, depicting a map of the Garden of Eden, surrounded by commentary from Johannes Schottus’ 1535 Strassburg printing of The Bible (Guillaume Postel, 1578).

(via Griffon’s Medieval Manuscripts)

[fierysword]

In Deuteronomy 32:6 Moses explicitly refers to God as “your father”... yet the Hebrew Bible tells us this same God “convulsed in labor for you,” “gave birth to you,” and “suckled you” (Deuteronomy 32:13 and 18). Such contrasting images—of Divine Father and Divine Mother, just a few lines apart—suggest a dual-gendered deity...

In Hebrew, Moses addresses God in the second person masculine singular (attah) and the second person feminine singular (at). The original human being, the adam—created in God’s own image—is referred to as “them” (otam), which the rabbis took to mean an androgynous being later separated by God into the male and female Adam and Eve...

Before 1566 [Guillaume Postel] had written “The Treasure” in which he wrote that the four-Hebrew-letter name of God was composed of the Hebrew pronouns “he” and "she"... Fast forward to the nineteenth century. An Italian scholar by the name of Michelangelo Lanci [claimed] that the four-letter Hebrew name of God was composed of the Hebrew pronouns “he” and “she,” signifying a dual-gendered deity. 

[philippequeau]

“I nothing saw” (Dante)

“I nothing saw” (Dante)

One of the best French Kabbalah specialists is named “Secret”, Mr. François Secret. Proper names sometimes carry in them collective fates. François Secret wrote Le Zohar chez les Kabbalistes chrétiens de la Renaissance(1958), a book in which such romantic names as Bartholomeus Valverdius, Knorr de Rosenroth, Blaise de Vigenère, Alfonso de Zamora, Guy Le Fèvre de la Boderie, or Gilles de…

[rhianna]

Papus, 1., Morton, A. P. (1892). Absolute key to occult science: The tarot of the Bohemians. The most ancient book in the world. For the exclusive use of initiates. London: Chapman and Hall.

PREFACE.

The Tarot pack of cards, transmitted by the Gypsies from generation to generation, is the primitive book of ancient initiation. This has been clearly demonstrated by Guillaume Postel, Court de Gobelin, Etteila, Eliphas Levi, and J. A. Vaillant.

The key to its construction and application has not yet been revealed, so far as I know. I therefore wished to fill up this deficiency by supplying Initiates, i. e. those who are acquainted with the elements of occult science, with an accurate guide, which would assist them in the pursuit of their studies.

The uninitiated reader will find in it the explanation of the lofty philosophy and science of ancient Egypt ; whilst ladies are enabled to practice the use of the divining Tarot, by methods which we have rendered easy in Chapter XX.

The book has been so arranged that each part forms

End of page

#18

viii PREFACE.

a complete whole, which can, if necessary, be studied

separately.

I have used every effort to be as clear as possible ; the

public that has warmly welcomed my other books will,

I hope, forgive the imperfections inherent to a work of

this kind.

PAPUS.

[glittergummicandypeach]

Our Father, Who Art Our Mother: The (Open) Secret Queer History of God | Religion Dispatches

Michelangelo’s iconic God the Father image, painted on the ceiling of the Sistine Chapel, draws on the Hebrew Bible’s patriarchal God tradition. In Deuteronomy 32:6 Moses explicitly refers to God as “your father” (avicha).  

God the Father is front and center in Jewish and Christian liturgy. On Rosh Hashanah and Yom Kippur Jews direct their prayers to “Our Father, Our King” (Avinu malkenu). The Christian prayer “Our Father, Who Art in Heaven” (Pater noster qui es in caelis)—otherwise known as the Lord’s Prayer—was declared by Tertullian “the summary of the whole gospel.” 

And yet the Hebrew Bible tells us this same God “convulsed in labor for you,” “gave birth to you,” and “suckled you” (Deuteronomy 32:13 and 18). Such contrasting images—of Divine Father and Divine Mother, just a few lines apart—suggest a dual-gendered deity. Why has no one written on this before? 

In my book The Name: A History of the Dual-Gendered Hebrew Name for God (Wipf & Stock, 2020) I set out the case that the earliest worshippers of YHWH understood God to be a “male-female” deity. Reading the Hebrew Bible in a non-gendered language such as English, much (though not all) of this gets lost in translation. 

In Hebrew, Moses addresses God in the second person masculine singular (attah) and the second person feminine singular (at). The original human being, the adam—created, according to the text, in God’s own image—is referred to as “them” (otam), which the rabbis took to mean an androgynous being only later separated by God into the male and female characters Adam and Eve. 

Mothers and fathers in the Hebrew Bible retain more than a vestige of their dual-gendered origins. Eve—“the mother of all living”—is referred to as “he.” Mordecai—who takes Esther as his own daughter—is described as the young woman’s “nursing father.” Isaiah—extending the trope—prophetically declares that Israel’s future kings will be “nursing kings.” (Then, to be sure we don’t miss the point, Isaiah adds “kings’ breasts you shall suck.”) 

All of the above—and many other examples which I cite in my book—are, I argue, hints to the closely-held priestly secret of the pronunciation and meaning of God’s “lost” name. YHWH—the so-called ineffable name of God, which some have guessed was pronounced Yahweh or Jehovah—is a cryptogram composed of the Hebrew pronouns “he” and “she.” 

Swimming in the cultural currents of our time��feminism, gender revolution, and intersectionality—the idea of a dual-gendered God doesn’t strike many of us, as it would have struck most in previous generations, as blasphemous, or even strange. On the contrary, positive implications may spring to mind.

The idea of a dual-gendered God may be seen as a helpful corrective to the problem of conceptualizing God as male (as the feminist theologian Mary Daly wrote, “If God is male, then male is God”). So too, we may welcome a way of speaking about God which affirms people who identify as non-binary, gender-fluid, transgender, or otherwise genderqueer. 

Moreover, reconceptualizing God in this “new-old” way (to borrow a term from the Zohar) may help disabuse us of the idea that our world is fundamentally dichotomous and hierarchal. Indeed, the metaphor may help us to appreciate the world’s differences as sitting in creative tension within a larger, all-embracing reality (a concept to which the philosophers gave the name coincidentia oppositorum, and which today is more often referred to by the term “integral”). 

Of course, some may deem the dual-gendered God idea almost too convenient for the moment, too “politically correct.” If what I’m saying is true, why, they also may ask, has no one written on this before? 

In fact, they have. 

1540 was the year it was declared, according to one Kabbalistic tradition, not only permissible, but a mitzvah—a commandment—to teach Judaism’s mystical secrets openly to old and young alike in public. Just a few years later, a non-Jewish French scholar by the name of Guillaume Postel acquired some portion of the Kabbalistic work, the Zohar, from the printing house of Daniel Bomberg in Venice and began translating the work into Latin. Postel was arrested by the Vatican (not for translating the Zohar, but on a charge of heresy) and imprisoned for a time. In 1566 he published “The Treasure” (Le Thrésor des Prophéties de l’Univers) in which he wrote that the four-Hebrew-letter name of God YHWH was composed of the Hebrew pronouns “he” and “she.” 

Fast forward to the nineteenth century. An Italian scholar by the name of Michelangelo Lanci wrote a book in which he, like Postel before him, claimed that the four-letter Hebrew name of God, YHWH, was composed of the Hebrew pronouns “he” and “she,” signifying a dual-gendered deity. Lanci’s book was banned by the Vatican which—unsurprisingly—considered it deeply heretical. But unlike Postel, in deference to his position, Lanci was not arrested. Father Lanci was the Vatican Librarian.

Postel’s work came to light again in 1972 through the work of the (ironically named) French scholar François Secret. More recently, Postel’s work has been cited by Robert J. Wilkinson (2015), and is the subject of two books by Judith Weiss (2016 and 2017). Father Lanci’s writings are, at the moment, less well-known, although they were covered in books—even a popular magazine article—published in America in the nineteenth century, as I recount in my book. 

The secret of God’s name and dual gender has been an open secret for almost five hundred years. Only recently have feminism, the gender revolution, and intersectionality made the notion of a dual-gendered God seem both culturally possible and historically plausible. 

As Harry S. Truman said “there is not really anything new, if you know what has gone before.”

This content was originally published here.

[melusinecanthelou]

Concours Europan 13 – Goussainville

Guillaume Postel Architecte et Wild Paysages

Mission de conception sur 170 000m2

2015

 Le concours d’idées est une opportunité pour réveiller le vieux village de Goussainville.  Ce hameau est figé depuis plus de 40 ans en raison de la présence de l’aéroport Charles de Gaulle.

La conception du développement urbain à l’échelle du paysage bouleverse les rapports spatiaux traditionnels de la ville et de la campagne. Il devient essentiel de conserver et de composer avec le vocabulaire de l’espace rural. Intégrer ces formes à l’espace urbain permet d’organiser l’espace de vie, de le hiérarchiser, de le qualifier. La qualité rurale d’un territoire ne doit plus être péri-urbaine, mais entrer dans la ville pour devenir une composante urbaine.

Nous avons créé de nouvelles voies douces permettant d’accéder aux villes limitrophes ainsi que de faire le tour du vieux Goussainville. Cette ceinture verte cadre le village et se prolonge en différents cheminements. Révéler les liaisons qui existaient au 19ème siècle édifie le paysage et redonne au village toute la richesse de son caractère rural.

Nos interventions architecturales sont de trois ordres : professionnel, relationnel et personnel. Nous créons des espaces incitant la venue de nouveaux professionnels. Nous offrons des lieux d’expression, de transmission et de rencontre pour mettre en avant la culture (locale notamment). Enfin, un système de logement léger permet de répondre aux fluctuations du nombre d’habitants tout en leur offrant le meilleur cadre de vie.

Description du projet issu de http://www.wildpaysages.fr/portfolio_page/europan-13-goussainville-95/

[quotedacademia]

El ensueño de Pico de una religión y una sabiduría universal sincrética ha sido la ilusión de muchos sabios humanistas posteriores, como el germano Bibliander y su maestro Nicolás de Cusa, el francés Guillaume Postel y retomado en el siglo XVII por el jesuita alemán Atanasio Kircher, maestro del Collegio romano

Jacques Lafaye. Por amor al griego. La nación europea, señorío humanista (siglos XIV-XVII). (México: FCE, 2005), 113.

[kritikycz]

Pláž - Po 18 hodinách v zadní kabině letadla, po třech pitomých filmech, dvou jídlech v plastiku, šesti pivech a bezesné noci jsem konečně přistál... v Bangkoku.

Přesně takhle začíná film Pláž. Richard (Leonardo DiCaprio), jako mladý americký backpacker, přijíždí do Bangkoku. Za pár dolarů si sežene ubytování v levném hostelu, kde jsou kromě postele a větráku jen holé stěny. Ještě ten večer se seznámí s půvabnou francouzskou Francoise (Virginie Ledoyen), která tam má bohužel přítele Etienna (Guillaume Canet). Ještě později večer narazí na zvláštního…- Více na https://www.kritiky.cz/filmove-recenze/retro-filmove-recenze/2019/plaz-po-18-hodinach-v-zadni-kabine-letadla-po-trech-pitomych-filmech-dvou-jidlech-v-plastiku-sesti-pivech-a-bezesne-noci-jsem-konecne-pristal-v-bangkoku/

[homedevises]

What You Know About Geographically Where Was The Garden Of Eden And What You Don’t Know About Geographically Where Was The Garden Of Eden | geographically where was the garden of eden

An commodity afresh acquaint in the online Jewish annual Tablet is blue-blooded “Examining Edenics, the Approach That English (and Every Added Language) Came From Hebrew”; it bears the explanation “An aberrant Jerusalem-based researcher believes he’s begin the key to the agent of tongues — in the Bible.” The “guru of Edenics,” as the Tablet commodity calls him, is a abundantly self-taught linguist alleged Isaac Mozeson, “an American-born academician on abstract and Judaica who confused to Israel in 2010” and has appear two books: “The Word: The Dictionary That Reveals the Hebrew Sources of English” (1989) and “The Agent of Speeches” (2006). The Tablet commodity states:

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Any abreast approach dottily arguing that Hebrew, whether announced by Adam and Eve in the Garden of Eden or by addition elsewhere, was the aboriginal accent of mankind, and that all added animal languages acquire from it, absolutely deserves best of the aloft epithets; yet one has to abridgement both a adroitness of amusement and actual angle to accede it either alarming or a disgrace. Edenics no added endangers the conduct of linguistics than flat-earthism endangers that of geography, and it’s no abasement to be harmlessly amorous — abnormally back austere men already took today’s absurdity seriously.

As continued as best Christians and Jews believed in the accurate accuracy of the Bible, Edenics fabricated a abundant accord of sense. Afterwards all, the aboriginal man and woman created by God already had the abounding adroitness of speech; the Bible appear this accent as accepting been Hebrew. Added languages aboriginal came into being, the Bible tells us, from God’s disruption of animal linguistic accord afterwards the attack to body the Tower of Babel; area abroad could they accept appear from, then, if not from a bribery of Hebrew? The aboriginal Palestinian rabbis alike approved alms a archaic linguistic affidavit of this by comparing Hebrew with Aramaic and Greek, the added two languages they knew. In Hebrew, the midrash of Genesis Rabba observes, the words for “man” and “woman” are ish and isha, as they charge accept been at the Creation, for the Bible tells us that woman was taken from man’s rib. But in Greek the words are anthropos and gyn, and in Aramaic, gavra and iteta. “Have you anytime heard anyone say anthropos and anthropaia, or gavra and gavreta?” Genesis Rabba triumphantly asks.

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Among both Jews and Christians, the catechism of whether Hebrew was mankind’s aboriginal accent was agilely debated in the Middle Ages. A ample cardinal of arresting Christian thinkers with an absorption in the subject, such as Dante AlighierI (1265–1321), Guillaume Postel (1510–1581), Claude Duret (1570–1611), Etienne Guichard (roughly the aforementioned period, Athanasius Kircher (1602–1680) and Franciscus Mercurius van Helmont (1614–1698), argued that it was; some resorted to etymological reconstructions agnate to, and aloof as doubtful as, abounding of Isaac Mozeson’s. Guichard, for example, argued that the Latin verb dividere, “to divide,” came from Hebrew batar, “to cut in two”; this was angry about to crop tarab, from which came Latin tribus, “tribe” (that is, a allotment of the whole), which produced distribuere, “to distribute,” from which dividere again evolved.

At atomic two medieval Christian rulers approved to boldness the agitation experimentally. The 13th-century Franciscan abbot Salimbene di Adam, in a book about his contemporary, the Holy Roman Emperor Frederick II, accompanying that the closing ordered advance mothers and wet nurses in his commonwealth — how abounding isn’t bright — to burden from speaking to the breed in their affliction so as to see what accent the breed would use to communicate; not surprisingly, Salimbene wrote, the accouchement didn’t allocution at all. On the added hand, a agnate agreement was attributed to James IV of Scotland — who, it is said, abiding for two bairn babies to be aloft on an abandoned North Sea island by a aphasiac mother clumsy to access their congenital accent tendencies. According to the absurd annual of James’s chronicler, Robert Lindsay, the accouchement absolutely started babbling in Hebrew.

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By the aboriginal 19th century, accurate linguistics was on abiding abundant arena to be able to abolish the Hebrew-first approach easily. Yet the altercation for the ancestry of at atomic English from Hebrew went on in the assignment of assorted camp individuals and organizations. Probably the best accepted of these was the British Israelite Society, whose abundant publications in the additional bisected of the 19th aeon proposed that the British nation was descended from the age-old bodies of the Bible and that the chat “British” itself came from Hebrew b’rit ish, “a man’s covenant.”

Had Isaac Mozeson lived at the time of the Renaissance, he would accept been in acceptable bookish company. Had he been a British Israelite, bags would accept acclaimed his work. We may alive in meaner and beneath advanced times than those of Victorian England, but it’s no disgrace, and absolutely no crisis to anyone, to accept been built-in in the amiss era.

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Questions for Philologos can be beatific to philologos@forward.com

This adventure “Did Adam and Eve Speak Hebrew in the Garden of Eden?” was accounting by Philologos.

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[exhu]

Sobre el feminismo de Guillaume Postel

“Durante el periodo que [Postel] pasa en el Hospital se convierte en confesor de Johanna, o madre Zuana, una mujer de unos cincuenta años, fundadora del Ospedaletto, dedicada a socorrer a los pobres. Poco a poco Postel se convence de que se halla frente a una persona dotada de espíritu profetice, y concibe una pasión mística por esta mujer a la que define como la Madre del Mundo, destinada a redimir a la humanidad del pecado original. Releyendo el Zohar, Postel identifica a Johanna con la Shekiná, o con el papa Angélico, del que habían hablado las profecías joaquimitas, y después con el segundo Mesías. Según Postel, la parte femenina de la humanidad, condenada por el pecado de Eva, no había sido redimida por Cristo y se precisaba un segundo Mesías que redimiese a las hijas de Eva.”

La búsqueda de la lengua perfecta (1994), Umberto Eco

[jewishbookworld]

Orientalism, Aramaic and Kabbalah in the Catholic Reformation by Robert J. Wilkinson This work shows how the first edition of the Syriac New Testament illustrates how Syriac and other Oriental languages were received in the West by Catholic Kabbalistic scholars. The contribution of Egidio da Viterbo and Guillaume Postel is emphasised.

[vacationsoup]

New Post has been published on https://vacationsoup.com/my-top-10-abbeys-and-castles-in-normandy/

My Top 10 Abbeys and Castles in Normandy

These are just some of the abbeys and castles in Normandy I've visited. They're all located in La Manche region of Normandy.

I've chosen five abbeys and five châteaux and they're all equally impressive.

Abbeys

Mont St Michel is on most of my guests’ to-do lists while they are here. This iconic abbey is perched on top of an island and it literally takes your breath away the first time you see it. It's magical and an absolute must-see for visitors to Normandy. During the summer it's open until midnight (last entry 11pm). So, how can you make the most of your time there? During the summer it is busy but given it’s an UNESCO world heritage site, it’s not surprising. The links below will give you some of the practical information on tide times, parking, the shuttle buses etc. I’d recommended going early or late in the day to avoid the crowds. Between 12 and 2pm is also a good time as many people will be lunching. The main entrance is to the left of the red and yellow Normandy flag.

If the tide is low enough, head for the building on the far left of the picture instead. This is a quieter route and gives you a great view of those fascinating turrets you can see. It’s often busy around the steps leading up to the abbey but there are two queues and one is for groups. You should take the queue on the right hand side which is for individuals. Once you’ve got your tickets, take a free leaflet and decide if you want to purchase an audio guide. Then, you can wander round to your hearts content admiring the amazing architecture and views across the bay. Take your time as it’s not easy to double back as in places you go down narrow spiral stone staircases.

There’s a gift shop at the end which leads out onto a terrace overlooking Tombelaine island. Once you leave the abbey you can then explore the ramparts and main cobbled street full of restaurants, bars and souvenir shops. There are also a few art galleries dotted around. Depending on the tide, you may see groups of people taking a guided walk across the bay. The view from the dam is also impressive and the shuttle bus from the car park stops here. Oh, and be prepared as you drive through the village of Courtils as this is where you’ll catch your first glimpse of the island. The two website for Mont St Michel are: http://www.ot-montsaintmichel.com/en/accueil.htm and also http://www.bienvenueaumontsaintmichel.com/en. For more information you can read my account here.

For a bird's eye view and fantastic shots of the setting, this video delivers on all counts.

For some close up shots of the abbey via drone, watch this video below

The abbey at Hambye is less than 20 minutes away from me. Beautifully serene and quiet. For more information visit this page.

  I enjoyed a day out at Lucerne abbey recently. The story behind the 12th century building is impressive.

Abbaye Sainte-Marie-Madeleine Postel The Benedictine abbey is at 11 route de l'abbaye in Saint-Sauveur-le-Vicomte and was founded towards the middle of the 11th century. The amazing abbatial church was largely restored in the 15th century having been partially destroyed during the Hundred Years War. You can visit free of charge between 10am - 12 noon and 2-6pm every day. Guided tours are also possible.

And my final abbey is Lessay. You can see more photos here.

For more information about other abbeys in Normandy, visit this link or this one.

Chateaux and Castles

First on my list is Pirou. I really enjoyed my visit here one Sunday morning. The château was renovated by the same person who renovated Lucerne Abbey and both buildings are beautiful. There is also a tapestry similar to the Bayeux tapestry on display. For more photos see here.

Next is the ruined castle at Regnéville. The remains of the donjon seem to defy gravity. The account of my visit is here.

Next on my list of castles is the Chateau at Gratot. It's just outside Coutances and is surrounded by a large moat. You can see more pictures here.

Carneville This is a very different château. It has no moat and looks more like a stately home. The castle was built in 1755 although some of the outbuildings including a manor house date from 1640 onwards. Ownership of the chateau has changed over the centuries with the latest being several years ago. It was bought by Guillaume Garbe who lived in it for a short time with his family. As they began to renovate it, they discovered that there was dry rot. Ceilings and wooden panelling were ripped out which revealed the severity of the problem as the dry rot had even permeated the stone walls. A restoration project was started and will continue for a number of years. The building is beautiful despite the sorry state it is now in. However, the passion and enthusiasm of its owner is remarkable. Other outbuildings have been converted to provide an income source and fundraising efforts lead by a team of volunteers is underway. I can't wait to go back when more progress has been made to see this beautiful building brought to life. For more information visit their website.

My final castle is the Château in Saint-Sauveur-le-Vicomte. The origins of the castle date from the 10th century. It is English in style and was beseiged twice during The Hundred Years War when it was in English ownership for almost half a century. Parts of the château have been destroyed but the donjon is open for guided tours during July and August. You can walk around free of charge in the upper and lower courtyards admiring the remaining towers and castle walls. Information is available from the tourist office here.

This page has more information about châteaux and castles in Normandy. If I had to choose a favourite from my top 10 list of abbeys and castles in Normandy, then it would be Mont St Michel. However, they all have fascinating stories to tell and a rich history of destruction and restoration.

    We spent 3 weeks creating the best online guide to Normandy on the web. It includes everything from a bucket list, must see attractions to the best places to eat and drink.

It covers Mont St Michel, Monet’s garden, the D Day beaches, wine tours and much more. .

It’s packed with our personal recommendations, maps and videos.

CLICK HERE FOR OUR THINGS TO DO IN NORMANDY GUIDE

[allmadamevrath-blog]

Dizionario dell'esoterismo. Storia, simbologia, allegoria. Cabala

Diionario dell'esoterismo. Storia, simbologia, allegoria

Cabala

La cabala è in primo luogo l'esoterismo del pensiero e della religione ebraica. Etimologicamente il termine significa 'tradizione'. Il carattere orale di tale tradizione fissa sia la modalità sia la natura della trasmissione. La rivelazione della Thora a Mosé sul Sinai oltrapassa l'aspetto normativo della legge per rivestire la triplice dimensione di una mistica, di una filosofia e di una pratica religiosa. L'esoterismo della Thora ordina l'iniziazione: <<Dio diede a Mosé non solo la legge, ma anche la spiegazione della legge, sul Monte Sinai. Quando fu ridisceso e fu entrato nella sua tenda, Aronne si recò a trovarlo, e Mosé gli comunicò le leggi che aveva ricevuto da Dio e gliene diede la spiegazione chhe lui stesso aveva ricevuto ancora da Dio. Dopo di ciò, Aronne si mise alla destra di Mosè; di Eleazar e Ithamar, figli di Aronne, entrarono, e Mosé riprté loro ciò che aveva detto ad Aronne. Dopo di che, essendosi questi posti l'uno alla destra, l'altro alla sinistra di Mosé, entrarono i settanta Anziani di Israele, che componevano il Sinedrio. Mosé espose loro ancora le stesse leggi... Infine si fecero entrare tutti coloro che volevano il popolo... Cosicchè Aronne ascoltò quattro volte ciò che Mosé aveva inteso da Dio sulla montagna, Eleazar e Ithamar tre volte, i settanta Anziani e il popolo una volta>>. La tradizione può risalire secondo Alexandre Safran almeno ad Abramo, secondo P. Sedir alle epoche atlantidee, per Saint Yves d'Alvetdre i Caldei e agli Assiri. Per gli storici, la storia della cabala coincide con la storia dei suoi testi. Ma la definizione dei criteri che consentono di definire un testo 'cabalostico' dipende in parte dalla scelta dello storico, talvolta del tutto arbitraria.  Se vi è in genere consenso sul fatto che due testi fondamentali, il Sefer Yezarah e il Sefer ha-zohar costituiscono l'essenza della cabala, invece le questioni della loro datazione nel caso dello Zohar e quella del suo confronto con il Sefer Yezorah restano ancora irrisolte. Esistono anche altri testi, talora ancora inediti: sono quelli che costituiscono il Merkabah, come i piccoli Het-khalot, lo Shi ur Koma, il Baraita de Ma'aseh Bereshit, il Sefer ha-Bahir, il Sefer ha-Iyyun, per non citare i trattati di 'cabala pratica' di cui parla Gershom Scholem, e di cui H. Serouya denuncia il ciarlatanesimo La critica storica segue la traiettoria inversa della tradizione stessa. Per l'esoterismo teosofico, della cabala giudea, la tradizione suscita una dialettica tra la trasmissione diretta e la riscoperta in sé dell'insegnmento sacro attraverso la sua messa in pratica. Così la tradizione addocia sempre una metafisicia, una mistica, una deontologia della condotta, di cui l'Adamo Kadmon è il prototipo e il compimento. La tradizione incita a uno sviluppo ellittico delle potenzialità spirituali Si ritrova qui il fondamento stesso della tematica della scuola di Safed e del lurianesimo: la ragione della concezione di Simsum, i molteplici tentativi di una creazione, il dramma psicologico della caduta e della salvezza, Da qui anche il privilegio accordato ai temi della reintegrazione nella cabala cristiana di Martines de Pasqually. Il metodo storico inntroduce delle discontinuità appunto là dove entrano in campo le atualizzazioni  e le ermeneutiche ricorrenti della Tradizione. La cabala non può essere fissata neppure dalla sua rivelazione. Così, malgrado le tappe essenziali di questa corrente, la denuncia di opport, gnstici, ermetici, dell'influenza del platonismo, del filonismo, perfino del cristinesimo o dell'islamismo, non è in grado di spiegare le ragioni profonde di ciò che per lo storico non è più che un amlagama insieme di strati sovrapposti di dottrine. E' proprio all'orché l'amalgama si costituisce nell'eterogeneità dei suoi materiali che si comincia a parlare di dottrina ecclesiastica. Nel XII secolo appare la dottrina cabalistica come una realtà letteraria e culturale, co l'elaborazione del Sefer - ha Bahir, di cui conocrdemente vien detto che deriva da materiali di epoche diverse, Il XIII secolo è il grande secolo della cabala, con lo Zohar, opera di Moses Ben Shem Tov de Lion (almmeno per quanto riguarda il Midrash ha-Ne'elam, l'Idra Rabba e l'Idra Zuta). Il carattere dottrinale della cabala riposa allora su delle opere di cui si può affermare cotraddittoriamente l'eterogeneità e la contnuità. In effetti il Sefer ha-Bahw contiene un frammento di Sefer Yezirah, il che prova la permanenza dell'insegnamento sefirotico e di quello che giustifica l'esegesi (gematria, notarico, temura), dunque la concezione di un alfabeto sacro e numerico. L'opera compie una reinterpretazione cosmica del pleroma divino delle Sefirot, segno dell'influenza gnostica che si esercita dal II secolo in poi. D'altra parte lo Zohar è posto da Moses de Leon sotto l'autorità di Rabbi Simeon bar Yohai, che avrebbe codificato la cabala nel II secolo a. C. Lo Zohar è la rivelazione fatta da Elia a Simeon bar Yohai stesso. Ma i detrattori dell'antichità dello Zohar e spirituale di questa attribuzione e la modernità della scrittura. La tradizione cabalistica, orale per definizione, lo vieta. La trascrizione letteraria della cabala deve essere considerata come il suo ingresso nella storia della cultura. Ma in quello stesso istanse essa riveste un volto nuovo. Confrontata con gli apporti delle diverse lingue simbolica della cultura, con le altre religioni, con l'Ars Magna, più tardi con la scienza, la cabala prova la sua attualità consentendo la decifrazione di tali documenti. Senza negare che il carattere mistico e teosofico della Merkabah e degli Heikhalot (palazzi celesti, grandi e piccoli Heikhalor) dal II al V secolo, la cabala ha conosciuto un'evoluzione dottrinale indubitabile, segno del suo cosciente coinvolgimento nel mondo culturale. Dal XII secolo al 1492 circa, la recrudescenza esoterica dovuta all'opera di Abraham bar Hiya (Sefer ha-Bahir), alla coerente chassidica tedesca (Samuele, Judah Hasid, Eleazar di Worms), alla cabala della Spagna. ai cenacoli della Provenza, di Gerona, al circolo di Yyum, fa della cabala un commentario di libri sacri, in particolare del Pentateuco, una dottrina perpetuamente approfondita. La dottrina cosmologica del movimento hasidico si fonda sull'insegnamento degli Heikhalot e sui testi del ma'aseh Bereshit del periodo precedente, pur mettendo l'accento sull'ideale unificatore dell'uomo pio, sulle tecniche meditative ed esegetiche. Il rinnovamento dominale apportato dai cabalisti della Provenza, Abraham ben David e suo figlio Isac 'il cieco', ha contribuito a chiarire il concetto di mondo sefirotico, il rapporto tra Dio manifestato e Dio non manifestato. A Gerona le esposizioi di Judah ben Yakar, di Ezra ben Solomon, poi dei fratelli Isaac, di Jacob ha-Kohen fissano la natura dell'intermoondo, delle creature demoniache o mitiche i cui nomi erano stati tenuti segreti dalla Baraita de Ma'aseb Bereshit. Abraham di Colonia e Abraham Abulafia associano alla dottrina sefirotica una tecnica di eperienza spirituale, l'evoazione dei nomi mistici all'illuminazione. E' la cabala profetica. Dal XVI secolo ai moderni, dopo l'espulsione dalla Spagna, la cabala assume un tono messianico. I temi dell'emanazione del mondo per ritrazione di Dio, della progressiva risalita dell'uomo malgrado il suo esilio, della frattura dei vasi (le sei gerarchie sefirotiche che vengono dopo il triangolo dell'emanazione) da cui il male proviene, definiscono i grandi assi della cabala pratica. La realtà storica delal cabala ne fa un tipo di pensiero percorso al suo interno da correnti molto diverse. Ma se un'unità di tono sussiste, non è nel gioco complesso e incerto dell'unità dinamica che si rivela talora, più per le domande fatte per le risposte date>>. L'unità degli interrogativi proposti viene dal'interpellazione dello stesso modo cabalistico. P. Secret dice: <<Accettata o rifiutata, la cabala è una scoperta altrattanto importante quanto quella del nuovo mondo>>. La cabala realizza in se stessa, la coincidentia oppositorum deii due mondi, quello della rivelazione e quello della profezia. E' per questo che essa ha potuto al tempo stesso confortare gli ambienti cabalistici conservatori e tradizionalisti, e confermare la concezione cristiana dell'alleanza tra Antico e Nuovo Testamento, offrendo agli esoteristi cristiani la chiave per decifrarla. La cabala non cessa di attirare le ricerche del mondo occidentale, come testimonia l'interesse che le hanno manifestato per tale, come testimonia l'interesse che le hanno manifestato per esempio P. Ricci (XVI secolo), Giovanni Pico della Mirandola (1463-1494), Johannes Reuchlin (1455-1522) discepoli di Pico, Galatinus (XVI secolo), F. Giorgi (XVI secolo), Guillaume Postel (1510-1581), Guy Furbity (morto nel 1541), Teofrasto Bombasto von Hohenim detto Parcelso (1493-1541), Daniel-François Voysin de la Noiraye (1654-1717), Robert Fludd (1574-1637), Heinrich Kunrath (inizio XVII secolo), Jacob Boehme (1575-1624), Pistorius, Knorr di Rosenroth, autore della Kabbala denudata (XVII secolo) e Athanasius Kircher (1601-1680). L'incontro tra temi cabalistici ed ermetismo orienta spesso la cabala verso una pratica, quella dell'Ars Magna operativa, non esclude affatto una spiritualità a cui il XIX secolo (non dispiaccia a R. Guénon) ridarà tutto il suo splendore e una nuova portata massonica, con Martines de Pasqually, L. Claude de Saint Martin, François d'Olivet, Saint Yves l'Alveydre, Eliphas Levy. Ormai però la cabala non mira più esclusivamente all'intrpretazione  delle Sacre Scritture. La teofania, la sua antropologia e la sua cosmologia, fanno da supporto teorico all'insieme delle scienze occulte, rivelando in tal modo tutta la sua portata pratica. Lungi dal ridursi  un'esegesi del Libro, e del libro della natura vivente che la cabala dà oggi le chiavi. Attraverso l'universalizzazione del campo d'indagine, è stata confermata la sua vocazione primaria ed ermeneutica delle manifestazioni simboliche del Sacro. La sua prossima forma potrebbe allora coincidere con la dimostrazione del suo potere nella vita.