The greatest contemporary Kabbalists, Rav Yehuda Ashlag, and his son and successor, Rav Baruch Ashlag provide an eye-opening answers to life's most fundamental question: "What is the meaning of my life?" Based on their interpretations of 'The Book of Zohar', and 'The Tree of Life', we can now learn how to benefit from the wisdom of Kabbalah on a day-to-day basis. In addition to authentic texts by these great Kabbalists, this book offers illustrations that accurately depict the evolution of the Upper Worlds as Kabbalists experience them, as well as several helpful essays to enhance our understanding of the texts. Rav Michael Laitman, Ph.D., Rav Baruch Ashlag's personal assistant and prime student, compiled all the texts a Kabbalah student would need to attain the spiritual worlds. In his daily lessons, Rav Laitman bases his teaching on these inspiring texts, thus helping novices and veterans alike to better understand the spiritual path we undertake on our fascinating journey to the Higher Realms. If you truly seek the meaning of life, your heart will lead you through the writings of these great Kabbalists, who wrote them from their hearts to yours. Through their words, you will discover lifes essence and power, and your own eternal existence.

"The Scandal of Kabbalah" is the first book about the origins of a culture war that began in early modern Europe and continues to this day: the debate between kabbalists and their critics on the nature of Judaism and the meaning of religious tradition. From its medieval beginnings as an esoteric form of Jewish mysticism, Kabbalah spread throughout the early modern world and became a central feature of Jewish life. Scholars have long studied the revolutionary impact of Kabbalah, but, as Yaacob Dweck argues, they have misunderstood the character and timing of opposition to it.

Drawing on a range of previously unexamined sources, this book tells the story of the first criticism of Kabbalah, "Ari Nohem," written by Leon Modena in Venice in 1639. In this scathing indictment of Venetian Jews who had embraced Kabbalah as an authentic form of ancient esotericism, Modena proved the recent origins of Kabbalah and sought to convince his readers to return to the spiritualized rationalism of Maimonides.

"The Scandal of Kabbalah" examines the hallmarks of Jewish modernity displayed by Modena's attack--a critical analysis of sacred texts, skepticism about religious truths, and self-consciousness about the past--and shows how these qualities and the later history of his polemic challenge conventional understandings of the relationship between Kabbalah and modernity. Dweck argues that Kabbalah was the subject of critical inquiry in the very period it came to dominate Jewish life rather than centuries later as most scholars have thought.

This distinctive comparison of Islamic and Christian mysticism focuses on the mystic journey in the two faith traditions - the journey which every believer must make and which leads to the Divine. The author clears away misconceptions and highlights similarities and differences in the thought and lives of six key mystics: Al-Kalabadhi, Al-Daylami, Al-Qushayri, Julian of Norwich, Thomas A. Kempis and Teresa of Avila. He considers the ways of Perfection on the Mystic Path and asks in what ways these authors have embarked on the mystic journey. He looks at the themes they have in common, as well as their differences, and asks how they envisage the concept of 'union' with the Deity. Readers will gain a broad understanding of the interdisciplinary and intertextual nature of the subject, as well its the diverse intellectual and historical contexts. Key Features Highly interdisciplinary: embraces both Eastern and Western mystical traditions Surveys themes as diverse as secular chivalry and union with the Divine Examines the role of al-Khidr/ al-Khadir/ Elijah/ Elias/ St George in both the Islamic and Christian mystical traditions Considers the negative and positive articulations of each tradition Assesses and compares three major Islamic and three major Christian mystics A companion volume to Islam, Christianity and Tradition: A Comparative Exploration by Ian R. Netton (978 0 7486 2392 1)

This is a light and reader-friendly guide to beginners in Kabbalah, covering everything from the history of Kabbalah to how this wisdom can help resolve the world crisis. The book is set up in three parts. Part 1 covers the history, facts and fallacies about Kabbalah plus introduces its key concepts. Part 2 explains all about the spiritual worlds and other neat stuff like the meaning of letters and the power of music. Part 3 covers the implementation of Kabbalah at a time of world crisis.

Wide-ranging essays on Moroccan history, Sufism, and religious life Al-Hasan al-Yusi was arguably the most influential and well-known Moroccan intellectual figure of his generation. In 1084/1685, at the age of roughly fifty-four, and after a long and distinguished career, this Amazigh scholar from the Middle Atlas began writing a collection of short essays on a wide variety of subjects. Completed three years later and gathered together under the title Discourses on Language and Literature (al-Muhadarat fi l-adab wa-l-lughah), they offer rich insight into the varied intellectual interests of an ambitious and gifted Moroccan scholar, covering subjects as diverse as genealogy, theology, Sufism, history, and social mores. In addition to representing the author's intellectual interests, The Discourses also includes numerous autobiographical anecdotes, which offer valuable insight into the history of Morocco, including the transition from the Saadian to the Alaouite dynasty, which occurred during al-Yusi's lifetime. Translated into English for the first time, The Discourses offers readers access to the intellectual landscape of the early modern Muslim world through an author who speaks openly and frankly about his personal life and his relationships with his country's rulers, scholars, and commoners. A bilingual Arabic-English edition.

For roughly two thousand years, the veneration of sacred fossil ammonites, called Shaligrams, has been an important part of Hindu and Buddhist ritual practice throughout South Asia and among the global Diaspora. Originating from a single remote region of Himalayan Nepal, called Mustang, Shaligrams are all at once fossils, divine beings, and intimate kin with families and worshippers. Through their lives, movements, and materiality, Shaligrams then reveal fascinating new dimensions of religious practice, pilgrimage, and politics. But as social, environmental, and national conflicts in the politically-contentious region of Mustang continue to escalate, the geologic, mythic, and religious movements of Shaligrams have come to act as parallels to the mobility of people through both space and time. Shaligram mobility therefore traverses through multiple social worlds, multiple religions, and multiple nations revealing Shaligram practitioners as a distinct, alternative, community struggling for a place in a world on the edge.

Beginning in the fifth century A.D., various Indian mystics began to innovate a body of techniques with which to render themselves immortal. These people called themselves Siddhas, a term formerly reserved for a class of demigods, revered by Hindus and Buddhists alike, who were known to inhabit mountaintops or the atmospheric regions. Over the following five to eight hundred years, three types of Hindu Siddha orders emerged, each with its own specialized body of practice. These were the Siddha Kaula, whose adherents sought bodily immortality through erotico-mystical practices; the Rasa Siddhas, medieval India's alchemists, who sought to transmute their flesh-and-blood bodies into immortal bodies through the ingestion of the mineral equivalents of the sexual fluids of the god Siva and his consort, the Goddess; and the Nath Siddhas, whose practice of hatha yoga projected the sexual and laboratory practices of the Siddha Kaula and Rasa Siddhas upon the internal grid of the subtle body. For India's medieval Siddhas, these three conjoined types of practice led directly to bodily immortality, supernatural powers, and self-divinization; in a word, to the exalted status of the semidivine Siddhas of the older popular cults. In The Alchemical Body, David Gordon White excavates and centers within its broader Indian context this lost tradition of the medieval Siddhas. Working from a body of previously unexplored alchemical sources, he demonstrates for the first time that the medieval disciplines of Hindu alchemy and hatha yoga were practiced by one and the same people, and that they can only be understood when viewed together. Human sexual fluids and the structures of the subtle body aremicrocosmic equivalents of the substances and apparatus manipulated by the alchemist in his laboratory. With these insights, White opens the way to a new and more comprehensive understanding of the entire sweep of medieval Indian mysticism, within the broader context of south Asian Hinduism, Buddhism, Jainism, and Islam. This book is an essential reference for anyone interested in Indian yoga, alchemy, and the medieval beginnings of science.

This book tells the story of the mystical Jewish system known as Kabbalah, from its earliest origins until the present day. We trace Kabbalah's development, from the second century visionaries who visited the divine realms and brought back tales of their glories and splendours, through the unexpected arrival of a book in Spain that appeared to have lain unconcealed for over a thousand years, and on to the mystical city of Safed where souls could be read and the history of heaven was an open book.

Kabbalah's Christian counterpart, Cabala, emerged during the Renaissance, becoming allied to magic, alchemy and the occult sciences. A Kabbalistic heresy tore apart seventeenth century Jewish communities, while closer to our time Aleister Crowley hijacked it to proclaim 'Do What Thou Wilt'. Kabbalah became fashionable in the late 1960s in the wake of the hippy counter-culture and with the approach of the new age, and enjoyed its share of fame, scandal and disrepute as the twenty first century approached.

This concise, readable and thoughtful history of Kabbalah tells its story as it has never been told before. It demands no knowledge of Kabbalah, just an interest in asking the questions 'why?' and 'how?'

Hasidism is one of the most important religious and social movements to have developed in Eastern Europe, and the most significant phenomenon in the religious, social and cultural life of the Jewish population in Eastern Europe from the eighteenth century up to the present day. Innovative and multidisciplinary in its approach, Hasidism: Key Questions discusses the most cardinal features of any social or religious movement: definition, gender, leadership, demographic size, geography, economy, and decline. This is the first attempt to respond those central questions in one book. Recognizing the major limitations of the existing research on Hasidism, Marcin Wodzinski's Hasidism offers four important corrections. First, it offers anti-elitist corrective attempting to investigate Hasidism beyond its leaders into the masses of the rank-and-file followers. Second, it introduces new types of sources, rarely or never used in research on Hasidism, including archival documents, Jewish memorial books, petitionary notes, quantitative, and visual materials. Third, it covers the whole classic period of Hasidism from its institutional maturation at the end of the eighteenth century to its major crisis and decline in wake of the First World War. Finally, instead of focusing on intellectual history, the book offers a multi-disciplinary approach with the modern methodologies of the corresponding disciplines: sociology and anthropology of religion, demography, historical geography and more. By combining some oldest, central questions with radically new sources, perspectives, and methodologies, Hasidism: Key Questions will provide a radically new look at many central issues in historiography of Hasidism, one of the most important religious movements of modern Eastern Europe.

This book reflects on Western humanity's efforts to escape from history and its terrors--from the existential condition and natural disasters to the endless succession of wars and other man-made catastrophes. Drawing on historical episodes ranging from antiquity to the recent past, and combining them with literary examples and personal reflections, Teofilo Ruiz explores the embrace of religious experiences, the pursuit of worldly success and pleasures, and the quest for beauty and knowledge as three primary responses to the individual and collective nightmares of history. The result is a profound meditation on how men and women in Western society sought (and still seek) to make meaning of the world and its disturbing history.

In chapters that range widely across Western history and culture, "The Terror of History" takes up religion, the material world, and the world of art and knowledge. "Religion and the World to Come" examines orthodox and heterodox forms of spirituality, apocalyptic movements, mysticism, supernatural beliefs, and many forms of esotericism, including magic, alchemy, astrology, and witchcraft. "The World of Matter and the Senses" considers material riches, festivals and carnivals, sports, sex, and utopian communities. Finally, "The Lure of Beauty and Knowledge" looks at cultural productions of all sorts, from art to scholarship.

Combining astonishing historical breadth with a personal and accessible narrative style, "The Terror of History" is a moving testimony to the incredibly diverse ways humans have sought to cope with their frightening history.

This book reflects on Western humanity's efforts to escape from history and its terrors--from the existential condition and natural disasters to the endless succession of wars and other man-made catastrophes. Drawing on historical episodes ranging from antiquity to the recent past, and combining them with literary examples and personal reflections, Teofilo Ruiz explores the embrace of religious experiences, the pursuit of worldly success and pleasures, and the quest for beauty and knowledge as three primary responses to the individual and collective nightmares of history. The result is a profound meditation on how men and women in Western society sought (and still seek) to make meaning of the world and its disturbing history.

In chapters that range widely across Western history and culture, "The Terror of History" takes up religion, the material world, and the world of art and knowledge. "Religion and the World to Come" examines orthodox and heterodox forms of spirituality, apocalyptic movements, mysticism, supernatural beliefs, and many forms of esotericism, including magic, alchemy, astrology, and witchcraft. "The World of Matter and the Senses" considers material riches, festivals and carnivals, sports, sex, and utopian communities. Finally, "The Lure of Beauty and Knowledge" looks at cultural productions of all sorts, from art to scholarship.

Combining astonishing historical breadth with a personal and accessible narrative style, "The Terror of History" is a moving testimony to the incredibly diverse ways humans have sought to cope with their frightening history.

Muslim scholars are a vital part of Islam, and are sometimes considered 'heirs to the prophets', continuing Muhammad's work of establishing Islam in the centuries after his death. But this was not always the case: indeed, Muslims survived the turmoil of their first century largely without the help of scholars. In this book, Jonathan Brockopp seeks to determine the nature of Muslim scholarly communities and to account for their emergence from the very beginning of the Muslim story until the mid-tenth century. By analysing coins, papyri and Arabic literary manuscripts from the ancient mosque-library of Kairouan, Tunisia, Brockopp offers a new interpretation of Muslim scholars' rise to positions of power and influence, serving as moral guides and the chief arbiters of Muslim tradition. This book will be of great benefit to scholars of comparative religion and advanced students in Middle Eastern history, Islamic Studies, Islamic Law and early Islamic literature.

What did ancient Jews believe about demons and angels? This question has long been puzzling, not least because the Hebrew Bible says relatively little about such transmundane powers. In the centuries after the conquests of Alexander the Great, however, we find an explosion of explicit and systematic interest in, and detailed discussions of, demons and angels. In this book, Annette Yoshiko Reed considers the third century BCE as a critical moment for the beginnings of Jewish angelology and demonology. Drawing on early 'pseudepigrapha' and Aramaic Dead Sea Scrolls, she reconstructs the scribal settings in which transmundane powers became a topic of concerted Jewish interest. Reed also situates this development in relation to shifting ideas about scribes and writing across the Hellenistic Near East. Her book opens a window onto a forgotten era of Jewish literary creativity that nevertheless deeply shaped the discussion of angels and demons in Judaism and Christianity.

A comprehensive treatment of visionary experience in some of the main texts of Jewish mysticism, this book reveals the overwhelmingly visual nature of religious experience in Jewish spirituality from antiquity through the late Middle Ages. Using phenomenological and critical historical tools, Wolfson examines Jewish mystical texts from late antiquity, pre-kabbalistic sources from the tenth to the twelfth centuries, and twelfth- and thirteenth-century kabbalistic literature. His work demonstrates that the sense of sight assumes an epistemic priority in these writings, reflecting and building upon those scriptural passages that affirm the visual nature of revelatory experience. Moreover, the author reveals an androcentric eroticism in the scopic mentality of Jewish mystics, which placed the externalized and representable form, the phallus, at the center of the visual encounter.

In the visionary experience, as Wolfson describes it, imagination serves a primary function, transmuting sensory data and rational concepts into symbols of those things beyond sense and reason. In this view, the experience of a vision is inseparable from the process of interpretation. Fundamentally challenging the conventional distinction between experience and exegesis, revelation and interpretation, Wolfson argues that for the mystics themselves, the study of texts occasioned a visual experience of the divine located in the imagination of the mystical interpreter. Thus he shows how Jewish mystics preserved the invisible transcendence of God without doing away with the visual dimension of belief.

Conspiracy theories have become a major element in modern opinion formation. From the theory that the killing of President Kennedy was masterminded by a powerful conspiracy to the theory that 9/11 was an inside job, from the story that Barack Obama wasn't born in America to the story that Donald Trump was a Russian asset, conspiracy theories have become a major element in opinion formation and an ever-present influence, sometimes open, sometimes hidden, on the daily headline news. In Conspiracy Theories, philosophers of diverse backgrounds and persuasions focus their lenses on the phenomenon of the conspiracy theory, its psychological causes, its typical shape, and its political consequences. Among the questions addressed: What's the formula for designing a contagious conspiracy theory? Where does conspiracy theorizing end and investigative reporting begin? What can we learn about conspiracy theories from the three movie treatments of the Kennedy assassination (The Parallax View, JFK, and Interview with the Assassin)? Does political powerlessness generate conspiracy theories? Is conspiracy theorizing essentially an instinct that lies behind all belief in religion and all striving for a meaningful life? Can we find conspiracy theories in all political movements for centuries past? What are the most common types of fallacious reasoning that tend to support conspiracy theories? Is there a psychological disorder at the root of conspiracy theories? Why is the number of flat-earthers growing?

"The Scandal of Kabbalah" is the first book about the origins of a culture war that began in early modern Europe and continues to this day: the debate between kabbalists and their critics on the nature of Judaism and the meaning of religious tradition. From its medieval beginnings as an esoteric form of Jewish mysticism, Kabbalah spread throughout the early modern world and became a central feature of Jewish life. Scholars have long studied the revolutionary impact of Kabbalah, but, as Yaacob Dweck argues, they have misunderstood the character and timing of opposition to it.

Drawing on a range of previously unexamined sources, this book tells the story of the first criticism of Kabbalah, "Ari Nohem," written by Leon Modena in Venice in 1639. In this scathing indictment of Venetian Jews who had embraced Kabbalah as an authentic form of ancient esotericism, Modena proved the recent origins of Kabbalah and sought to convince his readers to return to the spiritualized rationalism of Maimonides.

"The Scandal of Kabbalah" examines the hallmarks of Jewish modernity displayed by Modena's attack--a critical analysis of sacred texts, skepticism about religious truths, and self-consciousness about the past--and shows how these qualities and the later history of his polemic challenge conventional understandings of the relationship between Kabbalah and modernity. Dweck argues that Kabbalah was the subject of critical inquiry in the very period it came to dominate Jewish life rather than centuries later as most scholars have thought.

Highly contested by orthodox circles and literalists who narrow religion to formalism on one hand and victimised by practitioners unable to go beyond traditional boundaries on the other, Islamic Sufism continues to be a beacon enlightening the path of millions of believers around the world. Gulen's approach to Sufism in this collection represents the middle way, an approach that in a sense revives the legacy of the Prophet Muhammad, peace be upon him, with an awareness of the social realities of the twenty-first century. For Gulen, the marriage of the heart and the mind is necessary for a sensible appreciation of our existence and what we are expected of. He does not confine himself with any typical methodology; he endeavours to reach the water source by opening wells everywhere, for the truth is actually manifested in every single creation and waiting for seekers' drill. This fourth volume of the "Emerald Hills of the Heart" collection concludes a journey - which is textually long, but spiritually endless - towards insan al-kamil, the perfect human, as unfolded stage-by-stage with an escalating scale of concepts that have developed throughout fourteen centuries on the basis of firm roots established in the time of the Prophet by his own practice. Concepts like Tranquility, Secret, Truth of Divinity, Beyond the Physical Realms, Preserved Tablet, Glorified Attributes, and Beautiful Names are delicately explained in this volume.