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Kabbalah: The Way of The Jewish Mystic Format Kindle
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Commentaires client les plus utiles sur Amazon.com
This book is more a history of Kabbalistic though and practises since the middle ages.
If you want to learn the history of the Kabbalah this is a very good book, and is clearly written.
If you want to learn to practise the Kabbalah keep looking. This is the seventh Kabbalaistic book I have read, and I can not recommend any of the others in clear conscience. I have have heard good things about "9 1/2 mystics:..." but I have not read that one yet.
I will say one thing the "the tree of life" on page 15, and other places does not match the tree of life diagrams in other kabbalistic books I have read.
Please E-mail me if you have questions or comments about my review. Two Bears.
Wah doh Ogedoda (We give thanks Great Spirit)
heal and uplift perhaps the entire world, the entire soul, and yeah...
this book is where i would start, before even the torah, or the bible and really even as a substitute for those books
because it contains the essence of the teachings with what seems like an honest atttempt at the minimum
amount of ego manipulation and maybe it really is completely selfless, its effect is pure though the names are there, its apparent that its from something beyond all that
truly a sacred text
peace and love
She moves about from Abraham Abulafia’s system of breathing and visualization, to the Merkavah mystics of the first century, to the German Chassidim, or Pietists, who fasted and rolled naked in the snow. She is especially enamored of the Safed group of mystics who surrounded the Holy Ari in the fifteenth century, seeing it as a high water mark of Jewish mysticism never to be repeated.
Espstein is especially harsh on modern Hasidism. She has good things to say about the early years of the movement, but not much else for the last two-hundred years. The book ends on this sour note. Written in 1978, she despairs of how little Kabbalistic material there is for modern Jews to consume. Of course, this has changed dramatically in the last 30 years. She laments the paucity of materials, centers, movements in 1978; now she may not like the crass commercialization of Jewish mysticism. It is hard to say.
Perhaps Judaism needs as much mysticism as it can muster.