Palestine, the second century: To 115, Rabbi Shimon Bar Ye Dai revives the initiatory chain and Kabbalistic Hebrew. It is necessary therefore fast as the owner of the former Jewish Mystique. It is believed that carefully hides the Sacred Objects that were removed from the Temple 70 And he soon called Prince of the Kabbalists. During his esoteric research, Simeon Bar Ye Dai written extensively. He wrote several cryptic scrolls on the existence of a magic cloak; it would be used in certain Kabbalistic ceremonies. He explains that it was made with the skin of a sacrificed deer. He said it would be the words from the Torah, and several names of God written with special ink. And he reveals that he would give a compelling than that in coifferait occult power. In 132, Hadrian is faced with a new general uprising of Judea. But it does not give him the opportunity to develop. He quickly crushed the country under the weight of his armies. He renamed Jerusalem Aclia Capitolina. He forbade Jews to enter. And it allows them to get there - the Wailing Wall - on the occasion of the anniversary of the destruction of the Temple by Titus. But the death of Hadrian, his successor - Antoninus Pius - revises e judgment of the empire against Jews. He accepts that they can open new schools - the geshiva - in northern Palestine. It allows them to create a council academic. It offers them the opportunity to bring their laws, their teachings and their comments regarding their Oral Traditions in a book named Mishnah. And he hopes to make the tools to now unite all Jews in the country under its banner. It is for this reason that from that date, a great intellectual ferment spreads everywhere all Jewish sects began to look more and more openly Torah and Mishnah. Then, from 150, Intellectuals and Initiates Jews are beginning to look to the great Theosophical and Gnostic currents that cross the East. They began to study them actively within their Kabbalistic schools. They reinterpret the data of the Torah. They are open to new ways Mystics trying to achieve different Realities of theirs. They use the knowledge or vision to intensify their ecstatic experiences. And they discover countless fundamental concepts related to God on which to base their faith. It is through these practices that they are able to question the nature of the Living God. They include indeed through their manipulations that it always appears to them with his divine attributes. They say that they are also integrated with multiple dimensions of the World; they transcend the universe. Then they realize they are at several levels of reality simultaneously. For this reason, then wrote one of them, we must continuously improve our knowledge. It will one day open our doors of the Divine World. In fact, instruments that allow us to achieve this are books like the Torah, but also the hidden heart of the Letters form their texts symbols. He must know that the Torah - or others - not just structures composed of words and phrases, but also physical manifestations of the Divine Wisdom. Therefore, no human language can express their full meaning. The commands they contain literally, are expressions adapted to human understanding. And when we have included in their entirety, we can participate effectively in the realization of Cosmic Harmony. As for the Hebrew language which is the medium, it reflects the spirituality of the universe. Letters which together are the elements of Creation. Understanding of their internal laws allow analog interpretation of Books, their holiness, and their exoteric. And if we except the two branches that Occult turn away, they are the basis of all their truths. . Other Initiates them, preparing manuscripts Kabbalistic based on Mishra. Ben Zakkai Johannan, Ben Zoma, R. Akiba and R. Meir together fragments of Ancient Knowledge to go even further in their understanding of Sacred Books. They compile inside books they call Tosfta. They transcribe some of the heart with the subject denominated the world throne. They point out that it is rather a manifestation of the Divine Glory; it is here that are different hierarchies of Angels and Archons. But the literary form they use most often to describe the journeys of the soul in its heavenly course, it is the Apocalyptic narratives. They develop cosmological speculations. They mark formulas derived from Mishra. They expose theses concerning the structure and the actual number of Heaven. Two of them, the writings of Maase Bereshit - or the work of Creation - and Shiur Qoma - or Measurement Unit - describes the physical appearance that Divinity takes at its theophany on the throne. They explain the immensity of its measures the symbolic expression of its transcendence and its set of digital representations. And determine finally the figures of Melatron this heavenly angel who transformed Enoch after his abduction. In 156, the Christian Montan began his preaching. Announcing the return of Christ, preaching asceticism and martyrdom, he disputes violently hierarchies of the Roman state and the Christian Church, accuse of siding with him. The Montanism is therefore the first heresy of the Christian religion. To 165, Palestine people gradually peasants Greeks. The Jews themselves are cut off from the Temple. The faithful then retreated to the synagogue, place of gathering and prayer. Applying to perfect the Act, a new Judaism developed under the auspices of the School Pharisienne. Thats the thinking narrowly focused on the texts comes a new interpretation and a new codification of Jewish law. To 180, most insiders living in Palestine migrate to Babylon and Kabbalistic schools are closing one after the other. New are inaugurated in Mesopotamian city. The themes that are Taught their students are the same. Some Masters are also still profess symbolism from their books to the Mysteries of the Divine Chariot. And the only thing they change is the terminology few words: the Celestial trip is now identified as the descent to the Merkaba. Their Masters rajoutent also several neo-Platonic and Neo-Pythagorean in Apocalyptic literature to which they refer ideas. They do appear in their symbolism of numbers, and in their considered to physiognomic and moral criteria. They write about their treaties as the Grand Heikhalot and Little Heikhalot. They describe palaces or mansions Celestial. They enroll incantatory techniques that are based on the ecstatic virtues of some liturgical forms. And, in a chapter called Sefer Yesira they record cosmological indications considering the 22 letters of the Hebrew alphabet as elements able to influence or Reality Of Evil. Egypt, second century: To 120, portraiture occurs mainly in the area of Fayoum, west of the Nile. These portraits serve to perpetuate the memory of the deceased. These faces, sometimes realistic, sometimes highly stylized, reflect various influences. And eye treatment, which the fixity of the pupils and the black line that surrounds them give a special intensity, soon finds himself in Greek art. Around 150, the cartographer Ptolemy frequent long the Library of Alexandria. In fact, he knows it contains the largest collection of manuscripts of antiquity. He grieves when he learns that much of these have yet been destroyed in a fire almost two centuries earlier. But in several of their archived consultant works, he realizes that two or three seem to have been written in the dawn of time. But it is thanks to them that, little by little, he established his own geographical world map.
Posted on: Wed, 22 Oct 2014 09:22:58 +0000
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