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The following examination of four widely different religious groups is focusing on the various degrees to which Kabbalah is used in the construction of tradition in the more or less traditional Kabbalah Centre, The Danish occultist Erwin Neutzsky-Wulff, the doctrine of synthesis of Samael Aun Weor and the New Age eclecticism of the Kamadon Academy. The eyes in the upper part represent the eyes of the Father, signifying internally the infinite, the Holy Eight, the Caduceus of Mercury, the eight Kabirs who direct the planet.

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Tarot And Kabbalah The Initiatic Path In The Arcane Of Tarot And Kabbalah

The eyes in the upper part represent the eyes of the Father, signifying internally the infinite, the Holy Eight, the Caduceus of Mercury, the eight Kabirs who direct the planet. The Magician is shown in right-side pro file, meaning that for the manifested, the right side is all. The Serpent protrudes from his brow, indicating that he is arisen, that he is a Self-Realised Master. The Staff of Power, which symbolises the spinal column is in the left hand which points toward the infinite, whilst the right points toward the earth, indicating that he dominates it with science, that one must ascend from below, that one cannot ascend without first descending. One needs to descend to the Ninth Sphere, which has two representations. The first is sex, the Cubical Stone; the second is the nine circles, the Atomic Infernos into which the Initiate has to descend; meaning to descend in order to ascend.

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Master's thesis, University of Copenhagen

A Master’s Thesis presented to the Department of History of Religions, University of Copenhagen May 2008 by Sara Møldrup Thejls. This study deals with two fields of European history of religions, namely Western esotericism and Kabbalah. It challenges the former notion of Western esotericism as being a strictly Christian cultural phenomenon by discussing the prevalent definitions of and approaches to the field; an understanding of Western esotericism which would exclude a phenomenon such as Kabbalah from the field of Western esotericism. The preliminary alternative to this view is most importantly to perceive Western culture not as culturally monolithic Christian but rather as a complex system marked by cultural and religious pluralism. However it is also necessary to detach the definition of Western esotericism from exact historical phenomena and instead view the heuristic construction of Western esotericism as a structural element and a certain discourse in Western history of religions. This discourse involves a claim of higher knowledge and is transmitted or achieved through a dialectic of concealment and revelation. With this approach to Western esotericism and Western cultural history it is not only possible but naturally to study Kabbalah as a part of this framework. In an analysis of the concept of language in medieval Kabbalah it becomes clear that language holds a twofold position in that it contains indefinite layers of both semantic and hyposemantic character and furthermore becomes both the transmitter and the container of higher or absolute knowledge. This is exemplified in two medieval kabbalistic texts, the Gates of Light and the Fountain of Wisdom. The scope is extended as to include a discussion of the academic study of contemporary Kabbalah, a topic which to a large extent has been neglected. The following examination of four widely different religious groups is focusing on the various degrees to which Kabbalah is used in the construction of tradition in the more or less traditional Kabbalah Centre, The Danish occultist Erwin Neutzsky-Wulff, the doctrine of synthesis of Samael Aun Weor and the New Age eclecticism of the Kamadon Academy. This thesis thus reconsiders earlier restrictive attitudes towards both Kabbalah and Western esotericism and introduces contemporary Kabbalah and kabbalistic renderings as a worthy field of study for the study of religions in general and for Western esotericism in particular.

Master's thesis, University of Copenhagen

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