File Name: meditation and kabbalah aryeh kaplan .zip
Kaplan was expelled from public school after acting out, leading him to grow up as a "street kid" in the Bronx. Kaplan did not grow up religious and was known as "Len". His family only had a small connection to Jewish practice, but he was encouraged to say Kaddish for his mother. On his first day at the minyan, Henoch Rosenberg, a year Klausenburger Chassid , realized that Len was out of place, as he was not wearing tefillin or opening a siddur , and befriended him.
Do not take it into the bathroom or any other unclean place. First published in by Red WheellWeiser. MA www. COOI First paperback edition. No part of this publication may be reproduced or transmitted in any form or by any means. Reviewen may quote brief passages. Contents Introduction By authority from my masters Perle Epstein. Susan Young and Mr.
Micha Falk Oppen- heim. Hebrew University Libraries, Jerusa- lem. Bodleian Library, Oxford, England. Biblioteque Nationale, Paris, France. British Museum, London, England.
Biblioteca Apostolica Vatican, Vatican City. Introduction It is with great trepidation that one begins to write a work such as this, involving some of the most hidden mysteries of the Kabbalah.
Many would question the wisdom and propriety of placing such information in a printed book, especially in an English translation. But so much misinformation has already been published that it is virtually imperative that an authentic, authoritative account be published.
It is for this reason, as well as other reasons which I am bound by an oath to conceal, that the great living masters of Kabbalah have voiced their approval that such a book be published. The science of Kabbalah is divided into three basic areas: the theoretical, the meditative, and the practical. The theoretical deals with the form of the mysteries, teaching the structure of the angelic domains as well as of the Sefirot, or Divine Emanations.
With great success, it deals with problems posed by the many schools of philosophy, and it provides a conceptual framework into which all theological ideas can be fitted. More important for the discussion at hand, it also provides a framework through which the mechanism of both the meditative and practical Kabbalah can be understood.
Some three thousand Kabbalah texts exist in print, and, for the most part, the vast majority deal with the theoretical Kabbalah. Falling within this category are the best known Kabbalah works, such as the Zohar and the Bahir, which are almost totally theoretical in their scope. The same is true of the writings of Rabbi Isaac Luria, the Ari, considered by many to have been the greatest of all Kabbalists.
With the passage of time, this school probed deeper and deeper into the philosophical ramifications of the primary Kabbalistic concepts, producing an extremely profound, self-consistent and satisfying philosophical system. It involved the use of divine names and incantations , amulets and talismans, as well as chiromancy, physiognomy and astrology. Many theoretical Kabbalists, led by the Ari , frowned on the use of such techniques, labeling them as dangerous and spiritually demeaning.
As a result, only a very small number of texts have survived at all, mostly in manuscript form, and only a handful of the most innocuous of these have been published.
It is significant to note that a number of techniques alluded to in these fragments also appear to have been preserved among the non- Jewish school of magic in Europe. The relationship between the practical Kabbalah and these magical schools would constitute an interesting area of study.
The meditative Kabbalah stands between these two ex tremes. Some of the earliest meditative methods border on the practical Kabbalah, and their use is discouraged by the latter masters, es pecially those of the Ari 's school.
Within this category are the few surviving texts from the Talmudic period. The same is true of the teachings of the Thirteenth Century master , Rabbi Abraham Abulafia, whose meditative works have never been printed and survive only in manuscript. Most telling is a statement at the end of Shaarey Kedushah Gates of Holiness , which is essentially a meditative manual. The most important and explicit part of this text is the fourth section, which actually provides instructions in meditation.
When this book was first printed in , the publisher omitted this last , most important section, with the following note : The printer declares that this fourth section is not to be copied or printed since it consists entirely of divine names, permutations and concealed myst eries, and it is not proper to bring them on the altar of the printing press.
Actually, upon examining this section, we find that " divine names and permutations" playa relatively small role, and could easily have been omitted. But besides this, the section in question also presents explicit instructions for the various techniques of Kabbal ah medi tation, and even this was considered too secret a doctrine to be published for the masses. Introduction I 3 The Ari himself also made use of a system of meditation involving Yechudim unifications , and this was included in the main body of his writings, particularly in the Shaar Ruach HaKodesh Gate of the Holy Spirit.
But even here, it is significant to note that, although the Ari lived in the Sixteenth Century, this text was not printed until For over three hundred years, it was available only in manuscript. With the spread of the Hasidic movement in the Eighteenth Century, a number of meditative techniques became more popular, especially those centered around the formal prayer service. This reached its zenith in the teachings of Rabbi Nachman of Breslov , who discusses meditation in considerable length.
He developed a system that could be used by the masses, and it was primarily for this reason that Rabbi Nachman' s teachings met with much harsh opposition. One of the problems in discussing meditation, either in Hebrew or in English, is the fact that there exists only a very limited vocabulary with which to express the various " technical " terms.
For the sake of clarity, a number of such terms, such as " mantra" and " mandala" have been borrowed from the various meditative systems of the East. This is not meant in any way to imply that there is any connection or relationship between these systems and the Kabbalah. Terms such as these are used only because there are no Western equivalents.
Since they are familiar to most contemporary readers, they have the advantage of making the text more readily understood. Many people express surprise that the Jewish tradition contains a formal meditative system, that, at least in its outward manifestations, does resemble some of the Eastern systems. This resemblance was first noted in the Zohar, which recognized the merit of the Eastern systems, but warned against their use.
The fact that different systems resemble each other is only a reflection on the veracity of the technique, which is primarily one of spiritual liberation. The fact that other religions make use of it is of no more consequence than the fact that they also engage in prayer and worship. This does not make Jewish worship and prayer any less meaningful or unique, and the same is true of meditation.
It is basically a technique for releasing oneself from the bonds of one' s physical nature. Where one goes from there depends very much on the system used.
Although there are many allusions to this in the Bible, the scripture is virtually silent when it comes to providing explicit descriptions of their methods. StilL if one looks at the appropriate texts, one can gain considerable insight into the methods that were in use in the time of the prophets.
Here we find some of the greatest Talmudists engaged in the mystical arts, making use of a number of meditative techniques to attain spiritual elevation and ascend to the transcendental realm. Many of these techniques consisted of the repetition of divine names , as well as intense concentration on the transcendental spheres. What little we know of their methods is preserved in a few fragments , as well in a remarkable complete text, Hekhalot Rabatai The Greater Chambers , of which the main parts are presented for the first time in translation in this book.
I twas du ring this period that some of the main classics of Kabbalah were written. These involved even higher levels than those described in the Hekhalot, and for the most part, only the barest hints are provided as to how these levels were reached. With the close of the Talmudic period, these methods became restricted to a few very small closed secret societies. Both the Bahir and the Zohar remained completely unknown outside of these societies, and were not revealed until the late Twelfth and Thirteenth Centuries respectively.
Having received the tradition from earlier sources, he was the first to actually pu t them in writing. For this, he weas condemned in many circles, although most Kabbalists consider his methods to be authentic and based on a reliable tradition. Several of his contemporaries, most notably, Rabbi Isaac of Acco and Rabbi Joseph Gikatalia, also speak of meditative methods. Most of their work, however, was eclipsed by the publication of the Zohar in the middle ' s.
This great classic gripped the imagination of almost all Kabbalists of the time, and the teachings of other schools was virtually forgotten. I t is therefore no accident that many books written before this were never published, and among those which have not been lost, a good number exist only in manuscript. Since the Zohar has little to say about meditative methods, many important Kabbalists began to ignore the subject completely. They were too involved in trying to unravel the mysteries of this ancient book that had been concealed for many centuries.
There were a few exceptions, however, and these Kabbalists made use of the methods of Abulafia, Gikatalia and Isaac of Acco. For over two hundred years, however, we find virtually nobody exploring the Zohar itself to ascertain the meditative methods used by its authors. The main attempts in this direction occurred in the Safed SchooL which flourished during the Sixteenth Century.
It reached its zenith in the teachings of Rabbi Isaac Luria , commonly known as the Ari, who showed how the various letter combinations found in the Zohar were actually meant to be used as meditative devices.
Although the Ari wrote almost nothing himself, his teachings were arduously copied by his disciplies, and fill almost two dozen large volumes. To a large extent , all this was an introduction to the methodology involved in his system of meditation. Just as the Zohar had overshadowed everything when it was published, so did the writings of the Ari overwhelm the other schools three centuries later.
His teachings were seen as the ultimate expression of the Kabbalah, and for the next two hundred years, the greatest part of Kabbalah literature devoted itself to their interpretation. Although the Ari's meditative methods were used by a few individuals, and possibly by one or two minor schools, for the most part the Kabbalists devoted themselves to theory rather than practice. The next great renascence came with the rise of the Hasidic movement, founded by Rabbi Israel, the Baal Shem Tov Meditation I 9 When their works are studied, it becomes obvious that the Baal Shem and his closest disciples were ardent students of the earlier meditative texts of the Kabbalah , and in the Hasidic classics, these texts are often paraphrased.
During the second half of the Eighteenth Century, and perhaps the first decade or two of the Nineteenth, many people engaged in the classical meditative techniques of Kabbalah, often describing the high spiritual states that they attained. The opposition to this , especially where it involved teaching these methods to the masses , was very strong. An entire group, known as the Mitnagdim opposers , arose to combat the Hasidim, vigorously denouncing their methods.
As a result, the Hasidim themselves began to de-e mphasise their meditative prac tices, and eventually these were virtually forgotten. One who accompli shes thi s successfully is sa id to h ave att ained Ruach HaKodes h , The " Holy Spirit ," whi ch is the general Hebraic term for enligh ten men t. The bes t- known contemporary method o f medit a ti on is tha t whi ch involves a mantr a, a word or phr ase that is repea ted over and over for a designated peri od of time.
One concentra tes on the mantr a to the exclusion of all else, thus clea ring the mind of all ex tra neous thoughts and di vorcing it from the normal s trea m of conscious ness. In thi s method, the mantra may be repea ted verball y, or the repetiti on may be compl etely ment al. Thi s ty pe of medit ation is found in the Kabbalah, es peciall y among the earli er schools. In the Hekhalot, fo r exa mpl e, one begins hi s spiritual ascent by repeating a number of Divine Names times.
Mantr a medit ati on is an exampl e of s tructured, ex ternally direc ted medit ati on.
Written by the late Rabbi Aryeh Kaplan, this book explores the meditative methods of Kabbalah. In a clear English, the reader is exposed to a lucid presentation of the meditative methods, mantras, mandalas and other devices used, as well as a penetrating interpretation of their significance in the light of contemporary meditative research. Recent Posts March 5, - am. NEW Haggadah! Making Seder of the Seder. February 28, - pm. Set Positive, Actionable Goals.
Do not take it into the bathroom or any other unclean place. First published in by Red WheellWeiser. MA www. COOI First paperback edition. No part of this publication may be reproduced or transmitted in any form or by any means. Reviewen may quote brief passages.
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By Aryeh Kaplan. A lucid presentation of the meditative methods, mantras, mandalas and other devices used, as well as a penetrating interpretation of their significance in the light of contemporary meditative research. Meditative methods ofthe East might have been derived from the mystical techniques of the prophets, and this intriguing possibility, mentioned in the Zohar, is also discussed. All rights reserved.
Сьюзан, - тихо сказал Стратмор. - Нужен код. - Код? - сердито переспросила. Она посмотрела на панель управления. Под главной клавиатурой была еще одна, меньшего размера, с крошечными кнопками. На каждой - буква алфавита. Сьюзан повернулась к .
Стратмор знал, что это единственный способ избежать ответственности… единственный способ избежать позора. Он закрыл глаза и нажал на спусковой крючок. Сьюзан услышала глухой хлопок, когда уже спустилась на несколько пролетов. Звук показался очень далеким, едва различимым в шуме генераторов. Она никогда раньше не слышала выстрелов, разве что по телевизору, но не сомневалась в том, что это был за звук.
Aryeh Kaplan - - Meditation and Kabbalah - Free ebook download as PDF File .pdf), Text File .txt) or read book online for free.
Переделать Цифровую крепость - это шанс войти в историю, принеся громадную пользу стране, и Стратмору без ее помощи не обойтись. Хоть и не очень охотно, она все же улыбнулась: - Что будем делать. Стратмор просиял и, протянув руку, коснулся ее плеча.
- Я все расскажу. Я разрушу все ваши планы. Вы близки к осуществлению своей заветной мечты - до этого остается всего несколько часов. Управлять всей информацией в мире.
Она смотрела на коммандера и второй раз за этот день не могла его узнать. Вдруг она ощутила страшное одиночество. Стратмор увидел пятна крови на ее блузке и тотчас пожалел о своей вспышке. - Боже, Сьюзан, с тобой все в порядке.
ТО: NDAKOTAARA. ANON. ORG FROM: ETDOSHISHA.
Число возможных комбинаций приблизилось к 10 в 120-й степени - то есть к единице со 120 нулями. Определить ключ стало столь же математически нереально, как найти нужную песчинку на пляже длиной в три мили. Было подсчитано, что для успешной атаки на стандартный ключ самому быстрому компьютеру АНБ - секретнейшему Крей-Джозефсону II - потребуется более девятнадцати лет. К тому времени когда компьютер разгадает пароль и взломает шифр, информация, содержащаяся в послании, утратит всякую ценность. Оказавшись в условиях подлинного разведывательного затемнения, АНБ выпустило секретную директиву, одобренную президентом Соединенных Штатов.
Беккер поднялся по растрескавшимся ступенькам. Внутри было темно и шумно. Приемный покой представлял собой бесконечный узкий коридор с выстроившимися в ряд во всю его длину складными стульями. Установленная на треноге картонная табличка с надписью OFICINA стрелкой указывала направление. Беккер двинулся по едва освещенному коридору.
Свет от фары пробежал по цементным стенам. - В главный банк данных попал вирус, - сказал Бринкерхофф. - Я знаю, - услышала Сьюзан собственный едва слышный голос. - Нам нужна ваша помощь. Она с трудом сдерживала слезы.
- Она улыбнулась и села напротив шефа. Стратмор был крупным кряжистым мужчиной, чье невыразительное лицо скрывало присущие ему решительность, настойчивость и неизменное стремление к совершенству. Серые глаза светились уверенностью, с которой сочеталась профессиональная скрытность, но сегодня в них проглядывали беспокойство и нерешительность. - У вас испуганный вид, - сказала Сьюзан.
С вами хочет поговорить начальник шифровалки. Она сейчас будет. - Она? - Беккер рассмеялся. Он не заметил в АНБ ни одного существа женского пола. - Вас это смущает? - раздался у него за спиной звонкий голос.
- У нее кольцо, которое принадлежит. Я готов заплатить. Очень .
- Он засмеялся. - Супружеская пара без секретов - это очень скучно. Сьюзан застенчиво улыбнулась.
Это сделаю я, - сказал он, встал и, спотыкаясь, начал выбираться из-за стола. Сьюзан, чуть подтолкнув, усадила его на место. - Нет! - рявкнула .
Сьюзан пролистала справочник и нашла нужный список. 19: ОШИБКА В СИСТЕМНОМ РАЗДЕЛЕ 20: СКАЧОК НАПРЯЖЕНИЯ 21: СБОЙ СИСТЕМЫ ХРАНЕНИЯ ДАННЫХ Наконец она дошла до пункта 22 и, замерев, долго всматривалась в написанное. Потом, озадаченная, снова взглянула на монитор. КОД ОШИБКИ 22 Сьюзан нахмурилась и снова посмотрела в справочник. То, что она увидела, казалось лишенным всякого смысла.
ГЛАВА 20 Городская больница располагалась в здании бывшей начальной школы и нисколько не была похожа на больницу. Длинное одноэтажное здание с огромными окнами и ветхое крыло, прилепившееся сзади. Беккер поднялся по растрескавшимся ступенькам. Внутри было темно и шумно.
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