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Tselem: The Representation of the Astral Body

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  • Khem Caigan
    Liebe Liste ~ Gershom Scholem s essay *Tselem: The Representation of the Astral Body*, from his book, *On the Mystical Shape of the Godhead : Basic Concepts in
    Message 1 of 10 , Feb 11, 2009
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      Liebe Liste ~


      Gershom Scholem's essay *Tselem: The Representation of the Astral Body*,
      from his book, *On the Mystical Shape of the Godhead : Basic Concepts in
      the Kabbalah*, is available online, here :
      http://tinyurl.com/ajaj9h

      Below are a pair of related excerpts :

      " So far, we have been concerned with a special experience
      that is granted to only the select few. We can now retrace
      the steps the Kabbalists took to turn the notion of the
      Tselem into a constituent part of their teaching on man
      in general.

      The writings of the German Hasidim (around 1200) clearly
      attest to the connection between the old motif of the
      personal angel or daemon of the individual and the Tselem,
      in which the person is created.

      Eleazar of Worms, who must have been intimately acquainted
      with occult and hermetic sources unknown to us, advances a
      conception that also occurs repeatedly in the extant writings
      of Merkavah mystics: there is a personal 'star' of every
      individual and an archon, who is the star's personal guardian
      angel.

      This angel is none other than the heavenly archetype,
      Demuth, a heavenly double of the person.

      When this archon is dispatched to the lower world, he has
      the form of the person over whom he is stationed.

      The archon, therefore, is his Doppelgänger [ghostly
      counterpart or double], a conception unknown to the older
      Jewish sources of Merkavah mysticism. The transmission of
      the archon into the earthly realm is related to the
      appearance of this Doppelgänger.

      This experience is said by Eleazar to explain certain
      accounts of the Talmud, though he does not expressly
      connect the idea to the prophetic mission.

      According to Eleazar, this archetypal form is the Tselem
      in which the person has been created or with which he has
      been endowed since birth.

      When it is stated in Genesis 1:27, "So God created man in
      his Tselem, in the Tselem of God [Elohim] he created him,"
      the repeated Tselem is thought to refer precisely to the
      man's and to his star's angel, who has the man's form.

      The Tselem Elohim belongs to the angel, who imprints the
      man at birth or at his conception.

      Eleazar also pondered the question of whether it would be
      possible to conjure this personal archon. In contrast to
      Iamblichus, Eleazar denies the possibility. In other
      circles of Jewish esoterics, the tradition of such practice
      was kept alive. "

      " A problem has been created in this regard with a peculiar
      pseudepigraph. In the German version, it has been given the
      title Des Juden Abraham von Worms buch der wahren Praktik
      in der uralten göttlichen Magie un in erstaunlichen Dingen,
      wie sie durch die heilige Kabbala und durch Elohym mitgeteilt
      worden (The Jew Abraham of Worms's Book of the True Praxis
      in the Ancient Divine Magic and Astounding Things, as They
      Have been Transmitted though the Holy Kabbalah and Elohim)
      allegedly from Cologne, 1725.

      In the more widely distributed English version it carries
      the title, The Book of the Secret Magic of Abramelin the
      Mage, as delivered by Abraham the Jew unto his Son Lamech,
      and it was translated and edited from a French manuscript
      by S.L. MacGregor Mathers in London in 1898.

      The conjuration of the personal guardian angel with its
      associated preparatory rituals is the central focus of
      this book.

      Whether it was actually written by a Jewish occultist of
      the Renaissance, as it purports (and in favor of which
      the author's especially thorough knowledge of Hebrew
      attests), or was actually written by a German author who
      sought a sympathetic understanding of Judaism, needs to
      be more thoroughly investigated.

      As evidence for the author's non-Jewish background are
      not only the frequent uses of Christian symbols, which
      were no longer recognized as such by the author---which
      could be interpolations---but above all, the fundamental
      association of "Kabbalah and Magic" as one of a sisterly
      pair in the divine science. This compilation betrays
      the mark of an author influenced by the Christian
      Kabbalah of Pico della Mirandola, who so vigorously
      introduced this conceptual pair to the world of
      Renaissance philosophy.

      In my essay "Alchemie und Kabbala" [in Monatsschrift
      für Geschicte und Wissenschaft des Judentums, Vol. 69,
      1925, p. 95], I still accepted the opinion that the
      author was Jewish, and his dependence upon Pico
      had not yet become clear to me.

      The entirety of this completely interesting book
      deserves a separate study. "

      See also :

      *Jewish Magic and Superstition*
      by Joshua Trachtenberg, [1939],
      chapter 16, ASTROLOGY, p. 249 :

      " It was generally accepted that every man has his
      star in heaven (often regarded as complementary to his
      "deputy" angel), whose history is conterminous with
      his own, that the special character and position of
      that star at his birth determine the general outline
      of his career, that the heavenly constellations at
      any given moment control earthly events and human
      acts, and that therefore a study of the heavens
      can disclose the future. Both their tradition and the
      example of their neighbors inclined medieval Jews to
      acknowledge such doctrines as axiomatic. But the
      tenets of Judaism obliged them to subjoin an
      important qualification: the stars determine human
      actions, but they too are creatures of God,
      established by Him to perform this special function,
      and therefore the influence they exert is subject
      to His will. "
      http://tinyurl.com/ce9mgb

      And in the notes on page 312 :

      ' According to one view, God "appointed" a star for
      each man before even the earth was created; Raziel,
      21a; Eleazar of Worms, op. cit., 1b; Kammelhar, 41.

      As was pointed out in the chapter on angelology,
      the stars were personalized by associating angels
      with them, so that each planet had its own archangel,
      and each man "an angel of his star." '

      http://tinyurl.com/cee7v6

      Cors in Manu Domine,


      ~ Khem Caigan
      <Khem@...>

      " Every Angel who is an Archon of the
      zodiacal sign (sar mazzal) of a person
      when it is sent below has the image of
      the person who is under it....

      And this is the meaning of 'And God
      created man in His image, in the image
      of God He created him' (Gen. 1:27).

      Why is [it written] twice, 'in His image'
      and 'in the image'?

      One image refers to the image of man and
      the other to the image of the Angel of
      the zodiacal sign that is in the image
      of the man. "

      ~ from:
      *Hokhmah ha-Nefesh*,
      by R. Eleazar of Worms
    • daniel
      Interesting. I always assumed that genesis verse was just supposed to be a paradox.. Thanks for shedding light on that in regards to the operation. ... Body*,
      Message 2 of 10 , Feb 11, 2009
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        Interesting. I always assumed that genesis verse was just supposed to
        be a paradox.. Thanks for shedding light on that in regards to the
        operation.
        --- In abramelin@yahoogroups.com, Khem Caigan <Khem@...> wrote:
        >
        > Liebe Liste ~
        >
        >
        > Gershom Scholem's essay *Tselem: The Representation of the Astral
        Body*,
        > from his book, *On the Mystical Shape of the Godhead : Basic
        Concepts in
        > the Kabbalah*, is available online, here :
        > http://tinyurl.com/ajaj9h
        >
        > Below are a pair of related excerpts :
        >
        > " So far, we have been concerned with a special experience
        > that is granted to only the select few. We can now retrace
        > the steps the Kabbalists took to turn the notion of the
        > Tselem into a constituent part of their teaching on man
        > in general.
        >
        > The writings of the German Hasidim (around 1200) clearly
        > attest to the connection between the old motif of the
        > personal angel or daemon of the individual and the Tselem,
        > in which the person is created.
        >
        > Eleazar of Worms, who must have been intimately acquainted
        > with occult and hermetic sources unknown to us, advances a
        > conception that also occurs repeatedly in the extant writings
        > of Merkavah mystics: there is a personal 'star' of every
        > individual and an archon, who is the star's personal guardian
        > angel.
        >
        > This angel is none other than the heavenly archetype,
        > Demuth, a heavenly double of the person.
        >
        > When this archon is dispatched to the lower world, he has
        > the form of the person over whom he is stationed.
        >
        > The archon, therefore, is his Doppelgänger [ghostly
        > counterpart or double], a conception unknown to the older
        > Jewish sources of Merkavah mysticism. The transmission of
        > the archon into the earthly realm is related to the
        > appearance of this Doppelgänger.
        >
        > This experience is said by Eleazar to explain certain
        > accounts of the Talmud, though he does not expressly
        > connect the idea to the prophetic mission.
        >
        > According to Eleazar, this archetypal form is the Tselem
        > in which the person has been created or with which he has
        > been endowed since birth.
        >
        > When it is stated in Genesis 1:27, "So God created man in
        > his Tselem, in the Tselem of God [Elohim] he created him,"
        > the repeated Tselem is thought to refer precisely to the
        > man's and to his star's angel, who has the man's form.
        >
        > The Tselem Elohim belongs to the angel, who imprints the
        > man at birth or at his conception.
        >
        > Eleazar also pondered the question of whether it would be
        > possible to conjure this personal archon. In contrast to
        > Iamblichus, Eleazar denies the possibility. In other
        > circles of Jewish esoterics, the tradition of such practice
        > was kept alive. "
        >
        > " A problem has been created in this regard with a peculiar
        > pseudepigraph. In the German version, it has been given the
        > title Des Juden Abraham von Worms buch der wahren Praktik
        > in der uralten göttlichen Magie un in erstaunlichen Dingen,
        > wie sie durch die heilige Kabbala und durch Elohym mitgeteilt
        > worden (The Jew Abraham of Worms's Book of the True Praxis
        > in the Ancient Divine Magic and Astounding Things, as They
        > Have been Transmitted though the Holy Kabbalah and Elohim)
        > allegedly from Cologne, 1725.
        >
        > In the more widely distributed English version it carries
        > the title, The Book of the Secret Magic of Abramelin the
        > Mage, as delivered by Abraham the Jew unto his Son Lamech,
        > and it was translated and edited from a French manuscript
        > by S.L. MacGregor Mathers in London in 1898.
        >
        > The conjuration of the personal guardian angel with its
        > associated preparatory rituals is the central focus of
        > this book.
        >
        > Whether it was actually written by a Jewish occultist of
        > the Renaissance, as it purports (and in favor of which
        > the author's especially thorough knowledge of Hebrew
        > attests), or was actually written by a German author who
        > sought a sympathetic understanding of Judaism, needs to
        > be more thoroughly investigated.
        >
        > As evidence for the author's non-Jewish background are
        > not only the frequent uses of Christian symbols, which
        > were no longer recognized as such by the author---which
        > could be interpolations---but above all, the fundamental
        > association of "Kabbalah and Magic" as one of a sisterly
        > pair in the divine science. This compilation betrays
        > the mark of an author influenced by the Christian
        > Kabbalah of Pico della Mirandola, who so vigorously
        > introduced this conceptual pair to the world of
        > Renaissance philosophy.
        >
        > In my essay "Alchemie und Kabbala" [in Monatsschrift
        > für Geschicte und Wissenschaft des Judentums, Vol. 69,
        > 1925, p. 95], I still accepted the opinion that the
        > author was Jewish, and his dependence upon Pico
        > had not yet become clear to me.
        >
        > The entirety of this completely interesting book
        > deserves a separate study. "
        >
        > See also :
        >
        > *Jewish Magic and Superstition*
        > by Joshua Trachtenberg, [1939],
        > chapter 16, ASTROLOGY, p. 249 :
        >
        > " It was generally accepted that every man has his
        > star in heaven (often regarded as complementary to his
        > "deputy" angel), whose history is conterminous with
        > his own, that the special character and position of
        > that star at his birth determine the general outline
        > of his career, that the heavenly constellations at
        > any given moment control earthly events and human
        > acts, and that therefore a study of the heavens
        > can disclose the future. Both their tradition and the
        > example of their neighbors inclined medieval Jews to
        > acknowledge such doctrines as axiomatic. But the
        > tenets of Judaism obliged them to subjoin an
        > important qualification: the stars determine human
        > actions, but they too are creatures of God,
        > established by Him to perform this special function,
        > and therefore the influence they exert is subject
        > to His will. "
        > http://tinyurl.com/ce9mgb
        >
        > And in the notes on page 312 :
        >
        > ' According to one view, God "appointed" a star for
        > each man before even the earth was created; Raziel,
        > 21a; Eleazar of Worms, op. cit., 1b; Kammelhar, 41.
        >
        > As was pointed out in the chapter on angelology,
        > the stars were personalized by associating angels
        > with them, so that each planet had its own archangel,
        > and each man "an angel of his star." '
        >
        > http://tinyurl.com/cee7v6
        >
        > Cors in Manu Domine,
        >
        >
        > ~ Khem Caigan
        > <Khem@...>
        >
        > " Every Angel who is an Archon of the
        > zodiacal sign (sar mazzal) of a person
        > when it is sent below has the image of
        > the person who is under it....
        >
        > And this is the meaning of 'And God
        > created man in His image, in the image
        > of God He created him' (Gen. 1:27).
        >
        > Why is [it written] twice, 'in His image'
        > and 'in the image'?
        >
        > One image refers to the image of man and
        > the other to the image of the Angel of
        > the zodiacal sign that is in the image
        > of the man. "
        >
        > ~ from:
        > *Hokhmah ha-Nefesh*,
        > by R. Eleazar of Worms
        >
      • Khem Caigan
        ... It is a rhetorical figure found throughout the *Torah*, known as /chiasmus/, that creates a textual mirror-inversion similar to what we find in
        Message 3 of 10 , Feb 14, 2009
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          Daniel doth schreibble :
          >
          > Interesting. I always assumed that Genesis verse was just supposed
          > to be a paradox.. Thanks for shedding light on that in regards to
          > the operation.

          It is a rhetorical figure found throughout the
          *Torah*, known as /chiasmus/, that creates a
          textual mirror-inversion similar to what we
          find in palindromes, such as "Madam, I'm Adam",
          or in magic squares of the sort we find in the
          *Mystical Kabbalah of Abraham Elim*.

          In this instance :

          (create->GOD->image->image->GOD->create)

          Here are a few links, offering further
          explanation :

          CHIASMUS

          ' The word goes back to the ancient Greeks and
          their fascination with language and rhetoric.
          The "chi" comes from chi, the letter "X" in the
          Greek alphabet. The word itself comes from the
          Greek word khiasmos, meaning "crossing."
          Khiasmos, in turn, is derived from the Greek
          word khiazein, meaning "to mark with an X." '
          ~ from :
          What is Chiasmus? (Part 1)
          http://tinyurl.com/cphjkf

          Chiastic structure (also called chiastic pattern
          or ring structure) is a literary structure used
          in the Torah, the Bible, as well as in other
          (older) texts. Concepts or ideas are placed in a
          special symmetric order or pattern in a chiastic
          structure to emphasize them.

          For example, suppose that the first topic in a
          text is labeled by A, the second topic is labeled
          by B and the third topic is labeled by C. If the
          topics in the text appear in the order ABC…CBA so
          that the first concept that comes up is also the
          last, the second is the second to last, and so
          on, the text is said to have a chiastic structure.
          Also, a chiastic structure can also be of the form
          ABBAABB…ABBA. "
          ~ from :
          Chiastic structure
          From Wikipedia, the free encyclopedia
          http://tinyurl.com/b7n3rd

          " Chiasmus is that literary form in which ideas
          that have been presented in order (A, B, C, . . .)
          correspond to ideas that later occur in reverse order
          ( . . .C, B, A).

          Matthew 13:15 might serve as an example:

          A For this people's heart is become gross

          B and their ears are dull of hearing,

          C and their eyes they have closed

          C lest at any time they should see with their eyes

          B and hear with their ears

          A and should understand with their heart

          In its simplest four member form, this structural
          device generates a crisscross pattern resembling
          the Greek letter chi (X), from which the term
          "chiasmus" is derived (similar to our English
          letter X). "
          ~ from :
          Englishman's Greek
          Chapter 9
          CHIASMUS OR INVERSE PARALLELISM
          http://tinyurl.com/cgucb3

          " Chiasm is a device that keeps parts of the
          text together while at the same time defining
          limits. The appearance of a chiasm clarifies
          the structure while indicating that it is
          significant. "
          ~ from :
          The Creation Weave
          http://tinyurl.com/bbshkl

          " Whether and how a psalm is laid out in
          strophes, is shown by seeing first of all what
          its pauses are, where the flow of thoughts and
          feelings falls in order to rise anew, and then
          by trying whether these pauses have a like or
          symmetrically correspondent number of stichs
          (e.g., 6. 6. 6. 6 or 6. 7. 6. 7) or, if their
          compass is too great for them to be at once
          regarded as one strophe, whether they cannot
          be divided into smaller wholes of an equal or
          symmetrical number of stichs.

          For the peculiarity of the Hebrew strophe does
          not consist in a run of definite metres closely
          united to form one harmonious whole (for
          instance, like the Sapphic strophe, which the
          four membered verses, Isaiah 16:9-10, with their
          short closing lines corresponding to the Adonic
          verse, strikingly resemble), but in a closed
          train of thought which is unrolled after the
          distichic and tristichic ground-form of the
          rhythmical period.

          The strophe-schemata, which are thus evolved,
          are very diverse. We find not only that all the
          strophes of a poem are of the same compass (e.g.,
          4. 4. 4. 4), but also that the poem is made up
          of symmetrical relations formed of strophes of
          different compass...

          We find the following variations: strophes of
          the same compass followed by those of different
          compass (e.g., 4. 4. 6. 6); as in the chiasmus,
          the outer and inner strophes of the same compass
          (e.g., 4. 6. 6. 4); the first and third, the
          second and fourth corresponding to one another
          (e.g., 4. 6. 4. 6); the mingling of the
          strophes repeated antistrophically, i.e., in
          the inverted order (e.g., 4. 6. 7. 7. 6. 4);
          strophes of equal compass surrounding one of
          much greater compass (e.g., 4. 4. 10. 4. 4),
          what Köster calls the pyramidal schema; strophes
          of equal compass followed by a short closing
          stanza (e.g., 3. 3. 2); a longer strophe
          forming the base of the whole (e.g., 5. 3. 3. 7),
          and these are far from being all the different
          figures, which the Old Testament songs and
          more especially the Psalms present to us,
          when we arrange their contents in stichs. "
          ~ from :
          THE BOOK OF PSALMS
          http://tinyurl.com/cj9mug

          " It is Dr Howlett's belief that all these
          texts display very characteristic numerical
          and rhetorical patterns in a system which
          can be found in use in biblical texts and
          widely in other texts of early medieval times.

          The lines of the texts may be arranged in
          numerical sections, which reflect patterns
          in the sense. Four lines, for example,
          expressing one point, may be followed by
          another four making a parallel point.

          The middle line, sometimes the middle word of
          a passage may be at a crux in the text, or at
          a specially significant word.

          Important divisions or words may occur at
          points in the text marked by particular ratios,
          2:1, or the golden section (approximately 6:4)
          or other ratios.

          Texts may be arranged in a /chiasmus/ with
          words in the first and last lines echoing
          each other and likewise the second and
          penultimate lines, and so on. All the texts
          are arranged in print in a manner that brings
          out these patterns... The point of the title
          *Sealed from Within* is that these complex
          patterns provide a guarantee of authenticity
          and a protection against tampering since any
          meddling with the texts would be immediately
          obvious to cognoscenti.
          ~ from :
          Review of *Sealed from Within:
          Self-Authenticating Insular Charters*
          by David Howlett (.PDF)
          http://tinyurl.com/bgdunf

          " The Samaveda texts were preserved orally
          long before methods of preservation of written
          material became robust. Even today the emphasis
          is on oral mastery. The traditionalists feel
          strongly that all the benefits of singing of
          Samaveda accrue only when every syllable of
          every verse in the entire adhyaya or chapter
          is chanted or sung correctly. But we do know
          that the printed books of Vedic hymns printed
          in this century in India have many errors.
          Moreover the pool of persons who completely
          concentrate on the oral mastery of these
          texts is shrinking day by day. What happens
          in a few decades or centuries when we have
          only different versions of the different
          texts? How can we locate the correct one
          among the many erroneous copies?

          The Vedic sages were not only great spiritual
          savants, but also very practical people.
          They envisioned the possibility of having
          many erroneous copies. They developed a
          procedure for detecting the correct version.
          This procedure is similar to the modem
          parity control codes in the electrical
          communication and computer literature.

          The great Vedic scholar Pandit Sreepad
          Damodar Satvalekar discovered or recognized
          these procedures and he details them in the
          Sanskrit) introduction to his edition of
          Samaveda Samhita published in 1956 (4th edition).

          In this procedure, an entire adhyaya or
          chapter of about ten verses is regarded as
          a unit. At the end of this adhyaya a syllable
          is given. The syllables for the first five
          adhyayas are ve, kha , the, di and sha

          From the syllable kha, we can infer the
          following numbers for the entire chapter or
          adhyaya 2:

          1. the number of unmarked syllables not at
          end of a verse in the entire adhyaya, modulo 5:
          It is two.
          2. the number of syllables with the udatta,
          marked 2u, (two symbols on the same syllable,
          2 and u being Sanskrit numeral and vowel):
          It is two.
          3. the number of svarita symbols marked
          2 ra: It is six.

          One can verify that these numbers are correct
          by counting the corresponding syllables.
          We detail the algorithm elsewhere. "

          ~ from :
          Vedic Literature > Sa-ma Veda >
          Chanting and Error Correcting Codes
          http://tinyurl.com/behujh

          Error Detecting and Error Correcting Codes
          by R.W. Hamming
          http://tinyurl.com/c9dcjb

          See also :

          Chiasmus in Antiquity: Structures, Analyses,
          Exegesis
          edited by John W. Welch

          The Literary Structure of the Old Testament:
          A Commentary on Genesis--Malachi
          by David A. Dorsey

          Divine Symmetries: The Art of Biblical Rhetoric
          by Victor M. Wilson

          Darkhe ha-signon ha-kohani ba-Torah: Degamim,
          shimushe lashon, mivnim
          by Meir Paran

          Pattern Poetry
          by Dick Higgins

          Cors in Manu Domine,


          ~ Khem Caigan
          <Khem@...>

          " Every Angel who is an Archon of the
          zodiacal sign (sar mazzal) of a person
          when it is sent below has the image of
          the person who is under it....

          And this is the meaning of 'And God
          created man in His image, in the image
          of God He created him' (Gen. 1:27).

          Why is [it written] twice, 'in His image'
          and 'in the image'?

          One image refers to the image of man and
          the other to the image of the Angel of
          the zodiacal sign that is in the image
          of the man. "

          ~ from:
          *Hokhmah ha-Nefesh*,
          by R. Eleazar of Worms
        • Georg Dehn
          dear Khem, thank You for mentioning Eleazar from Worms, an interesting guy, but not living in the time of investigation. I also considered Pico, but when I
          Message 4 of 10 , Feb 24, 2009
          • 0 Attachment
            dear Khem,

            thank You for mentioning Eleazar from Worms, an interesting
            guy, but not living in the time of investigation.

            I also considered Pico, but when I went further into the
            material and the historic facts, there was no hint at all
            that predecessors of Pico new Abraham from Worms.

            Additionally, Abraham von Worms has no relation to
            Neoplatonic thinking.

            We have discussed Scholem in our book and issued his most
            important statement, only to show that Sholem got no answer.
            He had several essays and entrancersn about the Abramelin
            throughout his nlife, but could never make a point.

            If You are researching the time, go for Isaac Tyrnau,
            Abraham Klausner and his disciple Jacob Molin ben Halevy
            they are worth it.

            Georg



            Khem Caigan schrieb:
            >
            >
            > Liebe Liste ~
            >
            > Gershom Scholem's essay *Tselem: The Representation of the Astral Body*,
            > from his book, *On the Mystical Shape of the Godhead : Basic Concepts in
            > the Kabbalah*, is available online, here :
            > http://tinyurl.com/ajaj9h <http://tinyurl.com/ajaj9h>
            >
            > Below are a pair of related excerpts :
            >
            > " So far, we have been concerned with a special experience
            > that is granted to only the select few. We can now retrace
            > the steps the Kabbalists took to turn the notion of the
            > Tselem into a constituent part of their teaching on man
            > in general.
            >
            > The writings of the German Hasidim (around 1200) clearly
            > attest to the connection between the old motif of the
            > personal angel or daemon of the individual and the Tselem,
            > in which the person is created.
            >
            > Eleazar of Worms, who must have been intimately acquainted
            > with occult and hermetic sources unknown to us, advances a
            > conception that also occurs repeatedly in the extant writings
            > of Merkavah mystics: there is a personal 'star' of every
            > individual and an archon, who is the star's personal guardian
            > angel.
            >
            > This angel is none other than the heavenly archetype,
            > Demuth, a heavenly double of the person.
            >
            > When this archon is dispatched to the lower world, he has
            > the form of the person over whom he is stationed.
            >
            > The archon, therefore, is his Doppelgänger [ghostly
            > counterpart or double], a conception unknown to the older
            > Jewish sources of Merkavah mysticism. The transmission of
            > the archon into the earthly realm is related to the
            > appearance of this Doppelgänger.
            >
            > This experience is said by Eleazar to explain certain
            > accounts of the Talmud, though he does not expressly
            > connect the idea to the prophetic mission.
            >
            > According to Eleazar, this archetypal form is the Tselem
            > in which the person has been created or with which he has
            > been endowed since birth.
            >
            > When it is stated in Genesis 1:27, "So God created man in
            > his Tselem, in the Tselem of God [Elohim] he created him,"
            > the repeated Tselem is thought to refer precisely to the
            > man's and to his star's angel, who has the man's form.
            >
            > The Tselem Elohim belongs to the angel, who imprints the
            > man at birth or at his conception.
            >
            > Eleazar also pondered the question of whether it would be
            > possible to conjure this personal archon. In contrast to
            > Iamblichus, Eleazar denies the possibility. In other
            > circles of Jewish esoterics, the tradition of such practice
            > was kept alive. "
            >
            > " A problem has been created in this regard with a peculiar
            > pseudepigraph. In the German version, it has been given the
            > title Des Juden Abraham von Worms buch der wahren Praktik
            > in der uralten göttlichen Magie un in erstaunlichen Dingen,
            > wie sie durch die heilige Kabbala und durch Elohym mitgeteilt
            > worden (The Jew Abraham of Worms's Book of the True Praxis
            > in the Ancient Divine Magic and Astounding Things, as They
            > Have been Transmitted though the Holy Kabbalah and Elohim)
            > allegedly from Cologne, 1725.
            >
            > In the more widely distributed English version it carries
            > the title, The Book of the Secret Magic of Abramelin the
            > Mage, as delivered by Abraham the Jew unto his Son Lamech,
            > and it was translated and edited from a French manuscript
            > by S.L. MacGregor Mathers in London in 1898.
            >
            > The conjuration of the personal guardian angel with its
            > associated preparatory rituals is the central focus of
            > this book.
            >
            > Whether it was actually written by a Jewish occultist of
            > the Renaissance, as it purports (and in favor of which
            > the author's especially thorough knowledge of Hebrew
            > attests), or was actually written by a German author who
            > sought a sympathetic understanding of Judaism, needs to
            > be more thoroughly investigated.
            >
            > As evidence for the author's non-Jewish background are
            > not only the frequent uses of Christian symbols, which
            > were no longer recognized as such by the author---which
            > could be interpolations---but above all, the fundamental
            > association of "Kabbalah and Magic" as one of a sisterly
            > pair in the divine science. This compilation betrays
            > the mark of an author influenced by the Christian
            > Kabbalah of Pico della Mirandola, who so vigorously
            > introduced this conceptual pair to the world of
            > Renaissance philosophy.
            >
            > In my essay "Alchemie und Kabbala" [in Monatsschrift
            > für Geschicte und Wissenschaft des Judentums, Vol. 69,
            > 1925, p. 95], I still accepted the opinion that the
            > author was Jewish, and his dependence upon Pico
            > had not yet become clear to me.
            >
            > The entirety of this completely interesting book
            > deserves a separate study. "
            >
            > See also :
            >
            > *Jewish Magic and Superstition*
            > by Joshua Trachtenberg, [1939],
            > chapter 16, ASTROLOGY, p. 249 :
            >
            > " It was generally accepted that every man has his
            > star in heaven (often regarded as complementary to his
            > "deputy" angel), whose history is conterminous with
            > his own, that the special character and position of
            > that star at his birth determine the general outline
            > of his career, that the heavenly constellations at
            > any given moment control earthly events and human
            > acts, and that therefore a study of the heavens
            > can disclose the future. Both their tradition and the
            > example of their neighbors inclined medieval Jews to
            > acknowledge such doctrines as axiomatic. But the
            > tenets of Judaism obliged them to subjoin an
            > important qualification: the stars determine human
            > actions, but they too are creatures of God,
            > established by Him to perform this special function,
            > and therefore the influence they exert is subject
            > to His will. "
            > http://tinyurl.com/ce9mgb <http://tinyurl.com/ce9mgb>
            >
            > And in the notes on page 312 :
            >
            > ' According to one view, God "appointed" a star for
            > each man before even the earth was created; Raziel,
            > 21a; Eleazar of Worms, op. cit., 1b; Kammelhar, 41.
            >
            > As was pointed out in the chapter on angelology,
            > the stars were personalized by associating angels
            > with them, so that each planet had its own archangel,
            > and each man "an angel of his star." '
            >
            > http://tinyurl.com/cee7v6 <http://tinyurl.com/cee7v6>
            >
            > Cors in Manu Domine,
            >
            > ~ Khem Caigan
            > <Khem@... <mailto:Khem%40ZAPGARDEN.com>>
            >
            > " Every Angel who is an Archon of the
            > zodiacal sign (sar mazzal) of a person
            > when it is sent below has the image of
            > the person who is under it....
            >
            > And this is the meaning of 'And God
            > created man in His image, in the image
            > of God He created him' (Gen. 1:27).
            >
            > Why is [it written] twice, 'in His image'
            > and 'in the image'?
            >
            > One image refers to the image of man and
            > the other to the image of the Angel of
            > the zodiacal sign that is in the image
            > of the man. "
            >
            > ~ from:
            > *Hokhmah ha-Nefesh*,
            > by R. Eleazar of Worms
            >
            >
          • Khem Caigan
            ... Hi, Georg ~ Neither Scholem nor I have suggested that the author of the *Mystical Kabbalah* is Rabbi Eleazar ben Judah of Worms - to my knowledge,
            Message 5 of 10 , Feb 24, 2009
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              Georg Dehn doth schreibble :
              >
              > thank You for mentioning Eleazar from Worms, an interesting
              > guy, but not living in the time of investigation.
              <SNIPS>

              Hi, Georg ~

              Neither Scholem nor I have suggested that
              the author of the *Mystical Kabbalah* is
              Rabbi Eleazar ben Judah of Worms - to my
              knowledge, the only person to have done
              so is Robert Ambelain who, like yourself,
              produced a version of the *Mystical Kabbalah
              of Abraham Elim*, back in 1959 EV.

              Rather, I would suggest that all interested
              Listmembers direct their attention to the
              Kalonymus family, including Rabbi Eleazar
              ben Judah of Worms, whose family received
              certain Kabbalistic traditions from Rabbi
              Aaron ben Samuel of Baghdad, the head of the
              Jewish academy in Babylonia, shortly after
              he made their acquaintance in southern Italy,
              circa 917 EV.

              These texts, which included various treatises
              on astrology and demonology, were later brought
              by the Kalonymus family to the Rhineland in the
              ninth century EV, influencing such works as the
              *Sefer Hasidim*, or the *Book of the Pious*, a
              text that shares a number of features in common
              with the *Mystical Kabbalah of Abraham Elim*,
              as well as the *Hokhmah ha-Nefesh* of Rabbi
              Eleazar ben Judah of Worms.

              These texts and traditions very clearly /inform/
              the *Mystical Kabbalah of Abraham Elim*.

              See also :

              Aaron Ben Samuel Ha-Nasi
              By Louis Ginzberg
              http://tinyurl.com/dcgu7e

              Cors in Manu Domine,


              ~ Khem Caigan
              <Khem@...>

              " Every Angel who is an Archon of the
              zodiacal sign (sar mazzal) of a person
              when it is sent below has the image of
              the person who is under it....

              And this is the meaning of 'And God
              created man in His image, in the image
              of God He created him' (Gen. 1:27).

              Why is [it written] twice, 'in His image'
              and 'in the image'?

              One image refers to the image of man and
              the other to the image of the Angel of
              the zodiacal sign that is in the image
              of the man. "

              ~ from:
              *Hokhmah ha-Nefesh*,
              by Rabbi Eleazar of Worms
            • Georg Dehn
              jsut in short: Ambelain is the new edition of that french MS which is incorrect Georg
              Message 6 of 10 , Feb 24, 2009
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                jsut in short:
                Ambelain is the new edition of that french MS which is incorrect
                Georg




                Khem Caigan schrieb:
                >
                >
                > Georg Dehn doth schreibble :
                > >
                > > thank You for mentioning Eleazar from Worms, an interesting
                > > guy, but not living in the time of investigation.
                > <SNIPS>
                >
                > Hi, Georg ~
                >
                > Neither Scholem nor I have suggested that
                > the author of the *Mystical Kabbalah* is
                > Rabbi Eleazar ben Judah of Worms - to my
                > knowledge, the only person to have done
                > so is Robert Ambelain who, like yourself,
                > produced a version of the *Mystical Kabbalah
                > of Abraham Elim*, back in 1959 EV.
                >
                > Rather, I would suggest that all interested
                > Listmembers direct their attention to the
                > Kalonymus family, including Rabbi Eleazar
                > ben Judah of Worms, whose family received
                > certain Kabbalistic traditions from Rabbi
                > Aaron ben Samuel of Baghdad, the head of the
                > Jewish academy in Babylonia, shortly after
                > he made their acquaintance in southern Italy,
                > circa 917 EV.
                >
                > These texts, which included various treatises
                > on astrology and demonology, were later brought
                > by the Kalonymus family to the Rhineland in the
                > ninth century EV, influencing such works as the
                > *Sefer Hasidim*, or the *Book of the Pious*, a
                > text that shares a number of features in common
                > with the *Mystical Kabbalah of Abraham Elim*,
                > as well as the *Hokhmah ha-Nefesh* of Rabbi
                > Eleazar ben Judah of Worms.
                >
                > These texts and traditions very clearly /inform/
                > the *Mystical Kabbalah of Abraham Elim*.
                >
                > See also :
                >
                > Aaron Ben Samuel Ha-Nasi
                > By Louis Ginzberg
                > http://tinyurl.com/dcgu7e <http://tinyurl.com/dcgu7e>
                >
                > Cors in Manu Domine,
                >
                > ~ Khem Caigan
                > <Khem@... <mailto:Khem%40ZAPGARDEN.com>>
                >
                > " Every Angel who is an Archon of the
                > zodiacal sign (sar mazzal) of a person
                > when it is sent below has the image of
                > the person who is under it....
                >
                > And this is the meaning of 'And God
                > created man in His image, in the image
                > of God He created him' (Gen. 1:27).
                >
                > Why is [it written] twice, 'in His image'
                > and 'in the image'?
                >
                > One image refers to the image of man and
                > the other to the image of the Angel of
                > the zodiacal sign that is in the image
                > of the man. "
                >
                > ~ from:
                > *Hokhmah ha-Nefesh*,
                > by Rabbi Eleazar of Worms
                >
                >
              • Khem Caigan
                ... Hi, Georg ~ You consider a text that was first published by Ambelain in 1959 EV to be a new edition ??? Cors in Manu Domine, ~ Khem Caigan
                Message 7 of 10 , Feb 26, 2009
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                  Georg Dehn doth schreibble :
                  >
                  > jsut in short:
                  > Ambelain is the new edition of that french MS which is incorrect

                  Hi, Georg ~

                  You consider a text that was first
                  published by Ambelain in 1959 EV to
                  be a "new edition"???

                  Cors in Manu Domine,

                  ~ Khem Caigan
                  <Khem@...>

                  " Every Angel who is an Archon of the
                  zodiacal sign (sar mazzal) of a person
                  when it is sent below has the image of
                  the person who is under it....

                  And this is the meaning of 'And God
                  created man in His image, in the image
                  of God He created him' (Gen. 1:27).

                  Why is [it written] twice, 'in His image'
                  and 'in the image'?

                  One image refers to the image of man and
                  the other to the image of the Angel of
                  the zodiacal sign that is in the image
                  of the man. "

                  ~ from:
                  *Hokhmah ha-Nefesh*,
                  by Rabbi Eleazar of Worms
                • Georg Dehn
                  sorry for my english, Georg
                  Message 8 of 10 , Feb 26, 2009
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                    sorry for my english,
                    Georg


                    Khem Caigan schrieb:
                    >
                    >
                    > Georg Dehn doth schreibble :
                    > >
                    > > jsut in short:
                    > > Ambelain is the new edition of that french MS which is incorrect
                    >
                    > Hi, Georg ~
                    >
                    > You consider a text that was first
                    > published by Ambelain in 1959 EV to
                    > be a "new edition"???
                    >
                    > Cors in Manu Domine,
                    >
                    > ~ Khem Caigan
                    > <Khem@... <mailto:Khem%40ZAPGARDEN.com>>
                    >
                    > " Every Angel who is an Archon of the
                    > zodiacal sign (sar mazzal) of a person
                    > when it is sent below has the image of
                    > the person who is under it....
                    >
                    > And this is the meaning of 'And God
                    > created man in His image, in the image
                    > of God He created him' (Gen. 1:27).
                    >
                    > Why is [it written] twice, 'in His image'
                    > and 'in the image'?
                    >
                    > One image refers to the image of man and
                    > the other to the image of the Angel of
                    > the zodiacal sign that is in the image
                    > of the man. "
                    >
                    > ~ from:
                    > *Hokhmah ha-Nefesh*,
                    > by Rabbi Eleazar of Worms
                    >
                    >
                  • David Stolowitz
                    Pop to the top.
                    Message 9 of 10 , Sep 29, 2009
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                      Pop to the top.
                    • oipteaapdoce@gmail.com
                      Whatever this pop to the top thing is stop doing it. Thanks. Athena Sent wirelessly from my BlackBerry device on the Bell network. Envoyé sans fil par mon
                      Message 10 of 10 , Sep 29, 2009
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                        Whatever this pop to the top thing is stop doing it.

                        Thanks.

                        Athena

                        Sent wirelessly from my BlackBerry device on the Bell network.
                        Envoyé sans fil par mon terminal mobile BlackBerry sur le réseau de Bell.


                        From: "David Stolowitz"
                        Date: Tue, 29 Sep 2009 20:46:49 -0000
                        To: <abramelin@yahoogroups.com>
                        Subject: [abramelin] Re: Tselem

                         

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