Some, like fabulous trolls, jingle with whole bunches of various keys! And each of the "master keys" has its own energy - depending on how significant the door that it opens is for you. Closet, to the eyeballs clogged with old rubbish. From an apartment, a car, a desk drawer with valuable documents.
Folk omens about keysĮach person has a key in his pocket or purse, or even more than one. And with everyday signs the same thing: in one case, the “master key” will prophesy you great luck and happiness, in the other - no less big problems. Or this: "look for the keys of happiness in your hands." But there are doors that are not only open, it is not recommended to even look into the keyhole - painfully unpleasant things are hidden behind them. The golden key, the key to the apartment where the money is. The translation made by Semen Novikov is a clear evidence of interest in Jewish mysticism among Russian thinkers of the early 19th century.If you believe folk sayings and literary works, armed with the right key, you can get a lot of useful things and even arrange your personal life. The main match of Spinoza and Kabbalah is in the formula: “Nature is God, but God is not nature”. Spinoza’s philosophy is a form of the elite Kabbalah, the origin of which he was concealing, avoiding Hebrew and unnecessary references to Kabbalistic texts. It is transmitted secretly, in order to avoid profanisation. The main idea of Wahter’s book is that Kabbalah is an ancient doctrine, a certain form of primordial philosophy or wisdom that is transmitted by the Jews. The article expounds on the content of the manuscript the manuscript itself is being examined in the broad context of Masonic literature of the 18th - 19th centuries related to Kabbalah. The translation into Russian was made by Semen Novikov in 1820 but remained unpublished. This book deals with philosophy of Benedict Spinoza, which the author understands in connection with Jewish mysticism, Kabbalah. Thus, this article seeks to re-examine the Melissino Rite as part of a pan-European phenomenon, whilst also highlighting its importance within the sizeable aristocratic Masonic milieu in Russia.Ībstract: This article is devoted to the previously unknown translation of the book of the German philosopher Johann Wachter Elucidarius cabbalisticus.
Little attention has been paid to Illuminism in Russia prior to rise of the Rosicrucian Circle associated with Nikolai Novikov and Johan Schwarz in Moscow in the 1780s. Scholars have principally examined the development of Illuminism in the second half of the eighteenth century within the restricted space of the Chapters of high-degree Freemasonry in France (and to a lesser extent in Germany and other European countries). Melissino and his high-grade Masonic Rite have hitherto been largely overlooked by scholars, yet this article aims to emphasize the formative influence he played in Russia in creating an “invisible chapter” in which select initiates could embrace currents of Illuminist thought (alchemy, theosophy and Christian Kabbalah in particular). This article draws on a rare extant manuscript of the Melissino Rite, preserved in the archives of the Prince Fredrik Masonic Centre in The Hague, as well as on other primary material, in order to examine the pivotal role played by Pyotr Ivanovich Melissino (1726-1797) in forming an Illuminist-Masonic milieu in St.
0 kommentar(er)
