Wednesday, March 18, 2009

Brotherhood of Crotona Destruction by Cylon



See crystallinks







Note the work of his wife Theano daughter of Brontinus a physician and Orphic disciple


The Zoroastrian Magi tutored him in sacred music, astronomy and the sacred science of invocation. Twelve years later, the Brotherhood of Crotona and its destruction by Cylon as described below resulted in the loss of the teachings of that brotherhood. (My former blog entry).We do not have the extant works of this brotherhood but generally know the topics they stressed and studied. Pythagoras had a reason for refusing Cylon and this resulted in an attack and persecution of the brotherhood after Pythagoras' death. Diogenes mentions her writings and scholars have debated their genuine authenticity of authorship (The Aldine collection). The documented collections highlighted in green below indicates her writings and letters published and I assume to be genuine.


  • Numbers under this topic music was studied

  • Geometry studied for its own sake and formulated as a science







580? BC-500? BC). The man who played a crucial role in formulating
principles that influenced Plato and Aristotle was the Greek philosopher and
mathematician Pythagoras. He founded the Pythagorean brotherhood, a group of his
followers whose beliefs and ideas were rediscovered during the Renaissance and
contributed to the development of mathematics and Western rational philosophy.
Pythagoras was born in about 580 BC on the island of Samos, in the Aegean
Sea. It is said he spent his early years traveling widely in search of wisdom.
He settled in Crotona, a Greek colony in southern Italy, about 530 BC. A
brotherhood of disciples soon gathered around him, inspired by his teachings.
The group was strongly religious and devoted to reformation of political, moral,
and social life. The order was influential in the region, but eventually its
involvement in politics resulted in suppression of the brotherhood. Pythagoras
was forced to retire and leave the area. He went to Metapontum, a Greek city in
southern Italy. He died there in about 500 BC.
Because none of the writings of Pythagoras have survived, it is difficult to distinguish his teachings from those of his disciples. Among the basic tenets of the Pythagoreans are the beliefs that reality, at its deepest level, is mathematical in nature; that philosophy can be used for spiritual purification; that the soul can rise to union with the divine; and that certain symbols have a mystical significance. Pythagoras is generally credited with the theory of the functional significance of numbers in the objective world and in music. His followers are credited with the development of the Pythagorean theorem in geometry and the application of number relationships to music theory, acoustics, and astronomy.


Pythagoreans studied varied array of subjects such as:
Numbers (and had mathematically formulated odd, triangular and perfect numbers)
Music (and noticed that the ratios of the lengths of the strings are whole numbers, and that these ratios can be extended to other instruments)
Geometry (and made it into a science which is deserving of study for its own sake and not only for practical purposes).
It is believed that Cylon, a powerful citizen of Croton, wanted to become one of mathematikoi which Pythagoras refused him. This led to a whole-scale attack on Pythagoras and his followers, and their ultimate persecution and demise after the death of Pythagoras himself.


Diogenes mentions that she left writings, but he does not mention their titles. There are several interesting letters published under her name in the Aldine Collection of Greek Epistles (1499 )but more recent scholarship has shown that there were not likely to have been written by Theano.
These continued to be published, however, and if you do a search you will find them in:
Collection Cujacius, Aurel. Allob. 1606
Gale’s Opuscula Mythologica 1671
Wolf’s Mulierum Graecarum Fragmenta, 1739
Conrad Orelli’s Socratis et Socraticorum, Pythagorae et Pythagoreorum, quae ferunter Epistolae 1815

Shaar Ha Gilgulim Soul attachment Ibbur impregnation of souls



Isaac Luria Ashkenazi




























Note the comments of Aryeh Kaplan




The context for the below bio was the observations of former posts where I mentioned the theosophical understanding of Kuthumi was that he was reincarnated or incarnated to the lives of Pythagoras and also Balthazar one of the Magi mentioned in Matthew at the scene of the nativity. Was this the process of reincarnation? Are these teachings esoterically and in all other respects valid. Yitzchak Luria Ashkenazi taught from his ascetic life and reputed experiences,nay just that,experiences, with the Prophet Elijah .Through his intermediary Chaim Vital he taught of ha gilgulim or soul attachment. Could this be the truer or true version supplanting "reincarnation as the means of our evolution to higher planes of being? Remember he settled in Safed the mystical city peculiarly nourishing him and nurturing him in his insights. The doctrine of Ibbur is slightly different as soul attachment than the doctrine of transmigration of souls and yet the former doctrine is more observable in this material world of asiyah.












Rabbi Isaac Luria (1534 – July 25, 1572) was a Jewish mystic in Safed. His name today is attached
to all of the mystic thought in the town of Safed in 16th century Ottoman
Palestine. While his direct literary contribution to the Kabbalistic school of Safed was
extremely minute (he only wrote a few poems), his fame led to the school and all
its works being named after him. The main popularizer of his ideas was Rabbi Hayim Vital, who
claimed to be the official interpreter of the Lurianic system, though this was
disputed by some.
In Hebrew he is called
Yitzhak Lurya יִצְחַק לוּרְיָא, Yitzhak Ben Shlomo Ashkenazi, and Yitzhak
Ashkenazi. He is also known as Ari אֲרִי and Ha-Ari ("The lion") from the
acronym for Elohi Rabbi Itzhak
("The Divine Rabbi Yitzhak")
[1], thus Arizal
with "ZaL" being the acronym for Zikhrono Livrakha ("of blessed memory" or
literally "let the memory of him be for a blessing"),
a common Jewish
honorific for the deceased
, and known as Ari Ha-Kadosh ("The holy
lion").
He was born in Jerusalem in 1534 to an Ashkenazi father and a Sephardic mother; died at Safed, Ottoman Palestine July 25, 1572 (5 Av 5332). While still a child he lost his father, and was brought up by his rich uncle Mordecai Francis, tax-farmer at Cairo, Egypt, who placed him under the best Jewish teachers. Luria showed himself a diligent student of rabbinical literature; and, under the guidance of Rabbi Bezalel Ashkenazi (best known as the author of Shittah Mekubetzet), he, while quite young, became proficient in that branch of Jewish learning.
At the age of fifteen he married his cousin, and, being amply provided for financially, was able to continue his studies. Though he initially may have pursued a career in business, he soon turned to asceticism and mysticism. About the age of twenty-two years old, he became engrossed in the study of the Zohar, a major work of the Kabbalah that had recently been printed for the first time, and adopted the life of a recluse. He retreated to the banks of the Nile, and for seven years secluded himself in an isolated cottage, giving himself up entirely to meditation. He visited his family only on the Shabbat, speaking very seldom, and always in Hebrew. Hassidism attributes to him that he had frequent interviews with the prophet Elijah through this ascetic life, by whom he was initiated into sublime doctrines.





However, the most renowned of the initiates was Rabbi Chaim Vital of Calabria, who, according to his master, possessed a soul which had not been soiled by Adam's sin. In his company Luria visited the grave of Rabbi Shimon bar Yochai and of other eminent teachers, it is said that these graves were unmarked -- the identity of each grave was unknown -- and through Elijah each grave was recognized. Luria's kabbalistic circle gradually widened and became a separate congregation, in which his mystic doctrines were supreme, influencing all the religious ceremonies. On Shabbat Luria dressed himself in white and wore a fourfold garment to signify the four letters of the Ineffable Name.





Many Jews who had been exiled from Spain following the Edict of Expulsion believed they were in the time of trial that would precede the appearance of the Messiah in Galilee. Those who moved to Palestine in anticipation of this event found a great deal of comfort in Luria’s teachings, due to his theme of exile. Although he did not write down his teachings, they were published by his followers and by 1650 his ideas were known by Jews throughout Europe.[2]

[edit] His teachings
Luria used to deliver his lectures extempore and, with the exception of several works and some kabbalistic poems in Aramaic for the Sabbath table did not write much. The real exponent of his kabbalistic system was Chaim Vital. He collected all the notes of the lectures which Luria's disciples had made; and from these notes were produced numerous works, the most important of which was the Etz Chayim, ("Tree of Life"), in eight volumes (see below). At first this circulated in manuscript copies; and each of Luria's disciples had to pledge himself, under pain of excommunication, not to allow a copy to be made for a foreign country; so that for a time all the manuscripts remained in Palestine. At last, however, one was brought to Europe and was published at Zolkiev in 1772 by Isaac Satanow. In this work are expounded both the theoretical and the devotional or meditative Kabbalah based on the Zohar.





Theoretical Kaballah and the Sefiroth





The characteristic feature of Luria's system in the theoretical Kabbalah is his definition of the Sefiroth and his theory of the intermediary agents, which he calls partzufim. Before the creation of the world, he says, the Ein Sof ("Without Ending") filled the infinite space. When the Creation was decided upon, in order that God's attributes, which belong to other beings as well, should manifest themselves in their perfection, the Ein Sof retired into God's own nature, or, to use the kabbalistic term, God "concentrated" (Tzimtzum) Himself. From this "concentration" proceeded the "infinite light". When in its turn the light "concentrated", there appeared in the center an empty space encompassed by ten circles or dynamic vessels (kelim) called Sefirot, ("Circled Numbers") by means of which the infinite realities, though forming an absolute unity, may appear in their diversity; for the finite has no real existence of itself.





Parzufim





However, the infinite light did not wholly desert the center; a thin conduit of light traversed the circles and penetrated into the center. But while the three outermost circles, being of a purer substance because of their nearness to the Ein Sof, were able to bear the light, the inner six were unable to do so, and burst. It was, therefore, necessary to remove them from the focus of the light. For this purpose the Sefirot were transformed into "figures" (parzufim, cf. Greek πρόσωπον = "face").





The first Sefirah, being Keter ("Crown"), was transformed into the potentially existing three heads of the Macroprosopon (Erech Anpin); the second Sefirah, being Chochmah (Wisdom"), into the active masculine principle called "Father" (Abba); the third Sefirah, being Binah (Understanding"), into the passive, feminine principle called "Mother" (Imma); the six broken Sefirot, into the "male child" (Ze'er), which is the product of the masculine active and the feminine passive principles; the tenth Sefirah, Malkut which is ("Kingship"), into the female child (Bath). This proceeding was absolutely necessary. Had God in the beginning created these figures instead of the Sefirot, there would have been no evil in the world, and consequently no reward and punishment; for the source of evil is in the broken Sefirot or vessels (Shvirat Keilim), while the light of the Ein Sof produces only that which is good. These five figures are found in each of the Four Worlds; namely, in the world of Emanation (atzilut), Creation (beri'ah), Formation (yetzirah), and in that of Action (asiyah), which represents the material world.





Luria's psychological system, upon which is based his devotional and meditational Kabbalah, is closely connected with his metaphysical doctrines. From the five figures, he says, emanated five souls, Nefesh ("Spirit"), Ru'ach ("Wind"), Neshamah ("Soul"), Chayah ("Life"), and Yechidah ("Singular"); the first of these being the lowest, and the last the highest. (Source: Etz Chayim). Man's soul is the connecting link between the infinite and the finite, and as such is of a manifold character. All the souls destined for the human race were created together with the various organs of Adam. As there are superior and inferior organs, so there are superior and inferior souls, according to the organs with which they are respectively coupled. Thus there are souls of the brain, souls of the eye, souls of the hand, etc. Each human soul is a spark (nitzotz) from Adam. The first sin of the first man caused confusion among the various classes of souls: the superior intermingled with the inferior; good with evil; so that even the purest soul received an admixture of evil, or, as Luria calls it, of the element of the "shells" (Kelipoth). From the lowest classes of souls proceeded the pagan world, while from the higher emanated the Israelitish world. But, in consequence of the confusion, the former are not wholly deprived of the original good, and the latter are not altogether free from sin. This state of confusion, which gives a continual impulse toward evil, will cease with the arrival of the Messiah, who will establish the moral system of the world upon a new basis. Until that time man's soul, because of its deficiencies, can not return to its source, and has to wander not only through the bodies of men and of animals, but even through inanimate things such as wood, rivers, and stones.





Return of the soul
To this doctrine of gilgulim (reincarnation of souls) Luria added the theory of the impregnation (ibbur) of souls; that is to say, if a purified soul has neglected some religious duties on earth, it must return to the earthly life, and, attaching itself to the soul of a living man, unite with it in order to make good such neglect.
Further, the departed soul of a man freed from sin appears again on earth to support a weak soul which feels unequal to its task. However, this union, which may extend to three souls at one time, can only take place between souls of homogeneous character; that is, between those which are sparks of the same Adamite organ. The dispersion of Israel has for its purpose the salvation of men's souls; as the purified souls of Israelites will fulfill the prophecy of becoming "A lamplight unto the nations," influencing the souls of men of other races in order to free them from demoniacal influences.
According to Luria, man bears on his forehead a mark by which one may learn the nature of his soul: to which degree and class it belongs; the relation existing between it and the superior world; the wanderings it has already accomplished; the means by which it can contribute to the establishment of the new moral system of the world; how it can be freed from demoniacal influences; and to which soul it should be united in order to become purified. This union can be effected by formulas of conjuration.
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Shaar ha Gilgulim