Magical History

Very early on in her book on medieval Kabbalism, Marla Segol raises her concerns regarding ‘popular Kabbalism’ in a footnote (the first, in fact). She addresses two prominent and popular figures in specific, the Bergs who run the Kabbalah Centre and Aryeh Kaplan. Her concerns are the concerns of a historian, but they raise an important question for spiritual-magical practitioners who are trying to remain historically informed.

More pointedly, it raises an important question for this practitioner, whose work has crisscrossed both the work of the Kabbalah Centre and of Aryeh Kaplan (much more the latter than the former, but I won’t deny either influence). I don’t take that influence to amount to an uncritical endorsement of either, but the way in which Segol attempts to exclude both from the outset troubles me.

At what points do historical and magical study converge and at what points do they diverge? How do we make use of historical information to inform our personal and communal practices?

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[NB] Side(real) Eye, Fallen Angels, Epochal Astrology

This post comes together at the crossroads of three trajectories. The first, mentioned in this post, is the potential that the Watchers are the zodiacal constellations. The second is Aryeh Kaplan’s (Sefer Yetzirah in Theory and Practice) discussion of the two serpents in Kabbalistic lore, one being Draco the constellation, the other being the ecliptic. The third is a vision I had a while ago around spirits dancing down toward the earth on the back of a great snake.

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