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The SY assumes a working knowledge of the universe, regardless of who you are and where you come from, it's methods are advanced in their nature.
This, I do agree with. The SY is perhaps the only remaining document that deals with the magical side of ma'asei bereshith (the works of creation). As such, it's going to necessitate some metaphysical knowledge. What the requisite knowledge was at the time of it's authorship, we do not know, although there are hints in Hazal (another name for the Talmud, an acronym which stands for hokhmenu zikhronam livrakha - our sages of blessed memory) that active knowledge of the Shemoth (names of God) was one of those.
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I can see how the traditional use of the SY may be different from the present day CM use of the SY but I still maintain that you have to have a firm grounding in the ToL and be familiar with the energies of the tree to use the SY effectively for practical magick.
Regarding the continual evolution of the Kabbalah, the SY predates the formal resolution of the ToL and elucidation of the Sefiroth. The SY considers the Sefiroth to be on ineffible quality ("ten Sefiroth of nothingness" - SY 1:2). One of the arguments that the pre-Lourianic tradition of Kabbalists in Yemen had against the Zohar and Lourianic Kabbalah in general was the personification of the Sefiroth. Rabbi Yehiyah al-Kafah wrote a rather scathing text on the matter, known as Milhamoth ha-Shem (Wars of God) on the matter. To this day, the unadulterated tradition of Yemen (Biladi) refrains from citing the Zohar in liturgy.
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Also, since you are the local expert on Kabala (both here and on OF), would you be willing to answer some specific questions on the 231 gates and their application in practial magick? My questions on this will probably sound quite noob, but help would be appreciated.
I will answer any questions I'm able to on any Kabbalistic or Kemetic subject (IMG:
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This post has been edited by DocHolliday: Jun 29 2005, 02:07 PM