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Constructing Tradition: Means and Myths of Transmission in by Andreas B. Kilcher

By Andreas B. Kilcher

The query of making culture, options of beginning, and reminiscence in addition to strategies and practices of data transmission, are crucial for cultures typically. In esotericism, although, such questions and strategies play a superb function and are commonly mirrored upon, in its literature. Esoteric paradigms not just comprehend themselves in elaborated mytho-poetical narratives as bearers of “older”, “hidden”, “higher” wisdom. additionally they declare their wisdom to be of a selected starting place. they usually declare this information has been transmitted by means of specific (esoteric) capability, media and teams. accordingly, esotericism not just includes the development of its personal culture; it will possibly also be understood as a particular kind of culture and transmission. many of the stories of the current voume, which includes the papers of a convention held in Tübingen in July 2007, offer an outline of an important options and methods of creating culture in esotericism.

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Ouspensky (1878– 1947, Symbolism of the Tarot, 1938). En attendant une étude consacrée à l’histoire de tout ce courant, laquelle reste à écrire, on peut consulter avec profit Decker, A Wicked Pack of Cards, livre qui pour une bonne part tient la promesse de son titre. 11 Par exemple, Arthur Edward Waite ((1857–1942) ; The Pictorial Key of the Tarot, 1910) publia une des plus remarquables réinterprétations artistiques des lames, le « Rider-Waite-Smith deck » (oeuvre de Pamela Colman Smith,1878–1951, membre de l’Ordre de la Golden Dawn), dans le style Art nouveau.

Da erschien ihm der heilige Engel Hadarniel, und sprach zu ihm: ‚Adam! Adam! ‘ Von nun an hielt er dieses Buch verborgen und geheim, benützte täglich diesen Schatz des Herrn, welcher ihm die obern Geheimnisse entdeckte, von welchen auch die vorzüglichsten Engel nichts wussten, bis er aus dem Paradiese vertrieben wurde. Als er aber sündigte, und das Gebot des Herrn übertrat, entfloh ihm dieses Buch. Da zerschlug er sich den Kopf, und stand bis an den Nacken in den Fluss Gihon, und blieb daselbst solang, bis das Wasser seinen Körper mit einem Rost überzog, und seine Gestalt ganz verändert wurde.

Shem war durch das Buch zu heiligen Taten geleitet. 18 Zwei Momente brechen im Sefer Raziel die Vorstellung einer linearen mündlichen Genealogie des esoterischen Wissens auf: erstens das Vergessen der esoterischen Tradition durch moralisch-theologische Katastrophen wie Sündenfall und Sintflut, zweitens der Medienwechsel von Mündlichkeit zu Schriftlichkeit. Esoterische Tradition ist auch hier von Anfang an verspätet: die unsichere und wiederholte Restitution eines in Vergessenheit geratenen geheimen, mündlichen Urwissens in einem sanktifizierten Buch.

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