Dictionary of Gnosis & Western Esotericism

«It was explained to Ballard that a group of Highly Evolved Beings ‘work ceaselessly helping the humanity of our earth to become Perfected men and women, and enable them to manifest in their outer lives the same great Perfection and Dominion as did Jesus Christ’. Humanity had ‘manifested Perfection in every way’ in ages past, but subsequently ‘man became sense-conscious, instead of God-conscious’. Now is the time of entering a New Dispensation, which will allow more rapid progress. America will be the heart center of the approaching “Golden Age”» — Jean-François Mayer, en la entrada «I AM Activity», expone la doctrina del movimiento como algo dictado a Ballard y no razonado por él: un grupo de Seres Altamente Evolucionados trabaja para que la humanidad manifieste la perfección de Cristo, perfección que ya se poseyó y se perdió cuando el hombre se volvió consciente de los sentidos en lugar de consciente de Dios. Mayer acota la originalidad del sistema —lo llama síntesis de teosofía, Christian Science, Unity y AMORC— y atribuye la práctica de los decretos en parte al New Thought, siguiendo a Melton

«In addition to the idea of the stars being either the material cause or the representation of physiological events, “astrological medicine” was founded on yet a third conception, which may seem highly elusive from a metaphysical point of view, but which is indeed crucial for the topic in question. This conception, based both on hermetic works of a religious nature (Poimandres and Asclepius are the most obvious examples) and on astrological works, states the existence of a so-called “control relation” between the stars and the earth, i.e. the dependence of earthly events on heavenly events, in the same way as in the sphere of politics the subjects’ actions depend on the monarch’s» — G. Zanier, en «Iatromathematica», ordena la medicina astrológica en tres supuestos y aquí enuncia el que considera decisivo aunque metafísicamente elusivo: una relación de CONTROL entre astros y tierra que no es causalidad material ni coordinación semiológica, sino subordinación a una autoridad superior, calcada del vocabulario político. Lo deriva de obras herméticas religiosas y de la literatura astrológica. El límite es que es uno de tres supuestos, y el platónico lo contradice en parte: los astros no serían causa de los sucesos sublunares sino signo de ellos

«The education of the “new man” was not an end in itself, but was supposed to train staff for a “moral regime”, which was to be secretly introduced within existing states. The political goal of the Illuminaten was thus not open revolution, but rather the hidden infiltration of the various forms of authority and institutions of the Ancien Régime in the age of the late Enlightenment» — Monika Neugebauer-Wölk sostiene que el aparato de vigilancia interna de los Illuminaten no era un fin pedagógico sino una fábrica de cuadros: formar una legión moralmente superior para instalar un régimen moral dentro de los Estados existentes. De ahí extrae la tesis política que le da su carácter a la orden — no revolución abierta, sino infiltración oculta de las instituciones del Antiguo Régimen. El límite que ella misma pone es que el horizonte es generacional y desemboca en una utopía anarquizante todavía patriarcal, no en un programa de acción inmediata

«the grade of Magus or Philosophus, and as the supreme and last revelation of the Order, the grade of Docetist. With this explicit reference to Docetism, the founder of the Illuminaten placed his Order in the tradition of Gnostic heresy [> Gnosticism]. The text of the supreme mystery-grade shows Weishaupt to be the agent of a rigorously abstract, enlightened form of esotericism» — contra la lectura de los Illuminaten como orden meramente racionalista, Neugebauer-Wölk señala que Weishaupt coronó su sistema con el grado de Docetista, y que esa referencia explícita al docetismo inscribe deliberadamente a la orden en la tradición de la herejía gnóstica. Su punto no es la contradicción sino la coexistencia, apoyada en la lectura de Martin Mulsow. La ambigüedad es de la fuente misma —la orden purgó después las ciencias mágicas— y no debe resolverse hacia ninguno de los dos lados

«Thus arose the term “Swedish Box” for the most significant Illuminaten archive. In 1880, following a request from Gotha, the Swedish Box returned to Germany and was incorporated in the lodge archive. Including the papers of Duke Ernst, the material was collected in twenty uniform volumes. In 1935 it was confiscated in the context of a nationwide suppression of Freemasonry by the National Socialist regime in Germany. After an “Abteilung fiir Grundlagenforschung” was established in 1939 in the Reich Security Main Office, the Gotha documents were also evaluated from a National Socialist ideological standpoint in the 1941 habilitation thesis of Alfred RofSberg (19041943), supervised by Gunther Franz (1902-1992), professor of history at Jena, SS historian, and scholarly adviser of the Berlin Forschungsstelle. As the war progressed, the Swedish Box was stored in Silesia, where it was confiscated by the Red Army and transferred to the Soviet Union. In the 1950s the estate of Bode with the masonic materials returned from Moscow to Germany and thus arrived at the Zentrales Staatsarchiv of the German Democratic Republic (This collection comprised volumes 1-9, 11-20 of the Swedish Box; the tenth volume remained in Moscow). In 1975 a start was made in cataloguing the archive in Merseburg, but access to its contents was too restricted for scholarly study» — Neugebauer-Wölk explica por qué la investigación sobre los Illuminaten llegó tarde, y la explicación es archivística: la «Swedish Box» con los papeles de Bode vuelve a Alemania en 1880, es confiscada en 1935 en la supresión nazi de la masonería, evaluada ideológicamente por la Reichssicherheitshauptamt, pasa al Ejército Rojo y regresa mutilada a la RDA. Consigna así una tesis de método — el estado del corpus, no la escasez de fuentes, explica el estado del campo

«During the first few years of their existence, the Illuminés concentrated on their alchemical work. We know that, at least according to Antoine Pernety, the aim was to cure mankind of its diseases rather than to make gold. However, the Great Work did not produce the expected results. As early as 1780, La Sainte Parole began to utter mysterious millenarian statements about the advent of ‘the new heaven and the new earth’» — Jan A.M. Snoek fija el propósito del Gran Trabajo de los Illuminés d'Avignon y de dónde lo toma: al menos según Antoine Pernety, el fin era curar a la humanidad de sus enfermedades, no hacer oro. La cadena que arma es causal — el fracaso alquímico precede y provoca el giro milenarista, que a su vez ordena el éxodo de Berlín. El límite es explícito: la atribución del fin curativo es de segunda mano, y el propio oráculo resultó ser Johann Daniel Müller, identificado recién por Breymayer

«Criticism of a Cartesian or post-Cartesian reliance on natural intelligence goes together, in the very heart of Illuminism, with a desire to make good use of reason; but far more than a merely natural human capacity, “reason” for them included a spiritual dimension, as formulated by > Karl von Eckartshausen (1752-1803): “The inner eye is reason. However, this inner eye must be clarified by the divine light’» — Christine Bergé, en «Illuminism», niega que el iluminismo sea antirracionalista: en su centro la crítica a la confianza cartesiana en la inteligencia natural convive con la voluntad de usar bien la razón. Lo que cambia no es el aprecio por la razón sino su definición, y lo prueba con la fórmula de Eckartshausen — el ojo interior es la razón, pero debe ser aclarado por la luz divina. Ella presenta el iluminismo como movimiento de transición en una sociedad que se seculariza, no como doctrina estable

«This mystic, a great reader of the biblical commentaries of Madame Guyon, put forth in his Philosophie divine (1793) a theory of the “Astral”, populated by beings described as ‘neither angels nor demons’. Nevertheless, the quietists were averse against a concentration on spiritual “marvels” (‘Neither prophecies nor miracles are any proof of adoption or holiness’, wrote Dutoit), and “visions” were considered diabolical tricks» — Bergé sitúa el origen quietista del iluminismo: Dutoit-Membrini, lector de Madame Guyon, formula en su *Philosophie divine* una teoría del «Astral» poblado por seres que no son ni ángeles ni demonios. El límite viene pegado en la misma frase y es lo que impide leer a estos quietistas como cazadores de prodigios — aborrecían la concentración en las maravillas espirituales y tenían las visiones por engaños diabólicos

«His life took a tragic turn when his fiancée Sophie von Kiihn died in 1795. Love prematurely interrupted became the keystone of his mystical quest: ‘this flame consumes little by little that which is earthly in me’, he wrote to his friend Friedrich Schlegel. From then on, his life became rather like an incarnated I[lluminist myth, in which the resurrected Christ took on the contours of an alchemical metaphor. To survive death, for Novalis, is possible only by making life divine. Novalis met the German philosopher Fichte, studied under the dramatist Schiller at Jena, and met Schelling at the end of the 1790s. For this universal spirit, knowledge was “one”: in a network of correspondences, poetry, religion, chemistry, and philosophy were combined» — Bergé explica la obra de Novalis por una biografía convertida en doctrina: la muerte de Sophie von Kühn hace del amor interrumpido la clave de su búsqueda, y el Cristo resucitado adopta los contornos de una metáfora alquímica. De esa premisa deriva la unidad del saber que le atribuye — poesía, religión, química y filosofía como una sola cosa en una red de correspondencias. El pasaje es lectura interpretativa de Bergé, no cita de Novalis

«al-Kindi’s theory of rays, the imagination plays an important role in explaining magical effects. According to al-Kindi every thing in the machina mundana has a center that, like the stars, sends out rays. The human imagination also sends out such rays, by means of which it can imprint forms into matter; as a result, man is able to exert a strong influence on matter. According to > Avicenna, as well, the soul has significant power over matter, which is subject to it. The soul, if properly cleansed of bodily impurities, can function like a mirror that receives the astral powers and reflect them on to the environment. Whatever is present in the imagination, it can transmit to matter, thereby becoming a dator formarum. By virtue of the imagination, the soul can also cure illnesses or produce rain and fertility, as well as natural disasters or epidemics. The magus can use the powers of the soul to act at distance, thus becoming like an earthly god» — Marieke J.E. van den Doel y Wouter J. Hanegraaff, en «Imagination», explican por qué la imaginación pasa de facultad cognitiva a operador mágico: en la teoría de los rayos de al-Kindi todo lo que hay en la machina mundana emite rayos como los astros, y la imaginación humana también, con lo que puede imprimir formas en la materia. Avicena refuerza lo mismo por otra vía, el alma purificada como espejo que refleja los poderes astrales sobre el entorno. Es transmisión, no invención: el material llega por traducción y desemboca en Ficino

«Gianfrancesco Pico was the first to call attention to the shift of meaning that had taken place from the Greek phantasia, literally meaning “sense impression”, to the Latin translation imaginatio, which refers rather to a faculty of the soul. Like Ficino, Gianfrancesco Pico tends to unite all the inner senses under the heading of “imaginatio”. Our imagination depends on the bodily temperaments, on our perceptions of things, on our faculty of judgment, and on the influence of demons or angels» — atribuyen a Gianfrancesco Pico un hallazgo filológico con consecuencias doctrinales: fue el primero en advertir el desplazamiento del griego *phantasia*, impresión sensorial, al latín *imaginatio*, que ya nombra una facultad del alma. De ahí que unifique como Ficino todos los sentidos interiores bajo imaginatio. Y de ahí el límite, que está en la misma frase y es lo que su tratado quiere marcar: esa imaginación no es autónoma, depende de los temperamentos corporales, del juicio y de la influencia de demonios o ángeles

«He went beyond them, however, in presenting the imagination as not just a human faculty but a fundamental cosmic power of creation, crucially connected with will and desire. Using a strongly organic and sexualized language — replete with images of conception, generation, birth and incarnation — Paracelsus describes how the soul, spurned by desire, uses the power of the imagination to create images, which are, quite literally, the “bodily” incarnations of thought» — el corte que abre la sección «The Creative Imagination»: Paracelso hereda entero el repertorio previo y lo excede al presentar la imaginación ya no como facultad humana sino como poder cósmico de creación, atado a la voluntad y al deseo, en un lenguaje orgánico y sexualizado de concepción, generación y parto. Los autores ponen un límite fuerte en la misma página — rechazan la imagen de Paracelso como genio independiente, que marcan como herencia ideológica del Tercer Reich, y lo declaran en deuda con el neoplatonismo florentino

«Its function ‘lies in keeping unhappy bedfellows apart’ (Luhrmann 1989, 276) and allowing the magician to “live in two worlds” while avoiding cognitive dissonance: the rules that apply in the disenchanted world of the senses simply do not apply in the world of the imagination, and the reverse (cf. Hanegraaff 2003). Moreover, since there is no meta-level with rules that apply to both levels, there is no basis for denying the world of the imagination a “reality” at least equal to that of the world of the senses» — con Tanya Luhrmann, explican por qué funciona el plano mágico que la Golden Dawn instituyó con la proyección astral: su papel es mantener separados a los compañeros de cama incómodos, permitiendo al mago vivir en dos mundos sin disonancia cognitiva. Y de ahí la consecuencia que hace estable el arreglo — como no hay meta-nivel con reglas comunes a ambos, no queda base para negarle al mundo de la imaginación una realidad al menos igual a la del sensible. Es explicación de la legitimación de la magia en un mundo desencantado, no tesis sobre la existencia de ese plano

«It may be useful, however, to emphasize that the distinction between good angels and bad demons is Jewish and Christian: in Antiquity, demons were thought to be both beneficent and harmful» — Roelof van den Broek, en «Intermediary Beings I: Antiquity», pone la corrección que gobierna su entrada: el reparto entre ángeles buenos y demonios malos no es dato de la Antigüedad sino decisión judía y cristiana; en la Antigüedad los daimones se pensaban tanto benéficos como dañinos. Declara que adopta esas rúbricas por comodidad expositiva, siguiendo el corpus de Colpe y Michl, y deja fuera de ellas a los seres que son atributos personificados de la divinidad

«In Matthew 18:10, Jesus says of the little children that ‘they have their (guardian) angels in heaven, who look continually on the face of my heavenly Father’, and in Acts 12:15, the disciples, who cannot believe that Peter is knocking on the door, assume: ‘It must be his angel’. This idea of a heavenly counterpart of each individual was still held in the 3rd-century Jewish-Christian community in Mesopotamia in which > Mani grew up: he twice received an appearance of his heavenly twin» — van den Broek reconstruye el ángel de la guarda como idea de doble celeste antes que de protector: la interpretación pitagórica del daimon personal se cruza con el eidolon y con el alma preexistente, y el judaísmo saca de ahí un ángel que vive en el cielo y se PARECE a la persona asignada — en el Talmud se lo nombra con el préstamo griego *iqonin*, imagen. Sobre esa base lee Mateo 18:10 y Hechos 12:15, y muestra la continuidad hasta la comunidad judeocristiana en que creció Mani. Es nota de filiación de la idea, no de doctrina eclesial

«If celestial beings such as angels, the Virgin, and the souls of the elect could be communicated with both in ways that were institutionally sanctioned and ways that were not, the same is true for other beings, such as demons and the ghosts of the ordinary dead. The similarity between necromantic formulae of conjuration and exorcistic practices by which both demons and ghosts might be commanded has already been noted. There was similarity too in the ways that information passed between demons and living persons through both licit and illicit modes of exorcism. In compilations of necromantic experiments, demons might be called upon for a variety of purposes, but very commonly they were summoned because the conjuror wished to derive information about something hidden, such as the location of stolen goods or buried treasure, or the outcome of some personal matter which was in doubt» — Claire Fanger, en «Intermediary Beings II: Middle Ages», sostiene que la frontera medieval entre práctica lícita e ilícita no corre por el tipo de ser invocado sino por el modo de comunicación, y lo extiende de los seres celestes a los demonios y a los fantasmas. La prueba que aduce es de contenido: en las compilaciones nigrománticas se convoca a los demonios sobre todo para averiguar algo oculto. Su límite metodológico va dicho antes — las categorías católico/no católico e institucional/extrainstitucional son fluidas y permeables

«Already found in the earlier documents of Jewish > gnosticism, and often referred to as the Sar ha-Panim (Prince of the Countenance), that is “head of the angels who stand before the divine Face”, Metatron nevertheless possesses an ambiguous status. Sometimes identified with Enoch (Gen. 5:21-24), or with the angel who spoke to Moses on several occasions (Exod. 23: 21), he is occasionnally (even in Jewish sources) considered almost identical with the Godhead, as the “lesser Adonai” (in accordance with his name being written with or without a iod). Present in the works of most important Christian kabbalists (Pico, - Reuchlin, > Giorgio, Rici, > Postel, > Knorr von Rosenroth), where he is frequently equated with the Active Intellect of medieval sholastics, he appears in his traditional role of guide into the divine presence, being simultaneously perceived as the penultimate rung of the cosmological ladder, and the uppermost spiritual intermediary in the contemplative ascent of the soul. In a way, albeit definitely an angelic being in most respects, he is perhaps even more representative of an exalted function (but a dual one, both cognitive and ontological) than of a singular entity, as stated by Giorgio (De harmonia mundi, I, 5, VI)» — Jean-Pierre Brach, en «Intermediary Beings III: Renaissance», explica la irrupción de Metatrón en la literatura esotérica moderna por su ambigüedad y no a pesar de ella: *Sar ha-Panim* en las fuentes judías, identificado unas veces con Enoc y otras con el ángel que habló a Moisés, y a veces tenido por casi idéntico a la divinidad. Los cabalistas cristianos lo equiparan al Intelecto Agente. El límite lo pone Brach apoyado en Giorgio: Metatrón es más representativo de una función exaltada que de una entidad singular

«Elemental spirits (nymphs, elves, gnomes and salamanders) were believed to live each in one of the four elements (water, air, earth, and fire respectively) and consequently share its nature. Their existence is explained by the fact that the material elements, for Paracelsus, are not the real ones but only the outward appearance of the true, immaterial ones. Whereas man is conceived of as a synthesis of the whole universe, these spirits are only related to the element they inhabit; and, being devoid of a soul, so that they have never sinned, unlike man they will neither be granted eternal life nor damnation. Accordingly, following Paracelsus, they have nothing in common with demons (except for a serious taste for practical jokes), who are fallen angels and therefore damned» — Brach expone la doctrina paracelsiana de los elementales como consecuencia de una tesis sobre la materia: los elementos materiales son la apariencia externa de los verdaderos e inmateriales, y por eso hay seres ligados cada uno a un solo elemento. De ahí las dos diferencias que importan — frente al hombre, síntesis del universo entero, estos espíritus se relacionan solo con su elemento; y al carecer de alma nunca han pecado, así que no recibirán vida eterna ni condenación, y nada tienen en común con los demonios, que son ángeles caídos

«Similar ideas about vast supra-human hierarchies of spiritual beings with god-like powers have become a staple of occultist theory and practice since the later roth century. As has been demonstrated by scholars such as Godwin, Deveney, Mathiesen and others, they were deliberately put in opposition against what occultists considered the more timid and intellectually inferior perspective of the spiritualists. It is clear that the higher beings had entirely taken over the place formerly reserved for the Christian God. While a single Divine Source is usually mentioned as the ultimate origin of all reality and the final goal of spiritual evolution, this is a non-personal God who does not intervene in human affairs; for all intents and purposes, it is to the spiritual hierarchies that man has to look for any kind of spiritual assistance he may need» — Wouter J. Hanegraaff, en «Intermediary Beings IV», sostiene que las jerarquías supra-humanas de los ocultistas del XIX no son adorno cosmológico sino reemplazo teológico: ocuparon por entero el lugar antes reservado a Dios. Lo deriva de la polémica —se erigieron contra la visión que juzgaban tímida de los espiritistas— y de la estructura resultante, donde la Fuente Divina es un Dios impersonal que no interviene. Añade enseguida que las actitudes hacia el cristianismo en esos medios variaron muchísimo, de Anna Kingsford a la Thelema de Crowley

«Of particular interest is the claim that it is possible to channel one’s own “higher self”. Here we encounter a line of development that has important roots in the “communication with the Holy Guardian Angel” highlighted by the > Hermetic Order of the Golden Dawn, where this “Angel” was frequently interpreted as being in fact the operator’s true higher self» — Hanegraaff traza la genealogía de la entidad canalizada más rara del repertorio New Age, el propio yo superior, hasta la comunicación con el Santo Ángel Guardián de la Golden Dawn, donde ese Ángel se interpretaba con frecuencia como el verdadero yo superior del operador. La consecuencia que extrae es la psicologización, con Jung como influencia mayor. El límite que marca de inmediato es que eso NO se entiende en sentido reduccionista: en un contexto de sacralización de la psicología, distinguir entidades reales de imaginadas pasa a ser el error

«These approaches imply serious methodological problems due to our lack of adequate sources on the Jewish side: we possess neither first hand evidence of any Jewish-Gnostic system comparable to those preserved in the Nag Hammadi library, nor anything in the Jewish context that could be compared to the attacks the Church fathers launched against their Gnostic enemies. The most important corpus of Jewish texts roughly contemporaneous with Gnosticism is Rabbinic literature, but the Rabbis almost never attack their enemies explicitly, nor do they adopt foreign ideas in a way which makes them easy to discern. Therefore an undeniable gap exists between the Gnostic sources and the Jewish ones» — Reimund Leicht, en «Jewish Influences I: Antiquity», explica por qué la hipótesis del origen judío del gnosticismo no puede cerrarse: tras Nag Hammadi muchos textos parecían apoyarse en tradiciones judías no mediadas por canales cristianos, pero la evidencia es asimétrica — no hay del lado judío un sistema judeo-gnóstico comparable ni nada equiparable a los ataques de los Padres. De ahí su conclusión de que existe una brecha innegable. Y lo consigna como afirmación suya: que se escrutaran igual las fuentes judías se debe a una presunción previa de origen judío

«Models of direct borrowing from one side by the other and the assumption of common sources have to be supplemented by models which allow parallel though genealogically independent developments and influences mediated through other sources, such as magical literature (Alexander). Also, a distinction must be made between phenomenological and historical parallels (Dan). + Magic has always been seen as an important melting pot for Jewish, Christian, Gnostic and Pagan ideas in late antiquity. Recent studies on Jewish and Greek magical texts have indeed brought to light a number of striking parallels (e.g. Sperber, Veltri, Schafer/Shaked). Moreover, more and more evidence for close contacts between Jewish and Christian magic comes to light. The specifically Gnostic character of most of the Greek magical texts, however, is no longer generally accepted (cf. Brashear), so that the textual basis for Jewish-Gnostic studies is rather limited here as well» — Leicht propone el remedio metodológico a esa brecha: sumar a los modelos de préstamo directo y fuente común otros que admitan desarrollos paralelos genealógicamente independientes e influencias mediadas por terceros, y distinguir paralelos fenomenológicos de históricos. La magia parecía el crisol ideal. El límite es lo que hace honesta la propuesta — el propio crisol falla como base textual, porque el carácter gnóstico de la mayoría de los papiros mágicos griegos ya no se acepta

«The notion that the appearance of the Christian Kabbalah in late-15th century Florence is one of Christian mystics discovering Jewish > mysticism is completely erroneous. The Florentine humanists were not mystics, and what they discovered in the Hebrew sources that they studied was not mysticism. They were looking into many directions in search of ancient secrets: the Egyptian hieroglyphs, the enigmatic Hermetic treatises [> Hermetic Literature], and many other places, and within this framework they also became interested — sometimes intensely so — in Jewish ancient traditions known as “kabbalah”. The emphasis on a particular aspect of this vast tradition — that of the writings of the Jewish kabbalists concerning the divine world — occurred much later, and was never an exclusive one» — Joseph Dan desarma el nombre de su propia entrada: llamar «cábala cristiana» al proyecto florentino sugiere algo mucho más estrecho de lo que esos autores hicieron, que fue adoptar el conjunto de la creatividad hebrea post-bíblica usando «kabbalah» en su sentido hebreo amplio de tradición recibida. De ahí la afirmación frontal: la idea de que unos místicos cristianos descubrieron la mística judía es errónea, porque los humanistas no eran místicos y lo que hallaron no era mística. El énfasis en el mundo divino llegó mucho después y nunca fue exclusivo

«This “breaking of the vessels”, which caused numerous divine sparks to be scattered, captive of the evil powers and yearning to be saved, is especially reminiscent of ancient gnostic myths. The most influential Lurianic concept which was integrated in European thought was the zimzum, the primordial withdrawal of God into Himself before the beginning of the positive processes of emanation and creation. This concept came to be interpreted mainly in a philosophical manner, and the possibilities for speculations of a gnostic type were neglected» — Dan mide la recepción cristiana del luranismo por lo que no pasó: la *shevirah* es lo más cercano a los mitos gnósticos antiguos y sin embargo los eruditos cristianos absorbieron muy poco de ella; el único concepto luriánico que sí se integró fue el *zimzum*, y se lo interpretó en clave sobre todo filosófica, dejando de lado sus posibilidades gnósticas. La ausencia de gnosticismo en la cábala cristiana no es falta de material sino elección de lectura

«Knowledge of the Kabbalah came from secondary sources such as the Enlightenment’s histories of philosophy and encyclopaedias, but also from the writings of > Giordano Bruno, > Paracelsus, > Robert Fludd, and > Jakob Boehme. The aesthetic paradigm of the Kabbalah in Romanticism was a secular reinterpretation of the languagetheory of early modern Kabbalah. The older theological, philosophical, and nature-mystical language-theorems of Christian Kabbalah were understood as aesthetic parameters. The language of the Kabbalah was no longer seen as a metaphysical model, but as the paradigm and metaphor of a poetical language» — Andreas B. Kilcher describe la operación romántica sobre la cábala como secularización de su teoría del lenguaje: los teoremas lingüísticos teológicos y místico-naturales pasan a leerse como parámetros estéticos, y la lengua de la cábala deja de ser modelo metafísico para volverse paradigma de una lengua poética. El límite que el pasaje pone y que es su premisa: esa configuración no descansaba en conocimiento directo de las fuentes judías ni casi en la cábala cristiana renacentista, sino en fuentes secundarias — historias de la filosofía y enciclopedias ilustradas, Bruno, Paracelso, Fludd, Boehme

«A central role in the Golden Dawn tradition in this regard is played by the sefirotic “tree of life”, understood as a system of correspondences that can be used not only to understand the structure of the universe but also as a basic tool for magical/spiritual practice. One typical ritual, for example, as transmitted by Israel Regardie in his edition of the Golden Dawn rituals, requires the operator to stand in front of a man-high picture of the tree, and imagine how ‘the universal energy’ flows down from sefirot to sefirot and thus through all the corresponding parts of his own body; this practice can be expanded e.g. by making use of the sounds and colours that are believed to correspond to each of the sefirot. One sees here how the sefirotic system is put to entirely new uses in the context of a strongly psychologized spirituality. Typical of the Golden Dawn approach and its later derivations is that “kabbalah” is almost completely reduced to the symbolism of the Tree» — Hanegraaff, en «Jewish Influences V: Occultist Kabbalah», define qué es el Árbol de la Vida en la tradición Golden Dawn: un sistema de correspondencias que sirve no solo para entender la estructura del universo sino como herramienta básica de práctica mágico-espiritual. Lo demuestra con el ritual que transmite Regardie, y de ahí extrae que el sistema sefirótico queda al servicio de una espiritualidad fuertemente psicologizada. El límite es la afirmación más dura del pasaje — lo típico de este enfoque es que la cábala se reduce casi por completo al simbolismo del Árbol

«One of Jung’s first works that displays most vividly his privileged relationship with esotericism is Septem sermones ad mortuos (Seven sermons to the dead, 1916), a text of poetic character that borrows the language of gnosticism (the principal speaker is > Basilides of Alexandria). This textprogram, unique in its genre among the published works of Jung, sets forth an esoteric anthropology, cosmology, and theology, and calls upon various gnostic images (the Pleroma, the god Abraxas as demiurge), but also on elements borrowed from different oriental and European traditions, notably from Jacob Boehme’s thought, such as the myth of Sophia and the status of the principle of evil (Lucifer). Typical of Jung’s eclecticism, the Sermons present in cryptic form the ensemble of themes which would structure both his clinical work and his religious thought. In the same vein were his private journals written during these years (the “Black Book” and the “Red Book”, 19131916), to which he consigned his inner experience, notably the dialogue with his “inner master” whom he christened Philemon. These texts from the first period of Jung’s work constituted the esoteric facet of his thought, of which the clinical and hermeneutic works were therefore the exotericism» — Christine Maillard propone la clave de lectura de toda la obra de Jung: los *Septem sermones ad mortuos*, cuyo hablante principal es Basílides de Alejandría, exponen con imágenes gnósticas y elementos boehmianos el conjunto de temas que luego estructuran la clínica y el pensamiento religioso, y junto con el Libro Negro y el Libro Rojo constituyen la faz esotérica, de la cual las obras clínicas serían el exoterismo. Ella misma marca el texto como único en su género entre las obras publicadas, así que la clave se apoya en una pieza excepcional

«Jung’s last great works (including Mysterium coniunctionis, 1955/1956) developed these concepts within a vaster framework, postulating a unity of the world, an unus mundus whose different levels of reality are articulated with one another and, due to the “psychoid” character of the universe, able to intercommunicate. Jung thus tried to bring about a meeting between the Hermetic world view and that of the scientific revolutions of his time. His fruitful dialogue with Wolfgang Pauli (1900-1958), Nobel prizewinner in physics, with whom he published The Interpretation of Nature and the Psyche (1950), allowed him to integrate into his vision of man and the world the new perspectives offered by quantum mechanics. Thus, if one follows the criteria established by Antoine Faivre (Access to Western Esotericism, 1994) to judge whether an oeuvre belongs to the field of esotericism, one must admit that the work of Jung satisfies several of the requisite criteria: it is based on the idea of “correspondence” between the great and small world; on that of a mediation through the imagination, the creative faculty; on that of “transmutation” or the transformation of the individual! through work on the materia prima of the unconscious contents; one may add the idea of a “second birth” of the person, attaining a new identity at the close of an initiatic process» — Maillard sostiene que la obra tardía de Jung generaliza la sincronicidad en una cosmología: un *unus mundus* cuyos niveles de realidad pueden intercomunicarse por el carácter psicoide del universo, y lee ese movimiento como intento de hacer coincidir la visión hermética con las revoluciones científicas de su tiempo. El límite es obligatorio y está en la propia frase: aplicando los criterios de Antoine Faivre, la obra de Jung satisface VARIOS de los criterios requeridos, no todos. Citarla sin ese «several» convierte una adjudicación parcial en pertenencia plena

«The precise genealogies that lead from Jung’s own work to the popularizations and reinterpretations found in the cultic milieu have to date not been traced in any scholarly work, and only the outlines of the process can be given here. Perhaps the most important single line of transmission of Jung’s ideas into a broader Jungian religiosity have been the Eranos conferences. Beginning in 1933, Jungian speakers, including Jung himself, were invited to hold lectures on a variety of topics in the history of religions. These lectures were recorded in a series of highly influential yearbooks. Due to this distinct Jungian emphasis, Eranos became a forum for the dissemination of a specific interpretation of Western esoteric thought, primarily to an intellectual audience» — Olav Hammer identifica la vía principal por la que Jung entra en una religiosidad más amplia: las conferencias de Eranos desde 1933 y sus anuarios, dirigidas ante todo a un público intelectual, a diferencia de la vía popular que atribuye a Joseph Campbell. El límite lo pone él antes de exponer nada: las genealogías precisas que llevan de la obra de Jung a las popularizaciones del medio cúltico no han sido trazadas hasta hoy en ningún trabajo académico, y solo pueden darse los contornos del proceso

«(7) Finally, Jungian concepts are readily applied to domains in which Jung himself had only a marginal interest. A prime example is the tarot. Jung mentions the tarot only in passing, whereas the 1980’s and 1990’s have seen the emergence of an entire genre of Jungian exegeses of the tarot. Jung’s ideas have thus been received in a way analogous to that of many canonical scriptures. They are referred to with great respect by Jungians as constituting a fund of spiritual wisdom, but are nevertheless in practice used as a pool of cultural resources from which one can freely pick, choose and reinterpret various elements» — última de las siete diferencias que Hammer establece entre el corpus de Jung y el uso que hacen de él los junguianos posteriores: los conceptos se aplican con soltura a dominios que a Jung apenas le interesaron, y el caso ejemplar es el tarot. De ahí el modelo de recepción que propone — las ideas de Jung se reciben como muchas escrituras canónicas, invocadas con respeto como fondo de sabiduría pero usadas como reserva de recursos culturales de la que se elige y reinterpreta libremente

«The substantive “occultism” (l’occultisme) seems to have appeared for the first» — time en el Dictionnaire des mots nouveaux de Randonvilliers — y el verbo es «seems», no consta.

«In 1614, finally, Isaac Casaubon published his De rebus sacris et ecclesiasticis exercitationes» — XVI, en uno de cuyos capítulos data el Corpus.

Registra que los platónicos de Cambridge ignoraron o contestaron la datación de Casaubon.

«The term “kabbalah” in the concept “Christian kabbalah” is a misleading one» — sugiere un fenómeno más estrecho que el de los autores que agrupa.

La vía de transmisión: «transmission of ~ astrology, > hermetism, magic and astral magic from the Arabic into the Latin world» [las flechas son las remisiones internas del Dictionary].

Del De Occulta Philosophia: «This work became the most important» libro de texto de filosofía esotérica y oculta del XVI.

La dependencia, con su matiz: «dependent on the foundational writings of Westcott and Mathers», pero «each of the important authors in the tradition have their own emphases».

«one of the greatest figures of Western esotericism in the 2oth century» — [«2oth», del OCR].

Denuncia como herencia de Frazer y de la tradición cristiana la tríada magia-religión-ciencia que separa la cultura en tres dominios excluyentes.

«The modern term “magic” and its cognates derive, through Latin intermediates (magia), from the Greek magiké, “the art of the magoi» — el arte de los magoi, sacerdotes persas.

Traza el giro moderno del sentido de «magia»: de papelera conceptual a rechazo del mundo reducido a causalidad instrumental, y finalmente a psicología aplicada.

Consigna que la Fama Fraternitatis y la Confessio son producto colaborativo del círculo de Tubinga, sin autor único.

Consigna que Andreae admitió la autoría de las Bodas Químicas.

«Indeed the notion itself of “sexual magic” would appear for the first time in Reuss’s publications only after Kellner’s death» — .

«the number of pseudo-Lullian alchemical works (published mostly in German lands) far ou» — tnumbered los auténticos, desde el XVI.

Registra que el De auditu cabbalistico se presenta como adaptación del Arte luliano a la cábala pese a ser obra pseudoluliana.

«around 1886, Westcott came into possession of a cipher manuscript, containing the text of some rituals of initiation» — .

«The Key of Solomon the King (1889), based on manuscripts in the British Library» — .

La entrada de Zósimo lo encabeza así: «Zosimus of Panopolis, fl. late 3rd/early 4th century Panopolis The first alchemist from» whom substantial writings survive.

«Portuguese Catholic missionaries of the 17th century called them “disciples of John the Baptist” and thus they were known in European literature until the r9th century under this name or that of “John-Christians” (true is only that they consider John the Baptist to be one of their former priests or disciples)» — la etiqueta de discípulos de Juan el Bautista es de los misioneros católicos portugueses del siglo XVII, y Kurt Rudolph precisa entre paréntesis que lo único cierto es que los mandeos lo tienen por uno de sus antiguos sacerdotes

«For the Mandaeans John the Baptist is not the founder of their religion but only one of their prominent representatives» — Rudolph lo repite en el cuerpo doctrinal: para los mandeos Juan el Bautista no es el fundador de su religión sino solo uno de sus representantes destacados

«Until now, there is no strict proof that the Mandaeans were originally followers of John the Baptist. The only testimony for such a relationship is their central rite, baptism (masbuta), which can not be performed without a priest» — la negativa expresa que cierra el asunto: hasta hoy no hay prueba estricta de que los mandeos fueran originalmente seguidores del Bautista, y el único testimonio de tal relación es el rito del bautismo mismo

«The cosmology is marked by a strict (Gnostic) dualism between a “world of light” (alma dnhura) and a “world of darkness” (alma dhsuka). The world of light is ruled by a sublime being who bears different names: “Life” (biia, resp. haiyi), “Great Life” (hiia rbia), “First Life” (hiia qadmaiia), “Lord of Greatness” (mara drabuta), “Geat Mind” (mana rabba), “King of Light” (malka dnhura)» — la cosmología mandea es un dualismo estricto entre mundo de luz y mundo de oscuridad, con el ser supremo bajo nombres múltiples — Vida, Gran Vida, Señor de la Grandeza, Rey de la Luz

«This can be shown by the strict dualistic world view with its two opposite principles of light and darkness and by many parallels to Gnostic sources (e.g. in the domains of cosmogony and anthropogony), especially to some of the Nag Hammadi texts (e.g. Apocalypse of Adam, Apocryphon of John, Hypostasis of the Archons, Origin of the World» — el paralelo gnóstico se deriva de coincidencias con textos concretos de Nag Hammadi —Apocalipsis de Adán, Apócrifo de Juan, Hipóstasis de los Arcontes, Origen del Mundo— y no de una filiación

«It is not very easy to present a coherent picture of the beliefs of the Mandaeans, particularly concerning the origin, growth and development of the traditions. No scholarly consensus has yet been» — límite general que Rudolph pone al abrir la sección doctrinal: no hay consenso académico sobre análisis de fuentes y redacción, y por eso solo ofrece un breve resumen de las líneas principales

«Probably Mandaeism has its origin in the early history of Jewish» — donde el digest data la secta en el siglo II a.C., Rudolph escribe «Probably» y la sitúa vagamente en la historia temprana de la religión judía, antes de la consolidación de la ortodoxia rabínica

«The polemics against Judaism (-> Moses being presented as the prophet of the bad “spirit”, Ruha), and Christianity (Jesus being presented as the false messiah and a manifestation of the bad planet Nbu-Mercury) have to be seen as elements of the preservation process of a new religion based on Jewish and Gnostic ideas and baptist rituals, which were documented in a special tradition and literature» — lee la polémica mandea contra judaísmo y cristianismo como parte del proceso de preservación de una religión NUEVA construida sobre ideas judías y gnósticas más rituales baptistas

«It is said that the Nasoraeans settled in Mesopotamia, where they suffered oppression by the Sassanian kings (since 224). This can be confirmed by one of the inscriptions of the Zoroastrian high-priest Kirtir (end of 3rd century), which, among several persecuted communities, also mentions “Baptists” (“washers”) and “Nasoraeans”» — el asentamiento en Mesopotamia va en voz pasiva —«it is said»— y la nomenclatura queda desdoblada entre baptistas o lavadores y nasoreos

«Characteristic of the Mandaean religion is the close connection between rituals and gnostic ideas. It is not only “knowledge” (manda, madihta, yada) that brings salvation but also the ceremonies: primarily baptism and the “offices for the soul”, which are indispensable means for the soul’s release» — el rasgo característico, y es lo que impide leer el mandeísmo como gnosis pura: la salvación no viene solo del conocimiento sino también de las ceremonias, porque el bautismo y los oficios por el alma son medios indispensables para la liberación del alma. La gnosis se injertó sobre un tronco cultual, y el rito no es accesorio

«It may be questioned whether his mother had close ties with the then still ruling house of the Arsacids: more likely these and other claims of noble birth are only pious legends» — Johannes van Oort desecha la nobleza arsácida de la madre de Mani: más probablemente esas y otras pretensiones de nacimiento noble son solo leyendas piadosas

«The bare fact of this descent from the Jewish-Christian milieu of the Elchasai may explain Mani’s connections with gnostic Christianity» — van Oort sostiene que la ascendencia judeocristiana en la secta de los Mugtasilah puede explicar los vínculos de Mani con el cristianismo gnóstico

«The recurrent designation of Mani as ‘apostle of Jesus Christ’ is a clear manifestation of this imitatio Pauli» — adjudica la autodesignación de Mani como apóstol de Jesucristo a una imitatio Pauli consciente

«Mani was summoned before Bahram, duly accused, put in chains, and tortured. After 26 days in prison he died, in all» — el arresto, la acusación y la muerte de Mani tras veintiséis días de prisión, ante Bahram I

«His gnostic-theosophic doctrinal system, however, which was well-described in a number of canonical works, soon spread from Mesopotamia to the Atlantic in the West and, finally, as far as the Pacific in the East» — el sistema doctrinal gnóstico-teosófico de Mani se difundió de Mesopotamia al Atlántico y al Pacífico

«During many centuries, the term “Manichaeism” was in use in the West, but mainly as a label falsely applied when rejecting any dissenting opinion. In the course of the Middle Ages, both in the Church and the State, the label “Manichaeism” was used increasingly, even if opinions to which it was applied had nothing to do with the religion in question» — la parte historiográfica, la más útil para este corpus: durante siglos «maniqueísmo» funcionó en Occidente como etiqueta aplicada falsamente para rechazar cualquier opinión disidente, y en la Edad Media se aplicó a posiciones que nada tenían que ver con la religión así nombrada

«The first genuinely scholarly study, and the foundation of all future research into Manichaeism, was written by the Huguenot Isaac de Beausobre. His monumental Histoire critique de Manichée et du Manichéisme was published in two substantial folio volumes in Amsterdam in 1734 and 1739. Although apologetics was an important motive (De Beausobre tried to vindicate the Protestant Reformation, and in his efforts he sometimes even depicted Manichaeism as Protestantism avant la lettre» — adjudica a Isaac de Beausobre, hugonote, el primer estudio genuinamente erudito y el fundamento de toda la investigación posterior, y lo acota en la misma frase: la apologética fue un motivo importante, hasta el punto de que a veces retrató el maniqueísmo como protestantismo avant la lettre

«Through this Codex, the argument for early Manichaeism to be studied as a manifestation of Jewish Christianity has received a decisive impulse. The Cologne Mani Codex demonstrated that Mani grew up in a Jewish-Christian baptising sect in Southern Mesopotamia» — adjudica al Codex Manichaicus Coloniensis el impulso decisivo para estudiar el maniqueísmo temprano como manifestación del cristianismo judío

«But highly noteworthy and very accurate is Augustine’s record that Mani’s name designates ‘the one who pours out manna’. The Cologne Mani Codex has confirmed that Mani styled himself the new Johannine Christ ‘to scatter the bread on my people’» — distingue dos cosas que suelen amalgamarse: el juego de palabras con mania lo usaron muchos y no es lo característico, mientras que lo que sí destaca por exacto es el registro agustiniano de que el nombre de Mani designa al que derrama el maná

«Immediately following the archégos or princeps there were three subsequent ranks: 12 apostles or teachers, 72 bishops, and 360 presbyters» — la jerarquía maniquea con sus números: bajo el archégos o princeps, doce apóstoles o maestros, setenta y dos obispos, trescientos sesenta presbíteros

«Besides, in this passage the simple (and in fact misleading) designation of Mani as a Persian had a fatal ring to Roman ears because Persia was Rome’s hereditary enemy» — el límite político de la fuente: llamar «persa» a Mani es una designación simple y de hecho engañosa, que además sonaba fatal a oídos romanos porque Persia era el enemigo hereditario de Roma

«It is noteworthy that this act of creation is performed by a god of light, not by an evil demiurge. Thus, in the gnosis of Manichaeism, the structure of the universe is divinely devised» — el rasgo que separa al maniqueísmo del gnosticismo demiúrgico: los diez cielos y las ocho tierras los construye un dios de luz y no un demiurgo malvado, de modo que en esta gnosis la estructura del universo está divinamente concebida

«It is Mani’s doctrine that there are two principles (or roots or kingdoms or realms or cities) and three “moments”: the time before the commingling and the struggle, when the two kingdoms of light and darkness were still separated» — la doctrina se reduce a dos principios y tres momentos: antes de la mezcla, la mezcla presente, y la separación definitiva futura

«In essence this message of salvation is typically gnostic: the Nous (the heavenly revelation) rescues the Psyche (the divine spark of light in man) from Hyle (evil matter)» — el mensaje de salvación es típicamente gnóstico: el Nous rescata a la Psique de la Hyle

«The Manichaean Elect were therefore expected to observe “the five commandments”: 1. truthfulness, 2. non-injury, 3. chastity, 4. purity of the mouth, and 5. poverty» — la ética de los Electos son los cinco mandamientos: veracidad, no dañar, castidad, pureza de boca y pobreza

«After that, the world will be destroyed and purified by a fire lasting 1468 years. All, or most, of the light particles will be saved; evil matter, in all its manifestations and with its victims (the damned), will be forever imprisoned in a globe (Bélos, globus) inside a gigantic pit covered with a huge stone» — la escatología maniquea: fuego purificador de 1468 años, y la materia con sus condenados encerrada para siempre en un globo dentro de una fosa tapada con una piedra

«In fact, the elaborate myth was only of minor importance to Manichaeans and its relevance was sometimes even played down. What really interested both the Hearers and the Elect was the microcosmic significance of the macrocosmic drama» — el límite mayor de la entrada, y citar la cosmogonía sin él invierte lo que dice: el mito elaborado era de importancia menor para los propios maniqueos, y su relevancia a veces incluso se minimizaba — lo que interesaba a Oyentes y Electos era el significado microcósmico del drama macrocósmico

«The ritual greetings and blessings that Mani introduced into his Church were seen as reenactments of divine archetypes: the “peace” (the first greeting), the giving of the right hand, the kiss, the “salutation” (proskynesis), and the laying on of hands» — los saludos rituales —la paz, la mano derecha, el beso, la proskynesis, la imposición de manos— se presentan como reactualizaciones de arquetipos divinos

«The origins of Manichaeism are still open to question. For centuries this religion was assumed to be a Christian heresy. As we have seen, Augustine called Mania ‘Persian’, and until recently it has been common in the history of religions to treat Manichaeism primarily as part of the religious history of Iran» — van Oort abre la sección de orígenes declarando que siguen abiertos a debate

«Manichaeism now appears to have firm roots in a Gnostic type of Christianity. This view has been convincingly demonstrated by the Cologne Mani Codex. According to this Codex, some of the Jewish-Christian Elchasaites among whom the young Mani lived regarded him as a prophet, and some even said that the Living Word spoke through him (CMC 86). There is reason for the assumption that at that time Mani shared their Jewish-Christian convictions and believed that he was the new incarnation of the true prophet» — el giro del consenso: con los textos coptos y el Codex de Colonia, el maniqueísmo «ahora aparece» con raíces firmes en un cristianismo de tipo gnóstico

«This does not, however, exclude the probability that Iranian or other religious and philosophical components may well have influenced both the origin and the subsequent developments of Mani’s religious system» — la acotación obligatoria que va inmediatamente después: eso no excluye la probabilidad de que componentes iranios u otros hayan influido en el origen y el desarrollo

«Iranian and perhaps even specifically Zoroastrian elements may be identified in his concept of history as the Three Times, in certain particular traits of his mythology, in terms such as “the Great War”, in the Daéna-concept, or in the designation of the highest God as “the One with four faces”. As regards the last two concepts, however, reference can be made to Christian and Jewish parallels as well» — los elementos iranios y quizá zoroastrianos —Tres Tiempos, la Gran Guerra, el concepto de Daéna, el dios de cuatro rostros— van con la reserva de que para los dos últimos también existen paralelos cristianos y judíos

«Apart from these and other possible “sources”, however, Mani has to be evaluated first and foremost as the founder of an independent and unique gnostic world religion» — más allá de toda fuente, Mani ha de evaluarse ante todo como fundador de una religión gnóstica universal independiente y única

«The assumption of two gods of different standing and power is common Gnostic teaching. Marcion, however, juxtaposes his gods as having coexisted from the beginning. The good god is not the principle of being, difficult though this may be to accept. The antagonism of Marcion’s gods explains the dualism of his whole doctrine» — Gerhard May distingue a Marción del gnosticismo común precisamente donde suele asimilárselo: la asunción de dos dioses de rango distinto es doctrina gnóstica corriente, pero Marción los yuxtapone como coexistentes desde el principio y su dios bueno no es el principio del ser — de ese antagonismo deriva el dualismo de toda la doctrina

«Marcion is a strict docetist: Christ is not born from a woman but comes down from the heaven of the good god as an adult person in the 15th year of the emperor Tiberius (29 A.D.). The substance of his body resembles that of the angels» — el docetismo estricto de Marción: Cristo no nace de mujer, baja adulto en el año quince de Tiberio, con cuerpo de sustancia angélica

«Christ gives his own life to the Demiurge as the price for liberation of the believers (Marcion is the first Christian theologian to hold a “ransom” theory of redemption)» — le adjudica la primera teoría cristiana del rescate: Cristo entrega su vida al Demiurgo como precio de la liberación

«Marcion denies that the Old Testament is to be understood as a Christian book: it is a true book in a historical sense, but a book in which the Demiurge addresses the Jews. Christological interpretation is rejected» — Marción niega que el Antiguo Testamento sea libro cristiano —lo tiene por verdadero en sentido histórico, pero como libro en que el Demiurgo se dirige a los judíos— y rechaza la interpretación cristológica

«Marcion opened a new era in the history of the biblical canon: his abandoning of the Old Testament forced him to create a canon of New Testament» — perdida la base veterotestamentaria, Marción tuvo que fabricar un canon exclusivamente neotestamentario, y por eso se le adjudica una era nueva en la historia del canon bíblico

«Marcion dismissed oral tradition and never referred to apocryphal writings; he did not distinguish classes of Christians according to their spiritual progress either. For him faith was the only condition of salvation. He preached the one truth of the gospel to everybody, not only to an advanced spiritual elite. Marcion is the least esoteric Christian thinker of his time» — la afirmación decisiva para este corpus: Marción desechó la tradición oral, nunca recurrió a escritos apócrifos y no distinguía clases de cristianos según su progreso espiritual — para él la fe era la única condición de salvación y predicaba a todos, no a una élite, y por eso es el pensador cristiano MENOS esotérico de su tiempo

«The most important pupil of Marcion was Apelles, (ca. 120-ca. 185), head of a school in Rome. In contrast to his teacher he taught one absolute god of perfect goodness» — Apeles, su discípulo más importante, se aparta enseñando un único dios absoluto de bondad perfecta

«The founder of the “Egyptian” masonic rite of Memphis (1838) was also one of the first theoreticians and employers of the word ésotérisme» — dato de primera aparición terminológica, hermano del de «occultisme»: Jean-Pierre Laurant adjudica al fundador del rito «egipcio» de Memphis en 1838 el ser también uno de los primeros teóricos y usuarios de la palabra ésotérisme

«Mistrust of public authorities and of the forms of Freemasonry recognized by them accentuated the secret character of both Memphis and Misraim, justifying their insistence on mythical origins as proof of their legitimacy» — explica la mitología de origen de Memphis por su función: la desconfianza hacia las autoridades públicas y hacia la masonería reconocida acentuó su carácter secreto y justificó su insistencia en orígenes míticos como prueba de legitimidad

«The Grand Hierophant appropriated the legend that the Templars had inherited their knowledge from the “Brothers of the Orient”, an order founded by the Egyptian sage Ormuz, converted to Christianity by St. Mark» — la leyenda templaria de los Hermanos de Oriente fundados por el sabio egipcio Ormuz, convertido por san Marcos

«All the knowledge of masonry was placed under the auspices of esotericism, a veritable mystery within the mysteries: ‘That is why the masonic science, the science par excellence, is both esoteric and exoteric, the esotericism being its thought, the exotericism its power» — la fórmula de Marconis en Le Sanctuaire: la ciencia masónica es a la vez esotérica y exotérica, siendo el esoterismo su pensamiento y el exoterismo su poder

«It was through the intermediacy of Seymour that the English occultist mason John Yarker re-established a Sovereign Grand Sanctuary in 1872» — la cadena internacional pasa por Seymour hasta el restablecimiento del Sovereign Grand Sanctuary por John Yarker en 1872

«The treatise Adversus haereses, I, 13-16, by Irenaeus, bishop of Lyons, is the direct or indirect source of all the subsequent heresiological information available in the Greek, Latin and Syriac languages» — Giovanni Casadio declara la base documental antes de nada: todo el material heresiológico posterior sobre Marcos el Mago, en griego, latín y siríaco, deriva directa o indirectamente de un solo texto, Adversus haereses I 13-16 de Ireneo

«Marcus placed special emphasis on the ritual aspects of (mainly oriental) Valentinianism. The basic sacrament with which he used to initiate his followers — women, in particular, who flocked to him captivated by his charismatic personality — consisted in the manipulation of wine in cups, by practices that according to Irenaeus (AH, I, 13, 2) were nothing but a parody of the Catholic ritual of the Eucharist» — adjudica a Marcos el énfasis ritual dentro del valentinianismo, con el sacramento del vino que Ireneo llama parodia de la eucaristía

«Irenaeus reports that Marcus, to achieve his objective, availed himself of the magical powers of a helping daemon (paredros)» — el paredros auxiliar, en el reporte de Ireneo

«According to heresiologists, of course, the use of magic arts — particularly aphrodisiac potions — was to be imputed to the Gnostic groups that were most suspected of libertine attitudes» — advertencia que convierte una fuente polémica en dato de polémica: la imputación de artes mágicas y pociones afrodisíacas es lo que los heresiólogos adjudicaban a los grupos sospechosos de libertinaje

«The term “Martinism” refers in part to — Louis-Claude de Saint-Martin, but much more to + Martines de Pasqually, the master in matters of thought, action, prayer, and ritual of all those who constitute the type of esotericism thus named» — Jean-François Var define: el término remite en parte a Saint-Martin pero mucho más a Martines de Pasqually

«In the beginning was Martines de Pasqually, and above all his doctrine: this is what defines “Martinism”. This doctrine is a gnosis, i.e, a “science” in the esoteric sense of the word, on which all Martines’ disciples (Saint-Martin, > Willermoz, -> de Maistre, among others) are agreed. According to this sense, science is not predicated on the acquisition of learning or knowledge (though that aspect is far from absent), but much more on the transformation of the inner being of the person who devotes himself to it. It is conceived as spiritually active and operative: a transformative science which applies less to objects than to the subject» — la doctrina que define el martinismo es una gnosis, «ciencia» en sentido esotérico — no acumulación de saber sino transformación del ser interior, una ciencia transformadora que se aplica menos a los objetos que al sujeto

«Martines’ doctine, and the practice that goes with it, thus comprise: 1) a cosmology that is also a cosmogony, opening up onto a cosmosophy; 2) an anthropology that is an anthropogenesis and also an anthroposophy; 3) a theology that is a theosophy; 4) an angelology that is an “angeloduly”: a cult of, and with, the angels, hence a liturgy» — articula la doctrina en cuatro miembros: cosmología, antropogénesis, teosofía y angelología como angelodulía, es decir liturgia. Erratas de la capa de texto que van tal cual: «doctine»

«At the origin alike of time and of the world there was the Fall, which Martines calls “prevarication” — a term commonly used in the French spiritual school of the classic age. It was a double event: a fall or prevarication first of the angels, then of man» — sitúa en el origen del tiempo y del mundo la Caída, que Martines llama prevaricación y que es doble: primero de los ángeles, después del hombre

«To be exact, the term “create” is inappropriate here, for Martines reserves it for the production of material and temporal forms, whereas for the divine productions on the spiritual plane he uses the words “emanate” and “emanation”» — la distinción técnica que sostiene todo el sistema: «crear» se reserva a las formas materiales y temporales, «emanar» a las producciones espirituales

«The term “essence” is used here following Martines’ best exegete, Robert Amadou, not in the philosophical sense and even less in the theological sense, but rather in the chemical or alchemical sense of “species” or of “active nature”» — «esencia» se toma —siguiendo a Robert Amadou, llamado el mejor exégeta de Martines— no en sentido filosófico ni teológico sino químico o alquímico, como especie o naturaleza activa

«These primitive “spirituous essences”, called Salt, Sulfur, and Mercury as in the alchemical treatises, produce through their mixtures the three elements of Water, Fire, and Earth, then, also by mixture, the three corporeal principles known as “aquatic”, “igneous”, and “solid”» — de las esencias espirituosas primitivas —Sal, Azufre y Mercurio— salen Agua, Fuego y Tierra y luego los principios acuoso, ígneo y sólido

«All the same, Martines explicitly rejects the hypostatic distinction (i.e., that of the Three Hypostases or divine Persons) on which Christian theology has rested since the dogmatic formulations of the Council of Nicaea (325). In technical terms, he was what is called a “Unitarian”, or to be absolutely strict, a “modalist”» — Martines rechaza explícitamente la distinción hipostática de Nicea, y Var lo clasifica técnicamente como unitario o, con precisión absoluta, modalista

«For him, the distinction between the “three Persons of God” is more symbolic than real, referring to ‘three divine faculties which are Thought, Will, and Action, or in another sense... the Intention, the Word, and the Operation’. These three faculties are typified by the Father, the Son, and the Holy Spirit, and also symbolized by Abraham, Isaac, and Jacob» — las tres Personas son para él tres facultades —Pensamiento, Voluntad, Acción— tipificadas por Padre, Hijo y Espíritu y simbolizadas por Abraham, Isaac y Jacob

«This trinitarian theology, which was not so much heterodox as archaistic, or as Amadou says, “pre-Nicaean”, was hardly acceptable to Martines’ disciples, all Christians in faith and practice. The paradox was that Martines insisted, as a condition of admission into his Order, on membership of a church, namely the Roman Catholic Church, of which he himself really did not accept one of the two fundamental dogmas, that of the Holy Trinity» — el límite que Var añade: esa teología es no tanto heterodoxa como arcaizante, prenicena según Amadou, y resultó difícilmente aceptable para sus propios discípulos — con la paradoja de que Martines exigía para el ingreso la pertenencia a la Iglesia católica, de la que él mismo no aceptaba uno de los dos dogmas fundamentales

«Yet there is an important difference, in that for Martines matter is not evil in itself; on the contrary, it is intended to contain evil and prevent it from contaminating everything. Moreover, since evil has not a positive but a negative definition, and consequently has no constituent reality, matter also has none. Matter, just like evil, is destined to disappear and disintegrate. Martines keeps repeating that matter is null and void, that it is only appearance, and that there is no true reality but spiritual reality» — la diferencia con las formas de gnosticismo con que se lo compara: la materia no es mala en sí, sino que está destinada a contener el mal e impedir que lo contamine todo, y como el mal carece de realidad positiva ella también es nula, pura apariencia

«Their chastisement was not for the sake of punishment, but for repentance. Here Martines, again like Origen, holds firmly to the idea of apocatastasis» — adjudica a Martines la apocatástasis: el castigo de los espíritus perversos no busca la pena sino el arrepentimiento, y en esto, de nuevo como Orígenes, se atiene firmemente a esa idea

«Thereupon Adam “prevaricated”, in imitation and at the instigation of the perverse spirits. The latter whispered that he could operate ‘the power of divine creation’ inherent in himself. And he in turn found himself, like them, captive in the material prison of which he should have been the jailer» — la caída de Adán en una imagen que condensa la antropología entera: prevaricó por instigación de los espíritus perversos, que le susurraron que podía operar el poder de la creación divina, y quedó cautivo en la prisión material de la que debía haber sido el CARCELERO

«There remains the fate reserved for another category of spirits, the “octonary” ones. This class, being the second in the angelic hierarchy, does not remain in the divine immensity, nor is it emancipated in a specific region. These spirits are assigned to ‘go and operate [the Creator’s] justice and glory in the different immensities without distinction’. They are as it were the missi dominici» — los espíritus octonarios no permanecen en la inmensidad divina ni se emancipan en una región propia: son como los missi dominici, enviados a operar la justicia y la gloria del Creador

«The universal creation is circumscribed by a mysterious reality called ‘the central fire axis’, which is ‘simultaneously the envelope, the support, and the center of creation’» — la creación universal está circunscrita por el eje de fuego central, a la vez envoltura, soporte y centro de la creación

«As is taught in the 99th Legon de Lyon: “The true ceremonial cult was taught to Adam after his fall by the reconciling Angel; it was piously performed by his son Abel in his presence, re-established by Enoch who taught new disciples, then forgotten by the whole earth and restored by Noah and his children; again renovated by Moses, David, Solomon, and Zorobabel, and brought to final perfection by Christ in the midst of his twelve Apostles at the Last Supper» — la cadena de transmisión del culto según la 99ª Leçon de Lyon: enseñado a Adán tras la caída por el Ángel reconciliador, celebrado por Abel, restablecido por Enoc, restaurado por Noé, renovado por Moisés, David, Salomón y Zorobabel, y llevado a perfección final por Cristo en la Última Cena. Erratas de la capa de texto que van tal cual: «Legon»

«This cult is “quatriple” or quadruple, consisting of: 1) sanctification, corresponding to the divine Thought or to the Father; 2) reconciliation, corresponding to the divine Will or to the Word; 3) purification, corresponding to the divine Action or to the Holy Spirit; 4) expiation, corresponding to the divine Operation or to Man» — el culto es cuátriple: santificación por el Pensamiento, reconciliación por la Voluntad, purificación por la Acción, expiación por la Operación

«Since the Order was sacerdotal, the receptions into the various degrees are not “initiations”, like those found in the masonic systems, but rather “ordinations”» — porque la Orden era sacerdotal, las recepciones no son iniciaciones al modo masónico sino ORDENACIONES

«This is the source of the “passes”, so famous but so often misunderstood. These “luminous glyphs”, said to appear during the ritual, were by no means the object of the Coéns’ ceremonies, contrarily to what has often been thought» — la corrección central de la entrada: los «passes», glifos luminosos, no eran en modo alguno el objeto de las ceremonias de los Coëns, contrariamente a lo que se ha pensado a menudo

«In this perspective, the “passes” are believed to be the sensible marks of the divine favor, confirming that the procedure is true, that “the man of desire” is desiring aright. Thus they are not phenomena that one can produce at will or on demand» — se los tiene por marcas sensibles del favor divino que confirman que el procedimiento es verdadero, y no son fenómenos producibles a voluntad ni a demanda

«Hauterive withdrew to his little Coén group in Toulouse, and “de-masonized” the ceremonies to simplify them and reduce them to the purest spiritual > alchemy. Saint-Martin, for his part, chose a purely internal path, known since Papus under the odd name of the “cardiac way”, otherwise the “way of the heart”, where prayer takes precedence over all ceremonial forms as a method of spiritual realization» — las dos salidas de los discípulos mayores: Du Roy d'Hauterive desmasoniza las ceremonias para reducirlas a la alquimia espiritual más pura, y Saint-Martin elige una vía puramente interior donde la oración tiene primacía sobre toda forma ceremonial

«Already while he was with Martines, Saint-Martin had a certain suspicion of the rituals, hence his well-known question: ‘Master, does it really take all these forms to pray to the good God?’ The reply is less well known, and gives food for thought: ‘One should be content with what one has» — el intercambio que documenta la reserva temprana: si hacen falta de verdad todas esas formas para rezar al buen Dios, con la respuesta —menos conocida y que da que pensar— de que hay que contentarse con lo que se tiene

«For all that, Saint-Martin remained convinced all his life, if not of the utility of Martines’ practices then at least of the truth of his doctrine» — el límite obligatorio, y hace que la ruptura sea de método y no de doctrina: Saint-Martin siguió convencido toda su vida, si no de la utilidad de las prácticas de Martines, al menos de la verdad de su doctrina

«His thought is fundamentally the reflection of Martines’: a faithful reflection, although enriched by his own personality as well as by a theosophy in which the role of theurgy is much reduced, even absent, or else totally interiorized and spiritualized» — su pensamiento es fundamentalmente el reflejo del de Martines, aunque enriquecido y con el papel de la teurgia muy reducido, ausente incluso, o del todo interiorizado y espiritualizado

«Louis-Claude de Saint-Martin created neither an Order nor a society. Whether or not an “apostolic succession”, originating from him, reached into the late 19th century, remains a matter of some debate. In the 1880s, two well-known figures in the Paris esoteric milieu, namely magnetist Henri Delaage (1825-1882) and librarian Augustin Chaboseau (1868-1946), claimed independently to have received such a succession, through an unbroken lineage of “Unknown Superiors” (Supérieurs Inconnus) dating back to Saint-Martin himself. No evidence confirming (or definitely disproving) their claims has ever surfaced» — la negativa que gobierna todo el segundo periodo: Saint-Martin no creó ni una Orden ni una sociedad, y que una sucesión apostólica procedente de él llegara al siglo XIX sigue siendo materia de debate — de las reclamaciones de Delaage y Chaboseau por una línea ininterrumpida de Superiores Desconocidos, Massimo Introvigne dice que nunca ha aparecido evidencia que las confirme, ni que las refute definitivamente

«It became a matter of course for everybody interested in esotericism to become initiated into the Martinist Order; even + René Guénon (1886-1951) was one of them, before breaking with Papus and leaving the Order in 1909» — la iniciación martinista se volvió trámite obligado del medio esotérico parisino, incluso para Guénon hasta su ruptura con Papus en 1909

«Another contentious question is: in the event of an obvious contrast emerging between the respective teachings of + Martinez de Pasqually and Saint-Martin, should the former or the latter prevail? The “Saint-Martinist” wing would often regard the acknow!ledgement of Jesus Christ’s divinity as a central Martinist tenet (a stand not regarded as incompatible with a certain anticlericalism), whilst the “Martinezist” faction would, in certain cases, also initiate non-Christians. “Saint-Martinism” is more concerned with Saint-Martin’s “way of the heart”, whilst Martinezism focuses on occult techniques» — la disputa interna Saint-Martin contra Martines: el ala saint-martinista tiene la divinidad de Cristo por tenet central y la martinezista llega a iniciar no cristianos, siendo la primera más ocupada de la vía del corazón y la segunda de técnicas ocultas

«In r911, Papus signed a “Treaty” with Jean Bricaud (1882-1934), thereby making the latter’s + Gnostic Church the “official church” of Martinism. Not everybody agreed, however, and the seed of further schism was sown» — el Tratado con la Iglesia Gnóstica de Bricaud, que sembró nuevo cisma. Erratas de la capa de texto que van tal cual: «r911» por 1911

«It was Papus’ own charismatic personality, however, that kept the different wings together, and when he died in 1916, mid-way through World War I, schism immediately followed» — adjudica la cohesión a la persona: fue el carisma de Papus el que mantuvo unidas las alas, y muerto él en 1916 el cisma siguió inmediatamente

«There is, in fact, no historical evidence of a continuum between the presence of followers of Martinez de Pasqually in the esoteric milieu of Naples in the first decades of the 19th century, and of Martinists in 2oth century Italy» — el límite que desarma la genealogía napolitana: no hay, de hecho, evidencia histórica de continuidad entre los seguidores de Martines en el medio napolitano de comienzos del XIX y los martinistas italianos del XX

«two key figures in the world of Italian esoteric orders, namely Gastone Ventura (1906-1981) and Francesco Brunelli (1927-1982). These two leaders represent, respectively, the Saint-Martinist and the Martinezist wing» — adjudica a Gastone Ventura y Francesco Brunelli el éxito real del martinismo italiano en los años sesenta, representando respectivamente el ala saint-martinista y la martinezista

«It is as true in Italy as it was in France, that the division between a Martinezist and a Saint-Martinist wing is only indicative of a general trend and is far from clear-cut. Ventura was interested in theurgy, and several members of the Brunelli branch wrote about Saint-Martin» — el segundo límite: la división misma entre alas solo indica una tendencia general y dista mucho de ser tajante, porque Ventura se interesaba por la teurgia y varios de la rama Brunelli escribieron sobre Saint-Martin

«This was connected to his lifelong passion for Celtic lore, but it is unlikely that his claims to an aristocratic lineage had any concrete ground» — Marco Pasi consigna que la pretensión de linaje aristocrático de Mathers es improbable que tuviera fundamento concreto

«It is evident today that it was from Westcott that the idea of the Golden Dawn originated, and that he contributed at least as much as Mathers to the elaboration of its system of teachings» — contra la imagen de Mathers como autor único: hoy es evidente que la idea del Golden Dawn se originó en Westcott, y que este contribuyó al menos tanto como Mathers a la elaboración de su sistema de enseñanzas

«In 1910 he went back to London to try to prevent, by taking legal action, the publication of the rituals of the Order undertaken by his former pupil and friend Aleister Crowley in the pages of the latter’s periodical The Equinox. The legal action and the court hearings were highlighted in the press, but Mathers’s attempt was unsuccessful and the rituals were eventually published» — el intento judicial de 1910 de impedir que Crowley publicara los rituales en The Equinox no tuvo éxito y los rituales acabaron publicándose

«Moreover, the impact of his partial version of Knorr von Rosenroth’s Kabbala Denudata, although unsatisfactory by modern standards of scholarship, remained for a long time the only means for English readers to gain access to the texts of the Zohar, touching therefore a much larger readership than the mere occultist one» — alcance que excede al ocultismo, y con su juicio de calidad dentro: la versión parcial de la Kabbala Denudata de Knorr hecha por Mathers es insatisfactoria según los estándares modernos de erudición, y siguió siendo largo tiempo el único medio por el que un lector inglés accedía a los textos del Zóhar

«Finally, Mathers was instrumental, particularly by his rediscovery and publication of ancient grimoires, in the revaluation of magic as a legitimate spiritual pursuit» — por su redescubrimiento y publicación de grimorios antiguos, se le adjudica un papel en la revalorización de la magia como búsqueda espiritual legítima

«Mead’s books, and his translations with their extensive commentaries, revealed to English readers a virtually unknown sector of religious history, in which Hermetism, the various Gnostic schools, > Neoplatonism, the mystery religions of Mithras and Orpheus, and early Christianity had shared a common metaphysical ground» — Joscelyn Godwin sostiene que los libros y traducciones comentadas de Mead revelaron al lector inglés un sector prácticamente desconocido de la historia religiosa, donde hermetismo, escuelas gnósticas, neoplatonismo, misterios de Mitra y Orfeo y cristianismo temprano compartían un suelo metafísico común

«Mead’s reactions to these events were marked, respectively, by skepticism regarding the hidden Masters who were believed by many to be controlling the Theosophical Society, and by an uncompromising moral code» — sus reacciones ante los escándalos Judge y Leadbeater estuvieron marcadas por el escepticismo hacia los Maestros ocultos y por un código moral intransigente

«He understood the term “Theosophy” in the sense that others would use “esotericism”: as the basis for the deepening and reconciliation of all religions» — Mead entendía «teosofía» en el sentido en que otros dirían ESOTERISMO, como base para profundizar y reconciliar todas las religiones

«However, his early involvement with the Theosophists, and especially his approving references to Leadbeater’s occult “revelations” in Did Jesus Live roo B.C.? stifled Mead’s potential academic reputation. A virtual conspiracy of silence covered his work» — el límite: su implicación teosófica temprana, y sobre todo sus referencias aprobatorias a las revelaciones de Leadbeater, asfixiaron su potencial reputación académica — una virtual conspiración de silencio cubrió su obra

«They could be overcome by making use of what Irenaeus calls Menander’s > “magic”, but which in fact seems to have been no more than a special kind of baptism. Menander taught that by being baptized “in him” (“in eum baptisma”) his followers immediately received the resurrection: ‘they can no longer die, are imperishable, eternally young and immortal’» — Roelof van den Broek consigna que lo que Ireneo llama la magia de Menandro en realidad no parece haber sido más que una clase especial de bautismo, por el que los seguidores recibían de inmediato la resurrección

«Though the Church Fathers considered him the second link in the chain of Gnostic teachers which began with Simon Magus, it may be doubted whether he should be called a Gnostic at all. He certainly was not a Christian Gnostic, for there is no indication that the person of Jesus played a role of any importance in his system» — disputa la clasificación heredada: aunque los Padres tuvieron a Menandro por el segundo eslabón de la cadena gnóstica iniciada en Simón Mago, puede dudarse de que deba llamársele gnóstico en absoluto, y desde luego no gnóstico cristiano

«In De anima, 50, 2, Tertullian also refers to Menander’s doctrine of immortality by baptism, but here he is evidently dependent on Irenaeus, and the same holds for all later authors who speak about Menander» — acota la base documental: Tertuliano depende evidentemente de Ireneo, y lo mismo vale para todos los autores posteriores que hablan de Menandro

«Most likely, he came from or was influenced by one of the baptismal movements in rst-century Palestine. The idea of an instant eternal life is reminiscent of the Johannine view of the effect of belief in Christ: ‘the believer possesses eternal life’ (John 6:47), he ‘has already passed from death to life’» — sitúa a Menandro, con probabilidad, en los movimientos bautismales de la Palestina del siglo I, y señala el paralelo joánico de la vida eterna ya poseída

«In 1830, he was the first to translate and publish in the German language the celebrated Sepher Jezira, considered the most ancient document of the Jewish Kabbalah» — Jacques Fabry adjudica a von Meyer la primera traducción y publicación alemana del Sepher Jezira, tenido por el documento más antiguo de la cábala judía

«If von Meyer’s surest reference always remains the Bible, he never restricts himself to the letter of the Scriptures. Considering the language of the Bible to be primarily a pictorial language (Bildersprache), a set of hieroglyphs that must be decrypted in order to apprehend its infinite richness» — su hermenéutica: la Biblia es primariamente lenguaje pictórico, un conjunto de jeroglíficos que hay que descifrar

«He develops in his work a typology that places high value on the Kabbalah, alchemy, arithmosophy [+ Number Symbolism], astrology and all the traditional esoteric “arts”, in which he sees reflections, albeit often deformed, of the Revelation that God has never ceased communicating to humanity» — lee las artes esotéricas tradicionales como reflejos, a menudo deformados, de la Revelación que Dios nunca dejó de comunicar; la reserva es de la propia entrada

«Centered on the themes of fall and reintegration, his thought does not disregard any one of the three panels of the theosophical triptych: cosmogony, cosmology and eschatology are cemented by a profound christology, or rather, christosophy, that makes von Meyer one of the most representative Christian theosophers of the German rgth century» — cosmogonía, cosmología y escatología quedan cementadas por una cristología o más bien cristosofía. Erratas de la capa de texto que van tal cual: «rgth» por 19th

«Meyrink’s reputation is rooted in literature as well as in the occult [> occult / occultism]. Representatives of both camps have often been tempted to take from his work only what suited them best and claim the exclusive right to interpreting it» — Jean-Jacques Pollet abre con la advertencia metodológica que gobierna la entrada: la reputación de Meyrink arraiga tanto en la literatura como en el ocultismo, y representantes de ambos campos se han visto tentados a menudo de tomar de su obra solo lo que mejor les convenía y reclamar el derecho exclusivo a interpretarla

«the message is always the same: the individual, while faced with the violence of history that may well rob him of his own identity, can still aspire to a spiritual awakening which will in the end allow him to save that identity. What we have here is a patient conquest of salvation through a form of self-knowledge, which is attained by means of an encounter with one’s Double» — bajo la variedad de doctrinas —cabalística, yóguica, védica— el mensaje es siempre el mismo: el individuo, amenazado por una violencia histórica que puede robarle la identidad, puede aún aspirar a un despertar espiritual alcanzado en el encuentro con el Doble

«Accordingly it is just as inappropriate to try and reduce these novels to the doctrines they teach, as some commentators have done, as it is to dismiss these doctrines as obsolete artefacts. It is more correct to speak here of an occult discourse set in narrative form» — lo acota por los dos lados: es igual de inapropiado reducir las novelas a las doctrinas que enseñan que descartar esas doctrinas como artefactos obsoletos — lo correcto es hablar de un discurso oculto puesto en forma narrativa

«It seems too simplistic to maintain (as many commentators have done) a strict division between Meyrink the satirist, who wrote for Simplicissimus, and Meyrink the esoteric novelist, the author of Der Golem, and then minimize the importance of the former» — contra la división corriente entre el satírico de Simplicissimus y el novelista esotérico, la juzga demasiado simplista y observa que quienes la establecen perentoriamente suelen hacerla parte de un juicio de valor

«In his opinion the occult, regardless of the specific tradition from which it is approached, has always provided a way of thinking which is simultaneously subversive and liberating» — adjudica a Meyrink la tesis de que lo oculto, sea cual sea la tradición desde la que se acceda, ha provisto siempre un modo de pensar a la vez subversivo y liberador

«In Michael’s text, > astrology is considered to be the practical science of the philosopher through which he resembles a magus; for astrology is the art or science that offers infallible tools for mastering the celestial powers that govern the world» — Graziella Federici Vescovini adjudica a Michael Scot una astrología entendida como ciencia práctica del filósofo, por la cual este se asemeja a un mago, arte que ofrece instrumentos infalibles para dominar los poderes celestes que gobiernan el mundo. La fuente imprime aquí una flecha de referencia cruzada que la capa de texto da como «>»

«thought is extremely eclectic and does not yet follow the rules of philosophy, theology, and science as set down by Christian Scholasticism» — el límite: ese pensamiento es extremadamente ecléctico y no sigue todavía las reglas de la filosofía, la teología y la ciencia tal como las fijó la escolástica cristiana

«stars (lex astrorum), or even the science from the stars (de astris); whereas astrology is the discourse (sermo) about the stars, so that it is a sermocinatio de astris» — la distinción etimológica de Scot: la astronomía es lex astrorum o ciencia de astris, mientras la astrología es el discurso sobre los astros, una sermocinatio de astris

«Necromancy is included within astronomy, being an operation based on the invocation of the spirits of demons, contained in the hierarchy of the 48 celestial images (the 12 signs of the zodiac, plus the 36 constellations of the northern and southern hemispheres» — la nigromancia queda INCLUIDA DENTRO de la astronomía, como operación basada en la invocación de espíritus de demonios contenidos en la jerarquía de las cuarenta y ocho imágenes celestes

«But Michael Scot, a believer in this matter, distinguishes the multitude of spirits that reside in the 48 images from the divine sphere that is supersensible, incorporeal, and immobile, inasmuch as the images are natural, physical, terrestrial, and controlled by the sun and moon» — el matiz que suele perderse: Scot, creyente en esta materia, DISTINGUE esa multitud de espíritus de las cuarenta y ocho imágenes de la esfera divina, que es supersensible, incorpórea e inmóvil, siendo aquellas naturales, físicas, terrestres y controladas por sol y luna

«Michael’s idea of wisdom is that it is a revelation within man (sapientia in homine) which derives through procession from the celestial spirit, via the intermediate hierarchies» — su sabiduría es revelación dentro del hombre, sapientia in homine, procedente del espíritu celeste por jerarquías intermedias

«His Liber introductorius and Liber particularis, with their colorful demonology and angelology, are a kind of encyclopedia of > magic, astrology, and demonology, with a structure that is at the same time Neoplatonic [> Neoplatonism], Platonic, patristic, Christian, and Gnostic [> Gnosticism], influenced by > Augustine and by Hermetic [> Hermetic Literature], Arab, and Jewish sources» — sus dos libros son una enciclopedia de magia, astrología y demonología de estructura a la vez neoplatónica, platónica, patrística, cristiana y gnóstica

«The philosophers and theologians of the second half of the 13th century were probably reacting against it when they developed a different adaptation of astrology to philosophy and theology, as for instance in the Speculum astronomiae attributed to > Albertus Magnus» — adjudica a los filósofos y teólogos de la segunda mitad del siglo XIII una reacción probable contra esa enciclopedia, ejemplificada en el Speculum astronomiae ATRIBUIDO a Alberto Magno — la atribución queda sin resolver en la entrada

«Milosz’s Ars Magna (The great art, 1924) and Arcanes (Arcana, 1927) contain the essence of his message, before he condemned himself to silence a few years later. It presents itself as a both metaphysical and poetic speculation on traditional symbolic themes, especially the symbolism of numbers» — Jean-Pierre Laurant sitúa en Ars Magna (1924) y Arcanes (1927) la esencia del mensaje de Milosz, antes de condenarse al silencio unos años después

«The myth of Mnemosyne captures the central importance of memory in a society which relied upon the oral transmission of knowledge, for where there is no written language, memory becomes essential, indeed sacred. The function of memory was to hand down knowledge and a precise set of values from one generation to the next; by thus preserving the sense of identity of its members, it assured the survival of the community» — Lina Bolzoni explica el mito de Mnemósine por su función social: en una sociedad de transmisión oral, sin escritura, la memoria se vuelve esencial y de hecho sagrada, porque al preservar el sentido de identidad de sus miembros aseguraba la supervivencia de la comunidad

«According to classical tradition the inventor of the art of memory was Simonides of Ceos, a lyric poet from the pre-Socratic age» — el invento del arte se adjudica a Simónides de Ceos SEGÚN LA TRADICIÓN CLÁSICA, no en voz propia

«Tradition also affirms that Simonides was the first poet in history to ask to be paid for his verses, and the first to draw an analogy between poetry and painting. According to Plutarch, Simonides defined painting as silent poetry and poetry as a speaking picture» — en el mismo registro, la tradición le atribuye ser el primer poeta en cobrar por sus versos y el primero en trazar la analogía entre poesía y pintura

«the authors of treatises on memory suggested using the images of persons who were the objects of intense love or desire or hate; the stronger their emotional impact, the greater their mnemonic power. Another category of memorable images, and one which came to be widely used in the second half of the 16th century, was that of the grotesque or cruel. In mnemonic practices, therefore, the rational and controlled part of the mind interacted with its darker, emotional side» — los tratadistas recomendaban imágenes de personas objeto de amor, deseo u odio intensos, porque cuanto mayor el impacto emocional mayor la potencia mnemónica: en la práctica mnemotécnica la parte racional y controlada de la mente interactuaba con su lado más oscuro y emocional

«Furthermore, imagines agentes signified images wearing masks, just like the actors in a theatre. As such they could help to conserve memories, but by assuming a disguise and presenting themselves in another form» — las imagines agentes significan además imágenes enmascaradas, como los actores en un teatro: conservan la memoria asumiendo un disfraz y presentándose bajo otra forma

«One memory would evoke another and the image of one thing would summon another, if between the two there was a relationship of either similarity or opposition or contiguity» — las tres leyes de asociación derivadas de Aristóteles: semejanza, oposición, contigüidad

«According to Plato remembrance was the practice of anamnesis, a journey backwards that would eventually bring the philosopher into contact with the original - and divine — component of human nature» — de Platón deriva la anamnesis como viaje hacia atrás que pone al filósofo en contacto con el componente originario y divino de la naturaleza humana

«The fundamental principles of mnemonics developed by the Greeks were preserved and transmitted through the texts of the great masters of rhetoric: Cicero, Quintilian, and above all the anonymous author of the treatise Ad Caium Herennium, long identified (albeit mistakenly) as Cicero himself. This philological error had important repercussions during the Middle Ages because it provided theoretical support for a gradual shift in emphasis from memory as handmaiden to the rhetorical arts to memory as a process with an ethical significance» — consigna una atribución errónea como dato causal: el Ad Caium Herennium fue largamente identificado, si bien por error, con Cicerón mismo, y ese error filológico tuvo repercusiones importantes en la Edad Media porque dio soporte teórico al desplazamiento de la memoria desde sierva de la retórica hacia proceso con significación ética

«Such great medieval philosophers as > Albertus Magnus and Thomas Aquinas discussed at length the concepts of loci, order and imagines agentes in this new ethical context, in the part of their works dedicated to the cardinal virtue of Prudence» — Alberto Magno y Tomás de Aquino trataron largamente loci, orden e imagines agentes en la parte de sus obras dedicada a la virtud cardinal de la Prudencia

«Man is weak, the moral philosophers sustained, and generally incapable of understanding and remembering abstract concepts. Metaphors, allegories and imagines agentes were instruments that could be used to help him overcome this weakness since they lent concrete form to the abstract principles which he needed to embrace in order to gain eternal salvation» — el argumento con que los filósofos morales las defendían: el hombre es débil, incapaz en general de entender y recordar conceptos abstractos, de modo que metáforas, alegorías e imagines agentes le dan forma concreta a los principios que necesita abrazar para salvarse

«Dante Alighieri’s Divine Comedy may be seen as a wonderful representation of this metaphysical process. In it the author recounts his journey as a pilgrim through the hereafter, where he meets a series of figures embodying all of the vices and virtues of man. As he makes his way through Hell, Purgatory and Paradise he gradually becomes morally purified and achieves a clearer understanding of the divine order governing the cosmos. When he finally reaches the end of his journey, he is rewarded with a dazzling vision of the Holy Trinity» — lee la Comedia como representación de ese itinerario mental que culmina en la visión de la Trinidad

«In the ecstasy of this moment the images themselves would cease to function, evaporating like mist because they are tied to the material world, to the specific condition of human nature and therefore to its limits» — el límite en la misma página: en el éxtasis las imágenes mismas dejan de funcionar y se evaporan como niebla, porque están atadas al mundo material y por tanto a los límites de la naturaleza humana

«Between the 15th and 16th centuries the art of memory became the target of criticism and satire by humanists such as Erasmus, Melanchthon, > Agrippa and Rabelais. The masters of memory were derided for the useless exercises that they inflicted upon their disciples, the “by rote” nature of their techniques, and their absurd claims regarding the rapidity with which vast stores of knowledge based upon words rather than substance could be imparted» — entre los siglos XV y XVI el arte de la memoria fue blanco de crítica y sátira de Erasmo, Melanchthon, Agrippa y Rabelais: ejercicios inútiles, técnicas de rutina, promesas absurdas de saber basado en palabras y no en sustancia

«Nevertheless, it was against this background of criticism and radical change that the art of memory experienced not merely a renaissance, but its period of greatest splendour» — la paradoja explícita, y es la afirmación central de la entrada: fue contra ese fondo de crítica y cambio radical cuando el arte conoció no ya un renacimiento, sino su época de mayor esplendor

«The workings of the human mind, in particular its capacity to formulate mental pictures, were no longer interpreted as a sign of weakness but rather as proof of its creative capabilities and therefore of its divine nature» — la explicación de esa paradoja: el funcionamiento de la mente, y en particular su capacidad de formar imágenes, dejó de leerse como signo de debilidad para leerse como prueba de sus capacidades creativas y por tanto de su naturaleza divina

«According to this formula, in man there was a spiritus which was responsible for the creation of the images or phantasmata; this spiritus constituted the raw material of dreams, prophecies, enchantments and love» — adjudica a Ficino la fórmula del spiritus phantasticus: en el hombre hay un spiritus responsable de crear las imágenes o phantasmata, materia prima de sueños, profecías, encantamientos y amor

«A typical exponent of the Renaissance revival of the art of memory was the philosopher > Giulio Camillo. The memory system which he describes in his work Idea del teatro, published posthumously in 1550, is both profoundly traditional and highly innovative» — a Giulio Camillo, con la Idea del teatro de 1550, le adjudica un sistema a la vez profundamente tradicional y altamente innovador

«In his works Camillo explained the basic presuppositions which underlay the working of his memory system: first, the existence of a unitary cosmos in which the different levels of reality corresponded with one another and therefore words and things could be assumed to faithfully mirror one another; and secondly the premise that it was possible to construct a memory system whose loci and imagines were not arbitrary but real — that is, capable of reproducing the first principles, the hidden structures which constituted the foundations of reality» — los dos presupuestos declarados de Camillo: un cosmos unitario en que los niveles de realidad se corresponden, de modo que palabras y cosas se espejan fielmente; y la premisa de que cabe construir un sistema cuyos loci e imagines NO SEAN ARBITRARIOS SINO REALES, capaces de reproducir los principios primeros y las estructuras ocultas que fundan la realidad

«According to Llull, the very fact that his art worked, demonstrated the truth of its principles, and it was these same principles which formed the basis of the different systems of philosophy and religion. His art could therefore perform an ecumenical function by converting all men to the true faith and eventually leading them to universal peace» — el argumento circular con que Llull fundaba su arte: el hecho mismo de que funcionara demostraba la verdad de sus principios, y como esos principios eran los mismos que fundan los distintos sistemas filosóficos y religiosos, el arte podía cumplir función ecuménica

«In his work De umbris idearum Bruno adopted a device similar to Llull’s concentric wheels to generate all the possible words and to restore the occult powers of the magical and astrological images of the decans (vestiges of ancient Oriental rites» — adjudica a Bruno en De umbris idearum un dispositivo semejante a las ruedas concéntricas lulianas para generar todas las palabras posibles y restaurar los poderes ocultos de las imágenes mágicas y astrológicas de los decanos

«As Bruno pointed out, however, the procedures for constructing and using images were anything but arbitrary as they involved one in a continual search for the shadows which eternal ideas have left upon the world, the traces which the metaphysical principle of Unity has left impressed upon the plurality of visible and imperfect things» — el límite que el propio Bruno señala: los procedimientos de construcción y uso de imágenes eran todo menos arbitrarios, pues comprometían en una búsqueda continua de las sombras que las ideas eternas han dejado sobre el mundo

«Thus Campanella united the art of memory with the latest pedagogic theories and the revived traditions of astrology, magic and metaphysics to show how right knowledge could ensure a more just and happy civic life» — en Campanella el fin es político y no contemplativo: une el arte de la memoria con las teorías pedagógicas nuevas y con astrología, magia y metafísica para mostrar cómo el conocimiento recto podía asegurar una vida cívica más justa y feliz

«The Jesuit scholar > Athanasius Kircher adopted Llull’s ars combinatoria in a complex philosophical construct in which the metaphysics of correspondence were joined to a free experimentation with various ingenious mechanisms. The mental procedures which Kircher describes, the new “alphabets” which he devised, and the complicated diagrams and splendid illustrations which accompanied his texts were intended to reflect — and render visible — the divine order that governed all reality» — Kircher adopta la ars combinatoria luliana en una construcción donde la metafísica de las correspondencias se une a la experimentación libre con mecanismos ingeniosos, y sus alfabetos, diagramas e ilustraciones buscaban reflejar y hacer visible el orden divino que gobierna toda la realidad

«The art of memory found its place among the arts of divination in one of the volumes in which he describes the myriad and mysterious correspondences which link the microcosm with the macrocosm, and man with the universe» — en Fludd el arte de la memoria queda entre las artes de adivinación, en el volumen donde describe las correspondencias que enlazan microcosmos y macrocosmos

«Thus, from the 16th to the 17th century, the art of memory celebrates its triumphs and at the same time suffers its crisis. Its encyclopaedic dreams, linked to a unified conception of the world and knowledge, go to pieces when old myths fall, the relations between words and things become once again problematic, and the various arts and sciences develop, separate, and become specialized» — la acotación mayor de la entrada: del siglo XVI al XVII el arte celebra sus triunfos y al mismo tiempo sufre su crisis, porque sus sueños enciclopédicos se hacen pedazos cuando caen los viejos mitos, la relación entre palabras y cosas vuelve a ser problemática y las artes y ciencias se separan y especializan

«The theatre of the world is shattered in stages: the theatre of memory can no longer reunify and represent it» — el teatro del mundo se rompe por etapas, y el teatro de la memoria ya no puede reunificarlo ni representarlo

«In his letter, to a certain Theophrastus, Monoimus argued that to find God, i.e. the Son of Man, and at the same time one’s own self, one has only to look at oneself» — van den Broek resume la carta de Monoimo a Teofrasto: para hallar a Dios —el Hijo del Hombre— y a la vez el propio yo, basta mirarse a uno mismo

«If you want to learn to know the All stop searching for God in the creation and similar things: search for him starting from yourself» — el fragmento donde se exhorta a dejar de buscar a Dios en la creación y buscarlo desde uno mismo

«And if you accurately examine all these things you will find him (God) in yourself, the Perfect One coming from the Perfect One, considering everything as his own — both the so-called non-existent things and the existent ones — and being one and many, just as is that “One Stroke” (Iota)» — examinando la mente, la razón, el alma y el cuerpo se halla al Perfecto, uno y muchos, como ese Un Solo Trazo

«These ideas are more Hermetic [> Hermetism] than typically Gnostic. As a close parallel may only be mentioned here Hermetic Definitions IX, 4: ‘Whoever knows himself knows everything. Everything is within man’. That raises the question of whether Monoimus was a Gnostic at all» — adjudica la afiliación con reserva: estas ideas son más herméticas que típicamente gnósticas, lo que plantea la cuestión de si Monoimo era en absoluto un gnóstico

«Though Monoimus apparently did not have a positive view of the material world and the human condition, it remains unclear whether or not he ascribed the actual creation to a lower, imperfect Demiurge» — segunda reserva: aunque su visión del mundo material no fuera positiva, sigue sin estar claro si adscribía la creación efectiva a un demiurgo inferior e imperfecto

«The basic premise of this arguments is that the existence of spirits is logically connected to the existence of God, or as he formulates it in An Antidote, ‘That saying is no less true in Politicks, No Bishop No King than this in metaphysics, No spirit no God» — Sarah Hutton adjudica a Henry More la premisa de que la existencia de los espíritus está lógicamente ligada a la existencia de Dios, en la fórmula del Antidote

«He also studied the Jewish kabbalah [> Jewish Influences], persuaded that the secret traditions of the Jews preserved in symbolic form nuggets of true philosophy» — More estudió la cábala judía persuadido de que las tradiciones secretas de los judíos preservaban en forma simbólica pepitas de filosofía verdadera

«More’s wide-ranging interests in prophecy, kabbalah and witchcraft, on the one hand, as well as theology, philosophy and science, on the other, mean that he cannot be easily classified in modern terms. Neither he, nor his contemporaries for that matter, regarded these interests as mutually incompatible» — la afirmación historiográfica más valiosa de la entrada, y es una tesis contra el anacronismo: los intereses de More —profecía, cábala, brujería de un lado; teología, filosofía y ciencia del otro— hacen que no pueda clasificárselo fácilmente en términos modernos, y ni él ni sus contemporáneos los tenían por mutuamente incompatibles

«More’s debt to what are now regarded as esoteric writers and writings must be understood in the context of his Renaissance syncretism which viewed religious and philosophical truth as belonging to a tradition of ancient wisdom. This prisca sapientia or philosophia perennis [> Tradition] supposedly derived from Moses, and was imparted via a succession of thinkers both ancient (e.g. Plato) and modern (notably Descartes)» — encuadra su deuda con lo hoy llamado esotérico en el sincretismo renacentista de la prisca sapientia, supuestamente derivada de Moisés y transmitida por antiguos y modernos

«He asserted, moreover, that the heavens had not been formed from a corruptible substance but from a fifth element, the quintessence» — Michel Lemoine consigna que Daniel de Morley afirmó que los cielos no están hechos de sustancia corruptible sino de un quinto elemento, la quintaesencia

«Daniel’s terminological innovations, influenced by hermetism, can make his ideas appear more revolutionary than they are. In reality his work reconciled very diverse currents: Pythagoreanism, > Aristotelianism, Platonism, hermetism and Arabian astronomy» — el límite explícito y lo más citable de la entrada: las innovaciones terminológicas de Daniel, influidas por el hermetismo, pueden hacer que sus ideas parezcan más revolucionarias de lo que son — en realidad su obra reconcilia pitagorismo, aristotelismo, platonismo, hermetismo y astronomía árabe

«In the syncretistic religious climate of Ptolemaic Alexandria Moses was identified with the Egyptian god Thot-Hermes [> Hermes Trismegistus]. The only direct source for this equation is the third fragment of a book On the Jews written by a certain Artapanus (ca. 100 B.C.E.), preserved in Eusebius» — Gerard Mussies establece la ecuación Moisés igual a Thot-Hermes con su única fuente declarada: el tercer fragmento de un libro Sobre los judíos de un tal Artapano, preservado en Eusebio

«The ordinary people loved him for all this and the priests even deemed him worthy of divine honour, calling him “Hermes” because of his interpretation (herméneia) of the hieroglyphs» — de ahí que los sacerdotes lo llamaran Hermes por su herméneia de los jeroglíficos

«Although it seems strange that a Jew would ascribe to no one less than Moses, who was against all idols, the institution of the Egyptian animal cults, there can be little doubt that Artapanus himself was Jewish, for his writing is clearly apologetical in the sense that it defends the cultural primacy of the Jews» — consigna con la lógica del texto y no del prejuicio: aunque sorprenda que un judío atribuyera a Moisés la institución de los cultos animales egipcios, hay poca duda de que Artapano era judío, pues su escrito es claramente apologético en defensa de la primacía cultural judía

«It is even said that Hermes stole from Moses’ Monad the exposition of the seven things and materials that can be burnt in magic and inserted this list in his own holy book entitled The Wing» — el reverso polémico, que muestra la dirección de la dependencia afirmada al revés: se llegó a decir que Hermes robó de la Mónada de Moisés la exposición de las siete materias combustibles en magia y la insertó en su libro El Ala

«Moses’ presence in the science of alchemy was especially due to the fact that he had smashed the Golden Calf of the apostatizing Israelites to gold dust and had mixed this dust with their drinking water» — explica la presencia de Moisés en la alquimia por dos episodios bíblicos concretos: haber reducido el Becerro de Oro a polvo de oro mezclado con el agua de beber, y haber supervisado a Bezaleel

«famous alchemical recipe attributed to Moses is that of the Diplosis (Multiplication), that is of gold, by alloying it, here three parts of gold with one part of copper, in the belief that the end product would become four parts of gold» — la Diplosis atribuida a Moisés, con su aritmética: alear tres partes de oro con una de cobre en la creencia de que el producto final serían cuatro partes de oro

«Moses’ former link with Hermes is here echoed by the title of Triseumoiros, which the alchemist Pappos the Philosopher assigns to him (CAAG 2, 28/3, 30), the “Three Times Fortunate”; it certainly matches and continues that of Hermes “Trismegistos” or “Trisaristos”» — Pappos el Filósofo le asigna a Moisés el título de Triseumoiros, Tres Veces Afortunado, que concuerda y continúa el Trismegistos de Hermes

«By “esotericism” Mouravieff means the ways to become ‘conscious of one’s real self’ (‘conscient de son vrai Moi’) and develop this true self beyond the deceitful illusions of one’s ordinary “Personality”» — Antoine Faivre define el esoterismo según Mouravieff: las vías para hacerse consciente del verdadero yo y desarrollarlo más allá de las ilusiones engañosas de la Personalidad ordinaria

«he presents what he thinks to be the > correspondences between the seven/ eight parts of the universe (for instance, the Milky Way, the Sun, etc.), the seven musical notes (from A back to A), the various stages of a person’s spiritual development, and/or the tripartition body/soul/ spirit» — las correspondencias que Mouravieff establece entre las partes del universo, las notas y la tripartición cuerpo, alma y espíritu

«The referential corpus of Gndsis is comprised first and foremost of the Bible, some Church Fathers, and Christian orthodox mystics or theologians. Apart from these references, Mouravieff does not quote (even in the many footnotes) any representative esoteric thinkers» — el primer límite, ausente del resumen: el corpus de referencia de Gnosis es la Biblia, algunos Padres y místicos ortodoxos, y fuera de ahí Mouravieff no cita, ni siquiera en las notas, a ningún pensador esotérico representativo. Erratas de la capa de texto que van tal cual: «Gndsis»

«Gnosis is not the work of a theosopher proper. It lacks the visionary inspiration characteristic of classic theosophical works. The practice of the so-called creative > imagination, which is so important in the latter, plays a secondary role here» — el segundo límite: Gnosis no es obra de un teósofo propiamente dicho, le falta la inspiración visionaria de la teosofía clásica y la imaginación creativa juega en ella papel secundario

«In politics, he is far from being the elitist and pessimist that most proponents of the “Traditionalist School” (Guénon, Schuon, etc.) — to which he obviously did not belong — appear to be» — el tercer límite: en política está lejos del elitismo y el pesimismo que se atribuyen a la Escuela Tradicionalista, a la que obviamente no pertenecía

«Contrary to the representatives of the “Traditionalist School”, he did not anticipate doom but the positive progress of mankind» — y contra los representantes de esa escuela, Mouravieff no anticipaba la catástrofe sino el progreso positivo de la humanidad

«For most modern readers, these hymns are texts: that is how they have been preserved and how they are published. They are, therefore, sometimes studied as if they were prayers, but this they most certainly were not. They were, rather, cult songs composed, often in competitions in the context of festivals, by professional poets and singers to please the deity and extol his or her virtues, and to memorize the deeds of men of past or present generations» — Albert de Jong y Mariken Teeuwen corrigen una lectura moderna: los himnos griegos nos llegan como textos y por eso se estudian a veces como si fueran plegarias, lo que ciertamente no eran — eran cantos cultuales compuestos a menudo en certamen

«Thus, the lyre was associated with silent inspiration and poetic contemplation, whereas the aulos, the instruments of courtesans no less than that of cult musicians, moved men to act» — el contraste instrumental como psicología popular: la lira asociada a la inspiración silenciosa y la contemplación poética, el aulós movía a los hombres a la acción

«Especially the sound of the tympanum was widely held to produce certain psychological or religious transformations, moving worshippers to dance, shout and become enraptured by the goddess» — sobre el tímpano de Cibeles: se sostenía ampliamente que producía transformaciones psicológicas o religiosas, moviendo a los fieles a danzar, gritar y quedar arrebatados por la diosa

«At the centre of Pythagorean wisdom lies the so-called “tetractys”, or “four-group”, generally visualized as a triangle made up of the numbers 1, 2, 3 and 4, which add up to ro. The most important intervals derived from these numbers are the octave (2:1), the fifth (3:2) and the fourth (4:3). From these, other intervals are derived, such as, for example, the second, which is the difference between the fifth and the fourth (9:8)» — la tetractys con sus proporciones: 1-2-3-4 sumando 10, de donde octava 2:1, quinta 3:2, cuarta 4:3 y el tono 9:8 como diferencia entre quinta y cuarta

«Thus, in the Greek intellectual tradition music was not only an art, used for entertainment or the creation of a solemn atmosphere, but more importantly a science, and an earthly reflection of higher truths» — en la tradición intelectual griega la música no era solo arte sino ciencia y reflejo terrestre de verdades superiores

«Ancient Greek music theory expressly tried to stay as far removed from musical practice as possible. These writings were written neither by, nor for practising musicians, but wanted to serve other, less mundane, purposes» — el límite: la teoría musical griega se esforzaba expresamente por mantenerse lo más alejada posible de la práctica musical, y esos escritos no fueron redactados por ni para músicos practicantes

«the use of musical imagery and speculation in Hermetic literature is much more prominent than it is in Gnostic texts» — una diferencia que el resumen no distingue: aunque herméticos y gnósticos cristianos hubieron de ser ambos comunidades cantoras, la imaginería y la especulación musical son mucho más prominentes en la literatura hermética que en los textos gnósticos

«The most fully worked out ideas on this subject can be found in the Discourse on the Eighth and the Ninth, where, however, the supreme music in the eighth sphere is said to be an internal song, sung in silence, without sound» — el desarrollo más elaborado está en el Discurso sobre el Ocho y el Nueve, donde sin embargo la música suprema de la octava esfera es un canto interno, cantado en silencio, sin sonido

«In the medieval worldview, music powerfully reflects the divine order of the cosmos. Through the study of its principles, human beings will come closer to grasping the meaning of creation itself» — Mariken Teeuwen abre la parte medieval con su tesis: en la cosmovisión medieval la música refleja poderosamente el orden divino del cosmos, y por el estudio de sus principios el hombre se acerca a comprender la creación misma

«In his Speculum musicae (1321-1324) Jacobus of Liége, for example, denied the existence of a planetary music. He argued that if the massive planets would bring forth actual sounds, they would be so loud as to have made us deaf. Guido of Saint-Denis (Tractatus de tonis, ca. 1300) and Heinricus Helene (Summula musice, ca. 1360) treat the music of the planets as a metaphor, and no longer take the concept literally» — el escepticismo medieval con su argumento: Jacobo de Lieja negó la existencia de una música planetaria razonando que si los planetas masivos produjeran sonidos reales serían tan fuertes que nos habrían dejado sordos

«From the rith century onwards, attempts were made to attach ethical characters to concrete musical modes. These were partly modelled after ancient sources, but since the ancient sources themselves were not very consistent, the relations between ancient heritage and medieval renewal are garbled and often only superficial» — el límite metodológico: los intentos de adosar caracteres éticos a modos concretos se modelaron en parte sobre fuentes antiguas, pero como esas fuentes no eran muy consistentes, las relaciones entre herencia antigua y renovación medieval resultan enredadas y a menudo solo superficiales

«Building on earlier models Bartolomeo Ramis de Pareja went even further: he related each mode not only to a corresponding planet, but also to a colour and humor (sanguis, colera, phlegma and melancholia)» — a Ramis de Pareja le adjudica el paso extra de relacionar cada modo no solo con un planeta sino también con un color y un humor

«These speculative models, which reflect the thorough belief in the power of music over the material and immaterial world, over the human body, mind and soul, formed the basis for the 16th- and especially 17th-century musical experiments in the field of» — esos modelos especulativos son la base de los experimentos musicales de los siglos XVI y sobre todo XVII en mística y magia

«However, most occult experiments involving music will never be recovered, not only because of their inherently secret and dangerous nature, but also because the vocal and instrumental practices involved were never written down» — Penelope Gouk declara de entrada el límite documental de todo el campo: la mayoría de los experimentos ocultos con música nunca podrán recuperarse, no solo por su carácter secreto y peligroso sino porque las prácticas vocales e instrumentales implicadas nunca se pusieron por escrito

«was Plotinus’s Enneads, a Neoplatonic text [> Neoplatonism] unknown to medieval scholars that — Ficino published in 1492 and also used as a source for his own De vita libri tres (1489), the most influential modern work on musical magic» — sitúa el locus classicus de la simpatía musical en las Enéadas de Plotino, texto desconocido para los medievales que Ficino publicó en 1492 y usó como fuente de De vita libri tres, la obra moderna más influyente sobre magia musical

«Plotinus’s image of a universal lyre connecting all levels of being through resonance was now made concrete by using two lutes: a string of one instrument was plucked, which moved the equivalent string of another lute lying on a nearby table» — cómo la imagen plotiniana de la lira universal se hizo concreta con dos laúdes, pulsando una cuerda de uno para mover la equivalente del otro

«Yet the idea of actually putting Pythagorean and Neoplatonic mysteries to the test seems to have been a 16th century development» — marca la novedad renacentista con su grado: poner efectivamente a prueba los misterios pitagóricos y neoplatónicos parece haber sido un desarrollo del siglo XVI

«Much less scholarly attention has been paid to attempts at recreating ancient theurgic and magical practices in the context of Reformation and Counter-Reformation struggles over proper modes of public and private worship» — declara el hueco historiográfico: se ha atendido mucho menos a los intentos de recrear prácticas teúrgicas y mágicas antiguas en el contexto de las luchas de Reforma y Contrarreforma sobre los modos propios del culto

«The Kepler-Fludd controversy has been significant in defining the boundaries between science and magic, between “true” and “false” philosophy, not just in its own time but also in more recent attempts to distinguish between occult and scientific mentalities» — la controversia Kepler-Fludd ha sido significativa para definir las fronteras entre ciencia y magia, entre filosofía verdadera y falsa, no solo en su tiempo sino en los intentos recientes de distinguir mentalidades ocultas y científicas

«Kepler explicitly differentiated this from Fludd’s approach to cosmic harmonies, saying that the latter’s portrayal of the divine monochord had no other foundation than the imagination» — Kepler diferenció explícitamente su correspondencia empírica del monocordio divino de Fludd, que no tenía otro fundamento que la imaginación

«A similar line was taken by the French Minim friar Marin Mersenne (1588-1648) in his Traité de ’harmonie universelle (1627) in which he criticised Fludd’s schema for having no correspondence with any measurable quantities of the world» — Mersenne siguió esa línea criticando el esquema de Fludd por no corresponder con ninguna cantidad medible del mundo

«Yet the importance of Fludd’s History in communicating abstract musical principles to 17th-century scholars (rather than to professional musicians) has been completely overlooked» — la contraacotación: la importancia de la Historia de Fludd para comunicar principios musicales abstractos a los eruditos del XVII —no a los músicos profesionales— se ha pasado por alto por completo

«the importance of this work lies in the author’s belief that the practices of both > alchemy and music rely on the manipulation of the spiritus mundi, a view shared by Fludd and one which of course ultimately derives from Ficino» — en Maier, la importancia del Atalanta fugiens está en la creencia de que tanto alquimia como música operan por manipulación del spiritus mundi, creencia compartida por Fludd y que en último término deriva de Ficino

«was a high point in Western music, but from the point of view of esotericism it was an infertile period» — juicio periodizador tajante de Joscelyn Godwin: el siglo de Couperin, Vivaldi, Rameau, Bach, Haendel, Gluck, Mozart y Haydn fue cumbre de la música occidental, pero desde el punto de vista del esoterismo fue un periodo infértil

«Musical esotericism has generally been coupled with the Pythagorean philosophy. While in earlier times this had led to the concepts of a musica mundana (“harmony of the spheres”) and a musica humana of psycho-physical effects, the Enlightenment discarded such notions as irrational. Its musical aesthetic was not spiritually or cosmically based, but rested, like that of the other arts, on the principle of imitation. The primary purpose of music was thought to be the represention of human emotions, and its main resource was expressive melody» — lo explica: el esoterismo musical ha ido acoplado a la filosofía pitagórica, y la Ilustración descartó como irracionales la musica mundana y la musica humana, quedando una estética imitativa cuyo fin era representar las emociones humanas

«Of the celebrated composers, only two had interests bordering on esotericism. J.S. Bach defied the fashion of his time in continuing to write learned, contrapuntal music in encyclopedic cycles (Orgelbiichlein, Well-tempered Clavier, Klavieriibungen, Musical Offering, Art of Fugue) and in filling his sacred works with numerological significances. Mozart’s commitment to > Freemasonry gave birth to the Masonic opera, The Magic Flute, which has been the subject of many esoteric interpretations» — de los compositores célebres, solo dos tuvieron intereses lindantes con el esoterismo: Bach por sus ciclos enciclopédicos y las significaciones numerológicas de sus obras sacras, y Mozart por la masonería y La flauta mágica

«Dalberg’s work heralded the German Romantic movement [> Romanticism], which would elevate music to the status of a religion» — a Dalberg le adjudica el anuncio del romanticismo alemán, que elevaría la música al estatuto de religión

«As his own librettist and the builder of the temple-like Bayreuth Festival Playhouse, no one did more than Wagner to actualize the Romantic idea of music as a religious or even mystical experience» — a Wagner, como libretista propio y constructor del Festspielhaus como un templo, el mayor papel en actualizar la idea romántica de la música como experiencia religiosa o incluso mística

«The strength and appeal of Cage’s personality affected every one of the arts, holding out the possibility that they might have a spiritual (as distinct from a religious) purpose. This ran counter to the predominant desacralization of the arts that characterized the modernist mainstream» — adjudica a Cage haber sostenido, por la fuerza de su personalidad, que las artes pudieran tener un propósito espiritual —a distinción de religioso—, corriendo contra la desacralización predominante del modernismo

«While some critics were repelled by his messianic pretentions, his prestige encouraged a fad among composers of the 1970s and 1980s for giving music a gloss of Hermetic, astrological, alchemical, or mystical references» — acota a Stockhausen con ambas caras, y el sustantivo es «moda» y no adopción doctrinal: aunque a algunos críticos les repugnaran sus pretensiones mesiánicas, su prestigio alentó entre los compositores de los setenta y ochenta una moda de dar a la música un barniz hermético, astrológico, alquímico o místico

«New Age music is anti-modernist, diametrically opposed to both rock ‘n’ roll and to the atonality of the “classical” avant-garde. Healing qualities are claimed for it, recalling the use of music in the Pythagorean schools» — la música New Age se define como antimodernista, opuesta por igual al rock y a la atonalidad de la vanguardia clásica, con cualidades curativas reivindicadas que recuerdan el uso de la música en las escuelas pitagóricas

«The compositions of Arvo Part (b. 1935) and John Tavener (b. 1944) invite the listener into contemplative states akin to prayer, with explicit links to the Christian Orthodox tradition and the Traditionalist school» — a Pärt y Tavener les adjudica estados contemplativos afines a la oración, con vínculos explícitos con la ortodoxia y la escuela tradicionalista. Erratas de la capa de texto que van tal cual: «Arvo Part» por Pärt

«The same period saw a rediscovery of the songs and personality of + Hildegard von Bingen (1098-1179) and a sudden popularity of Gregorian Chant» — el mismo periodo vio el redescubrimiento de los cantos de Hildegarda y la súbita popularidad del canto gregoriano

«Pierre Hadot remarks that ‘the word “mysticism” is a badly defined term that is mostly used haphazardly’ (1978, 718). Its use in the context of > Neoplatonism connects it with theurgy and the ancient mysteries, and not with the unitive experience of the divine that has later come to be attached to it» — Jérôme Rousse-Lacordaire cita a Hadot —la palabra misticismo es un término mal definido que se usa sobre todo a la ligera— y observa que su uso a propósito del neoplatonismo lo conecta con la teurgia y los misterios antiguos, NO con la experiencia unitiva de lo divino que después se le adosó

«word “mysticism” to designate esoteric trends reflects a strategy of avoiding the pejorative associations attached to the term esotericism. This strategy is made possible by the polysemy of the term musteérion and its derivatives developed in the course of their history, and by the vagueness that is attached to it today» — la tesis: usar «misticismo» para designar tendencias esotéricas refleja una estrategia de evitar las asociaciones peyorativas adheridas al término esoterismo, estrategia posibilitada por la polisemia de mystérion y por la vaguedad actual del término

«Thus, among the latter, Antoine Faivre, while recognizing that the terms esotericism and mysticism are often used interchangeably, proposes to distinguish these areas according to the relative importance that their representatives attach to “intermediary realities”: a domain where the esotericist tend to linger, whereas it is a mere stage to pass through and leave behind for the mystic» — ordena las posiciones sin arbitrar: Faivre, reconociendo que los términos se usan a menudo de modo intercambiable, propone distinguirlos por la importancia relativa que sus representantes dan a las realidades intermediarias — donde el esoterista se demora y el místico solo pasa

«On the side of the esotericists themselves, the traditionalists in the wake of > René Guénon oppose the initiatory path, seen as properly esoteric, to the mystical path; they emphasize that the etymology connecting mysticism with mystery is no counterargument, since mysticism has long designated an exclusively religious and therefore exoteric path, which is consequently incompatible with the initiatory path of esotericism» — los tradicionalistas guenonianos oponen la vía iniciática a la mística, argumentando que la etimología no vale como contraargumento porque el misticismo ha designado largamente una vía exotérica

«While mysticism takes an attitude of passivity and receptivity to divine influences, whatever they may be, without any doctrinal preparation being required, initiation is a methodical activity that requires the individual’s initiative from the very beginning» — y contrastan la pasividad receptiva de la mística con la iniciación como actividad metódica que exige iniciativa desde el principio

«In an approach to the “Christian mystery” that includes the “esoteric perspective”, Jean Borella has sought to refute the Guénonian critique of mysticism» — Borella, desde una aproximación al misterio cristiano que incluye la perspectiva esotérica, ha buscado refutar esa crítica guenoniana

«Esotericism and mysticism do have similarities: the primacy of experience and inner transformation, the quest for unity, and the claim that the very heart of religion will be revealed only by going beyond rational discursivity. However, the two notions do not come down to the same thing» — conclusión propia con su límite: esoterismo y mística sí comparten la primacía de la experiencia y la transformación interior, la búsqueda de unidad y la pretensión de que el corazón de la religión solo se revela más allá de la discursividad racional — sin embargo, las dos nociones no vienen a ser lo mismo

«The Naassenes were adherents of a 2nd-century Gnostic sect that is only known through an extensive report by Hippolytus, Refutatio, V, 6-11» — van den Broek declara la base documental antes de nada: la secta naasena solo se conoce por un extenso informe de Hipólito, Refutatio V 6-11

«a more complicating factor is that the author of the Sermon wrote for initiates and, for that reason, took knowledge of the Naassene doctrines and rituals for granted» — el factor que complica más aún la lectura: el autor del Sermón escribía para iniciados y por eso daba por supuestas doctrinas y rituales

«The name “Naassenes” derives from the Hebrew word nabds, “serpent”, which the Naassenes, like other Gnostic groups, venerated (V, 6, 3; 11, 11-12), though it does not play a role of any importance in the Naassene ideas described by Hippolytus» — la corrección a la imagen corriente está en el nombre mismo: «naasenos» deriva del hebreo para serpiente, a la que veneraban como otros grupos gnósticos, AUNQUE no juega papel de importancia alguna en las ideas naasenas descritas por Hipólito

«There is no discernible relationship between the Naassenes and the Ophites, the other Gnostic sect that explicitly derived its name from the serpent (Greek: ophis) they worshipped. The Naassenes called themselves “Gnostics”, because they claimed to be ‘the only ones who knew the depths» — no hay relación discernible entre naasenos y ofitas, la otra secta que derivó su nombre de la serpiente, y se llamaban a sí mismos gnósticos porque pretendían ser los únicos que conocían las profundidades

«The Naassenes considered this an inexplicable mystery: ‘How and in what way he came down, we do not know’» — el descenso del Hijo del Hombre lo tenían por misterio inexplicable: cómo y de qué manera bajó, no lo sabemos

«Esaldaeus is the Demiurge, whose name is a Greek form of the biblical divine name El-Shaddai (probably “God of the mountain”)» — el demiurgo Esaldeo es forma griega del nombre bíblico El-Shaddai, probablemente Dios de la montaña

«The Naassenes said that they were ‘the spiritual people (pneumatikoi), who were chosen as his own possession by this “Living Water” on high . . . for we enter in through the true gate, which is Jesus the blessed one, and out of all men we alone are Christians» — la autodefinición exclusivista: de entre todos los hombres solo nosotros somos cristianos

«the hymn continues with the fate of the Soul, which finally ‘in her wanderings entered the exitless Labyrinth’, i.e. the world of matter and evil» — el Salmo naaseno sigue la suerte del Alma, que en sus vagabundeos entró en el Laberinto sin salida, es decir el mundo de la materia y el mal

«Naturphilosophie generally avoids pantheism in favour of this panentheism» — Antoine Faivre precisa el punto que suele darse por panteísmo sin explicar: reinterpretado el Deus sive natura spinoziano no como materialismo encubierto sino como afirmación de que la naturaleza es algo divino, y concebido Dios como centro primordial de energía, la Naturphilosophie evita en general el panteísmo en favor de ese PANENTEÍSMO

«Naturphilosophie proper appeared during the last years of the 18th century, heralded by two groundbreaking works, published almost simultaneously in 1798: > EJ.W. Schelling’s Von der Weltseele (On the Soul of the World), and > Franz von Baader’s Uber das pythagordische Quadrat in der Natur (About the Pythagorean Square in Nature» — data el arranque en dos obras fundacionales casi simultáneas de 1798: Von der Weltseele de Schelling y Über das pythagoräische Quadrat in der Natur de Baader

«The theosophical tendency is far from being the rule amongst these figures. It is conspicuous in Baader, Meyer, and Schubert, for example, but almost absent from the works of such authors as Burdach, Oken, and Wagner. However most Naturphilosophen share three common tenets, which are explicitly or implicitly present in their discourse, and account for their proximity to esotericism in general, and to theosophy in particular» — el límite explícito que desarma la lectura uniforme: la tendencia teosófica dista mucho de ser la regla entre estas figuras —conspicua en Baader, Meyer y Schubert, casi ausente en Burdach, Oken y Wagner—, y solo la mayoría comparte tres tesis comunes que explican su proximidad al esoterismo

«First tenet: Nature has a history of a mythical order. This ontological postulate functions as a poetic mainspring for research and speculation. The world is not made of eternal, immutable things but is, like the Spirit, engaged in a process of a highly dramatic character» — primera tesis: la naturaleza tiene una historia de orden mítico, postulado ontológico que funciona como resorte poético, y el mundo no está hecho de cosas eternas e inmutables sino comprometido, como el Espíritu, en un proceso de carácter altamente dramático

«A quadruple polar structure underlies most of these speculations. The first pole is the undifferentiated chaos, or primordial light. From it, two opposite poles emerge, which are both opposed and complementary to one another and assume various forms, like Fire and Water, Fire and Light, Masculine and Feminine, Attraction and Repulsion. A fourth term then manifests, which reflects the first one and is the common product within which the two opposing terms combine» — la estructura polar cuádruple: caos indiferenciado, dos polos opuestos y complementarios, y un cuarto término que refleja al primero y en el que los opuestos se combinan

«Second tenet: The identity of Spirit and Nature, first expressed by Schelling. “Spirit” is understood as the universal, even divine One, in His relation to Nature and Man. Ontologically, this identity rests on a mythical conception of the history of Nature (see above), based on an epistemological plane where the negative or destructive opposition of the two is surmounted: Spirit becomes Nature, Nature becomes spiritualized» — segunda tesis, formulada primero por Schelling: la identidad de Espíritu y Naturaleza, donde la oposición destructiva se supera — el Espíritu se hace Naturaleza, la Naturaleza se espiritualiza

«This “philosophy of identity” (viz. Schelling) has remained the most suggestive idea of Naturphilosophie, because it bears on the perennial metaphysical question of the relationship between Nature and Spirit» — esa filosofía de la identidad ha seguido siendo la idea más sugerente de la Naturphilosophie porque toca la cuestión metafísica perenne de la relación entre Naturaleza y Espíritu

«Concepts borrowed from chemistry are transferred to astronomy or human psychology; notions pertaining to botany are used to describe inorganic processes, and vice versa» — la práctica analógica: conceptos tomados de la química se transfieren a la astronomía o la psicología humana, y nociones de botánica describen procesos inorgánicos y viceversa

«Goethe’s philosophy of Nature is somewhat distinct from the current of Naturphilosophie. Admittedly, throughout his life he certainly maintained the notion of a vital universe, and his scientific works, especially those on the metamorphosis of plants and on colours, place him close to some leanings of the Naturphilosophen. But he was more interested in trying to grasp eternity in an instant, or infinity in an object (> William Blake), than in discovering commonalities or correspondences between things, or in what the latter symbolize of the invisible. More generally, he remained aloof from Romanticism» — corrige la inclusión de Goethe: su filosofía de la naturaleza es algo distinta de la corriente de la Naturphilosophie — mantuvo la noción de universo vital y sus trabajos sobre metamorfosis y colores lo acercan, pero le interesaba más captar la eternidad en un instante que descubrir correspondencias entre las cosas, y en general se mantuvo al margen del Romanticismo

«Less directly but more importantly, the most obvious survival of Naturphilosophie is to be found in the theories of the unconscious» — el legado más visible de la Naturphilosophie se sitúa en las teorías del inconsciente

«Jung may be considered the last major representative of Naturphilosophie. His view of > alchemy, namely that what alchemists saw in their crucible was a constellation of their own unconscious» — adjudica a Jung ser quizá el último gran representante de la Naturphilosophie, añadiendo que su lectura de la alquimia —que lo que los alquimistas veían en el crisol era una constelación de su propio inconsciente— bien podría aplicarse también a los Naturphilosophen

«Apart from brilliant exceptions like Ritter and Oersted, the Naturphilosophen did not make significant discoveries themselves; but they were keen to find and express truths of a different order, that of the Absolute» — el límite final, y es el más honesto de la entrada: salvo excepciones brillantes como Ritter y Oersted, los Naturphilosophen no hicieron descubrimientos significativos ellos mismos, pero estaban empeñados en hallar y expresar verdades de otro orden, el del Absoluto

«Occasionally regarded as the founder of modern neo-Catharism, Peyrat was a Protestant pastor who believed that the real continuation of Catharism was, in fact, Protestantism» — Massimo Introvigne consigna que a Napoléon Peyrat se lo tiene ocasionalmente por fundador del neocatarismo moderno, y anota el dato que ningún resumen recoge: era pastor protestante y creía que la continuación real del catarismo era, de hecho, el protestantismo

«Gadal tried to reconstruct the Cathar religion (which he called “Maneism”, carefully distinguishing it from > Manichaeism), and also regarded Cathars as the direct descendants of a French branch of Gnosticism» — a Gadal le adjudica la reconstrucción de una religión cátara a la que llamó maneísmo, distinguiéndola cuidadosamente del maniqueísmo, y la tesis de los cátaros como descendientes directos de una rama francesa del gnosticismo

«While Roché and Gadal did much to revive both local and international interest in Catharism, they ultimately isolated themselves from the larger milieu of Cathar enthusiasts by each joining a specific movement (Anthroposophy for Roché, and the Lectorium for Gadal» — acota el alcance de ambos: aunque hicieron mucho por revivir el interés, acabaron aislándose del medio más amplio de entusiastas cátaros al unirse cada uno a un movimiento específico

«It is unclear whether Rahn worked alone, or whether his Grail quest was conducted on behalf of the Nazi hierarchy and its Wagnerian aspirations» — sobre Otto Rahn no se afirma lo que suele darse por hecho: no está claro si trabajaba solo o si su búsqueda del Grial se condujo por cuenta de la jerarquía nazi y sus aspiraciones wagnerianas

«He claimed that the treasure found by Sauniére included not only material goods and artifacts, but also documents proving that Jesus had married Mary Magdalene, and that their children originated a royal bloodline which ultimately flowed through the throne of France in the veins of the Merovingian dynasty» — las tesis de Plantard van en verbo de decir: AFIRMÓ que el tesoro de Saunière incluía documentos que probaban el matrimonio de Jesús con María Magdalena y un linaje real merovingio

«Plantard ultimately claimed to be a true descendant of the Merovingians, and that Cathars, Knights Templars, and a secret society called Priory of Sion, were all custodians of Jesus’ secret» — y afirmó en última instancia ser descendiente merovingio, y que cátaros, templarios y el Priorato de Sión custodiaban ese secreto

«The alleged connection of these claims with the Cathars is understandably regarded with great suspicion by professional historians, but has undoubtedly added to the mystery and fascination of “Cathar country”, to the further benefit of local tourism» — el veredicto es doble: la conexión alegada con los cátaros es comprensiblemente vista con gran suspicacia por los historiadores profesionales, pero sin duda ha añadido misterio y fascinación al «país cátaro», con el consiguiente beneficio del turismo local

«According to Hanegraaff (1998, 77), this is ‘based on the conviction that what Christianity has traditionally denounced as idolatry and superstition actually represents/represented a profound and meaningful religious worldview and .. . that a religious practice based on this worldview can and should be revitalized in our modern world» — Joanne E. Pearson define el neopaganismo citando a Hanegraaff: la convicción de que lo que el cristianismo denunció como idolatría y superstición representaba en realidad una cosmovisión religiosa profunda y significativa, revitalizable hoy

«He goes on to argue that the term “neopaganism” itself contains a ‘polemical thrust’? towards Christianity as the religion which is held responsible for the decline of western paganism and the negative perception of it over the past two thousand years» — consigna que el propio término lleva un empuje polémico contra el cristianismo

«Much changed in the 1990s, as the influence of historical research permeated neopaganism and historical claims were re-evaluated. Along with this re-evaluation of the past has come a re-evaluation of Christianity. Neopagans are involved in the development of interfaith meetings with members of other religions, and as neopaganism has grown in popularity, and public awareness of it has increased, it has adopted a less reactive posture which no longer requires legitimisation through false histories or hatred of the Christian Church» — el límite temporal: mucho cambió en los noventa cuando la investigación histórica permeó el medio y las pretensiones históricas se reevaluaron, y el neopaganismo adoptó una postura menos reactiva, que ya no requiere legitimación mediante falsas historias ni odio a la Iglesia cristiana

«The antecedents of neopaganism can be found in the late r9th century, in academic developments such as Egyptology, the development of tourism to sites of ancient pagan civilisations in Greece and Rome, the rise of occult [> occult / occultism] and magical societies such as the > Hermetic Order of the Golden Dawn, the eastern emphasis of the Theosophical Society, and the writings of key figures such as > Aleister Crowley and > Dion Fortune» — sitúa los antecedentes en el siglo XIX tardío: egiptología, turismo a sitios paganos, Golden Dawn, Sociedad Teosófica, Crowley y Dion Fortune

«Modern neopaganism in the strict sense originated in 1940s Britain in the form of a ‘relatively self-contained, England-based occultist religion’ (Hanegraaff 1998a, 85) known as Wicca. From this, other neopagan traditions and other varieties of witchcraft have developed. It is largely undisputed that the development of Wicca was initiated by Gerald Brosseau Gardner (1884-1964), under the influence of (among others) Margaret Murray’s 1921 publication The Witch-cult in Western Europe, Robert Graves, and Aleister Crowley» — data el neopaganismo moderno en sentido estricto en la Gran Bretaña de los años cuarenta, como religión ocultista relativamente autocontenida y de base inglesa llamada Wicca, cuyo desarrollo inició Gardner de manera en gran medida indisputada, bajo la influencia de The Witch-cult in Western Europe de Margaret Murray, de Robert Graves y de Crowley

«The Fellowship of Crotona allegedly contained a hidden inner group of hereditary witches, who initiated Gardner in 1939; much about the nature of this group remains unclear however» — el límite en la iniciación misma: la Fellowship of Crotona SUPUESTAMENTE contenía un grupo interno de brujas hereditarias que iniciaron a Gardner en 1939, aunque mucho sobre la naturaleza de ese grupo sigue sin estar claro

«However, Gardner was not able to publish more open accounts of witchcraft under his real name until the repeal of the 1736 Witchcraft Act in 1951 and its replacement with the Fraudulent Mediums Act, which gave freedom for individuals to practice witchcraft so long as no harm was done to person or property» — la condición legal que suele omitirse: Gardner no pudo publicar bajo su nombre real hasta la derogación del Witchcraft Act de 1736 en 1951 y su reemplazo por la Fraudulent Mediums Act

«in North America Wicca and neopaganism are virtually synonymous. Wicca had been exported to the United States in the 1960s by an initiate of Gardner’s, Raymond Buckland, and throughout the late 1970s and 1980s, in North America, neopaganism increasingly became influenced by the emerging > New Age Movement and feminist spirituality. As a result, it was transformed into a very NEOPAGANISM different kind of religion, with a less formal and hierarchical ritual style, Native American influences such as shamanism and drumming, the increasing use of psychotherapy within Wicca, and Wiccan involvement in political and environmental activism» — en Norteamérica Wicca y neopaganismo son virtualmente sinónimos, y allí se transformó en una religión muy distinta: estilo ritual menos formal y jerárquico, influencias nativas americanas como chamanismo y tambores, uso creciente de psicoterapia y activismo político y ambiental

«Modern neopagan Druids draw their inspiration from early evidence of Druidry gleaned from the works of writers such as Pliny the Elder and Julius Caesar, as well as from Celtic traditions, since Bardic Colleges in Ireland and Scotland continued until the 16th and 17th centuries respectively» — las fuentes del druidismo: Plinio el Viejo, Julio César y las tradiciones célticas, siendo que los colegios bárdicos de Irlanda y Escocia continuaron hasta los siglos XVI y XVII respectivamente

«The emphasis on Celtic, Arthurian, and > Grail mythology is typical of neopagan Druidry, but not all Druid groups are neopagan. For the r9th and much of the 2oth centuries, Druidry overlapped with Christianity and many Druid orders operated» — el límite que invierte la lectura corriente: el énfasis en la mitología céltica, artúrica y del Grial es típico del druidismo neopagano, PERO NO TODOS LOS GRUPOS DRUÍDICOS SON NEOPAGANOS — durante el XIX y buena parte del XX el druidismo se solapó con el cristianismo y muchas órdenes operaron como cuerpos sociales o caritativos, no religiosos

«This is not surprising, given the diversity within contemporary Druidry, which includes neo-pagan Druids, Christian Druids, Zen Druids and even Hasidic Druids. There are also some more light-hearted versions, such as the Berengaria Order of Druids which draws its inspiration from science fiction series such as Star Trek and Babylon 5» — en el druidismo contemporáneo sigue en debate si es religión, filosofía o ciencia, dada su diversidad: druidas neopaganos, cristianos, zen e incluso jasídicos, y la Orden Berengaria como versión más desenfadada

«It was not until the 1980s that Druid orders which specifically proclaimed themselves neopagan were established, with the foundation of orders such as the British Druid Order (1979), which has a shamanic and Wiccan influence» — solo en los ochenta se establecieron órdenes que se proclamaran neopaganas, con influencia chamánica y wicca

«their attraction being that they are indigenous to northern European lands which were converted to Christianity much later than its homeland around the Mediterranean, and that they provide what are believed to be the only genuine paganisms to exist outside Christian constructs» — la razón del atractivo del heathenry en boca de sus practicantes: son tradiciones indígenas de tierras norteuropeas cristianizadas mucho más tarde que el Mediterráneo, y proveen lo que se cree que son los únicos paganismos genuinos existentes fuera de constructos cristianos

«Given the Latinisation of the West by Christian hegemony, people and groups who are drawn to Anglo-Saxon, Germanic and Scandinavian traditions and languages prefer to be called Heathen rather than neopagan» — de ahí la preferencia por el término Heathen sobre neopagan

«Asatru has a reputation for being more male-oriented than some neopagan religions, but Asatri groups are led by both men and women and both officiate in religious ceremonies» — acota la fama de Asatru: tiene reputación de ser más masculina que otras religiones neopaganas, PERO los grupos los lideran hombres y mujeres y ambos ofician

«In newly re-emerging countries such as Lithuania, Latvia and Estonia, neopaganism has played an important part in efforts to establish national identities. Reinstated neopagan festivals attract many thousands of people who believe that participating in the rites of their ancestors is an important part of their cultural heritage» — en el Báltico el neopaganismo ha jugado papel importante en la construcción de identidades nacionales de Lituania, Letonia y Estonia, con festivales reinstaurados que atraen a miles

«They have in common a worldview which reveres nature as sacred, ensouled or alive, and they draw on pagan beliefs and practices of the past, either those of classical civilisations or of indigenous peoples, and thus tend to be polytheistic, pantheistic and/or duotheistic rather than monotheistic, at least to the extent of accepting the divine as both male and female and thus including both gods and goddesses in their pantheons» — el denominador común del campo: veneran la naturaleza como sagrada, animada o viva, se nutren de creencias paganas del pasado y tienden a ser politeístas, panteístas o duoteístas más que monoteístas

«Neopagan groups take many forms, from Wiccan covens to Druid groves, from Heathen hearths to magical lodges, and entry into them may be by formal rituals of initiation or informal groupings based on friendship. Some groups may practice magic, whilst others do not. Many use ritual, and almost all make use of myth, celebrating eight seasonal festivals which together constitute a mythicritual cycle, usually referred to as The Wheel of the Year» — sin autoridad central, con entradas por iniciación formal o por amistad, unos practicando magia y otros no, y casi todos celebrando las ocho fiestas estacionales de la Rueda del Año

«Plotinus’ positive assessment of the material cosmos and his profound intuition of an active theoria creating and sustaining the material cosmos were due, in large part, to his effort to refute the Gnostics’ anti-cosmicism and their insistence that theoria was removed from the cosmos» — Gregory Shaw adjudica la valoración positiva del cosmos material en Plotino en gran medida a su esfuerzo por refutar el anticosmicismo gnóstico: la tesis nace de la polémica y no al margen de ella

«Thus, despite his polemic against the Gnostics, there was an ambiguity in Plotinus on the value of the material world and the status of the embodied soul» — el límite en la misma página: pese a su polémica contra los gnósticos, había en Plotino una ambigüedad sobre el valor del mundo material y el estatuto del alma encarnada — llamó a la materia sensible mal primario y absoluto, y usó para la caída del alma las mismas imágenes que los gnósticos para el descenso de Sofía

«Porphyry’s student Iamblichus (c. 240-c. 325 C.E.) criticized Plotinus’ doctrine of the undescended human soul for the same reason that Plotinus had criticized the Gnostics: it diverged from the teachings of Plato and the ancients, among whom lamblichus included Pythagoreans and theurgists» — la crítica de Jámblico ordenada con simetría: criticó el alma no descendida de Plotino por la misma razón por la que Plotino había criticado a los gnósticos, que se apartaba de las enseñanzas de Platón y de los antiguos

«Because of this alienation, the soul’s salvation was no longer to be found in theoria and withdrawal from the world but in theourgia: divine action that transforms both the soul and the world» — el giro: por la alienación del alma plenamente encarnada, la salvación ya no está en la theoria y el retiro del mundo sino en la theourgia, acción divina que transforma tanto al alma como al mundo

«It should be noted that Iamblichus’ critique of Plotinus follows a trajectory of thought initiated by Plotinus himself in his polemic against the Gnostics» — la observación genealógica: la crítica de Jámblico a Plotino sigue una trayectoria de pensamiento iniciada por el propio Plotino en su polémica contra los gnósticos

«The Gnostics did not produce an Iamblichus to explain their ritual practices, but his theory might profitably be used to explain the rites of gnostic communities that shared metaphysical tenets with Neoplatonists» — los gnósticos no produjeron un Jámblico que explicara sus prácticas rituales, pero su teoría puede servir para explicar los ritos de comunidades gnósticas que compartían tesis metafísicas con los neoplatónicos

«Having announced his knowledge of the boundaries of both spiritual and material worlds the prophetic narrator states: ‘in every respect the sense-perceptible world is [worthy] of being saved entirely’ (NHC X.5.24-26), a striking description in a gnostic text, possibly reflecting Iamblichus’ positive view of matter» — en Marsanes señala la frase llamativa en un texto gnóstico —que en todo respecto el mundo sensible es digno de ser salvado enteramente— que posiblemente refleja la visión positiva jamblíquea de la materia

«Despite these similarities, the De Mysteriis appeared no earlier than ca. 280 — and Iamblichus’ other writings as late as 325 — which leaves little time for a direct influence on Marsanes (late 3rd or early 4th century). Yet both reflect a Syrian provenience, and a direct influence is not impossible» — acota la cronología contra su propia hipótesis, y la conclusión queda explícitamente indecidida: el De Mysteriis no apareció antes de ca. 280 y los demás escritos hasta 325, lo que deja poco tiempo para una influencia directa sobre Marsanes; ambos comparten procedencia siria y una influencia directa no es imposible

«as Ruth Majercik has argued, the Zostrianos and Allogenes of the Nag Hammadi collection would have to be 4th century revisions of the texts criticized by Plotinus» — la reformulación de Majercik haría de Zostrianos y Allogenes revisiones del siglo IV de los textos criticados por Plotino

«Cogent and persuasive arguments have been marshaled both for and against Hadot’s thesis and for different chronologies of influence on the “Sethian” texts; there is, however, agreement among scholars that “Sethian” Gnostics conformed their revelations with the teachings of pagan philosophers» — se han acumulado argumentos convincentes y persuasivos TANTO A FAVOR COMO EN CONTRA de la tesis de Hadot, aunque hay acuerdo en que los gnósticos setianos conformaron sus revelaciones a las enseñanzas de los filósofos paganos

«Whether they dipped into this traditional wisdom upstream or downstream is a question that has not yet been answered definitively» — abstención expresa: si bebieron de esa sabiduría tradicional aguas arriba o aguas abajo es una cuestión que no ha sido respondida definitivamente

«Platonism is a complex and problematic historiographic category, especially with regard to the Middle Ages. To begin with, only very few original texts by Plato were known to the Latin West: the first part of the Timaeus, which was only supplemented by the Meno, the Phaedo and parts of the Parmenides in the middle of the 12th century. The image of Plato cherished by medieval authors was thus to a considerable degree filtered by Middle-Platonic and Neoplatonist lenses» — Cees Leijenhorst abre con la advertencia metodológica: el platonismo es una categoría historiográfica compleja y problemática, en especial en lo tocante a la Edad Media, pues el Occidente latino conocía muy pocos textos originales de Platón y su imagen estaba filtrada por lentes medioplatónicas y neoplatónicas

«For this reason we have chosen to investigate the ties between Platonic and Hermetic elements in a limited number of authors that represent three different models of dealing with Hermetism, namely a fusion with Platonism without much relation to Aristotelianism (12th century Platonism), a blend of Platonism, Aristotelianism and Hermetism (> Albertus Magnus), and finally a mixture of Platonism and Hermetism with anti-Aristotelian overtones (Berthold of Moosburg» — declara su método: tres modelos de trato con el hermetismo — el platonismo del siglo XII, Alberto Magno y Berthold de Moosburg

«Against the traditional picture of a common Platonic “School of Chartres”, which most of these authors were claimed to be a member of, scholars such as Southern and Marenbon have tried to make a case for the richness and complexity of their philosophy and_ theology, downplaying the importance of Platonism as a common philosophical ideology. Nevertheless, the fact remains that these authors underwent a considerable influence of Platonic philosophy» — la disputa sobre la Escuela de Chartres, con las dos posiciones: contra la imagen tradicional, Southern y Marenbon han argumentado por la riqueza y complejidad de esas filosofías restando importancia al platonismo como ideología común — no obstante, el hecho es que estos autores sí sufrieron una influencia considerable de la filosofía platónica

«The mythical and allegorical elements of Plato’s cosmology were seen as integumenta and involucra, words that concealed a deeper, hidden meaning that had to be dug up by the philosopher» — los elementos míticos y alegóricos de la cosmología platónica se leían como integumenta e involucra, palabras que ocultaban un sentido más profundo que el filósofo debía desenterrar

«Following Quodvultdeus, Lactantius and other conciliatory sources, 12th century Platonists saw Plato and Hermes [> Hermes Trismegistus] as protagonists of the same tradition of Oriental-Greek wisdom» — siguiendo a Quodvultdeus y Lactancio, los platónicos del siglo XII veían a Platón y a Hermes como protagonistas de la misma tradición de sabiduría oriental-griega

«Like Pierre Abailard, Thierry of Chartres identified the Platonic world soul with the Holy Spirit, the third person of the Trinity. This in turn he equated with the pneuma or spirit of the Asclepius, which guides and determines the world. After the Council of Sens (1140) had forbidden the equation of the (created!) anima mundi of the Timaeus with the Third Person of the Trinity, most authors became more cautious in the way they dealt with spirit» — el dato institucional: Thierry de Chartres identificó el alma del mundo platónica con el Espíritu Santo y la equiparó al pneuma del Asclepio, pero tras el Concilio de Sens de 1140, que prohibió esa equiparación, la mayoría de los autores se volvió más cauta

«According to these authors, God’s ineffability is not rooted in His transcendence, but precisely in His radical immanence: because God is all being, He bears all names, which is the same as saying that no name can express the divine source of the totality of being» — la inefabilidad divina no está enraizada en la trascendencia sino precisamente en la inmanencia radical: Dios es todo el ser, lleva todos los nombres, y por eso ningún nombre expresa la fuente divina de la totalidad del ser

«Most 12th-century Platonists made use of the Hermetic notion of Unomnia: the idea that all being participates in the One gives rise to the conclusion that the One is immanent in all being (God is every stone, every tree etc.). The majority of authors expressly tried to avoid simplistic pantheist conclusions, with the exception of David of Dinant (ca. 1160-1200), whose Quaternuli were condemned by the Synod of Paris in 1210» — la mayoría trató expresamente de evitar conclusiones panteístas simplistas, con la excepción de David de Dinant, cuyos Quaternuli fueron condenados por el Sínodo de París en 1210

«Nevertheless, Albert’s Aristotelianism was certainly not uncritical and was combined with a strong Neoplatonist influence mostly derived from Arab and Jewish sources, and, especially in his later life, from the Liber de Causis, which Albertus considered to be Aristotelian» — atribución errónea consignada como dato y no corregida: el aristotelismo de Alberto ciertamente no era acrítico y se combinó con influencia neoplatónica derivada de fuentes árabes y judías y, en su vejez, del Liber de Causis, QUE ALBERTO CONSIDERABA ARISTOTÉLICO

«In the end, this classification is of small importance, because according to Albert’s conciliatory programme true philosophy should reunite Aristotelianism and Platonism» — sobre la clasificación de Hermes entre estoicos o viejos peripatéticos, la juzga de poca importancia porque según el programa conciliatorio de Alberto la filosofía verdadera debía reunir aristotelismo y platonismo

«Moreover, in his Liber de intellectu et intelligibili he adopts the Hermetic image of man as nexus dei et mundi. On the one hand, man assimilates himself to God, but by doing so he may also act as the gubernator of the lower world. Philosophical > mysticism is thus transfigured into a kind of > magic in which man uses his divine powers in order to rule, transform and purify the lower worlds» — el elemento hermético decisivo: en el Liber de intellectu et intelligibili Alberto adopta la imagen del hombre como nexus dei et mundi, de modo que la mística filosófica queda transfigurada en una especie de magia en la que el hombre usa sus poderes divinos para gobernar, transformar y purificar los mundos inferiores

«In contradistinction to Albertus, Berthold did not aim at reconciling Aristotelianism and Platonism, but opposed the Platonism of Proclus to the dominant Aristotelian culture of the schools. Again, however, these labels should be handled with caution: Proclus’s Elementatio itself is certainly not free from Aristotelianism and also Berthold’s own interpretation in no way amounts to “pure Platonism”» — a diferencia de Alberto, Berthold no buscó reconciliar aristotelismo y platonismo sino oponer el platonismo de Proclo a la cultura aristotélica dominante — y acota de inmediato que esas etiquetas deben manejarse con cautela, porque la Elementatio de Proclo no está libre de aristotelismo y la propia interpretación de Berthold no equivale en modo alguno a un platonismo puro

«Nevertheless, he presents an uncompromising anti-Aristotelian programme, which is based on the distinction between the ontology of the Peripatetics, the sententia peripateticorum that only deals with the “terrestrial” doctrine of metaphysics as the science of being qua being, and the true metaphysics of the Platonists, the supersapientialis scientia platonica that is gained by the soul’s mystical unitio with the divine forms» — su programa antiaristotélico lo articula la distinción entre la sententia peripateticorum, ontología terrestre del ser en cuanto ser, y la supersapientialis scientia platonica, ganada por la unitio mística del alma con las formas divinas

«pagan Hermes would have intuitively grasped the attributes of God, which is proved by his words about the generation of the Logos from the Father (Asclepius 26) and his doctrine of pneuma, which Berthold identifies with the Holy Spirit» — Berthold revivió la idea de que el Hermes pagano habría captado intuitivamente los atributos de Dios, probado según él por sus palabras sobre la generación del Logos y su doctrina del pneuma, que identifica con el Espíritu Santo

«Nevertheless, the availability of Plato’s complete text did not mean that Ficino and Renaissance Platonists returned to the original and pure Platonism. Byzantine scholars such as Cardinal Besssarion and George of Trebizond not only bequeathed their Greek manuscripts to Italian humanists, but also a set of hermeneutical tools that were employed in reading these texts» — el límite de entrada: la disponibilidad del texto completo de Platón no significó que Ficino y los platónicos renacentistas volvieran al platonismo original y puro, pues los bizantinos legaron con los manuscritos también un instrumental hermenéutico

«Following Bessarion and others, Ficino read (and translated!) Plato through profoundly Neoplatonic lenses. Plato was put into the syncretistic framework of a tradition of prisca sapientia and pia philosophia [> Tradition] which was supposed to reach back to - Moses and pagan prophets such as > Zoroaster and - Hermes Trismegistus who had transmitted a sacred wisdom that foreshadowed the advent of Christ» — Ficino leyó y tradujo a Platón a través de lentes profundamente neoplatónicas y lo insertó en la prisca sapientia que se remontaba a Moisés, Zoroastro y Hermes

«Early Renaissance authors still believed in the myth according to which Dionysius was not only the Areopagite whom St. Paul had converted to Christianity, but also the one that had later become bishop of Paris. Eventually Valla’s philological démasqué of this myth in his In Novum Testamentum Annotationes, printed in 1505, weakened the authority of the Ps» — consigna el desmontaje filológico de Valla del mito de Dionisio Areopagita, en las Annotationes impresas en 1505

«Still, it is important to recognize that although a few special chairs of Platonic philosophy had been created (for example that of > Francesco Patrizi in Rome) and avowed Platonists were present at regular university chairs (for example Francesco Piccolomini at Padua), Neoplatonism remained largely an extra-academic affair. The metaphysical speculations of the Platonists proved to be more attractive to a non-academic public than the strict logic of academic Aristotelianism» — dato correctivo sobre el estatuto institucional: pese a algunas cátedras, el neoplatonismo siguió siendo en gran medida un asunto EXTRAACADÉMICO, más atractivo para el público no académico que la lógica estricta del aristotelismo universitario

«Following Lactantius and other ancient sources, all Neoplatonists of the Renaissance subscribed to the myth of a prisca sapientia and a pia philosophia already referred to above: a current of primordial pagan wisdom, culminating in Platonism, which prior and/or parallel to the Mosaic prophesies had paved the way for Christian revelation» — todos los neoplatónicos renacentistas suscribieron el mito de la prisca sapientia

«Nevertheless, although most Neoplatonists shared this image of Hermes as a venerable prophet, the impact of the works attributed to him on the various protagonists of Renaissance Platonism was certainly not univocal» — la afirmación clave para este corpus: aunque compartieran la imagen de Hermes como profeta venerable, el impacto de las obras herméticas sobre los distintos protagonistas ciertamente NO FUE UNÍVOCO

«Recent scholarship has therefore become much more cautious than Frances Yates (1964) with her sweeping claims about a unified “Hermetic Tradition”» — y de ahí la objeción nombrada: la erudición reciente se ha vuelto mucho más cautelosa que Frances Yates (1964) con sus pretensiones generalizadoras sobre una Tradición Hermética unificada — mejor hablar en plural, de los hermetismos del Renacimiento

«To begin with Ficino: despite his great veneration for Hermes, the impact of specific Hermetic doctrines on his Neoplatonic philosophy is somewhat limited» — aplicado a Ficino: pese a su gran veneración por Hermes, el impacto de doctrinas herméticas específicas sobre su filosofía neoplatónica es algo limitado

«On the whole, it seems that Ficino’s initial enthusiasm for Hermes later gave way to a deep fascination with Neoplatonism, and with Plotinus in particular» — su entusiasmo inicial por Hermes cedió luego a una fascinación profunda con el neoplatonismo, y con Plotino en particular

«Although Ficino took over many important doctrines of Plotinus and his fellow Platonici in his campaign for a Christian philosophy, he was never tempted to exalt pagan metaphysics at the expense of Christian theology» — y nunca se sintió tentado a exaltar la metafísica pagana a expensas de la teología cristiana

«It is, furthermore, not insignificant that Pico’s unfinished Disputationes adversus astrologiam divinatricem unequivocally condemned Hermetism as an inferior kind of learning and opposed it unfavourably to both Platonism and Aristotelianism» — en Pico consigna lo contrario de lo que suele decirse: las Disputationes adversus astrologiam divinatricem condenaron inequívocamente el hermetismo como una clase inferior de saber, oponiéndolo desfavorablemente tanto al platonismo como al aristotelismo

«Hermetism provides at best a first inadequate sketch of the superior physics and metaphysics of Plato and especially Aristotle, since it lacks the defining characteristic of true science, that is to say, rational argument» — porque el hermetismo provee a lo sumo un primer boceto inadecuado de la física y metafísica superiores de Platón y Aristóteles, al carecer del rasgo definitorio de la ciencia verdadera: el argumento racional

«Giorgio’s key doctrine is that of God as the Hermetic Monas, who unfolds His infinite fecundity in the harmonious world He creates» — de Giorgio da Veneto da como doctrina clave el Dios como Monas hermética que despliega su fecundidad infinita en el mundo armonioso que crea

«In fact, contrary to Ficino’s Christian Platonism that sees itself as the culmination of both the Mosaic prophetic current and the Greek philosophical-theological current, Patrizi elaborated a tradition of Hermetic Platonism in which Christian thought appears to play a subordinate part, rather than being its perfection or culmination» — el desplazamiento del concordismo en Patrizi: a diferencia de Ficino, elaboró un platonismo hermético en el que el pensamiento cristiano parece jugar un papel subordinado, más que ser su perfección o culminación

«Furthermore, unlike Ficino, he did not use the figure of Hermes to legitimize magic. Patrizi was mainly interested in those elements of the Corpus Hermeticum that can be squared with Neoplatonist metaphysics, and neglected magical [> magic] and astrological [> astrology] doctrines» — y a diferencia de Ficino, no usó la figura de Hermes para legitimar la magia, interesándose solo por lo del Corpus Hermeticum cuadrable con la metafísica neoplatónica y desatendiendo lo mágico y lo astrológico

«These doctrines make clear that Patrizi’s Hermetic Neoplatonism substantially differed from the Christian Neoplatonism of Ficino and Pico. Patrizi liberated Hermetism from its subordinate role and placed it on the same level as both Christian Revelation and Neoplatonist metaphysics» — Patrizi liberó el hermetismo de su papel subordinado y lo colocó al mismo nivel que la Revelación cristiana y la metafísica neoplatónica

«Like Patrizi, he combined a deep mistrust of Aristotelianism with a profound admiration for the pre-Platonic tradition; but unlike his predecessors, he was not in the least interested in the synthesis between old pagan teachings and Christian doctrine. The dignity of prisca sapientia does not consist in its having glimpsed the Trinity» — sobre Bruno: como Patrizi combinó desconfianza hacia el aristotelismo con admiración por la tradición preplatónica, pero a diferencia de sus predecesores no le interesaba en lo más mínimo la síntesis entre enseñanzas paganas antiguas y doctrina cristiana, y la dignidad de la prisca sapientia no consiste en haber vislumbrado la Trinidad

«The figure of Hermes was far less central to Bruno than has been claimed by Frances Yates in her influential study on Bruno (1964); rather, he put emphasis on the ancient philosophers of his native southern Italy, Pythagoras in particular. (Pseudo-)Pythagorean numerological speculation about the Unity that gives birth to the many is at the heart not only of Bruno’s metaphysics but also of his atomism» — la objeción a Yates por el otro flanco, con su nombre y su año: la figura de Hermes fue mucho menos central para Bruno de lo que ha afirmado Frances Yates en su influyente estudio de 1964, y el énfasis va a los filósofos de su Italia meridional, Pitágoras en particular — la especulación numerológica pseudopitagórica sobre la Unidad que engendra lo múltiple está en el corazón de su metafísica Y TAMBIÉN DE SU ATOMISMO

«Very importantly, however, he criticized the Neoplatonists for locating the transcendent Monas in “another place” beyond this world. Since this world is infinite, there is no spatial “other” to this cosmos. Rather, the One should be sought for in another dimension of reality, in a higher metaphysical rather than physical realm» — su crítica a los neoplatónicos: los reprobó por situar la Mónada trascendente en otro lugar más allá de este mundo, pues siendo este mundo infinito no hay un otro espacial, y el Uno ha de buscarse en otra dimensión de la realidad, metafísica y no física

«In this context, they were not too worried about Isaac Casaubon’s dating of the Hermetic writings in 1614, either contesting the conclusions he drew from his arguments (Cudworth) or happily ignoring them (More» — dato de recepción con su matiz por autor: los platónicos de Cambridge no estaban demasiado preocupados por la datación de Casaubon de 1614, o bien contestando las conclusiones que sacó de sus argumentos —Cudworth— o bien ignorándolas alegremente —More

«These authors again defended a very eclectic mix of Neoplatonism, but tried to distance themselves from an esoteric reading of Plato such as practised by the English hermetic author ~ Thomas Vaughan. This did not prevent Henry More from defending beliefs in» — defendieron una mezcla muy ecléctica de neoplatonismo pero trataron de distanciarse de una lectura esotérica de Platón como la de Thomas Vaughan, lo que no impidió a More defender creencias en brujería y fantasmas

«In this sense, both Olearius and Mosheim reiterated the criticism voiced by the anonymous Le Platonisme dévoilé of 1700, which stated that all Fathers of the Church had succumbed to Platonism, thus corrupting the true faith» — Olearius y Mosheim reiteraron la crítica del anónimo Le Platonisme dévoilé de 1700, según el cual todos los Padres habían sucumbido al platonismo, corrompiendo la fe verdadera

«In many cases the onslaught by such Protestant authors on Neoplatonism included an overall rejection of the entire domain nowadays referred to as Western > esotericism: including — alchemy, Paracelsian medicine [> Paracelsianism], and > magic» — en muchos casos la embestida de esos autores protestantes incluyó el rechazo global de lo que hoy se llama esoterismo occidental: alquimia, medicina paracelsiana, magia

«Just like his predecessors, Brucker considered the Neoplatonists as ravingly mad impostors. However, as a historian of philosophy, he not only faithfully described the Neoplatonists’ main opinions but also tried to explain their origins, which according to him could be found in Oriental philosophy» — igual que sus predecesores, Brucker consideraba a los neoplatónicos impostores rematadamente locos, pero como historiador describió fielmente sus opiniones y buscó su origen, que situó en la filosofía oriental

«Brucker’s epoch-making innovation was to reconstruct Plato’s “system” on the basis of his dialogues alone, which he found a difficult task given Plato’s notorious obscurity and his poetic style. Although Brucker’s reconstruction fails to impress the modern scholar, the very fact that he developed a critical interpretation of Plato independent of Neoplatonist sources is significant in itself» — su innovación de época fue reconstruir el sistema de Platón solo a partir de los diálogos, y aunque la reconstrucción no impresiona al estudioso moderno, el hecho mismo de una interpretación crítica independiente de fuentes neoplatónicas es significativo en sí

«Furthermore, Tennemann subscribed to the ancient idea that Plato had had a secret, esoteric doctrine that had only been transmitted orally to his pupils» — Tennemann suscribió la idea antigua de una doctrina esotérica de Platón transmitida solo oralmente

«In the Introduction to his groundbreaking translation of Plato published in 1804, Friedrich Schleiermacher strongly repudiated this kind of esoteric reading, urging his readers to interpret Plato solely on the basis of his Dialogues. Schleiermacher thus confirmed the decline of the Neoplatonic reading of Plato that had begun almost a century earlier» — Schleiermacher, en la Introducción a su traducción de 1804, repudió con fuerza esa lectura esotérica, confirmando el declive de la lectura neoplatónica de Platón iniciado casi un siglo antes

«Important is the role that was played by Thomas Taylor (1758-1835), nicknamed “the English Platonist”, whose translations of Iamblichus, Plotinus, Porphyry and Proclus brought the works of these philosophers to the attention of English readers» — a Thomas Taylor, el Platónico inglés, le adjudica haber puesto a Jámblico, Plotino, Porfirio y Proclo al alcance del lector inglés

«The broad cultural influence that Romanticism has exerted in many domains outside philosophy proper — art and literature, but esotericism as well — means that, ever since the early roth century, one may encounter “neoplatonic” motives and associated modes of thinking in so many places that a synthetic overview becomes a practical impossibility» — acotación metodológica de cierre: desde comienzos del siglo XIX la influencia romántica es tan extensa que una visión sintética se vuelve una imposibilidad práctica

«For example, while Neoplatonism is clearly of the greatest importance for understanding a theosophical worldview [~ Theosophical Society] as presented by > H.P. Blavatsky (see e.g. Ellwood 1983), it is mixed up there in a highly complex manner with so many other elements that the result is, rather, something new» — y aunque el neoplatonismo sea de la mayor importancia para entender la cosmovisión teosófica de Blavatsky, está allí mezclado de manera altamente compleja con tantos otros elementos que el resultado es, más bien, algo nuevo

«The continuing attraction and relevance of “neoplatonism”, but also its increasing elusiveness, is clearly demonstrated by the publications of the International Society for Neoplatonic Studies and the series of collective volumes it has published since 1976» — la atracción persistente, pero también su creciente elusividad, quedan documentadas con las publicaciones de la International Society for Neoplatonic Studies desde 1976

«But Ragon’s statements are extremely disputable.» — Jan Snoek objeta la atribución del Rite Hermétique a Pernety que suele recogerse de Ragon (1854)

«It is the only proof we have that Pernety was a Freemason» — el alcance exacto de la evidencia: la lista de miembros de la logia La Royal Yorck de l'Amitié de 1782 es la única prueba de que Pernety fuera masón

«Although Pernety did not consider himself a Swedenborgian (‘I am a disciple of Jesus-Christ, and not of Swedenborg’, he» — declaración del propio Pernety, fechada en 1782: soy discípulo de Jesucristo, no de Swedenborg

«Following the dispersion of the Illuminés d’Avignon after 1792, Pernety seems to have returned from IIluminism and alchemy to his Benedictine» — verbo de abstención: tras la dispersión de los Illuminés d'Avignon después de 1792, Pernety PARECE haber vuelto del iluminismo y la alquimia a sus raíces benedictinas. La capa de texto imprime «IIluminism» con dos íes mayúsculas

«Pessoa declared himself a “gnostic Christian”, and was of the opinion that Catholicism did not give enough importance to the symbolic meaning of Christ’s life and death.» — Pessoa se declaró cristiano gnóstico y opinaba que el catolicismo no daba suficiente importancia al sentido simbólico de la vida y muerte de Cristo

«Fate stands out above all the other gods. Christ is considered as one of these gods, in what Pessoa refers to as “Supreme Polytheism” - a perspective that corresponds, at a metaphysical level, with the plural quality of life itself.» — el Destino descuella sobre los demás dioses, y Cristo es uno de esos dioses en lo que Pessoa llama «Politeísmo Supremo», perspectiva que corresponde en el plano metafísico con la cualidad plural de la vida misma

«He carefully studied masonic [> Freemasonry] rituals and symbols, even though he was not himself a Freemason.» — estudió con cuidado los rituales y símbolos masónicos aunque él mismo no era masón

«In a number of newspaper articles published in 1935 he publicly took the defense of Masonry and other secret societies, against the attempts of the Portuguese government to outlaw them.» — en varios artículos de prensa de 1935 tomó públicamente la defensa de la masonería y otras sociedades secretas contra los intentos del gobierno portugués de proscribirlas

«The legendary part is due to authors of the r5th-r7th century (~ Agrippa, Trithemius, Gianfrancesco Pico, ~ Symphorien Champier, and others), who created a false image of him as a magus and necromancer.» — Graziella Federici Vescovini adjudica la leyenda a sus autores y a su fecha: la parte legendaria se debe a autores de los siglos XV a XVII —Agrippa, Tritemio, Gianfrancesco Pico, Symphorien Champier y otros—, que crearon una imagen falsa de Pietro d'Abano como mago y nigromante. Lectura restituida: la capa de texto imprime «r5th-r7th»

«he was accused of heresy by the Inquisition of his time (1304-1315) because he denied the existence of demons and spirits, condemned ceremonial and necromantic astrological practices based on the construction of images and > amulets, so much so that his position seemed to be a refutation of the Supernatural» — la acusación por el motivo inverso al que la leyenda le atribuye: fue acusado de herejía por la Inquisición de su tiempo PORQUE NEGABA la existencia de demonios y espíritus y condenaba las prácticas astrológicas ceremoniales y nigrománticas, tanto que su posición parecía una refutación de lo sobrenatural

«Peter was in fact a rationalist astrologer, physician, and philosopher in the Aristotelian-Avicennian tradition [> Avicenna], who did not believe that the planets were spirits, but rather saw them as superior physical bodies which move and influence earthly beings in a natural way» — Pietro d'Abano era de hecho un astrólogo, médico y filósofo racionalista en la tradición aristotélico-aviceniana, que no creía que los planetas fueran espíritus sino cuerpos físicos superiores que mueven e influyen a los seres terrestres de manera natural

«Peter affirmed that there are only nine, and that the introduction of the tenth sphere is of a religious and theological nature, inasmuch as this heaven is the place of Paradise; thus the tenth sphere is not astronomical, hence unnecessary and pointless» — sobre las esferas celestes: afirmó que solo hay nueve, y que la introducción de la décima es de naturaleza religiosa y teológica en cuanto ese cielo es el lugar del Paraíso, de modo que no es astronómica y por tanto resulta innecesaria e inútil

«It follows that astrology forms the scientific basis of medicine, whose object is an ens possibile, a “curable” being, which represents the aim of medicine and which depends on the inclinations that the stars have placed in the individual’s physical constitution. The physician’s task is to discover these, with the result that medical prognosis is always an astrological prognosis.» — la consecuencia médica: la astrología forma la base científica de la medicina, cuyo objeto es un ens possibile, un ser curable que depende de las inclinaciones que los astros pusieron en la constitución física del individuo — y la tarea del médico es descubrirlas, de modo que el pronóstico médico es siempre un pronóstico astrológico

«Astrology is licit and not superstitious; Peter follows the speculative direction of the author of the Speculum astronomiae, perhaps» — la astrología es lícita y no supersticiosa, y Pietro sigue la dirección especulativa del autor del Speculum astronomiae, quizá Alberto Magno — la atribución queda en «perhaps»

«Thus Peter represented the same rationalist direction in astrology as Aquinas did, contemporaneously, in theology.» — así Pietro representó en astrología la misma dirección racionalista que Tomás de Aquino representaba, contemporáneamente, en teología

«Another factor that contributed greatly to the legendary character of Peter as a magus and impostor was the story by Ludwig Tieck (Berlin, 1773-1853) entitled Pietro d’Abano: Eine Zaubergeschichte (Pietro d’Abano: A Story of Magic), published in 1825 in the almanac Mdarchen und Zaubergeschichten, in which the authentic image of Peter as a rationalist astrologer, physician, and philosopher dissolved into that of a practitioner of black magic.» — el vector literario de la leyenda, con su fecha: el relato de Ludwig Tieck titulado Pietro d'Abano, publicado en 1825 en un almanaque de cuentos de magia, donde la imagen auténtica de Pietro como astrólogo y médico racionalista se disolvió en la de un practicante de magia negra

«Since he himself wrote nothing but a few cursory letters, the available information about him derives from these disciples, apart from a few newspaper articles and police reports, mostly malevolent and not very trustworthy.» — declaración de límite de fuentes dentro del propio ancla: como Maître Philippe de Lyon no escribió más que unas cartas someras, la información disponible deriva de sus discípulos, aparte de unos artículos de prensa e informes policiales, en su mayoría malévolos y poco confiables

«was expelled and disbarred for having cured some of the hospital patients who were supposed to serve as examples for the students.» — fue expulsado e inhabilitado por haber curado a algunos de los pacientes del hospital que debían servir de ejemplo para los estudiantes

«His sole method of healing was prayer. Even when he let Papus persuade him to open a school of magnetism [> Animal Magnetism] at Lyons, the form of magnetism that he taught for three years, 1895 to 1898, was singular in that he did not use any hand motions or touches, only prayer.» — su único método de curación era la oración, y aun cuando dejó que Papus lo persuadiera de abrir una escuela de magnetismo en Lyon, la forma que enseñó tres años fue singular en que no usaba movimientos de manos ni contactos, solo oración

«Sédir affirmed (1923, 117, 120) that ‘he condemned the practices of esotericism’ — i.e. occult practices, hypnotism, sorcery, > magic, and the acquisition of powers, ‘as contrary to divine law, not teaching them in any form and not recommending their theories» — en boca de Sédir y con su año: condenaba las prácticas del esoterismo —prácticas ocultas, hipnotismo, hechicería, magia y la adquisición de poderes— como contrarias a la ley divina, sin enseñarlas en ninguna forma ni recomendar sus teorías

«The myth of the “phoenix of his age”, as the young Count was designated already by his contemporaries, has affected scholarly interpretations of Pico’s intellectual speculation. Throughout the centuries, Pico’s system of thought has been viewed as one of the earlier, more faithful, and most complete expressions of humanism. Only in recent years this interpretation has been subjected to critical revision.» — Fabrizio Lelli sobre cómo el mito afecta a la erudición: el del «fénix de su época», como ya lo designaban sus contemporáneos, ha afectado las interpretaciones eruditas de la especulación de Pico, cuyo sistema se ha visto durante siglos como una de las expresiones más tempranas y completas del humanismo — y solo en años recientes esa interpretación ha sido sometida a revisión crítica

«Nevertheless, his program of universal salvation obtainable through an intellectual knowledge starts from an elitist attitude, according to which esoteric doctrines are the unique way for the initiate to better understand his relationship with nature and God.» — el límite que acota el universalismo: su programa de salvación universal obtenible por conocimiento intelectual parte de una actitud ELITISTA, según la cual las doctrinas esotéricas son la vía única para que el iniciado entienda mejor su relación con la naturaleza y con Dios

«Although actually revealing the titles of the most influential medieval kabbalistic treatises, Del Medigo, by means of rational discussion, tried in his response to deflect the humanist from adopting quasi-gnostic forms of thought; for these, according to him, would lead Pico to create a neoplatonized Christian version of Jewish Kabbalah.» — Del Medigo, revelando los títulos de los tratados cabalísticos medievales más influyentes, trató en su respuesta de disuadir al humanista de adoptar formas de pensamiento cuasignósticas, que según él llevarían a Pico a crear una versión cristiana neoplatonizada de la cábala judía

«In one of the Conclusions condemned by the Church, Pico affirmed that ‘no knowledge gives us more certainty about Christ’s divinity than magic and Kabbalah» — en una de las Conclusiones condenadas por la Iglesia, Pico afirmó que ningún conocimiento nos da más certeza sobre la divinidad de Cristo que la magia y la cábala

«In order to defend this ambiguous claim, Pico made an effort in his Apology to distinguish a good from an evil form of > magic, as well as a positive from a negative Kabbalah.» — para defender esa afirmación ambigua Pico se esforzó en su Apología por distinguir una forma buena de magia de una mala, y una cábala positiva de una negativa

«Here we will briefly discuss these views, which are all valid to some extent.» — Lelli se abstiene de arbitrar entre las lecturas modernas y lo declara: las discutirá brevemente, y todas son válidas hasta cierto punto

«Yet, such a sharp distinction as in kabbalistic treatises is not evident in Pico’s Oration, while the Conclusions can be interpreted in various ways.» — el límite: una distinción tan tajante como la de los tratados cabalísticos no es evidente en la Oración de Pico, mientras las Conclusiones pueden interpretarse de varias maneras

«Craven admits a peculiar interest of the young Count for secret teachings, but this trend should be comprised within Pico’s intellectual elitism (Craven 1981)» — posición nombrada con su año: Craven admite un interés peculiar del joven conde por las enseñanzas secretas, pero esa tendencia debería comprenderse dentro de su elitismo intelectual

«thus, according to Raspanti (1991, 107), to attribute gnostic views to a thinker who, in his last years, decided to take the habit of the Dominican friars, is tantamount to misunderstanding the effective meaning of Pico’s deeply religious attitude.» — posición contraria, también nombrada y fechada: según Raspanti, atribuir opiniones gnósticas a un pensador que en sus últimos años decidió tomar el hábito dominico equivale a malentender el sentido efectivo de su actitud profundamente religiosa

«Through such channels, mostly ignored by non-Jews until Pico had them translated into Latin, gnostic ideas penetrated the intellectual system of a thinker whose main concern in showing a favourable attitude toward intellectual gnosis was probably more that of highlighting his wide knowledge to the eyes of contemporary scholars than that of transgressing Christian orthodoxy.» — el veredicto propio de Lelli, y va con su grado: por esos canales, en su mayoría ignorados por los no judíos hasta que Pico los hizo traducir al latín, ideas gnósticas penetraron el sistema intelectual de un pensador cuya preocupación principal al mostrar actitud favorable a la gnosis intelectual era PROBABLEMENTE más la de resaltar su vasto conocimiento ante los eruditos contemporáneos que la de transgredir la ortodoxia cristiana

«This might be the reason why Pico, probably also under Savonarola’s influence, decided to denounce the positive value of astrology in his Disputations against Divinatory Astrology, arguing on a rational basis against all supporters of astral divination and ceremonial magic (among whom was Marsilio Ficino, although Pico defended him to a certain extent on the assumption that his attitude towards astral magic was only theoretical» — la denuncia de la astrología por Pico, con su reserva sobre Ficino dentro: quizá bajo influencia de Savonarola decidió denunciar el valor positivo de la astrología en las Disputationes, argumentando sobre base racional contra todos los defensores de la adivinación astral y la magia ceremonial —entre ellos Ficino, aunque Pico lo defendió hasta cierto punto suponiendo que su actitud hacia la magia astral era solo teórica

«D’Ailly’s interest in the stars was not new, but his whole-hearted embrace of astrology after 1410 was a reversal from youthful condemnations of the science, such as seen in his Tractatus utilis super Boecii de consolatione philosophie, written between 1377 and 1381, and De falsis prophetis Il, composed between 1378 and 1388.» — el giro de Pierre d'Ailly, fechado y con sus obras: su interés por los astros no era nuevo, pero su abrazo entusiasta de la astrología después de 1410 fue una inversión de las condenas juveniles de esa ciencia

«Accordingly, in his treatise Concordantia astronomie cum hystorica narratione, completed May ro, 1414, d’Ailly produced the culmination of his astrological researches: his prediction that Antichrist would appear in or around the year 1789.» — la predicción con su fecha: en la Concordantia astronomie cum hystorica narratione, terminada en mayo de 1414, d'Ailly produjo la culminación de sus investigaciones astrológicas, la predicción de que el Anticristo aparecería en torno al año 1789. Lectura restituida: la capa de texto imprime «May ro» por May 10

«Christopher Columbus owned and annotated a copy of the 1483 incunable, and d’Ailly’s astrological predictions were crucial to Columbus’s sense of apocalyptic mission.» — Cristóbal Colón poseyó y anotó un ejemplar del incunable de 1483, y las predicciones astrológicas de d'Ailly fueron cruciales para su sentido de misión apocalíptica

«It may well be that d’Ailly’s example opened the floodgates to the wave of astrological apocalyptic predictions that issued from European presses from the late 15th through the 17th centuries.» — verbo de conjetura y no de logro: bien puede ser que el ejemplo de d'Ailly abriera las compuertas a la ola de predicciones apocalípticas astrológicas que salieron de las prensas europeas desde fines del XV hasta el XVII

«The intense debate over this book of edification, distributed more widely than any other comparable Protestant work, arose not least because of its swiftly acknowledged reception of unorthodox sources such as > Valentin Weigel, Angela de Foligno, > Paracelsus et al.» — el debate intenso sobre ese libro de edificación, distribuido más ampliamente que cualquier otra obra protestante comparable, surgió no en último término por su recepción pronto reconocida de fuentes heterodoxas como Valentin Weigel, Ángela de Foligno y Paracelso

«There is no uniform Pietism, a fact evident from the vehement internal controversies between J.A. Bengel and Count von Zinzendorf, between Halle and the Herrnhuters, J. Winckler and J.W. Petersen or > Gottfried Arnold and > Johann Georg Gichtel.» — no hay un pietismo uniforme, hecho evidente por las vehementes controversias internas entre Bengel y Zinzendorf, entre Halle y los Herrnhuter, y entre Gottfried Arnold y Johann Georg Gichtel

«The question of special revelations beside Holy Scripture has remained an unsolved problem.» — la cuestión de las revelaciones especiales junto a la Escritura ha seguido siendo un problema sin resolver

«Indifference towards the outer ecclesiastical structure often extended to a separatist rejection of the church as “Babel”. No confession was regarded as the possessor of the truth required for salvation, but the members of an invisible spiritual church may be found hidden in all confessions.» — la indiferencia hacia la estructura eclesiástica externa se extendía a menudo a un rechazo separatista de la iglesia como «Babel»: ninguna confesión se tenía por poseedora de la verdad requerida para la salvación, y los miembros de una iglesia espiritual invisible podían hallarse ocultos en todas las confesiones

«Around the middle of the 18th century Pietism loses its force as a vital formative movement.» — hacia mediados del siglo XVIII el pietismo pierde su fuerza como movimiento formativo vital

«The reciprocal influence of Pietism and Hermeticism is slowly emerging now that scholarship is approaching Pietism within a wider and philosophical approach.» — la influencia recíproca de pietismo y hermetismo emerge lentamente ahora que la erudición se acerca al pietismo desde un enfoque más amplio y filosófico

«Boehme (and Arndt) accord rebirth a far greater significance than the justification by faith in Luther.» — Boehme y Arndt conceden al renacimiento una significación mucho mayor que la justificación por la fe en Lutero

«The hermetic-mystical position remained one based upon inspiration, while ecclesiastical and radical-separatist Pietists such as Carl and Tersteegen used alchemical concepts only as metaphors.» — la línea divisoria dentro del propio pietismo: la posición hermético-mística siguió siendo una basada en la inspiración, mientras los pietistas eclesiásticos y radical-separatistas como Carl y Tersteegen usaban los conceptos alquímicos solo como metáforas

«Finally, Carl Arnold Kortum (1745-1824), a member of the Tersteegen Circle, represents a phenomenon in the late Hermetic period of Pietism, with his call in 1796 for the foundation of a “Hermetic Society” [~ Hermeticism and Hermetic Societies], which conducted alchemical research until 1819.» — el caso tardío con sus fechas: Kortum, miembro del Círculo de Tersteegen, llamó en 1796 a fundar una Sociedad Hermética que condujo investigación alquímica hasta 1819

«After following the traditional course of studies at Constantinople, he made a long stay at the Ottoman court in Adrianople, staying with a Jew named Elisha who was well-versed in the Arab and Persian commentators on Aristotle (Averroes, ~+ Avicenna, and the school of Sohrawardi). From Elisha, he presumably learned some doctrines concerning» — la fuente dice «presumably» y no debe endurecerse: tras los estudios tradicionales en Constantinopla, Pletón hizo larga estancia en la corte otomana de Adrianópolis con un judío llamado Elisha, versado en los comentaristas árabes y persas de Aristóteles, y de él aprendió PRESUMIBLEMENTE algunas doctrinas relativas a Zoroastro

«On returning to Constantinople, Gemistos was victimized by a cabal of churchmen on account of the teachings he was giving out.» — de vuelta en Constantinopla, Gemisto fue víctima de una cábala de eclesiásticos a cuenta de las enseñanzas que impartía

«the philosopher recommended a far more fundamental unity that would bring into one accord the Muslims, the Jews, and the already divided Christians.» — el filósofo recomendó una unidad mucho más fundamental, que pusiera de acuerdo a musulmanes, judíos y a los cristianos ya divididos

«Plethon had discovered these oracles in the collection made by Michael Psellos in the 11th century. He renamed them, expurgated them, and eliminated all Christian interpretation from them.» — la operación editorial de Pletón sobre los oráculos, dicha en tres verbos: los halló en la colección de Miguel Pselo del siglo XI, los renombró, los expurgó y eliminó de ellos toda interpretación cristiana

«But while the term “Chaldaean” suggested popular > magic, even theurgy, Plethon explained that his terminology referred, rather, to the doctrine of the Magi, who were not magicians but sages.» — la corrección terminológica que Pletón hace explícita: mientras el término «caldeo» sugería magia popular e incluso teurgia, explicó que su terminología se refería más bien a la doctrina de los Magos, que no eran magos sino sabios

«this approach remains rational: Plethon excludes any recourse to negative theology or to faith.» — ese enfoque sigue siendo racional: Pletón excluye todo recurso a la teología negativa o a la fe

«Zoroaster is thus made to replace > Moses, the common reference-point of the monotheist religions.» — la sustitución que define su proyecto: Zoroastro pasa a reemplazar a Moisés, el punto de referencia común de las religiones monoteístas

«Ficino inserted in his Platonic Theology many oracles taken from Plethon’s collection, and also included in his own work, without mentioning the fact, whole sections of Plethon’s Commentary on the Magic Oracles (notably those on the pneuma as vehicle of the soul, and on the idol as image of the rational soul), while attributing this text to the Magi themselves.» — dato de atribución y de préstamo no declarado: Ficino insertó en su Teología platónica muchos oráculos tomados de la colección de Pletón, e incluyó en su propia obra, SIN MENCIONARLO, secciones enteras del Comentario de Pletón a los Oráculos Mágicos, atribuyendo ese texto a los Magos mismos

«With Plethon, from the start, it is thus an open Platonism that is transmitted to the West, ready to receive into its crucible various esoteric doctrines rejected by Christianity.» — con Pletón, desde el principio, lo que se transmite a Occidente es un platonismo abierto, dispuesto a recibir en su crisol diversas doctrinas esotéricas rechazadas por el cristianismo

«In these sections of Divine Economy, we find what might be called the limited millennialism of Poiret, a grand schema in which humanity moves toward reunion with God.» — en esas secciones de la Divine Economy se halla lo que podría llamarse el milenarismo limitado de Poiret, un gran esquema en que la humanidad se mueve hacia la reunión con Dios

«Poiret is an enigmatic figure in some respects — for instance, early on he was influenced by the work of René Descartes, who would remain influential even during his later, more Boehmean period. This is remarkable because Cartesian and Boehmean thought are usually considered irreconcilable.» — la coexistencia que Versluis marca como notable: Poiret fue influido tempranamente por Descartes, que siguió siendo influyente incluso en su periodo boehmiano tardío, lo que resulta notable porque el pensamiento cartesiano y el boehmiano suelen considerarse irreconciliables

«Another serious difficulty lies in the unconscious or deliberate confusion of the esoteric and the religious, which is in fact a prolongation, in this particular aspect, of the interference and conflicts between politics and religion.» — declaración de método de Jean-Pierre Laurant: otra dificultad seria está en la confusión inconsciente o deliberada de lo esotérico y lo religioso, que es de hecho una prolongación de la interferencia y los conflictos entre política y religión

«It is not surprising that in the messianic intellectual ambience of the Mediterranean during the Hellenistic era, Philo of Alexandria classified the political arts as belonging to ~ magic and likened statesmen to magicians and sorcerers» — en el ambiente intelectual mesiánico del Mediterráneo helenístico, Filón de Alejandría clasificó las artes políticas como pertenecientes a la magia y asemejó los estadistas a magos y hechiceros

«With the Cistercian monk Joachim of Fiore, commentary on the text of the Apocalypse tended to integrate elements of an esoteric type, arithmological speculations, and exegesis of the signs for recognizing the Great Monarch and the Angelic Pope that would mark the coming of the fourth age.» — con Joaquín de Fiore el comentario al texto del Apocalipsis tendió a integrar elementos de tipo esotérico, especulaciones aritmológicas y exégesis de los signos para reconocer al Gran Monarca y al Papa Angélico que marcarían la llegada de la cuarta edad

«In The Ash Wednesday Supper (1584) ~ Giordano Bruno identified Elizabeth I of England with the Virgin of the Golden Age to whom the universal empire was promised: certainly a mystic power, but one whose exercise and approach were based on an intellectual process.» — Giordano Bruno identificó en La cena de las cenizas a Isabel I de Inglaterra con la Virgen de la Edad de Oro a quien se prometió el imperio universal: ciertamente un poder místico, pero uno cuyo ejercicio y planteamiento se basaban en un proceso intelectual

«The term ésotérisme, of learned origin, appeared first in French (1828) and soon after in the main European languages; a little later came occultisme |> occult / occultism] — two terms illustrating the wish to create a legitimate intellectual framework in confrontation with science on the one side, and the struggling churches on the other.» — dobla y data el «occultisme» que esta ficha ya trae por otra plana, y ahora con la pareja completa y su función declarada: el término ésotérisme, de origen erudito, apareció primero en francés en 1828 y poco después en las principales lenguas europeas, y un poco más tarde vino occultisme — dos términos que ilustran el deseo de crear un marco intelectual legítimo frente a la ciencia por un lado y las iglesias en apuros por el otro

«The totalitarian systems, though not fulfilling a function that can be compared with the association of esotericism and socialism in the first half of the roth century, seemed to some to have a natural affinity with esoteric thought.» — la fórmula es «les pareció a algunos» y no una afirmación: los sistemas totalitarios, aunque no cumplieran una función comparable a la asociación de esoterismo y socialismo en la primera mitad del siglo XIX, PARECIERON A ALGUNOS tener afinidad natural con el pensamiento esotérico

«While Stalin tolerated the presence of “Russian Cosmism”, a heritage of Theosophy, around the physicist Sakharov, Himmler’s S.S. quickly sloughed off the esoteric and mystical pretensions of some of its members, as soon as they tried to exceed a purely decorative role.» — y el contraejemplo va en la misma frase: mientras Stalin toleró la presencia del «cosmismo ruso» en torno al físico Sájarov, las SS de Himmler se desprendieron rápidamente de las pretensiones esotéricas y místicas de algunos de sus miembros en cuanto trataron de exceder un papel puramente decorativo

«the political institution typically denounces esoteric religion as a cult, whilst the religious institution denounces the subversion of the state by the esoteric society.» — la simetría del rechazo: la institución política denuncia típicamente la religión esotérica como secta, mientras la institución religiosa denuncia la subversión del estado por la sociedad esotérica

«But Pordage writes that he also passed through the flames and entered into paradise, which he calls the Mundus Luminosus. Here he encountered ‘multitudes almost innumerable, of pure Angelical spirits, in figurative bodies, which were clear as the morning-star, and transparent as Cristal» — Pordage escribe que pasó también por las llamas y entró al paraíso, que llama Mundus Luminosus, donde halló multitudes casi innumerables de espíritus angélicos puros en cuerpos figurativos

«One of the chief accusations was ‘that he hath very frequent and familiar converse with Angels’, and that when he was attacked by a demon in his home, ‘his Angel stood by him and upheld him» — una de las acusaciones principales contra Pordage fue que tenía trato muy frecuente y familiar con ángeles, y que cuando un demonio lo atacó en su casa su ángel estuvo a su lado y lo sostuvo

«Pordage did have legitimate reason to be upset, for even the very act under which he was being tried was itself not instituted until a full year after those things with which he was charged had reputedly taken place.» — el dato procesal que Versluis consigna a favor del acusado: la ley bajo la que se lo juzgaba no se instituyó sino un año entero después de los hechos que se le imputaban

«it remains a strange fact that Pordage’s primary works — albeit written in English — were published only in German, and have been accessible only in that language to the present day.» — sigue siendo un hecho extraño que las obras principales de Pordage, aunque escritas en inglés, se publicaran solo en alemán y hayan sido accesibles solo en esa lengua hasta hoy

«Pordage then writes of the Virgin Sophia, who is ‘co-essential’ and ‘co-eternal’ with the Holy Trinity, but not ‘co-equal» — la Virgen Sofía es coesencial y coeterna con la Trinidad, pero no coigual

«His work is explicitly visionary: Pordage writes that it derives not from reason alone, and is not like that of the Platonists, but emerges ‘out of what my eternal understanding spirit with its eyes has seen revealed of the Angelic centri» — su obra es explícitamente visionaria: no deriva de la sola razón ni es como la de los platónicos, sino que emerge de lo que su espíritu eterno de entendimiento ha visto revelado con sus ojos

«and though Pordage refers to the traditional cherubim and seraphim of the Dionysian hierarchy, he makes it clear that his knowledge of angels comes not from having read Pseudo-Dionysius Areopagita, but from having visited with angels, whom he is describing.» — la fuente del saber angélico, declarada por su propio autor: aunque Pordage se refiere a los querubines y serafines de la jerarquía dionisiana, deja claro que su conocimiento de los ángeles no viene de haber leído al pseudo-Dionisio sino de haber estado con los ángeles que describe

«On the whole, Pordage is the single most important English theosopher of the 17th century.» — en conjunto, Pordage es el teósofo inglés más importante del siglo XVII

«Although Pordage was denigrated for extravagant mysticism not only during his lifetime, but by subsequent authors like Rufus Jones (who clearly had little if any acquaintance with Pordage’s extensive works), in fact a close study of Pordage’s works reveals their breadth and depth as well as a more catalogical mind than Boehme» — con su reparo al crítico dentro del ancla: aunque Pordage fue denigrado por misticismo extravagante no solo en vida sino por autores posteriores como Rufus Jones —que claramente tenía poca o ninguna familiaridad con sus obras extensas—, un estudio atento revela su amplitud y hondura y una mente más catalogadora que la de Boehme

«ultimately rejected (Dec. 1545) by the Jesuits on account of his stubborn personal messianic convictions, and_ his unwillingness to recant his opinion about the decisions of the Council being intrinsically superior to that of the Pope» — Postel fue finalmente rechazado por los jesuitas en diciembre de 1545 por sus obstinadas convicciones mesiánicas personales y por no retractarse de su opinión de que las decisiones del Concilio son intrínsecamente superiores a las del Papa

«As it turned out, he barely escaped with his life by being officially declared insane, and spent the following four years in a roman prison.» — escapó apenas con vida al ser declarado oficialmente demente, y pasó los cuatro años siguientes en una prisión romana

«The range of Postel’s thought is much too complex, intricate and far-reaching to bear synthesizing here.» — abstención declarada: el alcance del pensamiento de Postel es demasiado complejo, intrincado y de largo alcance para sintetizarlo ahí

«We are actually dealing with a man who did not hesitate to claim himself (and the Venetian Virgin) to be portrayed in certain medieval sculptures appended to the northern portal of the church of San Marco, sculptures which he believed had been originally commissioned by Joachim of Fiore himself, in order to herald his future mission» — el retrato por el caso: un hombre que no vaciló en afirmar que él mismo y la Virgen veneciana estaban retratados en ciertas esculturas medievales del portal norte de San Marcos, encargadas según él por Joaquín de Fiore para anunciar su misión futura

«Another, omnipresent aspect of his thought is his obsession with the “fourth term”, as he likes to call the divine immanence within the corporeal side of nature, which he envisages as the most complete and perfect expression of the Godhead, whose ultimate raison d’étre resides in the spiritualization of the entire material creation.» — el aspecto omnipresente de su pensamiento: la obsesión con el «cuarto término», como llama a la inmanencia divina dentro del lado corpóreo de la naturaleza, que concibe como la expresión más completa y perfecta de la Divinidad, cuya razón de ser última reside en la espiritualización de toda la creación material

«Holding fast to his now familiar Christological focus, Postel interprets the revolutio animarum (hebrew gilgul, or metempsychosis [> Reincarnation]|), an important notion in both Greek and Jewish ancient cultures, as based on the anima Christi.» — manteniendo su enfoque cristológico, Postel interpreta la revolutio animarum —el gilgul hebreo, o metempsicosis— como fundada en el anima Christi

«Absorbed in his very personal Christian approach, in paupertate, probro et dolore, Postel seems unlikely to have been attracted at all by > magic — even “spiritual” — or theurgy, as were so many of his colleagues and predecessors» — el verbo es de abstención: absorto en su aproximación cristiana muy personal, in paupertate probro et dolore, Postel PARECE IMPROBABLE que se sintiera atraído en absoluto por la magia, ni siquiera espiritual, ni por la teurgia, como sí lo estuvieron tantos de sus colegas y predecesores

«Given the isolated and somewhat enigmatic character of the sentence, one must of course remain wary of the temptation of actually reading too much into it; but the question seems worth raising.» — la magia angélica de Postel es una PREGUNTA ABIERTA de Jean-Pierre Brach y no un dato: dado el carácter aislado y algo enigmático de la frase, hay que mantenerse en guardia contra la tentación de leer demasiado en ella, pero la cuestión parece valer la pena de plantearse

«As regards our faculty of judgment, we can and should allow it to be led by our intellect (dianoia) and our reason (nous). With reference to the Enchiridion of the Stoic author Epictetus (then recently translated from the Greek by Angelo Poliziano [145 4-1493]), Gianfrancesco describes how these functions can be used against the irrationality of the imagination. It is through the intellect that man can have access to the angels and pure spirits who serve God. Gianfrancesco Pico’s De imaginatione was translated into French by Jean-Antoine de Baif (1532-1589), member of the Pléiade and one of the founders of the Académie de poesie et de musique. Influenced by Ficino, the main goal of this academy was to use > music so as to have a beneficent effect on the moral and emotional faculties of the listener. Music could do this by means of the imagination. Ficino had already discussed the imagination in relation with music and poetry; and indeed, already in late antiquity connections with the arts had been drawn by e.g. Quintilianus and Philostratus (ca. 171-ca. 247), who were much read in 1 5th-century humanist circles. Connections between the imagination and the visual arts began to be drawn in 15th-century Italian art theory, notably with Filarete (ca. 1400-1469) and Leonardo da Vinci (1452-1519), who discussed the imagination as an “inner sense”. From the 16th century on, the imagination became a topic in art-theoretical treatises by authors such as Gian Paolo Lomazzo (1538-1600) and Federico Zuccari (1540-1609). Simultaneously, of course, it played a prominent role in the new tradition of Renaissance magic that developed in the wake of Ficino, with > Cornelius Agrippa’s De occulta philosophia (esp. 1, 61-68; Ill, 43) as a particularly prominent example. In all the authors associated with this trend, traditional notions of the imagination are routinely described as an obvious part of what magia naturalis is all about; but» — en cuanto a la alquimia, Postel —que pretendía vivir en pobreza estricta y llevaba existencia mayormente peregrina— obviamente nunca se dedicó a la búsqueda efectiva de la piedra filosofal

«The roth century French and English occultist movement, > Eliphas Levi en téte, was up to a point cognizant of Postel’s ideas and often acknowledged him, albeit improperly, as one of its forefathers.» — la reivindicación es ajena e impropia, y así queda consignada: el movimiento ocultista francés e inglés del siglo XIX, con Eliphas Lévi a la cabeza, conocía hasta cierto punto las ideas de Postel y lo reconocía a menudo, AUNQUE IMPROPIAMENTE, como uno de sus antepasados

«Although he was (and still is) rightly celebrated as an important Christian kabbalist, besides being a remarkable linguist and cosmographer, Postel’s focus always remained on the imitatio Christi and on his self-appointed mission.» — aunque se lo celebra con razón como cabalista cristiano importante, además de lingüista y cosmógrafo notable, el foco de Postel siguió siempre en la imitatio Christi y en su misión autoasignada

«Prodicus was a Gnostic teacher [> Gnosticism] of whose life nothing is known. > Clement of Alexandria and Tertullian, who are our primary sources (both about 200 A.D.), almost exclusively speak about the ‘followers of Prodicus’, and when they mention his name it is only as the representative of the movement that was called after him. This might be an indication that Prodicus was not their contemporary but that he had lived earlier in the 2nd century.» — la base documental y la inferencia de fecha que se sigue de ella: de la vida de Pródico no se sabe nada, y Clemente de Alejandría y Tertuliano, las fuentes primarias, hablan casi exclusivamente de los «seguidores de Pródico» y mencionan su nombre solo como representante del movimiento — lo que puede indicar que no era contemporáneo suyo sino que vivió antes en el siglo II

«For the other tenets of the Prodicians, discussed below, there are no parallels in Irenaeus I, 29-30 and the Apocryphon, and therefore, the correspondences between these texts and what we know of Prodicus are insufficient to establish with certainty the identity between the followers of Prodicus and Irenaeus’ Gnostics.» — se rehúsa a identificar dos grupos por parecido parcial: para las demás tesis de los prodicianos no hay paralelos en Ireneo ni en el Apócrifo, y por tanto las correspondencias son insuficientes para establecer con certeza la identidad entre los seguidores de Pródico y los gnósticos de Ireneo

«Of course, Clement interpreted this being above the law as a permit to unbridled licentiousness, but he was evidently unable to prove this allegation and, therefore, suggested that the Prodicians committed adultery in secret, afraid as they were of being caught, condemned and punished.» — desmonta el mecanismo de una acusación sin negar la fuente: Clemente interpretó ese estar por encima de la ley como permiso para el libertinaje desenfrenado, pero evidentemente no pudo probar la imputación y por eso sugirió que los prodicianos cometían adulterio en secreto, temerosos de ser atrapados

«It seems more probable, however, that the Prodicians, just as the Valentinian pneumatics considering themselves ‘saved by nature’ and as such elevated above the laws of the Creator, adhered to high moral principles and even to an ascetic way of life. Whether they also rejected marriage and the begetting of children can not be settled with any certainty.» — y la alternativa con su grado, y con su límite al final: parece más probable que los prodicianos, como los pneumáticos valentinianos que se consideraban salvados por naturaleza, se atuvieran a principios morales altos e incluso a un modo de vida ascético — si además rechazaban el matrimonio y la procreación no puede zanjarse con certeza

«He goes back as far as Eleusis, Memphis in Egypt, and India in his quest for the sources of initiation — an initiation as imagined by the first theorists of esotericism.» — Ragon se remonta a Eleusis, Menfis e India en su búsqueda de las fuentes de la iniciación, una iniciación tal como la imaginaron los primeros teóricos del esoterismo

«Ragon links this occult masonry with an esoteric Christianity, which he had experienced as “Vicaire primatial” in the Johannite Church of Chatel» — Ragon enlaza esa masonería oculta con un cristianismo esotérico que había experimentado como vicario primacial en la Iglesia Juanita de Chatel

«Black American visionary and spiritualist whose work transformed the passive and severely limited perspective of roth-century American > spiritualism by emphasizing active pursuit of individual progress and realization through practical techniques — in Randolph’s case, the use of drugs, magic mirrors and sexuality.» — el papel que John Deveney le adjudica a Randolph: visionario y espiritista negro americano cuya obra transformó la perspectiva pasiva y severamente limitada del espiritismo americano del XIX al enfatizar la búsqueda activa del progreso individual mediante técnicas prácticas — en su caso, el uso de drogas, espejos mágicos y sexualidad

«As his personality shifted radically under the control of the various spirits (usually well-known American political reformers and radicals, but occasionally a spirit calling himself “Zoroaster”), he became, as he himself admitted, insane.» — al desplazarse radicalmente su personalidad bajo el control de los diversos espíritus, se volvió, como él mismo admitió, demente

«It is impossible now to ascertain with certainty the members of this occult underworld whom Randolph encountered on his travels.» — abstención expresa: es imposible ya determinar con certeza quiénes eran los miembros de ese submundo oculto que Randolph encontró en sus viajes

«The names of the teachers Randolph says he learned from on his travels are meaningless to historical research, and their status is ambivalent as well.» — los nombres de los maestros de los que Randolph dice haber aprendido en sus viajes no significan nada para la investigación histórica, y su estatuto es además ambivalente

«Rather, they were supernal, evolved beings, some human and some never human, who cloaked their activities and presence on earth under the name of Rosicrucians while playing a larger role among the celestial hierarchies — a role that the neophyte Rosicrucian was invited to undertake as well.» — no eran una organización terrena sino seres supernos y evolucionados, algunos humanos y otros nunca humanos, que encubrían sus actividades bajo el nombre de rosacruces mientras jugaban un papel mayor entre las jerarquías celestes

«It burst like a bomb on the limited world of contemporary spiritualism, and revealed to stunned American spiritualists the glories of man the immortal spirit who was invited to progress through myriads of worlds and incarnations in a never-ending struggle toward self-consciousness, spiritual power and divinization.» — estalló como una bomba en el mundo limitado del espiritismo contemporáneo y reveló a los espiritistas americanos atónitos las glorias del hombre como espíritu inmortal invitado a progresar por miríadas de mundos y encarnaciones

«Randolph gave various explanations for the sources of this sexual magic, attributing it at times to the Nusairi of Syria and at other times to his own creativity.» — las explicaciones que el propio Randolph dio de sus fuentes van en plural y sin arbitrar: atribuyó su magia sexual unas veces a los nusairíes de Siria y otras a su propia creatividad

«Most importantly, they survived in the recognition that man’s role in the spiritual world was an active one that required the neophyte to put forth the full effort of his “Imperial Will” in order to progress — a commonplace idea now, but novel in the spiritualist world of the 1860s and 1870s.» — lo que sobrevivió de él, con su fechado: el reconocimiento de que el papel del hombre en el mundo espiritual era activo y exigía del neófito el esfuerzo pleno de su «Voluntad Imperial» para progresar — idea hoy lugar común, pero novedosa en el mundo espiritista de los años 1860 y 1870

«In this idea Randolph obviously found the explanation of his own troubled life and insanity, but the same notion also underlay the meta-explanations later offered by the Hermetic Brotherhood of Luxor, C.G. Harrison, ~ René Guénon and others to explain the development of spiritualism in the r9th century: behind the apparent facts of spiritualism was the “hidden hand” of these mysterious, competing brotherhoods, which acted through Randolph, Blavatsky and others to achieve their occult goals.» — la metaexplicación del campo, con su cadena de autores: en esa idea Randolph halló la explicación de su propia vida atormentada, y la misma noción subyace a las metaexplicaciones ofrecidas después por la Hermetic Brotherhood of Luxor, C. G. Harrison y René Guénon — detrás de los hechos aparentes del espiritismo estaba la «mano oculta» de esas hermandades misteriosas y competidoras

«he shot himself in Toledo, in a fit of jealous rage over the supposed infidelity of his wife» — el final, en la letra de la entrada: se disparó en Toledo en un arrebato de celos por la supuesta infidelidad de su esposa

«He also stimulated the interest of esoteric author > Julius Evola (1898-1974) in the spiritual quest, despite the profound divergences between the two men; Reghini was forced to retire from public life because of his Masonic connections and anticlerical stance, while Evola joined in the anti-Masonic campaign fostered by the fascist regime.» — la divergencia va dentro del ancla y es lo que impide leerlos como aliados: Reghini estimuló el interés de Julius Evola en la búsqueda espiritual pese a las divergencias profundas entre ambos — Reghini fue forzado a retirarse de la vida pública por sus conexiones masónicas y su postura anticlerical, mientras Evola se sumó a la campaña antimasónica del régimen fascista

«Ethnologists disagree whether these beliefs and practices can be viewed as parallels to classical theories of transmigration, but classical concepts can easily be interpreted as elaborations on these pre-literate traditions.» — desacuerdo del campo consignado sin arbitrar: los etnólogos discrepan sobre si esas creencias y prácticas pueden verse como paralelos de las teorías clásicas de la transmigración, aunque los conceptos clásicos pueden interpretarse fácilmente como elaboraciones de esas tradiciones preliterarias

«The oldest written testimony about reincarnation is due to the poet Pindar (ca. 518-438)» — el testimonio escrito más antiguo sobre la reencarnación se debe al poeta Píndaro

«It is important to note that transmigration is valued negatively as a punishment, as a type of suffering in a world which itself is nothing but suffering.» — importa notar que la transmigración se valora NEGATIVAMENTE, como castigo, como un tipo de sufrimiento en un mundo que él mismo no es sino sufrimiento

«However, Indians never admit that reincarnation as such may ultimately lead to full salvation of the soul. With the Greeks, the purpose of transmigration is, fundamentally, to allow sullied souls to purify themselves and thus to regain their initial divine condition. In India, the process of reincarnation has never begun and will never end by itself. It goes on until the soul is disenslaved by an initiatory rite or by a liberating experience which acts as it were “from outside”. There is thus a very marked difference between Indian and Greek ideas of reincarnation.» — la diferencia entre las dos tradiciones, formulada como asimetría estructural: para los griegos el propósito de la transmigración es permitir que las almas manchadas se purifiquen y recobren su condición divina inicial, mientras que en la India el proceso nunca ha comenzado y nunca terminará por sí mismo, y sigue hasta que el alma se libera por un rito iniciático o una experiencia liberadora que actúa como desde fuera

«But they could not sustain eternal bliss. In spite of the intellect’s attraction for the wonderful Forms, a kind of boredom coupled with the agitations of desires and other emotions — the lower parts of the soul — caused dissensions and made them fall from their enviable status. So they were condemned to suffer corporeal, physical life.» — el mecanismo de la caída: pese a la atracción del intelecto por las Formas maravillosas, una especie de hastío unido a las agitaciones de los deseos y otras emociones causó disensiones y las hizo caer de su estatus envidiable

«Nevertheless, they were never universally accepted. Critical thinkers like the sophists and Aristotle later on dismissed them with disdain.» — el límite que impide universalizar la creencia: nunca fueron universalmente aceptadas, y pensadores críticos como los sofistas y más tarde Aristóteles las desecharon con desdén

«Here as always in the ancient world, reincarnation is but an unfortunate intermezzo. This is an outstanding example of Platonic reincarnationist ideas in a hellenistic Egyptian garb.» — aquí como siempre en el mundo antiguo, la reencarnación no es más que un intermezzo desafortunado, y es ejemplo destacado de ideas reencarnacionistas platónicas en atuendo egipcio helenístico

«It is a matter of controvery whether the Nag Hammadi Library and other Christian Gnostic texts contain references to reincarnation.» — es materia de controversia si la biblioteca de Nag Hammadi y otros textos gnósticos cristianos contienen referencias a la reencarnación. Erratas de la capa de texto que van tal cual: «controvery»

«But it must be admitted that in the Nag Hammadi library, evidence for reincarnation is frail. This notion does not seem to have much attracted the authors of that collection of “gnostic” texts. They were vitally interested in the final release which they considered the true gift of the Saviour. The doctrine of reincarnation is at best the prelude to final emancipation, so it could have been dismissed without regret.» — y la respuesta, dada como debilidad de la evidencia y no como negativa: hay que admitir que en la biblioteca de Nag Hammadi la evidencia de reencarnación es endeble, y la noción no parece haber atraído mucho a los autores de esa colección, interesados vitalmente en la liberación final

«In the Manichaean Kephalaia (XXIX, 83,4-8) three paths are open to deceased souls: ‘one to death, one to life, one to mingling’. Those who have lost themselves in the realm of Darkness, are condemned to eternal death; the Elect, the true followers of Mani, go to eternal Light and to Life, whereas the Hearers, those who have struggled on in the ambiguous realm where Light and Darkness are mingled, go to reincarnation in that very same realm.» — los tres caminos abiertos a las almas difuntas en los Kephalaia maniqueos: quienes se perdieron en el reino de la Oscuridad quedan condenados a muerte eterna, los Electos van a la Luz eterna, y los Oyentes van a la reencarnación en el reino donde Luz y Oscuridad se mezclan

«It is difficult if not impossible to decide whether the Alexandrian theologian Origenes (185-254) held reincarnationist views or not. The results arrived at by very competent scholars are frankly contradictory.» — abstención declarada con su motivo: es difícil si no imposible decidir si Orígenes sostuvo opiniones reencarnacionistas, porque los resultados a que han llegado eruditos muy competentes son francamente contradictorios

«It was for this doctrine that he was condemned in 553 by the Oecumenical Council of Constantinople.» — la condena de 553 en el Concilio de Constantinopla fue por la doctrina de la PREEXISTENCIA de las almas, no por la reencarnación — un resumen que las funde cambia el cargo

«No longer viewed as a penance, as in antiquity, in Giordano Bruno or in Asian beliefs, reincarnation was now seen as an opportunity, and this reinterpretation carried important implications for its human subject. Perfection was now the goal and not extinction, as with Buddha and Bruno.» — el giro moderno del concepto, con sus términos de comparación: ya no vista como penitencia, como en la antigüedad, en Giordano Bruno o en las creencias asiáticas, la reencarnación pasó a verse como oportunidad — la perfección era ahora la meta y no la extinción

«Far into the rgth century, the idea of reincarnation was the exclusive preserve of an educated elite in a predominantly Protestant milieu. There is no evidence whatsoever of it entering popular beliefs.» — el límite social, y es una negativa expresa: bien entrado el siglo XIX la idea de reencarnación fue coto exclusivo de una élite educada en medio predominantemente protestante, y no hay evidencia alguna de que entrara en las creencias populares

«Kardec regarded himself as a Christian theologian: his coining of the word “reincarnation” as an analogue of “incarnation”, may even identify him as its originator.» — conjetura marcada: Kardec se tenía por teólogo cristiano, y su acuñación de la palabra «reencarnación» como análogo de «encarnación» PUEDE INCLUSO identificarlo como su originador

«Blavatsky asserted that her idea of reincarnation derived from an ancient secret wisdom of Tibetan origin. However, its focus on the human subject and involvement with an evolutionary history indicates its provenance in European thought.» — la adjudicación va contra la afirmación de la propia autora: Blavatsky sostuvo que su idea de reencarnación derivaba de una sabiduría secreta antigua de origen tibetano, pero su foco en el sujeto humano y su implicación con una historia evolutiva indican su procedencia en el pensamiento europeo

«Statistical surveys suggest that some 10-30% of the population of Europe and North America now believe in reincarnation. The validity of such surveys is often uncertain, depending on whether it is a question of actual belief in reincarnation or whether it is only considered probable or comforting. The numbers expressing agreement with reincarnation do appear to have remained constant at this percentage.» — la cifra va con la crítica del instrumento: las encuestas sugieren que entre un diez y un treinta por ciento de la población de Europa y Norteamérica cree hoy en la reencarnación, pero la validez de tales encuestas es a menudo incierta, según se trate de creencia efectiva o de que solo se la considere probable o consoladora

«Reincarnation has not become a powerful social force in European culture. One reason may be the lack of social relevance. Collective and political expressions of reincarnation beliefs, as in the Hindu caste system or the Tulku genealogies of Tibetan Buddhism, have not developed in Europe.» — la explicación por ausencia de función: la reencarnación no se ha vuelto una fuerza social poderosa en la cultura europea, y una razón puede ser la falta de relevancia social — las expresiones colectivas y políticas de esas creencias, como el sistema de castas hindú o las genealogías Tulku del budismo tibetano, no se han desarrollado en Europa

«For instance, it has been banned in Germany if linked to a justification of Nazism and the statement that the extermination of the Jews was their deserved karmic destiny.» — el caso límite jurídico: en Alemania se ha prohibido si se la vincula a una justificación del nazismo y a la afirmación de que el exterminio de los judíos fue su merecido destino kármico

«One and a half thousand years of Christianity in Europe have ultimately marginalised the idea of reincarnation.» — mil quinientos años de cristianismo en Europa han marginado en última instancia la idea de la reencarnación

«In response to Mallet of Geneva in 1786, Rétif denied being a disciple of Swedenborg, Cagliostro, +> Martinism, or > Cazotte.» — en respuesta a Mallet de Ginebra en 1786, Rétif negó ser discípulo de Swedenborg, Cagliostro, el martinismo o Cazotte

«He based himself on a unique principle: everything in nature is image and symbol, so that analogy and comparison are the best means for grasping the hidden meaning of the universe. In this sense, Rétif can be considered an authentic representative of esoteric thought.» — el principio único de Rétif y la adjudicación que se sigue: todo en la naturaleza es imagen y símbolo, de modo que analogía y comparación son los mejores medios para captar el sentido oculto del universo — y en ese sentido puede considerárselo representante auténtico del pensamiento esotérico

«Rétif’s philosophy can be defined as a pantheistic materialism, or rather as a materialistic pantheism.» — la filosofía de Rétif puede definirse como un materialismo panteísta, o más bien como un panteísmo materialista

«Created by God, the universe consists of a multitude of male suns and female planets, reproducing themselves in an immense copulation.» — creado por Dios, el universo consta de una multitud de soles masculinos y planetas femeninos que se reproducen en una inmensa copulación

«This concept of the Eternal Return sometimes leads him to envisage metempsychosis, even though he did not believe in the soul’s immortality or the permanent identity of the individual ego.» — la coexistencia consignada sin armonizar: el concepto del Eterno Retorno lo lleva a veces a contemplar la metempsicosis, aunque no creía en la inmortalidad del alma ni en la identidad permanente del yo individual

«According to Bachelard’s theories, Rétif’s thought is the epitome of pre-scientific thought, which refuses to make the necessary split between image and concept, and above all fails to verify hypotheses through experimentation.» — el juicio va atribuido a la teoría que lo produce: según las teorías de Bachelard, el pensamiento de Rétif es el epítome del pensamiento precientífico, que rehúsa hacer la escisión necesaria entre imagen y concepto y sobre todo no verifica las hipótesis por experimentación

«there is little doubt that, among the contemporary public, Reuchlin’s views were shared by only a small minority. The intensification of the hatred towards the Jews following Luther’s attacks and the Catholic reaction made Reuchlin’s position into an isolated one.» — el límite social de la posición de Reuchlin: hay poca duda de que entre el público contemporáneo sus opiniones eran compartidas por una minoría pequeña, y la intensificación del odio hacia los judíos tras los ataques de Lutero y la reacción católica volvió su posición aislada

«There is no inherent connection between Reuchlin’s endeavors as a Hebraist and his theological writings in the field of the kabbalah. His grammar and lexicon of the Hebrew language, De Rudimentis Hebraicis published in 1506, has a similar place in the history of Hebraism as De arte cabalistica (1517) has in the history of the Christian kabbalah.» — Joseph Dan separa dos obras que suelen fundirse: no hay conexión inherente entre los trabajos de Reuchlin como hebraísta y sus escritos teológicos en el campo de la cábala, y su gramática y léxico de 1506 tienen en la historia del hebraísmo un lugar semejante al que De arte cabalistica de 1517 tiene en la historia de la cábala cristiana

«It is very difficult to find any parallel to such a sympathetic and generous presentation of a contemporary Jew in Christian literature; and in 1517, to publish one was higly unusual and courageous.» — es muy difícil hallar paralelo a una presentación tan simpática y generosa de un judío contemporáneo en la literatura cristiana, y publicarla en 1517 era altamente inusual y valiente. Erratas de la capa de texto que van tal cual: «higly»

«He quotes Pico’s statement that what is incoherent is closer to the truth than what is coherent» — cita la afirmación de Pico de que lo incoherente está más cerca de la verdad que lo coherente

«There should, however, be no mistake: when all the particular characteristics of every ancient lore are removed, the remaining essence is that of Christian truth.» — el límite del universalismo de Reuchlin, y no debe haber equívoco: quitadas las características particulares de cada saber antiguo, la esencia restante es la de la verdad cristiana

«Some r9th-century scholars have described Reuchlin as ‘the father of the German Reformation’, but it is very doubtful whether such a title is correct and meaningful.» — atribución ajena que se consigna y se duda: algunos eruditos del siglo XIX describieron a Reuchlin como el padre de la Reforma alemana, pero es muy dudoso que tal título sea correcto y significativo

«Gershom Scholem has rightly described him as the first great Christian scholar of Hebrew.» — y la atribución que sí suscribe, con su autor: Gershom Scholem lo describió con razón como el primer gran erudito cristiano de hebreo

«The reverence he demonstrated for the Zohar could have resulted in the development of gnostic motifs, but they did not.» — un desarrollo que no ocurrió, consignado como dato: la reverencia que demostró por el Zóhar pudo haber resultado en el desarrollo de motivos gnósticos, pero no lo hizo

«Van Rijckenborgh accused the Fellowship of delving into occult practices, and based the teachings of the new Rosicrucian Society on ~ Gnosticism and Christian esotericism.» — van Rijckenborgh acusó a la Fellowship de meterse en prácticas ocultas y basó las enseñanzas de la Rosicrucian Society nueva en el gnosticismo y el esoterismo cristiano

«The initiate, van Rijckenborgh taught, should evolve from John (the seeker) to Jesus (the twice born) to the Christ (the transfigured human being).» — el iniciado debe evolucionar de Juan, el buscador, a Jesús, el nacido dos veces, y de ahí al Cristo, el ser humano transfigurado

«Gadal recognized van Rijckenborgh as “Grand Master” of a mysterious Gnostic Brotherhood, and remained a loyal member of the Lectorium right up to his death.» — Gadal reconoció a van Rijckenborgh como Gran Maestro de una misteriosa Hermandad Gnóstica y siguió siendo miembro leal del Lectorium hasta su muerte

«On the other hand, his teachings strongly reject all occult techniques, contacts with “ascended masters”, and spiritualist practices [~ Spiritualism]. Van Rijckenborgh’s “auto-Freemasonry” is a personal spiritual process, leading the initiate, at the same time, into an active and fruitful life.» — el deslinde interno: sus enseñanzas rechazan con fuerza todas las técnicas ocultas, los contactos con maestros ascendidos y las prácticas espiritistas — su «automasonería» es un proceso espiritual personal que lleva al iniciado, al mismo tiempo, a una vida activa y fructífera

«Thus emerged the “Schelling-Baader-Ritter triumvirate” — as a contemporary ironically named it -, which played a central role in the history of the so-called “German romantic constellation” in Munich.» — el triunvirato Schelling-Baader-Ritter, como lo llamó irónicamente un contemporáneo, jugó papel central en la historia de la llamada constelación romántica alemana en Múnich

«Moreover, the esoteric part of his interests aroused their suspicion. Significantly, Ritter had more readers among poetically and philosophically oriented Naturphilosophen than among professional scientists (with some exceptions, such as the celebrated chemist Hans Christian Oersted, who held Ritter in great esteem).» — el límite social del prestigio de Ritter, con su excepción nombrada dentro: la parte esotérica de sus intereses despertaba sospecha, y tuvo más lectores entre los Naturphilosophen de orientación poética y filosófica que entre los científicos profesionales, con excepciones como el célebre químico Hans Christian Oersted

«Ritter’s imaginary revolves around a number of symbols which he intends less as metaphors than as metaphysical truths. Objective observations are raised up to the level of a theosophical dramaturgy, so much so that the facts revealed by scientific experimentation are supposed to give an account of mythical recitals.» — el imaginario de Ritter gira en torno a símbolos que él entiende MENOS COMO METÁFORAS QUE COMO VERDADES METAFÍSICAS: las observaciones objetivas se elevan al nivel de una dramaturgia teosófica, tanto que los hechos revelados por la experimentación científica deben dar cuenta de recitales míticos

«In oxidation he sees more than a chemical process only. Oxidation is burning, and therefore cult, prayer, and respiration are also forms of oxidation» — en la oxidación ve más que un proceso químico: oxidación es combustión, y por tanto el culto, la oración y la respiración son también formas de oxidación

«He considers physics as a physiology, not the reverse. During the Golden Age there were no inorganic forms, and this means that science has to be genetic, not ahistorical as it usually claims to be. The whole solar system is within Man, and each of us is a universe in miniature» — la inversión que ordena su programa: considera la física como una fisiología, no al revés — durante la Edad de Oro no había formas inorgánicas, lo que significa que la ciencia ha de ser genética y no ahistórica como suele pretender

«Ritter, well read in the writings of such theosophers as > Jacob Boehme, > Baader and > Saint-Martin, posited that matter was created in order to undo the wrath brought about by the Fall of Lucifer.» — Ritter, buen lector de teósofos como Jacob Boehme, Baader y Saint-Martin, postuló que la materia fue creada para deshacer la ira provocada por la caída de Lucifer

«Ritter wrote in 1808 that he would like to be able to arrest or fix a spark (to petrify it), because this would enable us to see the ‘Normal-Figur’ (normative figure) to which all organic and inorganic forms of Nature could be brought back.» — en 1808 escribió que le gustaría poder detener o fijar una chispa —petrificarla—, porque eso permitiría ver la «Normal-Figur» a la que podrían reducirse todas las formas orgánicas e inorgánicas de la naturaleza

«Novalis’s remark is pertinent: ‘Ritter’s quest is throughout the true World Soul of the universe. His purpose is to read the visible letters which one can weigh, and to account for the typographic composition of the highly spiritual energies» — la observación pertinente de Novalis: la búsqueda de Ritter es de cabo a rabo el verdadero Alma del Mundo del universo, y su propósito es leer las letras visibles que pueden pesarse

«Although her books made her famous as a psychic, she disliked that label and its associations, and seems to have always experienced a strong aversion against the “New Age” circuit [> New Age movement]: ‘As a writer I feel free to be as psychic as a bird, do what I please, and use my abilities psychically quite freely. When I think of me as a psychic I get hung up because I seem to be in the company of so many nuts» — la etiqueta la rechaza la propia autora: aunque sus libros la hicieron famosa como psíquica, a Jane Roberts le disgustaba ese rótulo y sus asociaciones, y parece haber experimentado siempre una fuerte aversión al circuito New Age

«Seth devotes detailed discussions to the concomitant philosophical problems, such as the implications for our concepts of personal “identity”, or the nature of “consensus reality” (Seth does not defend solipsism, but claims that consensus reality is permanently being created as an unconscious and automatic telepathic compromise agreed upon by our souls).» — la precisión doctrinal que evita el atajo: Seth dedica discusiones detalladas a los problemas filosóficos concomitantes, como las implicaciones para nuestros conceptos de identidad personal o la naturaleza de la «realidad consensuada» — y NO defiende el solipsismo, sino que sostiene que la realidad consensuada se crea permanentemente como un compromiso telepático inconsciente y automático acordado por nuestras almas

«The reincarnational structure is a psychological one. It cannot be understood in any other terms. . . . The reality, the validity, the immediacy of those lives do exist simultaneously with your present life. The distance between one life and another exists psychologically, and not in terms of years or centuries. . . . Reincarnation, as it is usually explained» — la estructura reencarnacional es psicológica y no puede entenderse en otros términos: la realidad, la validez y la inmediatez de esas vidas existen simultáneamente con la vida presente, y la distancia entre una vida y otra existe psicológicamente y no en años ni en siglos

«More research is needed to explore e.g. the sources of Roberts’ early interest in reincarnation, or the extent of her familiarity with» — declaración de deuda de investigación: hace falta más trabajo para explorar las fuentes del interés temprano de Roberts por la reencarnación, o el alcance de su familiaridad con el espiritismo

«Detailed analysis of the literature of the ~» — New Age movement shows that its basic ideas are modeled after Seth’s worldview to such a degree (Hanegraaff 1996/1998, 126 and passim) that, without exaggeration, Jane Roberts should be recognized as one of the major religious innovators in Western society after World War II.» — la adjudicación con su base cuantitativa: el análisis detallado de la literatura del movimiento New Age muestra que sus ideas básicas están modeladas sobre la cosmovisión de Seth a tal grado que, sin exageración, Jane Roberts debería reconocerse como una de las mayores innovadoras religiosas de la sociedad occidental de posguerra

«Given her pivotal role in creating the foundations of a comprehensive belief system now widely diffused through Western popular culture, she has been surprisingly neglected by scholars of Western esotericism and of new religious movements. A major critical monograph is long overdue.» — y la deuda del campo, declarada: dado su papel central en crear los fundamentos de un sistema de creencias hoy ampliamente difundido por la cultura popular occidental, ha sido sorprendentemente desatendida por los estudiosos del esoterismo occidental y de los nuevos movimientos religiosos

«The principal representatives of the western esoteric tradition for Romantic thinkers are ~ Jacob Boehme, > Emanuel Swedenborg, > Louis-Claude de Saint-Martin, > Antoine Fabre d’Olivet, > Karl von Eckhartshausen, and > Franz von Baader.» — los representantes principales de la tradición esotérica occidental para los pensadores románticos: Boehme, Swedenborg, Saint-Martin, Fabre d'Olivet, Eckhartshausen y Baader

«The God of Romanticism is no longer, as for the Enlightenment, an architect, a clockmaker, a judge, or a paternalistic pedagogue. Freed from the rational fetters which made the God of the Enlightenment a captive of human categories of understanding» — el Dios del Romanticismo ya no es, como para la Ilustración, un arquitecto, un relojero, un juez o un pedagogo paternalista, liberado de las trabas racionales que hacían al Dios ilustrado cautivo de las categorías humanas de entendimiento

«Divine self-realization, or theogony, means that God actualizes himself progressively in the development of life. This divine unfolding has a dark aspect; evil and suffering are not external to God, but arise as an eternal moment of theogony. And since creation is part of the self-manifestation and self-realization of the divine nature, it too is characterized by conflict and suffering.» — la autorrealización divina o teogonía significa que Dios se actualiza progresivamente en el desarrollo de la vida, y ese despliegue tiene un aspecto oscuro: el mal y el sufrimiento no son externos a Dios sino que surgen como un momento eterno de la teogonía

«The Romantic cosmos is the emanated, living, analogically-linked cosmos of the esoteric tradition, and the Romantic quest, like that of the esotericists, is to create or restore a lost harmony through poetic vision, the restoration of language, initiation, the study of myths and religions, the restructuring of society, and contemplation of nature.» — el cosmos romántico es el cosmos emanado, viviente y ligado analógicamente de la tradición esotérica, y la búsqueda romántica, como la de los esoteristas, es crear o restaurar una armonía perdida por la visión poética, la restauración del lenguaje, la iniciación, el estudio de los mitos y la contemplación de la naturaleza

«Romanticism’s epistemological signature is its refusal to accept the Kantian disjunction between the phenomenal and noumenal worlds. Kant’s Kritik der reinen Vernunft (1781) made the noumenal realm of ultimate truth inaccessible to rational knowledge. Romantics claim to grasp, directly or mediately, the ontological Absolute through an extra-rational faculty: intuition, > imagination, or a reconceptualized reason.» — la firma epistemológica del Romanticismo es su rechazo a aceptar la disyunción kantiana entre mundo fenoménico y nouménico: los románticos pretenden captar, directa o mediatamente, el Absoluto ontológico por una facultad extrarracional — intuición, imaginación o una razón reconceptualizada

«Since the universe is a vital infinite reality, in perpetual becoming, Romanticism rejects the ideal of an objective, systematic account of a fixed order (of ontology or human affairs or nature or anything else). True knowledge is subjective and nonsystematic.» — como el universo es una realidad vital infinita en perpetuo devenir, el Romanticismo rechaza el ideal de una exposición objetiva y sistemática de un orden fijo, y el conocimiento verdadero es subjetivo y no sistemático. Lectura restituida: la fuente imprime «non-systematic» con guion de corte que la herramienta une

«Romanticism, like the esoteric tradition, replaces systematic thought with correspondences, similitudes, harmonies, and analogies. By these tropes, Novalis said, humanity becomes aware of itself through the experience of the dynamic, developing universe in which it lives. Such knowledge transforms its possessor; Romantic knowledge is salvific knowledge.» — el Romanticismo, como la tradición esotérica, reemplaza el pensamiento sistemático con correspondencias, similitudes, armonías y analogías — y tal conocimiento transforma a quien lo posee, porque el conocimiento romántico es conocimiento salvífico

«Romanticism embraced the esoteric conception of poetry as symbolic knowledge and the key to an analogical world, of the poet as the recipient and transmitter of revelation, and of a recoverable universal language.» — el Romanticismo abrazó la concepción esotérica de la poesía como conocimiento simbólico y llave de un mundo analógico, del poeta como receptor y transmisor de revelación, y de un lenguaje universal recuperable

«obscurity is a consequence of the epistemological necessity of symbolic circumlocution of spiritual truths.» — la oscuridad no es cifrado deliberado sino consecuencia de la necesidad epistemológica de circunlocución simbólica de las verdades espirituales

«Initiation — an ontological metamorphosis or purification of being effected along with and by means of knowledge of and participation in the hidden mysteries of the cosmos and God - is yet another esoteric theme taken up by Romanticism.» — la iniciación —metamorfosis ontológica o purificación del ser efectuada junto con y por medio del conocimiento de los misterios ocultos del cosmos y de Dios— es otro tema esotérico retomado por el Romanticismo

«Since Romanticism holds that the essential content of myths and religions is the same everywhere and at all times (that is, the unfolding of Spirit), it follows that differences among them are only superficial and that there is no absolute distinction between Christianity and the other religions.» — la consecuencia comparativa: como el Romanticismo sostiene que el contenido esencial de los mitos y las religiones es el mismo en todas partes y en todo tiempo, se sigue que las diferencias entre ellos son solo superficiales y que no hay distinción absoluta entre el cristianismo y las demás religiones

«The idea of a dead universe could only be convincing to those in whom a total enslavement to rationality had degraded the faculty of the imagination.» — la idea de un universo muerto solo podía resultar convincente a aquellos en quienes una esclavitud total a la racionalidad había degradado la facultad de la imaginación

«Recognizing that the connaturality of the soul and the world is manifested by the correlation of microcosm and macrocosm, Baader applies to Naturphilosophie the epistemological formula of Saint-Martin: ‘it is necessary to explain things by man and not man by things» — Baader aplica a la Naturphilosophie la fórmula epistemológica de Saint-Martin: hay que explicar las cosas por el hombre y no el hombre por las cosas

«Scholars who have traced the connections between the western esoteric tradition and Romanticism offer numerous metaphors for the relationship between them: a complicity formed between the Baroque imaginary and the Romantic frame of mind; the Romantics found nourishment in Boehmenist theosophy; the relationship between esotericism and Romanticism is a confluence, rather than an influence; the relationship is one of analogy, not of cause and effect; Romanticism drew on esotericism as an ally in its battle against the Enlightenment; Romanticism is the revival of the esoteric tradition, though a revival with a difference; Romanticism reformulated the esoteric tradition.» — el catálogo entero de posiciones historiográficas del campo, en una sola frase y sin arbitrar entre ellas: una complicidad entre el imaginario barroco y el temple romántico; los románticos hallaron alimento en la teosofía boehmenista; la relación es confluencia y no influencia; es analogía y no causa y efecto; el Romanticismo recurrió al esoterismo como aliado en su batalla contra la Ilustración; es el renacer de la tradición esotérica, aunque un renacer con diferencia; el Romanticismo reformuló la tradición esotérica

«The Romantics used esoteric ideas in order to, and to the extent that they helped, resolve the problems posed for them by their own historical situation.» — el criterio propio de McCalla, que subordina el préstamo a la función: los románticos usaron ideas esotéricas para resolver, y en la medida en que ayudaban a resolver, los problemas que les planteaba su propia situación histórica

«Esoteric ideas are only part, though an important part, of Romanticism.» — las ideas esotéricas son solo parte, aunque parte importante, del Romanticismo

«The esoteric tradition experienced a second Golden Age from the late 18th century until the mid-rgoth century — the period of > Illuminism.» — la tradición esotérica vivió una segunda Edad de Oro desde fines del siglo XVIII hasta mediados del XIX, el periodo del iluminismo

«The difference between Illuminism and Romanticism, aside from the fact that Romanticism draws on many other sources besides esoteric traditions, is that Illuminists give unique authority to the esoteric tradition, whereas Romantics test esoteric texts, like all other authorities, against their own subjective experience.» — la diferencia entre iluminismo y Romanticismo, y es de régimen de autoridad: los iluministas dan autoridad única a la tradición esotérica, mientras los románticos ponen a prueba los textos esotéricos, como todas las demás autoridades, contra su propia experiencia subjetiva

«The prime example is temporalism. The historical consciousness of the Romantics is alien to esotericism as it had developed hitherto; “process”, for theosophical, alchemical, mystical, and Neoplatonic traditions, unfolds outside of time. Once Romanticism had inculcated into Western culture a historical consciousness, “process” and “transmutation” began to be interpreted, within esoteric traditions themselves, in terms of evolution.» — el ejemplo primero es el temporalismo, y la dirección del préstamo se invierte: la conciencia histórica de los románticos es ajena al esoterismo tal como se había desarrollado hasta entonces, porque para las tradiciones teosóficas, alquímicas, místicas y neoplatónicas el «proceso» se despliega FUERA DEL TIEMPO — y una vez que el Romanticismo inculcó en la cultura occidental una conciencia histórica, «proceso» y «transmutación» empezaron a interpretarse, dentro de las propias tradiciones esotéricas, en términos de evolución

«The Western esoteric tradition contributed importantly to the thought of many individual Romantics, but was not an essential, constitutive factor in Romanticism.» — el veredicto que cierra la entrada: la tradición esotérica occidental contribuyó de manera importante al pensamiento de muchos románticos individuales, pero no fue un factor esencial y constitutivo del Romanticismo

«One of the great originalities of Roquetaillade is (in his Liber Secretorum Eventum) to proclaim a literal millenarianism that postulates 1000 solar years between the death of the great Antichrist and the Last Judgment; then, he writes, ‘the fullness of the Holy Spirit will descend over the whole earth’ and men will joyfully embrace the lifestyle of the poor Franciscans.» — una de las grandes originalidades de Roquetaillade es proclamar un milenarismo literal que postula mil años solares entre la muerte del gran Anticristo y el Juicio Final

«He is considered to have been the first to break away so clearly from the Augustinian dogma prohibiting any millenarianism.» — se lo considera el primero en apartarse tan claramente del dogma agustiniano que prohibía todo milenarismo

«In De consideratione quintae essentiae rerum omnium or De quinta essentia, a text of medical chemistry, Jean de Roquetaillade identifies the fifth element, Aristotle’s ether, as alcohol and the elixir of the alchemists.» — en el De quinta essentia, texto de química médica, Juan de Rupescissa identifica el quinto elemento, el éter de Aristóteles, con el alcohol y el elixir de los alquimistas

«If he does not respect the obligation, so dear to the adepts, of keeping the secret, this is because men of the gospel are in need of the stone in order to help the unfortunate who are being persecuted by the sect of the Antichrist.» — el motivo declarado para romper el secreto: si no respeta la obligación tan cara a los adeptos de guardarlo, es porque los hombres del evangelio necesitan la piedra para ayudar a los desdichados perseguidos por la secta del Anticristo

«he displays so much sound scientific knowledge in his alchemical works that he must be considered one of the distant precursors of iatrochemistry.» — despliega tanto conocimiento científico sólido en sus obras alquímicas que debe considerárselo uno de los precursores lejanos de la iatroquímica

«more than 200 polemics or panegyrics appeared between 1614 and 1620, and some 900 up to the beginning of the 18th century.» — la medida del revuelo rosacruz: más de doscientas polémicas o panegíricos aparecieron entre 1614 y 1620, y unos novecientos hasta comienzos del siglo XVIII

«The manifestoes originated in the “Learned and Christian Society” established by > Johann Valentin Andreae in Tiibingen in 1610. This small group of bosom friends of Andreae’s, notably Christoph Besold and Tobias Hess (his amici secretissimi), together conceived of and constructed the Rosicrucian myth.» — la adjudicación del mito y su lugar: los manifiestos se originaron en la Sociedad Docta y Cristiana establecida por Johann Valentin Andreae en Tubinga en 1610, y ese pequeño grupo de amigos íntimos —Christoph Besold y Tobias Hess, sus amici secretissimi— concibió y construyó juntos el mito rosacruz

«In all likelihood the Fama Fraternitatis and the Confessio resulted from the cooperation of several authors, whereas the Chemical Wedding was written by Andreae alone.» — el reparto de autoría con su grado: con toda probabilidad la Fama Fraternitatis y la Confessio resultaron de la cooperación de varios autores, mientras que las Bodas Químicas las escribió Andreae solo

«The similarity of the Latin words rosa (rose) and ros (dew) has led some to see in the Rose-Cross the alliance of the dew and the cross.» — la semejanza de las palabras latinas rosa y ros, rocío, ha llevado a algunos a ver en la Rosa-Cruz la alianza del rocío y la cruz

«The implausible chronology only goes to underline paradoxically the relationship of ideas between the Rosicrucians and Paracelsus.» — la cronología inverosímil no hace sino subrayar paradójicamente la relación de ideas entre los rosacruces y Paracelso

«Likewise the date of 1484 reduces to a total of 17, which could be interpreted as the ogdoad (1+7) or, according to a Pythagorean and Shi’ite tradition, the number of those who will be resurrected. Thus number symbolism confirms the particular election of Christian Rosenkreuz.» — el simbolismo numérico: la fecha de 1484 se reduce a un total de diecisiete, que podría interpretarse como la ogdóada o, según una tradición pitagórica y chiita, el número de los que resucitarán

«But they make it plain that the book of nature cannot be read and understood except by a minority. They proclaim ‘the age of the tongue’, but they impose the law of silence on whoever rallies to them.» — la contradicción interna que la entrada consigna sin resolver: dejan claro que el libro de la naturaleza no puede leerse ni entenderse sino por una minoría — proclaman «la edad de la lengua» pero imponen la ley del silencio a quien se les suma

«If someone gets ill while the Moon is in Aries and in configuration with Mars or the Sun, the illness, caused by the heat of the Sun, will start from the head: the patient’s meninges will begin to ache and he will suffer from persistent insomnia and fever. In this case, it will be useful to cool the patient’s body and to draw blood out of it; otherwise he will suffer from delirium and phrenitis’. In this example there is a clear concomitance of analogical factors of symbolical nature linked to the “control relation” theory (such as the connection between Aries and the head), and of causalistic factors (such as the heat of the Sun). The properties of any single season (e.g. spring is hot and humid, summer is hot and dry) were considered to be related to and caused by the stars of the zodiac. Zodiacal signs were therefore thought to influence the environment and consequently the health, as well as control the humours qualitatively related to them: for instance, the blood, humid and hot, was supposed to “explode” (a process called “exaltation” in the language of astrology) in spring. Again, zodiacal signs were also thought to exert a continuous control over the body organs and parts, in conformity with a manifest analogical schema: Aries controls the head, Taurus the back, and so on. As a consequence, a great number of pathological events typical of springtime were ascribed to a blood-surplus in the head and to the consequent difficulty of refining it — according to the physiology of the time — into a crystal-clear nerval fluid; hence the phenomena of torpor, sopor, and episodes of psychomotoric difficulty. The entire medico-astrological corpus lends itself to an interpretation based on the above-mentioned theory. Some treatises were devoted mainly to diagnosis, others either to therapeutics or to prognosis. As for the latter, any causalistic interpretation was hardly plausible, since the connection between the critical phase of the illness and the heavenly movements (in particular lunar movements) had a statistical basis at best, and a numerological one at its worst. Diagnosis was a more intricate matter, as it was closely related to the scrutiny of the patient’s constitution, which was in turn to be traced mainly from the horoscope: the stars rising at the moment of a child’s birth were thought to “impress” their qualities on the newborn’s body — hence the prevailing temperament, e.g. phlegmatic if cold and moist» — el secreto no es recurso de mercadeo sino condición: si el secreto es elemento fundamental en la Confessio Fraternitatis, que lo menciona al menos diez veces, no es para encender la curiosidad de los lectores sino porque ciertas realidades tocantes a la religión, la creación y el libro de la naturaleza se tienen por inaccesibles sin una larga iniciación — el secreto es una condición de lo sagrado

«The Confessio Fraternitatis similarly situates itself at the end of the ‘age of the rose’ and evokes the privilege granted to the Rosicrucian Brotherhood to light the ‘sixth candlestick’, thus inaugurating an era of happiness, health, and prosperity.» — la Confessio se sitúa al final de la «edad de la rosa» y evoca el privilegio concedido a la Hermandad de encender el sexto candelero, inaugurando una era de felicidad, salud y prosperidad

«The Rosicrucian romance of the Chemical Wedding, to whose authorship Johann Valentin Andreae eventually admitted, describes the coming of a ‘perfectly pure’ man, putissimus homo, who appears on the earth in postremis temporibus (in the last times).» — la autoría de las Bodas Químicas, admitida por su propio autor: Andreae acabó admitiéndola, y la novela describe la venida de un hombre perfectamente puro, putissimus homo, que aparece en la tierra in postremis temporibus

«Evidently this providential being is not to be confused with Christ, whose redemptive sacrifice saved humanity once and for all and freed it from the tragic burden of original sin. Nor is the putissimus homo the salvator microcosmi, the savior of the microcosm that is man, but rather the servator cosmi, i.e., the liberator of the world, the total man, he who will complete the redemptive work of Christ» — el deslinde cristológico, dicho en tres términos técnicos: ese ser providencial no ha de confundirse con Cristo, cuyo sacrificio redentor salvó a la humanidad de una vez por todas, ni es el salvator microcosmi, sino el servator cosmi, el liberador del mundo, el hombre total que completará la obra redentora de Cristo

«The strange symbol drawn on the invitation to the royal wedding that an angel brings to Christian Rosenkreuz is in fact an ideogram that was commented upon in the Hieroglyphic Monad of John Dee (1564), and symbolizes the sacred marriage between the material and the spiritual.» — el símbolo extraño dibujado en la invitación a la boda real es un ideograma comentado en la Mónada Jeroglífica de John Dee de 1564, y simboliza el matrimonio sagrado entre lo material y lo espiritual

«In this brief presentation of early Rosicrucianism it is impossible to expound in detail the multiple symbolic elements of the Chemical Wedding.» — límite declarado por el propio autor: en esa presentación breve del rosacrucismo temprano es imposible exponer en detalle los múltiples elementos simbólicos de las Bodas Químicas

«Although he invited his readers to join the Society, it is practically proven now that in his era, a Society of the Golden and Rosy Cross did not in fact exist.» — aunque invitaba a sus lectores a unirse a la Sociedad, está prácticamente probado ahora que en su época una Sociedad de la Rosa Cruz de Oro no existía de hecho

«Starting from about 1750, a “Rosicrucian tradition” henceforth came to be opposed to the rationalism that, notably in the case of Helvetius, led to a materialistic atheism.» — desde alrededor de 1750 una tradición rosacruz pasó a oponerse al racionalismo que, notablemente en el caso de Helvétius, llevaba a un ateísmo materialista

«The Bavarian Illuminaten did not look favourable on the Rosicrucians, whose alchemical theories were opposed to scientific materialism and who had now gained a considerable influence in Freemasonry.» — los Iluminados de Baviera no veían con buenos ojos a los rosacruces, cuyas teorías alquímicas se oponían al materialismo científico y que habían ganado influencia considerable en la masonería

«The proliferation of these editions or reprints is testimony to the interest of many readers in > Christian theosophy at the very time of the Aufklarung, and to the prominent role that the Gold- und Rosenkreuzer had come to play in Freemasonry.» — la proliferación de esas ediciones y reimpresiones testimonia el interés de muchos lectores en la teosofía cristiana en el tiempo mismo de la Aufklärung

«The legend thus strongly emphasized the precedence of the Rosicrucians with respect to the Freemasons, who were considered no more than spiritual descendants of the former, and who possessed merely a reflection of the true Light of the ancient Rosicrucian tradition.» — la leyenda enfatizaba con fuerza la precedencia de los rosacruces respecto de los masones, tenidos por no más que descendientes espirituales de los primeros y poseedores de un mero reflejo de la verdadera Luz de la tradición rosacruz antigua

«He succeeded in curing the prince of an illness by means of a secret remedy, and did not hesitate (with the support of Wéllner and the prince’s mistress) to dupe him by using the services of a false Viennese magician, a certain Steinert.» — el caso de fraude documentado: curó al príncipe de una enfermedad con un remedio secreto y no vaciló en engañarlo usando los servicios de un falso mago vienés. Erratas de la capa de texto que van tal cual: «Wéllner» por Wöllner

«In any case, the author of the pamphlet Der Rosenkreuzer in seine Blosse (see above), as well as some of the Bavarian IIluminaten, believed that the Golden Rosicrucians were directed behind the scenes by members of the Company of Jesus, suppressed in 1773 by Pope Clement XIV.» — atribución conspirativa consignada como creencia de sus autores: el panfletista y algunos de los Iluminados de Baviera creían que los Rosacruces de Oro estaban dirigidos entre bastidores por miembros de la Compañía de Jesús, suprimida en 1773

«Bischoffswerder and Wollner, who were hoping for high functions in Prussia, prudently chose to decree in 1787 a “general silanum” that put an end to the activities of the Golden Rosicrucians of the Ancient System.» — Bischoffswerder y Wöllner, que esperaban altos cargos en Prusia, eligieron prudentemente decretar en 1787 un silencio general que puso fin a las actividades de los Rosacruces de Oro del Sistema Antiguo. Lectura restituida: la fuente imprime «silanum», probablemente por silentium, no cotejado contra la imagen del facsímil

«His Bemerkungen tiber den Ursprung und die Geschichte der Rosenkreuzer und Freymaurer (Comments on the Origin and History of the Rose Cross and the Freemasons), which appeared in Berlin in 1806, also challenged the assumed link between the Golden Rose Cross and the Rosicrucian myth of Johann Valentin Andreae in the 17th century.» — la impugnación de la genealogía, fechada: la obra aparecida en Berlín en 1806 también cuestionó el vínculo supuesto entre la Rosa Cruz de Oro y el mito rosacruz de Andreae del siglo XVII

«The ideology of the Golden Rosicrucians of the Ancient System certainly influenced neither the political economy nor the exterior politics of Prussia; but the Rosicrucian tradition continued throughout the following century, and has influenced the opposition to Enlightenment rationalism characteristic of the German movement of Sturm und Drang and European» — el balance de influencia, negativo en un plano y positivo en otro: la ideología de los Rosacruces de Oro del Sistema Antiguo ciertamente no influyó ni en la economía política ni en la política exterior de Prusia, pero la tradición rosacruz continuó a lo largo del siglo siguiente y ha influido en la oposición al racionalismo ilustrado característica del Sturm und Drang

«No Rosicrucian Orders in the r9th and zoth century could rightly claim a direct connection to 17th century counterparts.» — el veredicto que abre la entrada: ninguna orden rosacruz de los siglos XIX y XX podía reclamar con derecho una conexión directa con sus contrapartes del siglo XVII

«The two Orders fought bitterly, and an amused press dubbed the controversy the “war of the two roses”.» — las dos órdenes pelearon amargamente, y una prensa divertida bautizó la controversia como la guerra de las dos rosas

«Alcohol, it teaches, had an occult purpose within the framework of the descent of the human spirit into matter: it was used to enable humans to forget their higher selves in the fifth, or “Aryan”, epoch.» — doctrina de la Rosicrucian Fellowship de Heindel: el alcohol tenía un propósito oculto en el descenso del espíritu humano a la materia, servía para que los humanos olvidaran sus yoes superiores

«Important references in understanding the Lectorium’s ideas are Gnosticism and > Catharism, as well as its efforts to reconcile its teachings with those of 17th century Rosicrucianism (which, unlike the former, was not dualistic).» — las referencias importantes para entender las ideas del Lectorium son el gnosticismo y el catarismo, junto a sus esfuerzos por reconciliar sus enseñanzas con las del rosacrucismo del siglo XVII, que a diferencia de aquellos no era dualista

«AMORC, the Ancient and Mystical Order Rosae Crucis, insists that it is not a religion, and that it includes members (“students”) from several different religious backgrounds.» — AMORC insiste en que no es una religión y en que incluye miembros de varios trasfondos religiosos distintos

«AMORC teaches that, ideally, humans should reincarnate every 144 years (or live to the age of 144 years, then die and reincarnate immediately). The students’ aim, rather than escape in the cycle of reincarnations, is to be received into the Great Wide Brotherhood through a “cosmic initiation”.» — AMORC enseña que idealmente los humanos deberían reencarnar cada ciento cuarenta y cuatro años, y que la meta no es escapar del ciclo sino ser recibido en la Gran Hermandad Amplia mediante una iniciación cósmica

«AMORC insists that it is the heir of a tradition dating right back to ancient Egypt and Pharaoh Tutmosis III (t 1450 B.C.). Documents confirming this, it is claimed, exist in the San Jose archives.» — el doble «se afirma» consigna sin suscribir: AMORC insiste en ser heredera de una tradición que se remonta al Egipto antiguo y al faraón Tutmosis III, y los documentos que lo confirmarían existirían, según se afirma, en los archivos de San José

«Unlike his contemporaries, he did not display his collections to demonstrate his wealth, power, taste, and universality, but kept them jealously for his own study and enjoyment. Very few visitors were admitted to the Kunstkammer, which then took on a mythical reputation.» — a diferencia de sus contemporáneos, Rodolfo II no exhibía sus colecciones para demostrar riqueza, poder, gusto y universalidad, sino que las guardaba celosamente para su propio estudio y disfrute — muy pocos visitantes eran admitidos a la Kunstkammer, que tomó por eso una reputación mítica

«the sight of an auto da fé (execution) of heretics in Toledo had inclined him to a lifelong policy of non-compulsion in religious matters.» — el dato biográfico que explica su política: la visión de un auto de fe de herejes en Toledo lo inclinó a una política de por vida de no coerción en materia religiosa

«Rudolf’s lack of enthusiasm for any particular Christian sect was certainly due also to his hermetic and esoteric inclinations. His private convictions are unknown, but all his voluntary activities point to a pansophic attitude, embracing the wisdom and beauty to be found in the widest range of spiritual and material creations. Central to this was the philosophy and, to a lesser degree, the practice of» — la abstención sobre sus convicciones íntimas va dentro del ancla: su falta de entusiasmo por cualquier secta cristiana particular se debía ciertamente también a sus inclinaciones herméticas y esotéricas, y aunque SUS CONVICCIONES PRIVADAS SON DESCONOCIDAS, todas sus actividades voluntarias apuntan a una actitud pansófica

«In 1584 Dee secured an audience with Rudolf, but the mention of angel-magic alarmed the superstitious Emperor, and, still more, his Jesuit supervisors. Dee and Kelley were expelled from Prague and found protection with Vilém Rozmberk until 1589, when Dee returned to England. Kelley then enjoyed two years of Rudolf’s favor, but ended his life in prison.» — en 1584 Dee consiguió audiencia con Rodolfo, pero la mención de la magia angélica alarmó al Emperador supersticioso y aún más a sus supervisores jesuitas; Dee y Kelley fueron expulsados de Praga, y Kelley acabó su vida en prisión

«After centuries of misunderstanding, this private world and the constellation of talents that it attracted has been given its due as a kind of Hermetic utopia.» — tras siglos de malentendido, ese mundo privado y la constelación de talentos que atrajo han recibido su justo lugar como una suerte de utopía hermética

«The fact that Saint-Germain used to decline invitations to dine, even at the King’s table, gave birth to the legend that he lived without eating — actually he was a vegetarian — and his interest in finding a way to increase the human lifespan bred the rumour that he himself had lived since antiquity.» — el mecanismo de una leyenda, desmontado sin negar el hecho que la originó: que Saint-Germain declinara invitaciones a cenar, incluso a la mesa del Rey, dio origen a la leyenda de que vivía sin comer —de hecho era vegetariano—, y su interés en hallar modo de alargar la vida humana engendró el rumor de que él mismo vivía desde la antigüedad

«His real identity remains a mystery. To Karl Alexander, Margraf of Anspach, he said that his father was Prince Rakoczy II of Transylvania; but Rakoczy had only three, legitimate sons» — su identidad real sigue siendo un misterio: dijo al margrave de Anspach que su padre era el príncipe Rákóczi II de Transilvania, pero Rákóczi tuvo solo tres hijos legítimos

«From the perspective of the history of Western esotericism, the historical Saint-Germain becomes submerged in the career of the mythical persona. A book of alchemical contents, La Trés Sainte Trinosophie (The Most Holy Trinosophy; with illustrations in colours), from the end of the 18th century, several times newly edited until the present time, has been persistently attributed to him (although it is not from his pen) and has in no small measure contributed to his fame.» — atribución falsa consignada como tal y con su efecto: desde la perspectiva de la historia del esoterismo occidental el Saint-Germain histórico queda sumergido en la carrera del personaje mítico, y La Très Sainte Trinosophie, de fines del siglo XVIII, se le ha atribuido persistentemente AUNQUE NO ES DE SU PLUMA, contribuyendo en no poca medida a su fama

«Leadbeater claimed to have met Saint-Germain in 1901, walking down the Corso in Rome in modern dress.» — Leadbeater afirmó haber encontrado a Saint-Germain en 1901, caminando por el Corso en Roma con ropa moderna

«The civic authorities were so conscious of burying ‘the man who never dies’ that they listed the possessions he left behind, down to number of razor blades, within the case and without.» — el detalle que mide la fama: las autoridades civiles eran tan conscientes de estar enterrando al hombre que nunca muere que inventariaron sus posesiones hasta el número de hojas de afeitar, dentro del estuche y fuera de él

«He saw himself as a ‘cleanser of the temple of truth’, in opposition to both Enlightenment rationalism and orthodox Christianity in which the letter of Scripture appeared to be valued over the spirit.» — Saint-Martin se veía como un limpiador del templo de la verdad, en oposición tanto al racionalismo ilustrado como al cristianismo ortodoxo, donde la letra de la Escritura parecía valorarse por encima del espíritu

«In fact, Saint-Martin wrote Le nouvel homme (1792) under the immediate influence of Swedenborg, although from the very beginning he was highly critical of the Swedish visionary.» — la influencia y la crítica coexisten desde el principio: escribió Le nouvel homme bajo la influencia inmediata de Swedenborg, aunque desde el comienzo mismo fue muy crítico del visionario sueco

«Nevertheless, Saint-Martin did not renounce Martines entirely; the latter’s principal idea of the man-God, or the human being understood as minister and cooperator with the divine will and charged with the soteriological mission of restoring the perfection of his original destiny, always remained fundamental to Saint-Martin’s thought.» — el límite de la ruptura con Martines: no renunció a él enteramente, porque su idea principal del hombre-Dios —el ser humano como ministro y cooperador de la voluntad divina, cargado con la misión soteriológica de restaurar la perfección de su destino original— siguió siendo siempre fundamental en su pensamiento

«It is on these works that rests Saint-Martin’s reputation as the most inspired and the most powerful theosopher in the French language.» — en esas obras descansa la reputación de Saint-Martin como el teósofo más inspirado y poderoso en lengua francesa

«In Germany itself, surprisingly, Saint-Martin played a role in reintroducing Boehme through the dual medium of German translations of his work and Franz von Baader’s promotion of his principal ideas.» — el retorno inesperado: en la propia Alemania Saint-Martin jugó un papel en reintroducir a Boehme, por el doble medio de las traducciones alemanas de su obra y la promoción que Baader hizo de sus ideas principales

«Saint-Martin’s theosophy is an epic of fall and rehabilitation. The history of humanity begins from the prévarication (a term Saint-Martin borrowed from Martinés de Pasqually to designate the metaphysical Fall of humanity) in which humanity lost the perfection of its primordial state in which it participated in the divine pleroma.» — la teosofía de Saint-Martin es una épica de caída y rehabilitación, y la historia de la humanidad comienza con la prevaricación, término que tomó de Martines de Pasqually para designar la Caída metafísica

«Once a critical mass of “men of desire” has been achieved, the homme-esprit, or corporate regenerated humanity, is created. Le Ministére de l’homme-esprit is to complete the regeneration of humanity through the radical development of its intimate essence.» — alcanzada una masa crítica de hombres de deseo se crea el homme-esprit, la humanidad regenerada corporativa, cuyo ministerio ha de completar la regeneración por el desarrollo radical de su esencia íntima

«Saint-Martin calls the circulation of spiritual forces through the universe by means of the multiplication of mirrors “divine magism”.» — llama «magismo divino» a la circulación de las fuerzas espirituales por el universo mediante la multiplicación de espejos

«In Saint-Martin’s anthropology, the imagination is not one faculty among others, but a primary vocation as the duty and power of reflecting, or making real, of propagating and re-creating.» — en su antropología la imaginación no es una facultad entre otras, sino una vocación primaria como deber y poder de reflejar, o hacer real, de propagar y recrear

«Through poetry, an enduring echo of the universal language, humanity becomes the lyre of God.» — por la poesía, eco perdurable del lenguaje universal, la humanidad se vuelve la lira de Dios

«Through imitation of Christ, “men of desire” are not only redeemed but, coming after Christ and possessing the gift of the Spirit, surpass him in the work of the sanctification of the universe through suffering.» — el punto que más lejos lleva su cristología: por imitación de Cristo, los hombres de deseo no solo son redimidos sino que, viniendo después de Cristo y poseyendo el don del Espíritu, LO SUPERAN en la obra de santificación del universo por el sufrimiento

«Saint-Martin described the Revolution as an ‘abridged image of the last judgement’ in recognition of its epochal status of inaugurating the reign of the homme-esprit who rediscovers its function of administering the universe by the creative power of the Word.» — describió la Revolución como una imagen abreviada del juicio final, reconociéndole el estatuto epocal de inaugurar el reinado del homme-esprit

«God regenerates France, but punishes it; the violence of the Revolution expiates its forgetfulness of God in the century past.» — Dios regenera a Francia pero la castiga, y la violencia de la Revolución expía su olvido de Dios en el siglo pasado

«Saint-Martin values history, not for itself, but for the divine signs it encodes. While his reflections on history and politics inspired certain socialist visionaries of the 1830s in their attempts to establish terrestrial utopias, for Saint-Martin himself historical events are symbolic of, not instrumental to, the reintegration of humanity.» — el límite que lo separa de sus herederos socialistas: valora la historia no por sí misma sino por los signos divinos que cifra, y aunque sus reflexiones inspiraron a ciertos visionarios socialistas de los años treinta del XIX en sus intentos de establecer utopías terrestres, para él los acontecimientos históricos son SIMBÓLICOS de la reintegración de la humanidad, no instrumentales a ella

«In this view, numbers are the expressions of the diverse properties of being; they express truth, but do not give us truths.» — la distinción exacta sobre los números: son expresiones de las diversas propiedades del ser y expresan la verdad, pero no nos dan verdades

«all human knowledge, as dreamed of by Saint-Yves, played an extraordinary role within the myth of conspiracy that flourished around World War II, bearing no relationship to its author’s intentions.» — el destino del proyecto contra la voluntad de su autor: todo el conocimiento humano tal como lo soñó Saint-Yves jugó un papel extraordinario dentro del mito de conspiración que floreció en torno a la Segunda Guerra Mundial, sin relación alguna con las intenciones de su autor

«Here Saint-Yves read widely and became possessed by the idea of a mission to be accomplished: to become the “Pythagoras of Christianity”.» — ahí Saint-Yves leyó ampliamente y quedó poseído por la idea de una misión que cumplir: volverse el Pitágoras del cristianismo

«who perhaps owned the latter’s manuscripts that Saint-Yves was later accused of plagiarizing.» — acusación consignada como tal y con su «quizá»: Virginie Faure quizá poseía los manuscritos de Fabre d'Olivet que a Saint-Yves se le acusó después de plagiar

«Saint-Yves conceived a vast historical system around the cycle of Ram, legislator of our humanity (Abraham — Ab-Ram - owed his name to him), whose secret spiritual direction has always been exercised through the intermediary of the “King of the world” out of his subterranean city of “Agartha”.» — concibió un vasto sistema histórico en torno al ciclo de Ram, legislador de nuestra humanidad, cuya dirección espiritual secreta se ha ejercido siempre por intermedio del Rey del mundo desde su ciudad subterránea de Agartha

«but definitely not to the occultists, whose organizations he carefully avoided; it proposed the institution of a hierarchy of economic, political, and religious powers in a great spiritual body, conceived on the model of the Christian Trinity.» — el deslinde que el propio Saint-Yves practicaba: se dirigía definitivamente NO a los ocultistas, cuyas organizaciones evitaba con cuidado, y proponía la institución de una jerarquía de poderes económicos, políticos y religiosos en un gran cuerpo espiritual concebido sobre el modelo de la Trinidad

«Thanks to communications with his deceased wife, which he received from 1897 in his private chapel at Versailles, he completed his revelation by conceiving of a machine of universal correspondences (sounds, colors, forms): L’Archéométre (1911), which also gave the key to the primordial language of Watan.» — gracias a comunicaciones con su esposa difunta que recibió desde 1897 en su capilla privada de Versalles, completó su revelación concibiendo una máquina de correspondencias universales, L'Archéomètre

«The German Romantics [> Romanticism] would in turn take up this vision of the golden age, but with a different orientation, for they turned to a far-off, mythic past.» — el mismo motivo con orientación invertida: los románticos alemanes retomarían esa visión de la edad de oro, pero con orientación distinta, porque se volvieron hacia un pasado mítico lejano

«Saltzmann never hoped for his theosophic teaching to act on the broad mass of Christians, and would have wished the esotericism of his thought to have prevented it. He only wanted to address the “men of aspiration”, that little band of interior Christians, that long chain of the children of God, present and future, who are affiliated to the first Christians, whose spiritual heritage they have received and whose superior enlightenment, known to them alone, they transmit to other initiates.» — el elitismo declarado como propósito y no como efecto: Saltzmann nunca esperó que su enseñanza teosófica actuara sobre la masa amplia de los cristianos, y habría querido que el esoterismo de su pensamiento lo impidiera — solo quería dirigirse a los hombres de aspiración, esa pequeña banda de cristianos interiores

«The works of Saltzmann appeared anonymously. Their author was identified thanks to his correspondence with Jung-Stilling and J. von Meyer.» — dato de atribución: las obras de Saltzmann aparecieron anónimas, y su autor fue identificado gracias a su correspondencia con Jung-Stilling y J. von Meyer

«The “quipu”, di Sangro argued, reveals secrets of potentially universal value, a truth beyond all sectarian truths in the shape of the “Pachacamac”, a benevolent original God who was, it was claimed, surprisingly similar to the > Hermes Trismegistus of the Hermetic tradition.» — di Sangro argumentó que el quipu revela secretos de valor potencialmente universal, una verdad más allá de todas las verdades sectarias en la figura del Pachacámac, dios original benevolente que sería sorprendentemente semejante a Hermes Trismegisto

«The other was the rationalist wing of Freemasonry, which did not like di Sangro’s reliance on sacred languages and exotic occult secrets.» — el otro frente era el ala racionalista de la masonería, a la que no gustaba que di Sangro se apoyara en lenguas sagradas y secretos ocultos exóticos

«Critics created the legend of di Sangro as a dabbler in black + magic and occult sciences [> occult/occultism], still reproduced in countless works of popular literature. In fact, there is no evidence that he ever practiced ritual magic, and his approach to Freemasonry was, as he claimed, “philosophical”, although his philosophy was more in the tradition of > Giordano Bruno than of the Enlightenment philosophes.» — desmonta la leyenda y adjudica su origen: los críticos crearon la leyenda de di Sangro como aficionado a la magia negra y las ciencias ocultas, todavía reproducida en incontables obras de literatura popular — de hecho no hay evidencia de que practicara nunca magia ritual, y su aproximación a la masonería era, como él afirmaba, filosófica

«There is a risk, however, of reading too much into its convoluted architecture and sculptures, and those who look for hidden alchemical secrets are influenced as much by legend as by the real-life figure of the Prince di San Severo.» — la advertencia sobre la capilla: hay riesgo de leer demasiado en su arquitectura y esculturas enrevesadas, y quienes buscan secretos alquímicos ocultos están influidos tanto por la leyenda como por la figura real del príncipe

«According to this definition, therefore, early modern > witchcraft cannot be defined as Satanism: whatever it was, it was not an organized form of Devil worship.» — la consecuencia de la definición, y es un deslinde: según esa definición la brujería moderna temprana no puede definirse como satanismo, porque fuera lo que fuera no era una forma organizada de culto al Diablo

«The Satanists of the 1880s were not invented by Huysmans; they already existed, although they had admittedly only a few members in two or three small cults operating in France and Belgium.» — ni invención ni movimiento: los satanistas de la década de 1880 no fueron inventados por Huysmans y ya existían, aunque tuvieran reconocidamente solo unos pocos miembros en dos o tres cultos pequeños que operaban en Francia y Bélgica

«In 1897, Taxil confessed at a conference in Paris that there was neither a Palladism, nor a worldwide Satanic conspiracy at all; his own conversion to Catholicism had also been a hoax which he had conceived in order to convince the world just how gullible the anti-Masonic Catholics of his time actually were.» — el fraude confesado por su autor y su motivo declarado: en 1897 Taxil confesó en una conferencia en París que no había ni paladismo ni conspiración satánica mundial alguna, y que su propia conversión al catolicismo había sido también un engaño concebido para convencer al mundo de cuán crédulos eran los católicos antimasónicos de su tiempo

«The British occultist, however, was a “magical atheist” who did not believe in the actual existence of Satan; and although he has been influential on later Satanic movements, he should not be regarded as a Satanist in the narrower, technical sense of the term.» — el límite sobre Crowley: era un «ateo mágico» que no creía en la existencia efectiva de Satán, y aunque ha influido en movimientos satánicos posteriores no debería considerársele satanista en el sentido técnico y más estrecho del término

«This term is used to refer to religious movements in the West which describe themselves as “Sufi” but are part of the landscape of Western esotericism more than of Islam» — Mark Sedgwick define el neosufismo por su ubicación y lo deslinda del uso estándar en estudios islámicos: movimientos occidentales que se dicen sufíes pero pertenecen al paisaje del esoterismo occidental más que al islam

«Persons and groups in the West describing themselves as “Sufi” may be placed into one of three categories: Islamic Sufism, non-Islamic neo-Sufism, and partly Islamic neo-Sufism» — las tres categorías que gobiernan toda la entrada: neosufismo no islámico, islámico y parcialmente islámico

«Neo-Sufism first became important in the West in non-Islamic form, presenting Sufism as a “truth” distinct from Islam (for Islamic Sufis, Sufism is an integral part of Islam)» — el neosufismo se impone primero en forma NO islámica, presentando el sufismo como una verdad distinta del islam — y el paréntesis marca el contraste con lo que sostienen los sufíes islámicos

«Inayat Khan defined Sufism as “the religion of the heart”, something both above and beyond established religions» — Inayat Khan definió el sufismo como la religión del corazón, por encima y más allá de las religiones establecidas

«Universal Worship included texts drawn from six religions (Hinduism, Buddhism, Zoroastrianism, Judaism, Christianity, and Islam)» — el Culto Universal y sus seis religiones, enumeradas

«His most important work, The Sufis, was published in 1964, with an introduction by the British novelist and poet Robert Graves (1895-1985)» — The Sufis, de 1964, con introducción del poeta Robert Graves

«Like Inayat Khan, Shah separated Sufism from Islam, maintaining (in the words of Doris Lessing) that ‘the Sufi truth is at the core of every religion, its heart, and religions are only the outward vestments of an inner reality» — la fórmula de que la verdad sufí está en el núcleo de toda religión va atribuida DENTRO del ancla a Doris Lessing, no a Shah

«The Islamic Sufi content of his books, however, is far higher than that of the teachings of Inayat Khan» — el límite que Sedgwick pone a su propia clasificación: el contenido sufí islámico de los libros de Shah es muy superior al de las enseñanzas de Inayat Khan

«Partly Islamic neo-Sufism is an intermediate category, comprising those groups and individuals which maintain the link between Sufism and Islam, but are nonetheless sectarian in the sense that they have characteristics of belief or practice which would be condemned by the vast majority of Islamic Sufis» — la categoría intermedia, definida por lo que la inmensa mayoría de los sufíes islámicos condenaría

«Partly Islamic neo-Sufism is often more difficult to identify than non-Islamic neo-Sufism, since partly Islamic neo-Sufis do not declare themselves as such, usually claiming to be part of the Islamic Sufi tradition» — por qué es más difícil de identificar: sus miembros no se declaran como tales

«The earliest partly Islamic neo-Sufis in the West were individuals who joined Sufi orders in the Islamic world but subsequently used Sufism as one element in a personal amalgam more related to Western esotericism than to Islamic Sufism» — los primeros fueron individuos que entraron en órdenes sufíes y usaron el sufismo como un elemento de una amalgama personal

«when he admitted + René Guénon into the Shadhiliyya order in 1912 this was more in the spirit of giving an esoteric initiation than in the spirit of Islamic Sufism» — Aguéli admitió a Guénon en la Shadhiliyya en 1912 más en el espíritu de dar una iniciación esotérica que en el del sufismo islámico

«From the time of his emigration from France to Egypt in 1930 at the age of 44, Guénon was a Sufi rather than a neo-Sufi» — el deslinde explícito sobre Guénon: desde su emigración de Francia a Egipto fue sufí y NO neosufí

«Schuon’s belief in the “transcendent unity of religions” led to the adoption of concepts and practices from outside Islam, notably Hindu concepts such as avatar, Christian imagery such as icons of the Virgin Mary (after whom the Maryamiyya was named), and Native American practices such as the Rite of the Sacred Pipe» — la Maryamiyya de Schuon y sus préstamos hindúes, cristianos y nativoamericanos

«Unlike non-Islamic neo-Sufis, Helminski recognized the Islamic nature of Sufism, adopting a subtle position which held that a Mevlevi Sufi need not ‘embrace the religion of Islam in its outer, sociological form’ so long as, for example, he studied the Quran and the hadith» — el extremo opuesto: a diferencia de los neosufíes no islámicos, Helminski reconoció la naturaleza islámica del sufismo

«Bawa maintained that Sufism was a ‘path beyond all religions’ but followed and led many of his followers in a practice that was essentially Islamic, including for example the five daily prayers and the Ramadan fast» — Bawa sostuvo que el sufismo era un camino más allá de todas las religiones y a la vez una práctica esencialmente islámica

«If classic historiographical methods are respected, there is no reason to believe that the Order of Templars survived in any fashion after its abolition by Pope Clement V in 1314» — Pierre Mollier abre con una negativa historiográfica y con su condición explícita: si se respetan los métodos historiográficos clásicos, nada sobrevive de la orden tras su abolición por Clemente V en 1314

«Absolutely no medieval document suggests even a residual survival of the “Order of the Poor Knights of Christ”» — ningún documento medieval sugiere ni siquiera una supervivencia residual de los Pobres Caballeros de Cristo

«Similarly, for the medievalists there is no document to suggest that the Templars professed anything but the orthodox Catholic faith, for which they had fought hard for two hundred years, and especially no esoteric concepts» — y para los medievalistas no hay documento que atribuya a los templarios nada que no sea la fe católica ortodoxa, y en especial ningún concepto esotérico

«The grave accusation of heresy that was first made when they appeared before the tribunals was nothing but the typical trial procedure of the time, in which the accused was condemned in advance» — la acusación grave de herejía se lee como procedimiento judicial típico de la época, con el condenado de antemano

«The secret survival of the Templars was originally an exclusively masonic myth, but in the course of three hundred years it spread far beyond the world of the lodges. It is a rare example of a masonic legend becoming the direct source of a classic figure of the Western imagination» — la tesis de la entrada: la supervivencia secreta de los templarios fue en origen un mito EXCLUSIVAMENTE MASÓNICO, y es ejemplo raro de leyenda masónica vuelta fuente directa de una figura clásica del imaginario occidental

«Ramsay, in his celebrated Discourse of 1736, explained that masons are the descendants of the Crusaders» — Ramsay, en su célebre Discurso de 1736, hace a los masones descendientes de los cruzados

«In 1737 we read in a gazette: ‘A new Order has been founded in Paris which comes from England and is called... Free-Masons. Those of this Order take an oath of fidelity . . . and it is somewhat like the Order of the Templars’» — la gaceta de 1737 como primera aproximación pública de esa filiación

«it appears that a Templar high degree, the “Ordre Sublime des Chevaliers Elus”, was actually created before 1750 in Stuartist circles» — verbo de decir: PARECE que un alto grado templario, el Ordre Sublime des Chevaliers Elus, se creó antes de 1750 en medios estuardistas

«In fact, it is nothing but a ritual of the “Elu des Neuf”, one of the earliest and commonest degrees of the 18th century, which someone has decked out in knightly dress and equipped with a “mysterious ladder” — and a rather curious legend in which the Templars figure» — Mollier desinfla el ritual: no es nada más que un Elu des Neuf vestido de caballero

«It was then revealed to them that authentic Freemasonry in fact concealed a survival of the Order of the Temple, governed in an occult manner by “Unknown Superiors”» — la Estricta Observancia revelaba a sus miembros que la masonería auténtica estaba gobernada de manera oculta por Superiores Desconocidos

«The Inner Order renounced Templar filiation (though in quite ambiguous terms), and the teaching of the system was laid wide open to the theosophic doctrines of the theurgist > Martinés de Pasqually» — Lyon 1778 y Wilhelmsbad 1782: la Orden Interior renuncia a la filiación templaria en términos bastante ambiguos y se abre a Martines de Pasqually

«Since 1760, based on the accusation of heresy and on an ambiguous phrase of > Cornelius Agrippa, masons have attributed esoteric knowledge to the Templars. Naturally it concerned their alchemical skill, which supposedly lay at the origin of their immense wealth» — la adjudicación de saber esotérico a los templarios data de 1760 y se apoya en la acusación de herejía y en una frase ambigua de Agrippa

«often caused them to be represented as precursors of anticlericalism and the democratic movements, while the gnosis that they were supposed to have possessed became assimilated to the religion of nature» — el giro decimonónico: los templarios representados como precursores del anticlericalismo, y la gnosis asimilada a la religión de la naturaleza

«Following the trend of the age, esotericism and socialism made excellent companions» — siguiendo la tendencia de la época, esoterismo y socialismo hicieron excelente compañía

«Until 1805, neo-Templarism had been closely associated with Freemasonry, but in that year there appeared, within the framework of the Grand Orient de France, “Les Chevaliers de la Croix”, an “order of the Orient” which, it was revealed to the initiate, was in fact the survival of the Order of the Temple» — hasta 1805 el neotemplarismo estuvo estrechamente asociado a la masonería, con Les Chevaliers de la Croix dentro del Gran Oriente

«For the first time, a neo-Templar order claimed a secret survival outside of any masonic framework» — el corte: por primera vez una orden neotemplaria reclamó la supervivencia FUERA de todo marco masónico

«This order is at the source of a strange and celebrated document (and of course apocryphal): the Charte de Larménius (Charter of Larmenius), which describes the lineage of Grand Masters who secretly maintained the order after the execution of Jacques de Molay up to the beginning of the roth century» — la Charte de Larménius, calificada dentro del propio ancla como apócrifa desde luego

«Fabré-Palaprat and his disciples attributed to the Templars a whole collection of secret knowledge, notably a (fifth) gospel forgotten by history: the Levitikon» — Fabré-Palaprat y sus discípulos adjudicaron a los templarios un quinto evangelio olvidado por la historia, el Levitikon

«Against the fanaticism and superstition of the Church of Peter in Rome, the Templars were said to have preserved the Church of John and the original Christian faith in all its purity» — la Iglesia de Juan contra la Iglesia de Pedro: contra el fanatismo y la superstición de la Iglesia, la fe cristiana original en toda su pureza

«Fabré-Palaprat’s Ordre du Temple is at the source — more mythical than real — of several current neo-Templar orders, notably the one directed from Portugal since the 1950s by de Souza-Fontes» — el origen más mítico que real de varias órdenes neotemplarias actuales

«For its promoters, the secret of the Templars consisted in nothing less than sexual magic» — para los promotores de la OTO, el secreto de los templarios consistía nada menos que en la magia sexual

«The young teacher soon published his first book, Cours pratique et théorique d’arithmétique (Practical and Theoretical Course of Arithmetic). Convinced of the need to reform educational methods in France, he believed that pedagogy had to become a precisely defined science. In 1828 he published his Plan pour l’amélioration de I’Education Publique (Plan for the Improvement of Public Education) in which he emphasized that public instruction should give much attention to morality. A reader of Fourier, Rivail was sensitive to the goals of peaceful social reform inspired by Republican values. He was a member of several learned societies, notably the Royal Society of Arras, which in 1831 awarded him a prize for his essay on the question “Which system of study is most in harmony with the needs of our times?” Fascinated with science, he was for many years secretary of the Phrenological Society of Paris and took part in the activities of the Society of Magnetism, leading investigations into the phenomena of somnambulism. In 1832 he married Amélie Boudet, a schoolteacher who shared his passion for education. However, in 1835 they had to close the school because of financial difficulties. Rivail, who subsequently taught at the Lévy-Alvarés School, continued to publish teaching manuals, including the Catéchisme grammatical de la langue francaise (Grammatical Catechism of the French Language), published in 1848. Most of his works were adopted by the University and brought him sufficient income to live comfortably. Kardec had established a reputation as a sensible educator when, in 1854, he heard about the spiritualist practice of “table-turning”. According to his biographers he remained skeptical at first, but the following year, having attended a few séances, he turned to experimenting himself. He joined a group of friends who were communicating with the spirits in the manner imported from the United States, typtology (a spiritualist technique of communicating with spirits by means of rapping with various codes, arranged for the purpose). The group recognized the dramatist Victorien Sardou» — el joven René Guénon y la resurrección del Ordre du Temple pedida por el espíritu de Molay en el curso de una sesión espiritista

«Another Order of the Temple, founded in Germany just before World War I by > Lanz von Liebenfels (Adolf Lanz), was organized on the principle of the Roman Catholic hierarchy and recruited those deemed to be “Aryan heroes”» — otra Orden del Temple, fundada en Alemania, con Lanz von Liebenfels y sus tenidos por héroes arios

«In the middle of the 1980s, Luc Jouret and Jo di Mambro monopolized two subsidiary branches of these two organizations and, following a terrible sequence of events, led part of the membership to collective suicide» — a mediados de los años ochenta Luc Jouret y Di Mambro, y el suicidio colectivo dicho sin adjetivación

«As the historians say, “A false idea is a real fact”. It matters little whether the survival of the Templars is an invention, or not» — la máxima de método que cierra la entrada, y es la que salva a todo este material como objeto de estudio: como dicen los historiadores, una idea falsa es un hecho real, sea o no una invención

«On the margin of church orthodoxy and secular history, the Templar legend created an area welcoming the most varied speculations» — la leyenda templaria como zona franca de especulación, al margen de la ortodoxia eclesiástica y de la historia secular

«The New Age has emerged during the 1970s and increasingly during the 1980s as a common denominator for a variety of quite divergent contemporary popular practices and beliefs» — el New Age como DENOMINADOR COMÚN de prácticas divergentes y no como movimiento unitario

«The term itself originally arose in theosophical literature and in UFO cults [> UFO Traditions] after World War II in connection with the millennialist belief that the world stands at the brink of a major evolutionary transformation of consciousness, often identified in early New Age literature as the Aquarian Age» — el término nace en literatura teosófica y en cultos ovni de posguerra

«The two uses of the term have been characterized (Hanegraaff 1996, 94-103) as the New Age sensu stricto» — la distinción sensu stricto y sensu lato, con su referencia bibliográfica DENTRO del ancla

«In this respect, much of the New Age is indeed a mode of folk religiosity» — en ese respecto mucho del New Age es en efecto un modo de religiosidad popular

«The entire cosmos is not so much a vast set of material objects as a great, interconnected web of meaning. 2. The underlying “stuff” of the cosmos is therefore not matter but something intangible, perhaps identifiable as consciousness or energy. 3. We humans contain a spark of this energy or consciousness within us, a resource that we can tap into in order to change reality and create our own worlds» — los postulados primero a tercero de la visión subyacente: el cosmos no es tanto un vasto conjunto de objetos materiales cuanto algo en que creamos nuestros propios mundos

«There are better ways to get to understand the world we live in and our own place in it than via the intellect. Perhaps we can gain spiritual insight in flashes of intuition. Perhaps there are prophetic states in which we can access knowledge from various highly developed beings, or from a divine part of our selves» — el postulado de las vías de conocimiento distintas del intelecto: seres altamente desarrollados o una parte divina de nosotros mismos

«Such insights are confirmed by the most recent developments of Western science, especially quantum mechanics» — el postulado de la confirmación científica, y nombra a la mecánica cuántica

«Spirituality is not a matter of accepting doctrines formulated by others, but rather a highly individual quest, that can (and perhaps should) be based primarily on personal experience» — el postulado individualista: la espiritualidad no es cuestión de aceptar doctrinas formuladas por otros sino que se basa primariamente en la experiencia personal

«New Age conceptions of health can imply such a high level of physical, emotional and spiritual functioning that an entire spectrum of social and existential problems, any perceived lack of vitality or creativity, even the “normality” of everyday life, can be understood in terms of a lack of health that stands in need of treatment» — el ensanchamiento del concepto de salud hasta abarcar la normalidad de la vida cotidiana, de modo que casi todo el mundo necesita tratamiento

«In a kind of epistemological circle, the validity of these doctrinal claims is in turn commonly derived from the pragmatic certitude that the various modalities of ritual healing work» — el círculo epistemológico: la validez de la doctrina se deriva de la certeza pragmática de que el rito funciona

«The New Age counterpart of this process of prophetic revelation is generally known as channeling» — el canalizar como contrapartida New Age del proceso de revelación profética

«A second credo that permeates much of the channeled material of the New Age is that we create our own reality» — el segundo credo que permea buena parte del material canalizado: creamos nuestra propia realidad

«According to the founding legend, this text was received by psychologist Helen Schucman (r909-1981) through dictation from an inner voice. This voice was identified as belonging to Jesus» — la fórmula es la de una leyenda fundacional y no la de un hecho sabido: así se recibió el texto de A Course in Miracles, de una voz perteneciente a Jesús

«New Agers will typically understand their own doctrines and rituals as rooted in ancient cultures, although most of these beliefs and practices are demonstrably very recent innovations» — la escisión entre lo émico y lo ético: los New Agers entienden típicamente sus doctrinas como antiguas, y son innovaciones demostrablemente muy recientes

«Other traits can be linked to the fact that the New Age is not an organized body of believers led by a spiritual hierarchy, who have ideally adopted creeds defined by a canon of writings» — el New Age no es un cuerpo organizado de creyentes con jerarquía ni está definido por un canon de escritos

«adopted New Age beliefs seem to belong to a different kind of religiosity, a cultural “underground” current, named the cultic milieu by Colin Campbell (1972)» — el «cultic milieu» adjudicado a Colin Campbell con su año

«The cultic milieu consists of all those vast numbers of individuals who have adopted a variety of beliefs that from the majority point of view may seem more or less unorthodox. They have done so with varying degrees of commitment, without expressing them in an organized setting: people who, for instance, believe in the existence of UFOs, but would never consider joining a UFO “cult”» — la definición de Campbell, con el ejemplo del que cree en ovnis pero jamás consideraría unirse a un culto ovni

«Campbell suggested that new religious movements tend to arise out of the cultic milieu and crystallize around some of its ideas. Such movements have their life cycles, are born, thrive for a while and will more often than not pass into oblivion after a few years» — el ciclo vital de los movimientos, adjudicado a Campbell con verbo de decir

«The unorthodox ideas of the cultic milieu, however, are considerably more constant. The cultic milieu can support unrelated and at times even mutually contradictory beliefs, simply because they share certain important characteristics» — las ideas del medio son más constantes que los movimientos que las llevan, y se toleran mutuamente pese a contradecirse

«To the extent that an interaction and an ecumenical spirit exist between these groups, creative spokespersons may actively attempt to discover — or invent — common traits uniting their respective interests. This in turn leads to innovative syntheses between previously unrelated ideas from the cultic milieu» — la disyunción «descubrir — o inventar —» va DENTRO del ancla y es lo que impide leer la síntesis como hallazgo

«However, New Agers themselves are rarely aware of these historical links. Thus, a lavishly illustrated Atlas of the New Age (ed. Garry Maguire Thompson, Hauppage NY 1999), directed at the New Age market itself, traces contemporary beliefs back to a variety of exotic sources, many of which are entirely spurious» — el Atlas of the New Age remonta las creencias a fuentes exóticas, muchas de las cuales son enteramente espurias

«Ironically, the actual chain of events and the existence of a long-standing tradition of alternative religiosity in the West are hardly acknowledged at all» — y lo que NO se reconoce es justamente lo real: la cadena efectiva de acontecimientos y la existencia de una tradición occidental de religiosidad alternativa apenas se reconocen en absoluto

«Legends can flourish in a culture in which there are few established channels of transmission for historically accurate information» — la explicación estructural: las leyendas florecen en una cultura con pocos canales de información históricamente exacta

«Although New Age sources will point at a variety of ancient and distant Others as the ultimate sources of rituals and doctrines, there are good reasons to see New Age religiosity as a quintessentially modern, Western phenomenon» — la tesis contra la historiografía émica del propio movimiento: el New Age es un fenómeno quintaesencialmente moderno y occidental

«Occultism remodeled elements of older esotericism in the image of the natural sciences, not least by phrasing them in terms of mechanical links of cause and effect» — el ocultismo remodeló elementos del esoterismo antiguo a imagen de las ciencias naturales, con vínculos mecánicos de causa y efecto

«Evolutionism, one of the key symbols of roth and early 20th century discourse, entered esotericism and led to the widespread assumption that we are all embarked on a journey of spiritual progress» — el evolucionismo, uno de los símbolos clave de la modernidad, entra al esoterismo como viaje de progreso espiritual

«cally modern individualistic assumption that our personal opinions are more important than the suggestions of any authority» — el supuesto individualista moderno: nuestras opiniones personales importan más que las sugerencias de cualquier autoridad

«Since contemporary society offers few tradition-bound answers to the question how we should understand ourselves and our identities, many competing models of selfhood coexist. The New Age offers a self-reflexive discourse that enables individuals to understand the shortcomings of their lives as the failure to realize their full potentials. Thus, it is the contention of self-help texts, manuals of divination as well as channeled texts that there is a true self that needs to be unearthed behind the dross of the false ego» — el yo verdadero que hay que desenterrar tras la escoria del ego falso

«Most of these elements become available through processes that reveal a large-scale adaptation to the forces of the market economy. New Age elements in the form of books, workshops, rituals, and so forth are sold and bought in the same way as any other products» — la adaptación de gran escala a las fuerzas del mercado: los elementos se vuelven disponibles del mismo modo que cualquier otro producto

«Becoming wealthy is at least by some New Agers perceived as a spiritual goal» — acotado con un «al menos por algunos»: enriquecerse se percibe como meta espiritual

«The modernity of the New Age is, however, only partial. Thus, New Age understandings of personal experience are ina sense pre-critical. They usually eschew any discussion of the constructed nature of experience, and typically view spiritual experience as a faithful representation of underlying reality» — el límite: la modernidad del New Age es solo PARCIAL, porque su noción de experiencia es precrítica, como representación fiel de una realidad subyacente

«Furthermore, in a characteristic paradox of New Age religiosity, the notion of an entirely individual spiritual quest can imply participating in rituals scripted by others and adopting explanatory frameworks expounded by authoritative spokespersons» — la paradoja característica: una búsqueda individual con rituales guionados y expuestos por portavoces autorizados

«The New Age as a definable movement may be on the wane, but the wider New Age discourse, i.e. a doctrinally and historically related group of concepts and rituals, shows no sign of disappearing» — la distinción que salva el objeto: el New Age como movimiento definible puede estar en decadencia, pero el DISCURSO no muestra signo alguno de desaparecer

«In some cases, esoteric rituals seem even to attempt to move toward fullscale incorporation into the societal and cultural mainstream» — en algunos casos los rituales esotéricos parecen intentar incluso la entrada a la corriente social y cultural mayoritaria. Lectura restituida: la fuente imprime «full-scale» con guion de corte que la herramienta une

«Despite the legitimacy thereby accorded to the practice, Therapeutic Touch builds on a view of the human body that departs radically from any biomedical model, and which is conspicuously similar to that of e.g. mesmerism or Reiki healing, i.e. the assumption that there is a human energy field which extends beyond the boundaries of the physical body» — el Therapeutic Touch aceptado por instituciones sanitarias pese a partir de un modelo no biomédico

«Practices that were once part of the cultic milieu have become tools in promoting social bonding among employees» — el eneagrama y el caminar sobre brasas vendidos a empresas como cohesión social entre empleados

«Stripped of their controversial New Age label, several such practices and beliefs that have effectively sprung from the New Age milieu are increasingly perceived as part of mainstream culture» — despojadas de su etiqueta controvertida, las prácticas pasan por cultura mayoritaria

«All varieties of New Thought are based upon a radical ideology of “mind over matter”, which claims that we create our own reality according to our beliefs. Any limitation in our personal reality is the direct reflection of limiting beliefs; therefore if we change those beliefs, our reality changes» — la ideología de la mente sobre la materia en su formulación mínima: si cambiamos nuestro pensamiento, nuestra realidad cambia

«The main technique for “reprogramming” the mind is known as “affirmations”: short, positive statements that are ritually repeated until they take the place of their negative counterparts» — las «afirmaciones» definidas como técnica principal de reprogramación de la mente

«Originally the use of affirmations was combined with the use of “denials” (for example, “I do not have cancer”), but these have eventually grown less popular, probably because the very mention of the negative condition came to be seen as implying its reality» — los «denials» y por qué se abandonaron: negar el mal implicaba su realidad

«Since New Thought claims to be using the invisible laws that govern the whole of reality, it has often presented itself as a “science”; but this science was clearly a religious one because it was based upon recognition of our “inner divinity”» — la pretensión de «ciencia» y su carácter religioso a la vez, en la misma frase

«From the perspective of the history of “gnosis and Western esotericism” New Thought might be seen as a boundary case, but there are several reasons to nevertheless discuss it within that context» — Hanegraaff declara el New Thought un caso fronterizo del campo y da sus razones para tratarlo dentro

«New Thought has exerted an incalculable influence on the zoth-century development of popular Western esotericism; as a major aspect of the “psychologization of esotericism and sacralization of psychology” (Hanegraaff 1996/1998, 482-513) it is essential to the contemporary pop-esotericism known as» — la fórmula de la psicologización del esoterismo y la sacralización de la psicología, con autocita

«should not strictly be seen as the founder of New Thought (his manuscripts did not become available to the public until 1921; Satter 1999, 59), he was certainly its originator» — sobre Quimby, y el argumento va dentro: no debe vérselo en sentido estricto como fundador del New Thought, porque sus manuscritos no se publicaron hasta 1921, pero fue ciertamente su originador

«he drew the radical conclusion that all such healing methods were equally successful because of his patients’ belief in magnetic or electric currents that influenced their vital fluids, and in the accuracy of the medium’s or the magnetizer’s cures. From there he developed a philosophy of healing based upon the radical claim that the beliefs and expectations of patients are fully responsible for their medical condition» — la conclusión radical de Quimby: los pacientes son responsables de su condición médica

«Eddy eventually came to sharply oppose her Christian Science against the ideas and practices of other New Thought leaders, but her religion is nonetheless a clear example of the basic New Thought perspective» — la coexistencia que la entrada consigna: Eddy acabó oponiendo agudamente su Ciencia Cristiana a los líderes del New Thought, y sin embargo su religión es un ejemplo claro de la perspectiva básica de este

«Other than Eddy, who bitterly opposed his teachings, Evans did not see matter as intrinsically evil or unreal. Matter is an inherently good reality that becomes evil only if it gains dominion over spirit; it is a passive, plastic force that reacts to emotions, which in turn are shaped by thought» — Evans contra Eddy sobre el estatuto de la materia, que él tenía por moldeada por el pensamiento

«Beryl Satter, in a chapter that is the best existing study of Hopkins, emphasizes the prominence of women on all levels of her organization, in contrast to Eddy, who appointed men in positions of power in her church hierarchy (Satter 1999, 83-84)» — la fuente declarada sobre Hopkins y el contraste de género con Eddy, con su locator dentro del ancla

«Explicitly advocating self-love as something positive, she no less clearly encouraged the “blame-the-victim” attitude which has always been implicit in New Thought: any negative condition is the victim’s own fault» — la actitud de culpar a la víctima como implícito permanente del New Thought

«Around the turn of the century, the already mentioned trend of applying New Thought principles to the acquisition of wealth became increasingly prominent, leading to the perception among later scholars and critics of New Thought as primarily a “religion of success”» — hacia el cambio de siglo el New Thought pasa a percibirse primariamente como una religión del éxito

«in order to benefit from the positive energies collective channeled by the Society’s network, they had to purchase Unity magazine, where they would find an affirmation written for them, identified by a personal certificate number» — el modelo de negocio de los Fillmore, con su número de certificado personal

«Wilmans was a major advocate of the New Thought quest for physical immortality, and developed New Thought into an uncompromising social-Darwinist ideology of ruthless competition for wealth and success: the suffering are only getting what they deserve, and poverty is a sign of inferiority» — la deriva socialdarwinista: Wilmans, gran defensora de la búsqueda de prosperidad del New Thought, y la pobreza como signo de inferioridad

«As early as 1902, William James deplored the growing phenomenon of New Thought literature taking the form of ‘insincere stuff, mechanically produced for the market’, and filled with ‘verbiage... some of which is so moonstruck with optimism and so vaguely expressed that an academically trained intellect finds it almost impossible to read it at all’» — la objeción de William James, ya en 1902, citada con su locator interno

«After what seems to have been a decline of popularity during the years of World War II, New Thought made a strong comeback in 1952 with Norman Vincent Peale’s bestseller The Power of Positive Thinking» — el regreso de 1952 con El poder del pensamiento positivo de Peale

«Finally, the influence of New Thought is by no means limited to the New Age context. It is also strongly present in the sermons of popular preachers closer to the Christian mainstream, such as Robert Schuller or many ministers in the pentecostal tradition» — el límite: la influencia del New Thought no se agota en el New Age, y alcanza a ministros de la tradición pentecostal

«Since Newton’s seminal achievements in science and mathematics are extremely well known, they will not be discussed in the present short entry, which concentrates exclusively on those aspects of his intellectual development that are relevant to the subject of the present Dictionary» — declaración de alcance de la entrada: solo lo pertinente a este diccionario

«Newton acquired and/or developed some of the interests which were to profoundly affect the course of his life: an hypochondriac fascination for the concoction of remedies to cure human illnesses; a tantalizing curiosity for > alchemy (acquired from old books he read in his lodger’s attics)» — los tres intereses de Grantham, la alquimia entre ellos

«Newton’s latent interest in alchemy took a decisive turn soon after his enrolment in 1661 at Trinity College, at the University of Cambridge, when he made contact with erudite divines who, among other things, aimed at promoting and “rationalising” alchemy in England» — los divinos eruditos que querían racionalizar la alquimia en Inglaterra

«Over the years, his protectors regularly provided him (covertly) with alchemical manuscripts which he painstakingly copied in his own handwriting before returning them, thereby establishing for himself an extensive library of contemporary alchemical treatises» — el suministro encubierto de manuscritos alquímicos

«Indeed, he considered the goal of alchemy to be ‘to glorify God in his wonderful works, & to teach a man how to live well’, and asserted: ‘This philosophy both speculative & active is not only to be found in the volume of nature but also in the sacred scriptures» — la finalidad de la alquimia en palabras de Newton (Keynes MS 33:5v)

«His efforts culminated in 1684 when he thought for some time that he had succeeded in “opening” metals to extract from them the long sought-for “Philosophical Mercury”» — 1684: he thought for some time — el verbo acota el logro

«he expresses the opinion (based on his own elaborate calculations) that the Day of Judgement would come in 1948, forty-nine years after the Jews returned to Jerusalem» — el Día del Juicio en 1948, calificado como opinión y basado en sus propios cálculos

«Newton invoked More’s Gnostic “hylarchic principle” which the Platonist had forged to explain natural and supernatural phenomena through the intervention of spirits — which Newton called Powers, Virtues or Forces — carrying out the will of God» — el principio hilárquico de More detrás de los Principia

«Disguised under the innocuous-sounding designations of vis insita and vis centripeta, he placed these “active principles”, rooted in hermetic tradition, at the very foundation of his celebrated Philosophiae Naturalis Principia Mathematica (1687)» — vis insita y vis centripeta como principios activos enraizados en la tradición hermética: es adjudicación de Auffray

«Newton shared Henry More’s belief that ancient philosophers — one of them having been > Moses — had been the depositors of true knowledge (philosophia perennis)» — Moisés entre los depositarios de la philosophia perennis

«Newton successfully kept his alchemical and theological interests secret during his lifetime, fearing possible damaging consequences to himself if they would become known» — el secreto deliberado y su motivo

«Universally known and admired for his outstanding contributions to scientific knowledge, it is nevertheless estimated that over two-thirds of his writings concern problems arising from alchemy and religion» — it is nevertheless estimated that over two-thirds: es estimación, no recuento

«Various assessments of this information are possible. The eating of meat sacrificed to pagan deities is condemned in the “Apostolic Decree” (Acts 15:20, 29), but regarded as a matter of indifference by Paul (1 Cor. 8), who nevertheless condemns participation in pagan meals and idolatry in general» — various assessments are possible: la entrada se abre declarando indeterminación

«On the other hand, John may have intentionally misrepresented a sectarian claim to knowledge of the ‘deep things of God’» — la hipótesis de tergiversación deliberada por Juan

«For Irenaeus the Nicolaitans are clearly heretics of a Gnostic sort, although he does not expressly claim that Nicolaus himself was a Gnostic» — el deslinde fino: Ireneo hace gnósticos a los nicolaítas pero NO a Nicolás

«Clement here attempts to separate the Nicolaitan beliefs and practices from the “apostolic” Nicolaus. Nevertheless, he does concede a connection between him and the Nicolaitans, even if they are accused of misinterpreting his teachings» — Clemente separa al Nicolás apostólico de la secta

«Clement is clearly attempting a “whitewash” of traditions relating to the “apostolic” Nicolaus. While he concedes the veracity of the story told about Nicolaus, and the authenticity of the saying attributed to him, he desperately tries to defend Nicolaus by twisting the import of the story of him and his beautiful wife» — Pearson califica la operación de Clemente de lavado de cara

«As for the saying, the Greek verb used (parachresasthai) clearly means “abuse”, not “restrain” or “control”» — el argumento filológico contra Clemente: parachresasthai significa abusar

«Unfortunately, Epiphanius’ account is so confused and so filled with invective that virtually nothing of historical value can be learned from it, either about Nicolaus or about the sect named after him» — de Epifanio no se puede sacar prácticamente nada de valor histórico

«They may also have claimed a special knowledge of spiritual “deep things”, but whether they were at that time “Gnostics” in the full sense of the term cannot be established with any certainty» — la abstención: si eran gnósticos en sentido pleno no puede establecerse con certeza

«By the time of Irenaeus (ca. 185), however, the Nicolaitans’ association with Gnostic heresy has become an established part of the tradition» — hacia 185 la asociación con la herejía gnóstica ya es parte establecida de la tradición

«it is not clear how long the sect itself lasted. Eusebius, at least, regards the Nicolaitans as part of a history long past» — cuánto duró la secta no está claro

«transcendental self, which is ‘the highest principle of all learning and art’» — el fin supremo de la educación espiritual: dominar el yo trascendental

«When we turn to Novalis’s poetry, we find a similar unifying tendency, and the same quest for self-knowledge or gnosis, notably in his elegy Kenne dich selbst (Know Thyself): happy is he who has found the (philosopher’s) ‘Stone of Eternal Wisdom’ in himself, for he is the ‘true adept’ who needs no elixirs to turn everything into ‘life and gold’ because he understands the meaning of the delphic maxim» — la Piedra de la Eterna Sabiduría hallada en uno mismo, en Kenne dich selbst

«Clearly reflecting the doctrine of signatures, it begins by referring to the ‘great manuscript of design’ that we see written upon the clouds and the snow, on rocks and on mountains, and that offers a ‘key to higher things’» — Los discípulos en Sais y la doctrina de las signaturas

«Heinrich discovers that ‘the higher world is nearer to us than we usually believe’ and that, indeed, ‘we already live in it’» — la observación poética central de la ficción de Novalis

«The entity Astralis is of an androgynic nature; he/she is an intermediary being who personifies the astral world, situated between the material and the spiritual worlds» — Astralis como ser intermediario andrógino

«often cited as evidence of a conservative or reactionary political perspective. Novalis waxes nostalgic about the ‘beautiful, splendid’ times when Europe as a whole was still a Catholic Christian land» — Die Christenheit oder Europa y la lectura política que suele hacerse de él (often cited as)

«While the (al)chemical dimensions of Novalis’ thought have recently began to receive attention (see e.g. Gebelein 2001; Liedtke 2003), and various other aspects pertaining to e.g. > Christian theosophy or kabbalah [+ Jewish Influences] have occasionally attracted the attention of scholars, there does not as yet exist a systematic and comprehensive study that clearly situates Novalis in the contexts of Western esotericism» — declaración de hueco: NO existe todavía estudio sistemático que sitúe a Novalis en los contextos del esoterismo occidental

«if at the beginning of her reign she just considered > Freemasonry a ‘childish game’, later on she became increasingly suspicious of a Masonic political conspiracy» — Catalina II pasa de tener la masonería por juego de niños a sospechar conspiración política

«The French Revolution and the execution of Louis XVI, which Catherine II took as a personal threat, seemed to confirm her in her opinion about the political danger represented by Freemasonry» — la Revolución francesa tomada como amenaza personal

«In 1792, the sudden death of the emperor Leopold II of Austria, followed shortly after by the murder of king Gustav III of Sweden» — (pareja: el número de plana 872 se intercala aquí)

«attributed by public opinion to the Freemasons, led to a climate close to paranoia at the Russian court» — la atribución es de la opinión pública, y el resultado, un clima cercano a la paranoia

«This correspondence revealed that certain Russian lodges were organizationally subordinated to foreign authority» — el hallazgo policial: logias subordinadas a autoridad extranjera

«Based on incriminating evidence about secret exchanges with Prussian officials and the Duke of Braunschweig, to whom they had pledged their allegiance, they were convicted for disloyalty towards the Sovereign. They were also found guilty of spreading teachings in conflict with the tradition of the Orthodox Church, and of illegal publication of books prohibited by the Church authorities» — los tres cargos: deslealtad, enseñanzas contrarias a la Iglesia ortodoxa, publicación ilegal

«Sentenced to fifteen years of imprisonment, Novikov was released four and a half years later by Catherine’s successor Paul I, on the first day of his reign» — quince años de condena, liberado a los cuatro y medio por Pablo I

«the most noticeable characteristic of which is Novikov’s violent opposition to the foreign (especially French) influence over Russian society» — el rasgo dominante: oposición violenta a la influencia extranjera, sobre todo francesa

«The concept of Enlightenment philosophy found in his satirical magazines was somewhat limited, and his passionate antagonism against the Philosophes was rather naive and lacking in solid argumentation» — el juicio del propio autor de la entrada: el antagonismo de Novikov contra los Philosophes era bastante ingenuo y falto de argumentación sólida

«It is in Freemasonry that Novikov found an ally in his struggle against the acculturation of Russia by foreign influences: in 1775, his friends convinced him to become a Freemason, and he joined the “English system” lodge “Urania”» — la masonería como aliada contra la aculturación de Rusia

«the additional four Chivalric Degrees were clearly marked by an emphasis on the occult, including the use of alchemic symbolism [> Alchemy] of transmutation and some elements of thaumaturgy» — el sistema Reichel y su énfasis en lo oculto

«While belonging to different Masonic rites, they were all in search of the “True Freemasonry” and shared a common quest for “real” enlightenment, conceived of as a union between Faith and Reason, science and religion, and as a path towards moral and spiritual self-improvement as human beings, patriots and Christians» — el Círculo Novikov y su idea de ilustración real como unión de Fe y Razón

«Number symbolism, also known as the qualitative approach to number and mathematical objects in general, constitutes a universal cultural phenomenon and has existed from time immemorial» — la definición: aproximación cualitativa al número, fenómeno cultural universal

«As such, it must be envisaged strictly apart from the so-called “numerology” which has emerged as its contemporary offshoot and is really, at best, an illegitimate child and, moreover, a mere wasteproduct of post-modern consumerism» — la posición más dura del lote: la numerología como hijo ilegítimo y desecho del consumismo posmoderno. (La herramienta une el corte y produce wasteproduct; la restitución waste-product es mía)

«no Egyptian or Babylonian/Assyrian document featuring ex» — la negativa documental de Brach, primera mitad — un marcador de columna parte la palabra ex-|plicit

«plicit “number-symbolical” speculations actually survives (assuming any ever existed» — segunda mitad: no sobrevive ningún documento egipcio ni babilonio-asirio con especulación numérico-simbólica explícita, suponiendo que alguna vez existiera

«Since some authors find this fact hard to adjust to, the book market is continuously flooded with inept claims to the contrary» — el mercado inundado de afirmaciones ineptas en contra

«there can in fact be little doubt that, in the field of number symbolism as well as in many others, the Greeks are heirs to earlier, middle-eastern civilizations» — pese a la falta de evidencia material, los griegos son herederos de civilizaciones anteriores

«For it is Pythagoras (around 570-490 B.C.) whose name has become to our day (and already was in ancient Greece) almost synonymous with “number symbolism” (along with vegetarianism and metempsychosis» — Pitágoras casi sinónimo de simbolismo numérico, ya en la Grecia antigua

«If the pythagorean school, which is likely to have disappeared as such around the end of the 4th century B.C., is generally well known for its mathematical achievements, it largely owes this reputation to Aristotle’s testimony and to middleand neoplatonic doxography» — la reputación matemática de la escuela se debe a Aristóteles y a la doxografía medio- y neoplatónica

«But it is frequently impossible to clearly distinguish between the actual origin of certain pythagorean doctrines and the systematic development thereof by later thinkers» — el límite metodológico: no se puede distinguir el origen de las doctrinas de su desarrollo posterior

«Assuming its attribution to Philolaos to be correct, this is perhaps the earliest example known to us of a “geometrical theology” akin, in many respects, to similar speculations elaborated during the hellenistic period» — la teología geométrica de Filolao, con la condición de atribución dentro del ancla

«but whether this shift does correspond to an historical reality, or is merely suggested by the dificient state of our documentation, is difficult to decide» — la abstención sobre el desplazamiento señalado por Delatte

«But obvious adaptations were needed since Scripture, now, above the rationale of mathematics or philosophy, had taken over as the novel paradigm of numerical signification» — la Escritura desplaza a matemática y filosofía como paradigma de la significación numérica

«The “divine inspiration” of the books composing the Bible was of course interpreted as implying that the numbers they contained must have a spiritual relevance» — la inspiración divina implica relevancia espiritual de los números bíblicos

«Even though > Augustine (354-430 A.D.) is obviously not the first example of a strong interest in number symbolism within the Latin Church (one only has to remember Tertullian or Cyprian in Africa, Ambrose of Milan or Jerome in Europe — not to mention some of their Greek predecessors, like —- Clement of Alexandria, Origen, or Irenaeus), he offers a remarkable case in point for the new situation outlined above» — el deslinde: Agustín NO es el primero, y la lista de precedentes va dentro del ancla

«Based on the triple authority of Scripture itself (as divinely inspired), the Tradition of the Church (which warrants interpretation) and reason (analysis of arithmetical properties), enhanced by his own immense prestige as a preacher and theologian, his exegetical efforts consider number mainly as an interpretative tool, as a sacramentum indicative of a subtler, more spiritual significance behind the literal meaning of the Bible» — la triple autoridad —Escritura, Tradición, razón— y el número como sacramentum

«Eventually our man, availing himself of the inexhaustible polysemy of symbols, never hesitates to present several differing explanations of a given number» — Agustín no vacila en dar varias explicaciones distintas de un mismo número

«One key feature for understanding Augustine’s arithmology is conveyed in the famous sentence: ‘Therefore we cannot say that the number six is perfect because God perfected all his works in six days, but that God perfected his works in six days because the number six is perfect’» — la frase famosa del De Genesi ad litteram, con su locator interno

«Yet, although influenced by neoplatonism like the rest of Augustine’s general thinking, his number-symbolical speculations never depart from an exclusively Christian perspective, structured at least in part around threefold correspondences, and delineated before him by Ambrose in the following way» — el límite: pese al neoplatonismo, la especulación de Agustín no sale del marco cristiano

«according to the pythagorean manner or that of the other philosophers, but according to the form and divisions of spiritual grace’» — la fórmula de Ambrosio: no al modo pitagórico sino según la forma de la gracia espiritual

«Augustine’s overall conception of arithmology has exerted a deep and sustained influence on most later Christian writers on number symbolism, to the point that many of them, including (as we shall see) some authors well-versed in esotericism proper, merely repeat or closely depend on his interpretations» — la dependencia posterior, incluidos algunos autores versados en el esoterismo propiamente dicho

«For him, the relations and properties of numbers, the manner in which they emanate from the original monad (unity), constitute a model of the way in which created things gradually come into being» — Eriúgena: los números como modelo del devenir de lo creado

«Such views obviously reflect a strong Christian-neoplatonic bias, within which number is not just a textual metaphor or an interpretative tool, but an actuai entity playing a regulating role in the overall ontological process» — en Eriúgena el número ya no es metáfora textual sino entidad con papel regulador. (La herramienta devuelve actuai —así lo imprime la capa de texto—; la restitución actual es mía)

«But here, as in the use of the so-called “platonic” means — within the Victorine and Franciscan schools — to illustrate the links between the Persons of the Trinity, the tie with esotericism is relatively slender and difficult to establish properly» — abstención: el vínculo con el esoterismo es aquí relativamente tenue y difícil de establecer

«At the same time, and contrary to what one might readily think, detailed arithmological considerations as such are seldom present in medieval magical and/ or alchemical treatises» — contra lo esperable, la aritmología detallada escasea en los tratados mágicos y alquímicos medievales

«Renaissance esoteric currents, which make an extensive use of number symbolism, often blend the classic qualitative analogies with an insistence on the immaterial character of mathematical entities, supposedly apt to liberate the intellect from earthly preoccupations and help it reach the intelligible realm, thus leaning on both the ontological and cognitive aspects of number» — la doble vertiente ontológica y cognitiva del número en el Renacimiento

«Even if not all of them go as far as Reuchlin himself, who bluntly declared them identical (De arte cabbalistica, 1517)» — Reuchlin declara idénticos cábala cristiana y pitagorismo; Brach acota que no todos llegan tan lejos

«Pico (Conclusiones, 1486) has done much for the “formal” (qualitative) aspect of number to regain cultural favour, insisting on its importance as regards “natural philosophy” or theology, as well as highlighting its magical and kabbalistic functions» — el papel de Pico en la recuperación del aspecto cualitativo del número

«number is shown to sustain a key role in the understanding of the fabric of the universe as an expression of divine wisdom and activity, whether understood in a platonic or a Christian sense» — de Ficino a Bruno pasando por Agrippa y Dee: el número sostiene la comprensión del tejido del universo

«Therefore the magus’ “creative imagination”, and the network of dynamic correspondences linking it to the celestial spiritus and to the world-soul, are both activated into a universal consonance by the qualitative aspects of number» — la imaginación creadora del mago activada por los aspectos cualitativos del número

«The shift in intellectual and spiritual perspective which affected the European world-view in the aftermath of the “scientific revolution” and during the “pre-Enlightenment” era contributed to the gradual estrangement of number-symbolical speculations from the mainstream of western culture» — el extrañamiento del simbolismo numérico respecto de la cultura occidental dominante

«Its long-standing partnership with esoteric currents resulted in the name and practice of arithmology becoming a near synonym of “magic” and/or “kabbalah”, two disciplines henceforth considered as obsolete and reeking of “superstition” and “obscurantism”» — la causa que Brach adjudica: su vieja sociedad con las corrientes esotéricas volvió la aritmología casi sinónimo de magia y cábala

«It is therefore not to be wondered at that “mystical arithmetic” was rather shunned in academic circles and its cultivation mainly restricted to illuministic [> Illuminism] or pietist» — el repliegue a los círculos iluministas y pietistas

«who treats numbers essentially as “traces” of divine wisdom within Nature, with a view to conjoining scientific and theosophical thought, as well as number symbolism and kabbalah, in a dual effort towards illuminating the interplay of “life” and “spirit” which make up the natural manifestations of the creative Word» — Eckartshausen: los números como trazas de la sabiduría divina en la naturaleza

«mathematics — scientific as well as theosophical — are linked to order and harmony; but, as such, they only represent a combination of signs, a language which, left to itself, only describes the outer crust of reality and is bound to remain superficial» — Saint-Martin: el lenguaje numérico solo describe la corteza externa de lo real si se lo deja a sí mismo

«With this eminent thinker and Christian theosopher, we meet with some of the very last, truly original speculative elaborations on the dynamics and interactions of life and spirit in the micro- and macrocosm, reconciled with contemporary scientific and philosophical perspectives through the partial agency of numerical analogies» — con Baader se encuentran las últimas elaboraciones especulativas verdaderamente originales

«As for the evolution of number symbolism during the late-r9th and 2oth centuries, it thoroughly confirms the obliteration of the worldview inherited from the Renaissance, notwithstanding the obstinate persistency of a certain amount of idées recues associated with it, and their more or less substantial transformation by the growing secularization of modern thought» — la obliteración de la cosmovisión renacentista en los siglos XIX–XX

«Obviously, in a universe which may no longer be perceived as an organic, animated being, the intellectual plausibility of “living” correspondences and world-harmony — not as mere literary metaphors but as actual epistemologic categories — vanishes for the most part» — en un universo no orgánico se desvanece la plausibilidad de las correspondencias vivientes

«Consequently, numbers can only with the greatest difficulty remain considered as privileged intermediaries between the essence and structure of reality» — consecuencia: el número deja de poder ser intermediario privilegiado

«Given this situation, some exponents of our subject do not bother to convey much more than trite topoi (A. M. Fax, Des nombres mystérieux, 1850; A. lEsprit, Histoire des chiffres...au point de vue... occulte, 1893), occasionnally festooned with borrowed occultistic views» — algunos exponentes no pasan de topoi trillados

«Apart from giving birth to the inept “numerology” alluded to at the outset of these pages, the 19th century has also — and more interestingly — fostered a series of anglo-saxon and german works dealing with the interpretation of biblical numbers, with more or less esoteric undertones» — la corriente decimonónica de interpretación de números bíblicos

«Very few contemporary writers dealing with number symbolism actually display any originality at all, moreover allied to a real consistency of thought» — muy pocos autores contemporáneos muestran originalidad

«but, as with the applications of number (and proportions — e.g. the “Golden Section”) to art in general, music and architecture in particular, or even liturgy, the relation of these speculations to arithmology proper is in fact often problematic (less so, of course, during the Middle Ages and Renaissance), enough at least for us to have left them outside the scope of this article» — declaración de exclusión: la crítica numérica y la sección áurea quedan fuera del artículo por su relación problemática con la aritmología

«Although the various terms and expressions based upon the latin “occultus” (“hidden, secret”, from occulere, “to cover over, hide, conceal”) tend to be used indiscriminately and are often confused in common parlance, they are the reflection of a historical development in the various stages of which they refer to different things» — la premisa de la entrada: los términos en occultus se confunden pero designan cosas distintas según la etapa histórica

«It is of particular importance to distinguish between the original adjective “occult”, and the substantive “occultism” that made its first appearance in the r9th century» — el deslinde capital: adjetivo occult antiguo vs. sustantivo occultism, del siglo XIX

«In the context of the medieval reception of Aristotelian natural philosophy, a distinction was made between the manifest, directly observable qualities of things (such as colors or tastes), and their occult qualities, which were not directly observable and could not be accounted for in terms of the four elementary qualities» — la distinción escolástica entre cualidades manifiestas y ocultas

«Although their effects could be observed in nature and found out by experimental means, occult qualities could not be understood or explained according to the canons of logic and natural philosophy. For this reason they could not be objects of scientific knowledge as understood from a scholastic medieval perspective; their activity could be known indirectly, but not investigated directly» — por qué no podían ser objeto de ciencia en la perspectiva escolástica

«Medieval thinkers, including Thomas Aquinas (De occultis operibus naturae, written between 12691272), came to understand them in terms of Aristotle’s doctrine of form: the occult qualities or virtues of things were based upon their “specific” or “substantial form”. The latter was imperceptible to the senses and could not be reduced to the qualities of the elements or their combination» — Aquino y la forma sustancial. (La herramienta une el corte y produce 12691272; la restitución 1269-1272 es mía)

«In their discussions of occult qualities, the great representatives of Renaissance > neoplatonism and hermetism [> Hermetic Literature III] remained dependent on scholastic categories» — los neoplatónicos y hermetistas renacentistas siguieron dependiendo de categorías escolásticas

«The new philosophies associated with the “scientific revolution” of the 17th century have often been portrayed as rejecting occult qualities; it is more accurate, however, to say that they accepted their reality but sought to account for them in mechanical terms (Hutchison 1982)» — corrección de un lugar común: la nueva filosofía no rechazó las cualidades ocultas, las quiso explicar mecánicamente; con la fuente (Hutchison) dentro del ancla

«In this respect there is a continuity between the magia naturalis of Renaissance philosophers and the new science of the 17th century: although the former remained dependent on scholastic categories while the latter went beyond them, both refused to leave occult qualities in the domain of inscrutable and irrational mysteries and instead approached them as a domain of reality that could be scrutinized by the human mind and put to practical use» — la continuidad entre magia natural y nueva ciencia, con su diferencia declarada

«Pejorative statements since the 17th century about the occult qualities as ‘that ill-contrived sanctuary of ignorance’ or ‘that infatuating opium of ignote qualities’ (Walter Charleton) were actually directed not against the reality of occult qualities as such but against the scholastics, who were blamed for using the doctrine as an intellectual refuge that blocked inquiry instead of stimulating it (Hutchison 1982, 245)» — los dicterios de Charleton iban contra los escolásticos, no contra la realidad de las cualidades ocultas

«Eventually, however, the subtleties of the debate were forgotten and any belief in occult qualities came to be perceived as incompatible with science» — el olvido de las sutilezas del debate

«even in Diderot & d’Alembert’s Encyclopédie the lemma “occulte” still carefully distinguishes between “occult sciences” and “occult qualities”; whereas the former are simply rejected as vain and superstitious, about the latter we read that if the ancient philosophers understood by an occult quality ‘a cause whose nature and manner of acting is unknown, one must admit that their philosophy is, in several respects, more sane than ours’» — la Encyclopédie aún distingue ciencias ocultas de cualidades ocultas, y concede a los antiguos más sanidad filosófica

«From the 18th century on, those who rejected the hegemonic claims of Enlightenment ideologies increasingly focused on such “occult forces” in their efforts to prove the limitations of the mechanicist and materialist science» — las fuerzas ocultas como argumento contra los límites de la ciencia mecanicista

«it was increasingly claimed that there is ultimately only one such force, which permeates the world the way an organism is permeated by an invisible life force» — la unificación en una sola fuerza, por reacción contra la fragmentación

«The core idea was and remained that occult forces in man and nature cannot be explained by mainstream materialist science, and therefore furnish empirical proof that the latter should be replaced by a more comprehensive worldview or “occult philosophy”» — el núcleo argumental del ocultismo: prueba empírica contra el materialismo

«The notion of an “occult philosophy”, as distinct from qualitas occulta, seems to have originated in 1510 with > Agrippa’s first draft of De occulta philosophia» — el origen de filosofía oculta en 1510 con el borrador de Agrippa; verbo de decir: seems to have originated

«From his dedicatory letter to > Trithemius and his Ad lectorem, it is clear that for Agrippa the term was synonymous with “magic”: he called his book “de occulta philosophia” merely because he hoped that title would be less offensive» — para Agrippa el término era sinónimo de magia y eligió el título por ser menos ofensivo

«But magic, for Agrippa, stood for the sublime religious philosophy of the Ancients, the prisca theologia [> Tradition] which had fallen into disrepute and now needed to be restored» — magia = prisca theologia caída en descrédito

«The term “occult philosophy” therefore stands for the entirety of the “occult sciences” (see below), provided that these are understood not only as practical disciplines but as» — la definición, con su condición (provided that)

«Since the Enlightenment in particular, any such reference to an “occult philosophy” is loaded with ideological import: modern Theosophists and occultists use it to characterize their own worldview in opposition to materialism, positivism and dogmatic Christianity, whereas for critics it is roughly synonymous with a worldview based upon pre-scientific and irrationalist error and superstition» — la carga ideológica del término a partir de la Ilustración, en sus dos direcciones

«The notion of “occult sciences” seems to have originated in the 16th century, around the same time as that of “occult philosophy” (Secret 1988, 7)» — origen del plural en el siglo XVI, con su fuente

«The idea of a “unity of the occult sciences”, suggested by influential scholars such as Keith Thomas and Brian Vickers, is therefore hard to uphold (Newman & Grafton 2001)» — la objeción nominal a Keith Thomas y Brian Vickers, apoyada en Newman & Grafton

«most probably it reflects a failure to distinguish between occult sciences on the one hand and the synthesizing Renaissance project of an occult philosophy on the other» — el diagnóstico del error: confundir ciencias ocultas con el proyecto sintetizador de una filosofía oculta

«the very notion of “science” came to be seen as incompatible ex principio with anything called “occult”. As a result, any usage of the term “occult science(s)” henceforth implied a conscious and intentional polemic against mainstream or establishment science» — desde la Ilustración, usar ciencia oculta implica polémica deliberada contra la ciencia establecida

«The substantive “occultism” (l’occultisme) seems to have appeared for the first time in Jean-Baptiste Richard de Randonvilliers’ Dictionnaire des mots nouveaux (1842), in an article by A. de Lestrange about “Esotérisme chrétien”» — la primera aparición del sustantivo, ahora completa: Randonvilliers 1842, en un artículo de A. de Lestrange sobre Esotérisme chrétien. Corrige y amplía la cita que la ficha ya tiene (vol. II p. 311)

«It was used by > Eliphas Lévi in the “Discours préliminaire” of his Dogme et rituel de la haute magie (1856), and from there was picked up by many later authors» — el relevo por Éliphas Lévi en 1856

«In this he seems to have followed the sociologist Edward Tiryakian, who distinguished between occultism as consisting of certain practices, techniques or procedures, and esotericism as the religious/philosophical belief systems on which such practices are based; a distinction that has been rejected as ‘nonexistent’ by Robert Galbreath (Tiryakian 1974, 265; Galbreath 1983, 17-18), and was later dropped by Faivre as well (1998, 8)» — la distinción Tiryakian, rechazada como inexistente por Galbreath y abandonada por el propio Faivre en 1998

«occultism tends to be used as referring specifically to r9th-century developments within the general history of Western esotericism, as well as their derivations through the 2oth century» — el uso académico actual: desarrollos decimonónicos y sus derivaciones

«In a first, purely descriptive sense, it is used as referring to the specifically French currents in the wake of Eliphas Lévi, flourishing in the “neo-martinist” context of ~ Papus and related manifestations of fin-de-siecle esotericism» — el sentido descriptivo: la corriente francesa tras Lévi

«occultism has been defined as comprising ‘all attempts by esotericists to come to terms with a disenchanted world or, alternatively, by people in general to make sense of esotericism from the perspective of a disenchanted world’ (Hanegraaft 1996/1998, 422)» — la definición analítica: todos los intentos de los esoteristas de habérselas con un mundo desencantado. (La capa de texto imprime Hanegraaft)

«It may well be seen as the example par excellence of how a variety of currents and phenomena that do not seem to fit the categories of “science” and “religion” are therefore lumped together in what is best described as an intellectual waste-basket filled with left-overs (Hanegraaff 2004)» — lo oculto como papelera intelectual de sobras, con Colin Wilson como vehículo

«In this sense, “the occult” can actually be defined as ‘rejected knowledge’ (Webb 1974, 191). Understood as such, it refers to a field that includes occultism but is much broader than that field according to any of the definitions discussed earlier; and it must not be confused with Western esotericism as understood in modern academic usage» — rejected knowledge (Webb 1974) y la advertencia final de no confundirlo con el esoterismo occidental académico

«Duke Carl II Eugen of Wiirttemberg, who planned to establish a saltworks near Murrhardt, had appointed Oetinger to this office because of his knowledge of chemistry» — el nombramiento en Murrhardt debido a su conocimiento de química, con la salina proyectada

«In 1766-1767 Oéetinger’s book on Swedenborg was confiscated at the behest of the Duke’s Consistory, and in 1767 his publications were placed under the control of the censor» — la confiscación del libro sobre Swedenborg y la censura de 1767

«Oetinger henceforth evaded this measure by publishing his works anonymously or under other names, by suppressing the name of the printer, or by having his works printed outside Wirttemberg (e.g. in the free Imperial cities Schwabisch Hall and Heilbronn), partly withholding the name of the printer here as well» — cómo eludió la censura: anonimato, seudónimo, supresión del impresor, imprenta fuera de Wurtemberg

«This enterprise failed because he was deceived by the fraudulent machinations of the mining counsellor, Gottlieb Riedel, from Saxony» — el fracaso de la mina de plata por fraude del consejero

«The study of school philosophy, the kabbalah [> Jewish Influences] and Boehme increasingly led the theologian Oetinger toward what was to become his major philosophical project: the attempt to reconcile epistemology and theology with a sacred philosophy (philosophia sacra)» — el proyecto: conciliar epistemología y teología con una philosophia sacra

«While in Frankfurt, Oetinger also met with the Jewish kabbalistic scholar Koppel Hecht (t 1729), who called his attention to the similarities between the teachings of Jacob Boehme and parts of the kabbalah» — Koppel Hecht le señala las semejanzas entre Boehme y la cábala

«but wishing to see in Boehme an original prophet, he refused to recognize that the cobbler from Gorlitz had also been influenced by Paracelsus and the kabbalah» — el punto ciego declarado: por querer ver en Boehme un profeta original, Oetinger se negó a reconocer sus deudas con Paracelso y la cábala

«in the oily solution of the melisse-essence which he had prepared, he recognized the shapes of countless melisse leaves, whose “outline and signature” had been preserved in the solution» — el experimento de la melisa

«From this he concluded ‘that God must be physically present, but not perceived by earthly beings, in all passive agents and births’» — la conclusión, en sus palabras

«This experiment (which could not be replicated) was for him symbolic of the regeneration (palingenesis) of plants from the ashes, and indeed, of the resurrection of man as a result of the “life-giving power of God”» — el paréntesis que la ficha no debe comerse: el experimento NO pudo replicarse

«obviously the famous adventurer the -* Count of Saint Germain, who had made a name for himself as an alchemist» — la visita del conde de Saint-Germain hacia 1748. (El encabezado corrido oetinger se mete dentro del nombre unas palabras antes; el ancla arranca después)

«This work advocates a more just social order, which should be based on greater equality, more equitable distribution of property, and liberty; the realization of this goal would not be achieved by means of revolution, but rather through a process of evolution» — Die Güldene Zeit: orden social más justo por evolución y no por revolución

«he interprets the shining light of the metal chashmal (LXX: “elektron”; Vulgata: “electrum”) in Ezekiel’s vision (Ez 1,4. 27; 8,2) as electric fire» — la teología de la electricidad: el chashmal de Ezequiel leído como fuego eléctrico

«one may find (p. 407) Oetinger’s famous saying Leiblichkeit ist das Ende der Werke Gottes (Corporeality is the ultimate goal of God’s works)» — Leiblichkeit ist das Ende der Werke Gottes, con la página interna del diccionario

«Here Oetinger comes out quite decidedly, although not without qualifications, in favour of Swedenborg’s conception of the reality of the realm of spirits, thereby probably influencing Goethe’s Faust; later, because of Swedenborg’s allegorical Bible interpretations, Oetinger came to disassociate himself from him» — a favor de Swedenborg aunque no sin salvedades, y después la ruptura

«Oetinger emphasizes a realistic exegesis of the Bible, even more consistently than his former mentor Bengel, for example when he interprets images from Revelation literally, and not symbolically» — exégesis realista, más consistente aún que la de Bengel

«As a theosopher, Oetinger characteristically strives to coordinate his encyclopedic knowledge: for his philosophia sacra he utilizes not only philosophy and theology — including a Christian interpretation of the kabbalah -, but also the natural sciences (primarily alchemy and the physics of Isaac Newton), emblematics (which he uses to construct a theologia emblematica), medicine, mathematics, music, and jurisprudence» — el inventario de saberes de la philosophia sacra

«He seeks to maintain coherence in this encyclopedic multiplicity by means of a principle of bipolar attraction that avoids both a monistic uniformity and a dualistic rift» — el principio de atracción bipolar, entre monismo y dualismo

«Oetinger finds fault with Leibniz’s theory of monads because for Leibniz God is the supreme monad, criticizes his concept of harmony as atomistic, and emphasizes that, according to Acts 17:28, life and activity take precedence over mere existence» — la objeción a Leibniz: vida y actividad por encima de la mera existencia (Hch 17:28)

«While the Theosophical Society became an effective means for the transmission of eastern philosophy to the west, it served the reverse function in Asian countries, being the major means of importing western hermeticism and» — la función inversa de la Sociedad Teosófica en Asia: vehículo principal de importación de hermetismo occidental

«Although he had eagerly promoted Mme. Blavatsky at the beginning of their work, he later became critical, though still regarding her as a genuine agent of a secret school» — Olcott se vuelve crítico de Blavatsky sin dejar de tenerla por agente genuina

«Olcott remains an important witness for the existence of the Mahatmas, Blavatsky’s Indian teachers. He claimed to have met some of them while in India and to have received letters from them independently of Blavatsky» — Olcott como testigo de los Mahatmas, independiente de Blavatsky

«He is usually portrayed as a dupe not confederate of Blavatsky’s, but he felt that his past record ‘proves me to have been neither the one nor the other’» — la caracterización habitual (dupe) y la réplica del propio Olcott, ambas dentro del ancla

«Under his presidency the position that the Theosophical Society had no dogma or creed was emphasized» — bajo su presidencia se subraya que la Sociedad no tiene dogma ni credo

«Although he was convinced about the reality of the Masters, any pronouncement by the organization on such matters would ‘violate the most vital spirit of our federal compact, its neutrality in matters of belief’» — la coexistencia: convencido de los Maestros, se niega a que la organización se pronuncie

«For Olcott Theosophy was not some ‘sort of far-away sunrise that we must try to clutch’, but ‘a lamp to light our feet about the house and in our daily walks’» — la teosofía como lámpara para los pasos cotidianos

«While he was not a leading theorist for the movement he more than made up with his organizational skills, and his stress on the practical side of theosophical ethics helped impart a staid respectability to the Society» — el balance: no teórico, sino organizador; la ética práctica dio respetabilidad a la Sociedad

«The Ophites, also called “Ophians”, are a group of Gnostic Christians [> Gnosticism] discussed by several of the church fathers, so named because they honored the “snake” or “serpent” (Greek ophis) as a revealer of saving gnosis» — la definición y el origen del nombre

«In his account he claims, first, that they honor the serpent for providing the knowledge of good and evil (Gen. 3). That serpent was recognized by > Moses in the desert when he made the bronze serpent (Num. 21), and Christ compared himself to the serpent (John 3:14). The author adds that the Ophites introduce this serpent into their eucharistic services» — el contenido del informe: la serpiente honrada, Moisés, Juan 3:14 y la eucaristía

«It is these ‘others’ who are later identified as “Ophites” by Ps.-Tertullian and other heresiologists (e.g., Theodoret, Haer. 14: ‘the Sethians, whom some call Ophians or Ophites’» — los otros de Ireneo identificados después como ofitas por Pseudo-Tertuliano y Teodoreto

«Origen informs us that the diagram in question, which he himself has seen, is not that of Christians at all but of the sect of the Ophians (already mentioned at Cels. III, 13» — Orígenes dice haber visto el diagrama y lo adjudica a los ofianos, no a los cristianos

«and identifies the seven archontic angels, who were evidently depicted on the diagram as theriomorphic beings named Michael (lion), Suriel (bull), Raphael (serpent), Gabriel (eagle), Thauthabaoth (bear), Erathaoth (dog), and Thaphabaoth or Onoel (ass) (VI, 30)» — los siete arcontes teriomorfos con sus animales

«The complicated diagram described by Celsus and Origen is hard to envisage, though there have been scholarly attempts to reconstruct it with drawings» — el diagrama es difícil de imaginar pese a los intentos de reconstrucción

«The actual function of the diagram itself may have been that of a mandala, an aid to mystic contemplation and meditation» — la hipótesis del mandala, en modo condicional

«Epiphanius adds one interesting detail: they keep an actual snake in a basket. When it is time for their “mysteries” (Eucharist) the snake crawls onto the table and coils up on the loaves (Panarion 37, 5, 6)» — la serpiente en la cesta, según Epifanio

«This may be nothing more than a fanciful elaboration of the cryptic statement in Pseudo-Tertullian regarding the role of the serpent in the Ophite Eucharist» — y su desactivación inmediata: puede no ser más que elaboración fantasiosa

«The evidence thus far considered raises an interesting question: were there actually people in Antiquity who called themselves “Ophites” or “Ophians”?» — la pregunta que estructura el cierre: ¿hubo realmente gente que se llamara ofita?

«But we have also seen that the earliest system actually described in any detail of doctrines later identified as “Ophite” was not so labeled at all by the heresiologist in question, i.e. Irenaeus» — el sistema más antiguo NO fue etiquetado así por el heresiólogo

«it might be useful for scholars to refer to an “Ophite” type of Gnosticism when describing material featuring the serpent as revealer. But that kind of Gnosticism is found in texts and testimonies that are not restricted at all to an “Ophite” sect» — la propuesta terminológica: hablar de un tipo ofita de gnosticismo, no de una secta

«What is important, finally, is not the heresiological label, but Gnosis itself, whatever the revelatory mediation might be, whether the serpent, Sophia in her various manifestations, Seth and his avatars, or (in Christian Gnosticism) Jesus Christ» — el cierre: lo que importa no es la etiqueta heresiológica sino la gnosis

«As is often the case with esoteric organizations, the OTO has produced its own historical account of its origins and development; but unfortunately, much of it is based on scanty or unverifiable evidence. Thorough scholarly research, drawing a clear line between fact and fiction, has started to develop only recently» — la historia propia de la orden, basada en evidencia escasa o inverificable

«Given these problems, what follows is an account of this organisation based on what is at present available both in primary and secondary sources, with the qualification that several details may eventually have to be revised if more documents and scholarly research become available» — la reserva explícita: varios detalles podrán tener que revisarse

«There is no evidence, although it has sometimes been asserted, that he ever travelled to India or the Far East» — negativa expresa sobre los viajes de Kellner a India o Extremo Oriente

«Nevertheless, the issue has some importance, because Kellner has traditionally been presented as the original source for the fundamental teaching of the OTO, i.e. sexual magic» — por qué importa: Kellner es presentado tradicionalmente como fuente de la magia sexual

«However, neither in Kellner’s extant papers nor in his published writings are there clear and explicit references to practices involving a sexual element» — y no hay en sus papeles ni en sus publicaciones referencia clara a prácticas con elemento sexual

«Indeed the notion itself of “sexual magic” would appear for the first time in Reuss’s publications only after Kellner’s death» — la noción misma aparece en Reuss solo después de la muerte de Kellner (ya en la ficha; aquí con su contexto de entrada firmada por Pasi)

«In this context, it has often been assumed that Steiner became a member of the OTO, and that Mystica Eterna was indeed but a section of this Order. However, the available evidence suggests otherwise: at the time when Reuss gave this authorization to Steiner, the OTO simply did not exist as an organization proper» — contra el supuesto común: cuando Reuss autoriza a Steiner, la OTO simplemente no existía como organización

«There were also lurid rumours about initiations performed by Reuss that allegedly involved homosexual elements» — los rumores, consignados como rumores

«It is interesting that in relation to these events the expression “sexual magic” appears for the first time in the pages of the Oriflamme (it would remain the only instance until 1912), but expressly to deny that Reuss’s high-grade masonic rites had anything to do with it» — la primera aparición de magia sexual en el Oriflamme es para negarla

«But the main reason why 1906 has been considered by some authors to be the actual year of foundation of the OTO, is the existence of two pamphlets dated that year, which contain an English and a German version of the first constitution of the OTO» — el argumento de los que fechan la fundación en 1906

«While the problems related to these two publications cannot be discussed here in detail, there are reasons to believe that they were actually published later, probably between 1910 and 1912» — y su desactivación: los dos panfletos se publicaron probablemente entre 1910 y 1912

«In sum: all the — admittedly garbled — evidence seems to point to the possibility that in or around 1906 a project was taking shape in Reuss’s mind, and that this project was aimed at the teaching, in the context of an inner circle of disciples, of ideas strongly connected with sexual symbolism, and possibly also of psycho-physical techniques involving a sexual element» — la reconstrucción de Pasi, con su calificación de la evidencia (admittedly garbled) dentro del ancla

«Whether or not such a project ever existed in Reuss’s mind in 1906, it cannot be related in this period to any particular, recognisable structure or organisation calling itself OTO» — el proyecto no puede vincularse en ese periodo a ninguna estructura reconocible

«According to the traditional history of the Order, based mainly on Reuss’s and Crowley’s own accounts, Kellner and Reuss would have founded the OTO long before the latter met Crowley. In 1910 Crowley would have met Reuss for the first time, and would have been introduced by him into the Order as a simple member. Then, in 1912, when Reuss would have realised that Crowley had come very close to discovering, on his own, the secret of sexual magic, he would have appointed him head of a newly created section of the Order for Great Britain, called Mysteria Mystica Maxima (M.°.M.:.M.:.). However, a reconsideration of the available evidence, and especially of the timing of the events, suggests that some parts of this story may not be accurate» — la historia tradicional expuesta entera en condicional y luego acotada

«In fact it seems more likely that the decision to (re-)launch his project of the OTO was taken by Reuss only after having met Crowley» — la inversión cronológica que Pasi propone

«Reuss evidently found in Crowley a person who might sympathise with most of his radical ideas on religion, society, and politics; who already disposed of a circle of followers and disciples, but for various reasons was looking for another structure beside his own initiatic Order, the A..A.-.; and, finally, who had the intellectual and literary skills to expand Reuss’s initial fringe-masonic structure and develop a complete magical doctrine out of Reuss’s elementary sexual techniques» — qué encontró Reuss en Crowley, incluida la capacidad de convertir técnicas sexuales elementales en doctrina mágica completa

«The history of this (possibly fictitious) occult fraternity, and its relationship with the > Hermetic Brotherhood of Luxor remain unclear» — la Hermetic Brotherhood of Light, calificada possibly fictitious dentro del ancla

«The link to Randolph could then be construed as a possible source for Kellner’s supposed notions of sexual magic. But unfortunately there is no evidence in support of this possibility» — la hipótesis Randolph y su negativa: no hay evidencia

«In any case, the Hermetic Brotherhood of Light (also under its Latin name: Fraternitas Lucis Hermetica, FLH) has remained, to this day, an important mythical reference in the literature connected to the OTO» — lo que sí queda: una referencia mítica importante

«But very little is known about what Reuss really meant by “sexual magic”, and what kind of techniques he taught or practised before meeting Crowley» — se sabe muy poco de lo que Reuss entendía por magia sexual

«It is no exaggeration to say that, for him, the discovery of sexual magic was a kind of new revelation, which substantially modified his way of understanding and practising magic» — para Crowley el descubrimiento fue una especie de nueva revelación

«At the basis of OTO’s sexual magic (which differs from Randolph’s) is the idea that the male and female bodily fluids produced during sexual intercourse may be “energised” through a particular kind of mental concentration. During the operation, the mind must remain steadily focused on its goal, be it of a material or spiritual nature. The mixing of semen and female secretions produces an “elixir”, which is ingested by the practitioner or smeared on talismans to produce the desired effect» — la mecánica de la magia sexual OTO, con el deslinde respecto de Randolph dentro del ancla

«The OTO is based on a scale of ten degrees, indicated by Roman numerals. The first nine degrees are split into three triads» — la escala de diez grados

«He saw the aim of the two orders as fundamentally different: while the OTO was meant to be the utopian model of a future society based on the principles of Thelema, the A..A.. remained an esoteric school which offered the means to attain individual self-realisation, basically along the lines of the Golden Dawn system» — OTO como modelo utópico de sociedad, A∴A∴ como escuela esotérica

«Crowley later claimed that Reuss had suffered a stroke in 1921 and, unable to take care of the Order’s administration, had decided to resign in his favour. But this claim is extremely unlikely: Crowley was never able to produce the alleged document of appointment, and what remains of the Crowley-Reuss correspondence rather indicates that Reuss did not consider Crowley a valid candidate for his succession at all» — la reclamación de Crowley y la objeción documental que Pasi le opone

«This is certainly an important factor for understanding the gradual loss of the OTO’s masonic character after Reuss’s death» — la explicación política de la pérdida del carácter masónico

«From this point on, it becomes extremely difficult to follow closely the vicissitudes of the Order. Only a short outline will be given here» — declaración de límite: solo un esbozo

«Without entering into the details of these controversies, it can be said that all four may be considered to represent a legitimate continuation of the ideas and the practices of the original OTO, in so far as they can all claim a more or less direct link with one of the first three OHOs, ice. Reuss, Crowley, and/or Germer» — Pasi se abstiene de arbitrar la primacía: las cuatro ramas pueden considerarse continuación legítima

«He presented himself as “Caliph”, rather than OHO, because in a letter to him Crowley had used the term in relation to his (i.e. Crowley’s) succession, implying an obvious analogy with the notion of “Caliph” in the history of Islam» — el origen del título Caliph en una carta de Crowley

«At several occasions this branch’s claim to exclusive ownership of the name OTO (at least in the United States) and of Crowley’s copyright has been confirmed by court judgements» — la propiedad del nombre confirmada judicialmente

«Unlike the Caliphate OTO, which represents a somewhat “orthodox” wing in the nebula of Crowleyan movements, Grant has added several elements which were absent in earlier OTO traditions» — Grant añade elementos ausentes en las tradiciones OTO anteriores

«They include the results of communications from “extraterrestrial entities” (which are also at the basis of his claim of authority), and a renewed emphasis on Eastern doctrines, Tantrism in particular» — las comunicaciones de entidades extraterrestres, base de su reclamo de autoridad

«After Germer’s death, Metzger claimed to have been elected as new OHO by the ranking members of his group» — el reclamo de Metzger, consignado como reclamo

«In the current acceptance of the term (based on Said 1979), Orientalism is an attitude towards “the Orient” on the part of a self-defined “Occident” which may or may not correspond with realities in the regions in question» — la definición apoyada en Said, con su matiz (may or may not correspond)

«However, when viewed from the point of view of esotericism, a contrary tendency emerges in which the commonality of Orient with Occident is more important than their differences» — el giro de la entrada: desde el esoterismo emerge la tendencia contraria, la de la comunidad Oriente-Occidente

«Kircher’s derivation of all Oriental religions from Egypt distorted his presentation» — el sesgo de Kircher, dicho como distorsión

«The Orient might be fascinating, its discovery a great enrichment of knowledge, but it was seen as irrevocably different from the Occident» — el Oriente como irrevocablemente distinto en los primeros eruditos y románticos

«Any virtues found in Oriental beliefs and practices were a cause for condescending surprise, as if a child had shown unwonted brilliance and maturi» — la sorpresa condescendiente, con el símil del niño

«Once the traditions of the Orient were made accessible, it was possible to believe that at the esoteric level, East and West shared the same wisdom, both being branches of a primordial trunk» — la posibilidad de creer en una misma sabiduría esotérica, extensión de la prisca theologia

«was perhaps the first to include the Orient in an esoteric synthesis, and the notion was taken up at the fin-de-siécle by Saint-Yves d’Alveydre and» — Fabre d'Olivet quizá el primero en incluir el Oriente en una síntesis esotérica

«In a class of their own were four men whose contribution to scholarly Orientalism was beyond question, yet who made no secret of their own commitment to esoteric doctrines» — los cuatro orientalistas eruditos que no ocultaron su compromiso esotérico

«The Traditionalism of Guénon and his admirers differed in one important regard from the eclecticism of Theosophical inspiration: it held that the life of the» — la diferencia con el eclecticismo teosófico: exige la práctica de una tradición exotérica

«Thus they erected another sort of Orientalism, contrasting a “traditional” Orient that now included the Muslim world with a “counter-traditional” Occident. Only, unlike those responsible for forging the original attitudes of Orientalism, they identified themselves with the alien side» — la tesis fuerte: los tradicionalistas erigieron otro orientalismo, identificándose con el lado ajeno

«hardly had she entered Freemasonry when her brother, the Duke of Orléans, in his capacity (since 1771) of Grand Master of the Grande Loge of France, made her “Grande Maitresse” of all the French lodges of Adoption» — Gran Maestra de todas las logias francesas de Adopción, nombrada por su hermano

«In striking contrast to Willermoz, however, .Saint-Martin (described by one contemporary historian as a ‘metaphysical consultant to mesmerists’) sought to spiritualize mesmerist principles. He combined them with more mystical ideas because he thought mesmerism too materialistic and liable to make persons vulnerable to what he termed “astral intelligences”; it is against such “magical” practice that he wrote Ecce Homo» — Saint-Martin espiritualiza el mesmerismo por juzgarlo demasiado materialista; el Ecce Homo escrito contra esa práctica mágica

«The Opuscules contain an original and carefully elucidated articulation of the difference between the “visible” or “teaching” church and the “invisible” or “working” church» — la distinción iglesia visible/enseñante e invisible/operante

«It must be noted that the term “interior Church” is never used by Saint-Martin nor by his friends, and first came into use in 1798 through the publication in French of OQuelques traits de ’Eglise intérieure by > A.V. Lopukhin. Bathilde may have borrowed it from there» — negativa filológica: Iglesia interior NO lo usan ni Saint-Martin ni sus amigos; entra en 1798 vía Lopujín

«But quite as interestingly, Bathilde does give it a sense very different from Lopukhin’s: ‘The visible Church is... in my view the schism which broke out since the Apostles, against the true interior Church which is almighty and all pure in the bosom of her divine Master’» — y Bathilde le da un sentido distinto del de Lopujín, en sus propias palabras

«She regarded ‘all terrestrial nature’ as ‘an open book in which we can read the secrets of spiritual nature’, describes the passage of angelic spirits into human beings at the moment of our birth, and adopts the Christian theosophical [> Christian Theosophy] idea that Adam was originally an androgynous being who was separated into two sexes as a result of original sin» — la naturaleza como libro abierto y el Adán andrógino

«The great historian Auguste Viatte may have been instrumental in creating the impression of Bathilde as being somewhat naive, almost certainly neurasthenic, and superficial» — la objeción nominal a Auguste Viatte por haber creado la imagen de una Bathilde ingenua y superficial

«While Viatte’s account is valuable inasmuch as she is otherwise neglected in the literature, delving deeper into the primary sources indicates she was more formidable than one might otherwise surmise» — el reconocimiento a Viatte y la corrección: las fuentes primarias la muestran más formidable

«Bathilde deserves a more visible place in the history of theosophy than she presently enjoys» — la reclamación de lugar, dicha como tal

«Russian author, spiritual philosopher and teacher who is now remembered chiefly for his deeply influential book, In Search of the Miraculous: the most authentic account, written by a pupil, of the teaching of > G.I. Gurdjieff» — In Search of the Miraculous declarado el relato más auténtico, escrito por un discípulo de la enseñanza de Gurdjieff

«Distrusting all forms of academic science, Ouspensky broke away early from formal scholastic training with a firm decision never to pass any examinations and never to take the academic degrees for which he was qualified» — la ruptura con la formación escolástica y la decisión de no examinarse nunca

«‘The professors’, he wrote, ‘were killing science in the same way as priests were killing religion’» — la frase de Ouspensky, entre comillas simples en la fuente

«Throughout his life, Ouspensky remained scientific and empirical about the inner world and could not rest content with speculative metaphysics alone» — el rasgo que Needleman le adjudica: empirismo sobre el mundo interior

«Although the book is little studied today, Tertium Organum, along with Ouspensky’s other philosophical writ912 ings, comprises one of the most serious and original philosophical visions of zoth-century esotericism» — el balance sobre Tertium Organum, con el poco estudiado hoy dentro del ancla

«He recognized at once that Gurdjieff had discovered many things for which he had been looking in vain. ‘I realized’, he wrote, ‘that I had met with a completely new system of thought, surpassing all I knew before’» — el encuentro, en palabras del propio Ouspensky

«Although some of the material in these essays may have been revised in the light of Ouspensky’s years with Gurdjieff, most of it was originally written before he met Gurdjieff and stands as testimony to the depth of his own thought and its remarkable resonance to the all-encompassing knowledge that he discovered in the Gurdjieff teaching» — la cautela filológica sobre A New Model of the Universe: parte pudo revisarse después de Gurdjieff

«Concerning his break with Gurdjieff, Ouspensky writes only that at a certain point he ‘ceased to understand him’» — lo único que Ouspensky escribe sobre la ruptura

«The break between the two men, teacher and pupil, each of whom had received much from the other, has the elements of a classical tragedy and has never been satisfactorily explained» — John Pentland: la ruptura nunca ha sido explicada satisfactoriamente

«The creation of a kind of occultist university, the “Groupe indépendant d’Etudes ésotériques” (Independent group of esoteric studies, soon renamed “Ecole Hermétique” [Hermetic school]), marked an important stage in the transformation of occultism, hitherto dominated by the personality of Eliphas Lévi, with the entry of societies of “esoteric character” into the public realm» — la universidad ocultista como etapa en la transformación del ocultismo

«Beside its lectures for the public, the school offered examination-based courses modeled on those of official education, comprising a baccalaureate, a licentiate, and a doctorate — which might cause surprise when subjects such as, for example, Kabbalah [> Jewish Influences], Magic, hypnotism, + magnetism [> Animal Magnetism], and > alchemy figured on its syllabus» — los grados académicos calcados de la enseñanza oficial, con el asombro del propio autor dentro del ancla

«Papus set the example by publishing, like a new > Pico della Mirandola, in fields as various as La kabbale (tradition secréte de l’Occident) ... (Kabbalah, secret tradition of the West, 1892) or Premiers éléments de lecture de la langue sanscrite (First elements of reading the Sanscrit language, 1898), even though he was as ignorant of Hebrew as he was of the Indo-European mother tongue» — la ironía de Laurant: publicó sobre cábala y sánscrito aun siendo tan ignorante del hebreo como de la lengua madre indoeuropea

«His best works were devoted to popular exposition, such as the Traité élémentaire de science occulte . . . (Elementary treatise on occult science, 1888» — dónde estaban sus mejores trabajos: la exposición divulgativa

«Meanwhile Papus’s friends let it be known that the magus’s theurgical operations had been responsible for the failure of the 1905 revolution» — la atribución de la derrota de la revolución de 1905 a operaciones teúrgicas, adjudicada a los amigos de Papus

«The Martinist Order had already nourished rivals in its bosom, such as Guaita’s Ordre kabbalistique de la Rose Croix and Péladan’s Rose-Croix catholique, while > René Guénon, for his part, tried to take power in one of its lodges in 1909» — los rivales internos, y Guénon intentando tomar una logia en 1909

«Papus’s lack of a firm doctrinal axis explains the multiplicity of paths followed by him, but his capacity to assimilate and adapt the philosophical systems of those he admired, from Philippe to Saint-Yves d’Alveydre, and to bring them into his synarchic synthesis, endowed him with real creativity, producing more than 90 published works» — el balance con sus dos caras: falta de eje doctrinal Y creatividad real

«Treating Paracelsianism as a set of ideas or as an intellectual tradition in some way linked to the thinking of > Paracelsus presupposes a nonexistent conformity of opinion about what those ideas actually are and about the extent to which Paracelsus himself can be considered the legitimate author of them» — la premisa: tratar el paracelsismo como tradición presupone una conformidad de opinión inexistente. (La herramienta une el corte y produce nonexistent; la restitución non-existent es mía)

«Recent commentators have observed the frequency with which Paracelsus expropriated notions found in earlier authors and have discerned both medieval and Renaissance traditions represented in “Paracelsian” texts» — la frecuencia con que Paracelso expropió nociones de autores anteriores

«Moreover, problems abound in identifying later texts that claim to make use of Paracelsus’s medical, cosmological, and chemical ideas with what is actually contained in his own writings» — el problema de identificar los textos posteriores con lo realmente escrito por él

«Some indeed did invoke Paracelsus as a forerunner, especially in applying chemical principles to medicine and in turning away from ancient humoral pathology, but it was not necessary to do so since traditions of chemical medicine and even reference to the cosmological tria prima of Sulphur, Salt, and Mercury existed as well within other contexts, including traditional > alchemy as well as ancient and Arabic medicine» — el argumento decisivo: no hacía falta invocarlo, porque las tradiciones de medicina química y la tria prima existían en otros contextos

«Already at the beginning of the 17th century the German physician, chemist and gymnasium director, Andreas Libavius (c. 1550-1616) was able to make a crucial distinction, distinguishing between the writings of Paracelsus himself and those texts composed by a group which he preferred to label “Neoparacelsians”» — Libavius distingue ya a comienzos del XVII entre Paracelso y los neoparacelsistas

«it is important to acknowledge that, apart from being a category of historical convenience, Paracelsianism possessed a local meaning that was intended as a term of abuse» — la tesis de la entrada: además de categoría de conveniencia histórica, paracelsista tuvo un sentido local de insulto

«According to this meaning, the label “Paracelsian” functioned to describe a category of otherness — one that was forged by antagonists anxious about the loss of control over traditional intellectual and linguistic standards, particularly in medicine and philosophy, and who feared the dismantling of trusted coordinates of knowledge» — la etiqueta como categoría de alteridad forjada por antagonistas

«Paracelsianism, in this sense, represented a subversive natural philosophy and medical cosmology in which the human being, viewed as a condensation of the macrocosmos, could both know and operate upon the natural world by recognizing the signatures and > correspondences of creation. The result was a view of nature alive with magical forces and a therapeutic system dependent upon their use» — qué representaba: filosofía natural subversiva y cosmología médica

«Take away teachers and books, and allow anyone to philosophize on his own [and] you will have a lovely philosophy indeed’» — la ironía de Libavius contra la inspiración personal

«This very thing moreover is one of the devil’s enterprises, so that he may either abolish or pervert every system of learning, and he himself may rule at his own pleasure’» — y su acusación diabólica

«According to Libavius, to want to be a Paracelsian was 1) to want to injure all the arts, 2) to despise all the ancients and moderns, 3) to force upon people promises for a long life and for curing incurable diseases, 4) to cure by chance or, if by art, in no other way than that of Galenic doctors, 5) to recommend magic along with kabbalah [+ Jewish Influences] and to practice magic through the methods of signs, words, and characters, 6) to attack Galen’s medicine with reproach, 7) to declare oneself the monarch of arcana and medicine, and 8) to make oneself an accomplice in shameful deeds» — los ocho puntos de la definición hostil de Libavius, enumerados

«But simply commending efficacious essences separated from useless dregs did not, Libavius noted, make one a Paracelsian. If it did, he explained, one would have to include Avicenna, Bulcasis, and even some of the doctors at the arch-Galenic school of medicine in Paris within that company» — y su réplica: si eso bastara, habría que incluir a Avicena y a los galenistas de París

«Such diversity produced what has been called paracelsismes particuliers, and paying attention to such particular expressions of Paracelsianism is the most judicious way to gain insight into the local meanings of the term itself» — la recomendación de método: atender a los paracelsismes particuliers

«The published collections of Johann Huser (c. 1545c. 1600) and Michael Toxites (c. 1515-1581) fueled early Paracelsian fervor by combining elements of medical reform with what Joachim Telle has called “transconfessional theo-alchemy”» — Huser y Toxites, con la etiqueta de Joachim Telle dentro del ancla

«Severinus’s text, the Idea Medicinae (1571), sought to place itself within the scholarly tradition of learned medicine by connecting the doctrines of Paracelsus with those of Hippocrates and Galen» — Severino conecta a Paracelso con Hipócrates y Galeno

«There emerged a more systematic and less eccentric presentation of Paracelsian notions which succeeded so well in altering the complexion of Paracelsus that even the well known anti-Paracelsian physician and theologian Thomas Erastus (1524-1583), could commend the text to his readers» — hasta el punto de que el antiparacelsista Erastus pudo recomendar el libro

«In Severinus’s hands Paracelsianism became eclectic and more obviously neoplatonic, and it was this sort of interpretation that affected the thinking of other notable Paracelsians such as the professor of medicine at Basle, Theodore Zwinger, and the English physician, Thomas Moffett (1553-1604)» — la vía neoplatónica de Severino y su descendencia

«Another Englishman, a minister named Thomas Tymme (+ 1620) also translated large sections of Duchesne’s works, especially his discussions of Paracelsian cosmology, into English. Tymme, like R. Bostock, who defended Paracelsian principles and the macrocosm-microcosm analogy in a work of 1585, drew something spiritual from Paracelsus’s works and found there as well an anthropology and natural philosophy removed from, and consequently not indebted to, ancient, heathen texts» — Tymme y Bostock: una antropología y filosofía natural NO deudora de los textos paganos antiguos

«Depending upon one’s point of intellectual origin, Paracelsianism might mean chemical philosophy or even practical chemical medicine. However, another reading of Paracelsus, especially based upon Paracelsus’s theological writings, inspired a far more mystical definition» — la bifurcación: filosofía química o definición mística según el punto de partida

«To Haslmayr, Rosencreutz and Paracelsus both had promised evangelical freedom to a future world and Haslmayr proclaimed accordingly a new religion, the Theophrastia Sancta, viewed as a kind of perennial religion practiced in occult circles until Paracelsus had publically proclaimed its meaning» — la Theophrastia Sancta de Haslmayr como religión perenne

«The living word of God sealed within the human being was, on the basis of this theology, far more important that what was written in Scripture. In fact, without the human spirit to enliven them, the Bible itself was merely a collection of dead letters» — la Biblia como letra muerta sin el espíritu humano que la anime

«Some, however, were not actually written by Weigel and sorting out the genuine from the possibly apocryphal has become a primary task of Weigelian scholars ever since» — el problema de autoría weigeliana, declarado abierto

«Institutionalized Protestantism needed to make no distinction concerning authorship. It viewed all the writings as depending upon a theology of the inner word well situated to the subjective epistemologies of religious radicals» — al protestantismo institucional le daba igual la autoría

«At Marburg, in 1619, two teachers in the city’s paedagogium named Homagius and Zimmermann, inspired in part by Weigel and Paracelsus’s book concerning the trinity, tossed from their windows shredded copies of Greek and Latin /exica (among other books) claiming that one should also throw out academic degrees, logic, and the arts as well» — el episodio de Marburgo: los léxicos griegos y latinos tirados por la ventana

«Paracelsus was certainly a leading social, political, and religious dissident. Paracelsianism, however, became in part associated with aristocratic circles. Paracelsian physicians gained court appointments and the publication of Paracelsian texts was made possible in large part by means of court patronage» — la paradoja: Paracelso disidente, el paracelsismo asociado a círculos aristocráticos y sostenido por mecenazgo cortesano

«If you are real doctors and do not flee from the light [of wisdom], why do you not teach in the academies? You are occupied at courts where I believe you accomplish more by flattery than by speaking the truth, and advance more by begging than by curing’» — la pulla de Libavius a los médicos de corte

«Medical chemists need not have been Paracelsians, unless, of course, it was convenient for their enemies to label them as such» — los químicos médicos no tenían por qué ser paracelsistas salvo que a sus enemigos les conviniera etiquetarlos así

«Here the multidimensionality of Paracelsianism gave credence to the barest suspicion» — la multidimensionalidad del término daba crédito a la sospecha más leve

«The meaning of the name “Paracelsus”, first attributed in the 1520s, is not certain, but could have arisen through the Latinisation of “Hohenheim”; the sense of “beyond or surpassing Celsus” is unlikely» — el nombre: la etimología más allá de Celso es declarada improbable

«Little is known about his schooldays or studies. According to his own statement, he took his doctorate in medicine at Ferrara (c. 1515). He then made his “great peregrination” through Europe in the capacity of field surgeon» — el doctorado de Ferrara va como según su propia declaración

«He caused a sensation by lecturing in German as well as Latin and attacked the ancient medical authorities» — Basilea 1527: enseñar en alemán y atacar a las autoridades antiguas

«Yet all medical works usually classified as “early” works (all unpublished during his life) cannot be dated with any certainty» — ninguna de las obras tempranas puede fecharse con certeza

«A precise chronological ordering, attempted by Karl Sudhoff in preparing his standard edition (and since widespread), such as “Works c. 1520” or “Works c. 1525/26”, is unsupported» — la objeción nominal a Karl Sudhoff: su ordenación cronológica, hoy difundida, carece de apoyo

«However, it is also clear that he did not identify himself with their tradition (nor the academic medicine based on ancient authorities)» — conoció a Llull, Arnau y Rupescissa pero no se identificó con su tradición

«Many of Paracelsus’s recipes in this work were almost incomprehensible for the reader, partly due to deliberate blinds and partly due to careless presentation» — las recetas incomprensibles: en parte ocultación deliberada, en parte descuido

«Paracelsus explained the Tria prima by comparison with a burning piece of wood: that which burns, is Sulphur; that which smokes, is Mercury; that which becomes ashes, is Salt» — la tria prima explicada con el leño ardiendo

«Its content was not psychiatry in any modern sense, but rather magic in the broadest sense» — contra la lectura psiquiátrica del Libro de las enfermedades invisibles

«Here Paracelsus also touched on the doctrine of signatures, which is often associated with his name. Many passages contain instructions for “magical” remedies, so that it is not entirely incomprehensible that Paracelsus was suspected of sorcery in his own lifetime» — la doctrina de las signaturas y la sospecha de hechicería en vida

«However opposed ~ magic and theology may seem, they form a inseparable unity in Paracelsus’s worldview. He understood magic as a method of using the secrets or fundamental laws of nature» — magia y teología forman unidad inseparable en la cosmovisión de Paracelso. (El número de plana 924 se intercala a continuación; ver la segunda mitad)

«basis to pursue the welfare and resurrection of the soul along the path of eternal ideas» — segunda mitad de la misma frase

«Moreover, the miracles performed by Jesus and the apostles in healing the sick stimulated Paracelsus to postulate a new apostolic medicine, which even went beyond his first reformation of medieval medicine, proclaimed by him at the University of Basle in 1527» — la nueva medicina apostólica, que va más allá de la reforma de 1527

«gives a harsh critique of the Mauerkirche (walled church), which symbolised a church paralysed in outer splendour and empty rituals, in contrast to an inner spiritualistic church» — la Mauerkirche contra la iglesia interior

«Paracelsus stated: ‘The way to bliss needs stillness, it shuns clamour, but proceeds from the innermost heart’» — la fórmula de Paracelso

«As he further tells us, he began to address the common people as a lay preacher in ‘taverns, inns and public houses’» — predicador laico en tabernas y posadas, según él mismo nos cuenta

«It is evident that Paracelsus largely derived his ethics, be they personal, social or medical, from the Gospels and above all from the Sermon on the Mount (Matth. 5)» — la ética derivada del Sermón de la Montaña

«These radical or even revolutionary social attitudes may have led Paracelsus to join with the revolting Salzburg miners, an act assumed to have been the cause of his sudden flight from the town in the summer of 1525» — el vínculo con los mineros de Salzburgo, en modo hipotético (may have led, assumed)

«As a whole, these writings make up a corpus quite as extensive as the medical and philosophical works, but to this day only half of them have found their way into print» — el corpus teológico es tan extenso como el médico y solo la mitad está impresa

«In contrast to many contemporary religious thinkers, Paracelsus’s theology is based on direct exegesis of the Gospels rather than on St. Paul’s epistles» — exégesis directa de los Evangelios, no de Pablo

«Mere outward observance is not enough: the Commandments have to become alive in Christ and should lead to perfect love of God and one’s neighbour» — la observancia externa no basta

«Man has a mortal and an immortal body, one visible and one invisible, the former confined to the realm of nature, the latter ruled by the stars and tending to eternity. Accordingly, there is an inside and an outside, an above and a below, a microcosm and a macrocosm» — el doble cuerpo y sus correlatos

«These and further philosophical speculations in interpreting the universe chemically have their origin among Paracelsus’s foilowers» — esas especulaciones se originan entre sus seguidores. (La capa de texto imprime foilowers)

«One might say he was bound to Mother Nature as well as to his Mother Church, and this dual allegiance may have been one cause of his personal failure during his lifetime» — la doble lealtad a la Madre Naturaleza y a la Madre Iglesia como causa posible de su fracaso

«Paracelsus followed > Albertus Magnus in identifying the three kings or magi from the Orient, who had found the Christ child with the aid of the stars, as ideal references for the vindication of magic» — los tres magos de Oriente como referencia para vindicar la magia, siguiendo a Alberto Magno

«The model of the three kings gave him the opportunity to define a magus as someone who interprets the prophets and performs miracles in front of the people, and foretells events by the help of spirits or the stars» — la definición de magus

«Only a prophet (in later years Paracelsus would prefer to speak of a “divine magician”) can accomplish more: he speaks and acts by direct divine assistance and inspiration, as seen in the case of ~ Moses, who opposed the Egyptian sorcerers» — el mago divino por encima del mago, con Moisés como caso

«In his later years, Paracelsus interpreted magic as the art of drawing down the powers of the stars, which he considered proxies of celestial ideas, and to make them work for man» — la magia como arte de atraer los poderes de los astros, proxies de ideas celestiales

«At the turn of the 16th century, the learned discussion of natural magic was in full flood, but Paracelsus remained relatively silent about his sources» — el silencio de Paracelso sobre sus fuentes, en pleno auge de la discusión sobre magia natural

«But in the authentic writings of Paracelsus there is no direct reference or even allusion to ~ Giovanni Pico della Mirandola, » — Agrippa of Nettesheim, or any other representative of the Renaissance tradition of magia naturalis» — negativa expresa: en los escritos auténticos no hay referencia ni alusión a Pico ni a Agrippa

«In view of this paucity of direct references, the question of the sources of his magic arises, which is a matter of debate among specialists on Paracelsus» — la cuestión de las fuentes, declarada en debate

«Will-Erich Peuckert, Walter Pagel and Kurt Goldammer were firmly convinced that Paracelsus had involved himself in the already-existing tradition of natural magic, to whose theories he gave further elaboration» — el bando de Peuckert, Pagel y Goldammer

«Charles Webster, in contrast, largely denied the Neoplatonic and Gnostic origins of Paracelsus’s magic, pointing instead to his extensive Biblical references» — el bando de Charles Webster

«The truth of the matter may lie somewhere between these two extremes» — la abstención arbitral de Gantenbein

«This notion of something like eternal ideas lying behind all things, which is basic to Paracelsus’s theory of signatures, can certainly be called quintessentially (neo)platonic» — los astra como ideas eternas, base de la teoría de las signaturas, quintaesencialmente (neo)platónica

«Another problem in studying the magical works of Paracelsus is that some of them are certainly spurious. Although they reflect a thorough familiarity with Paracelsian thought, they lack the originality characteristic of the genuine works. They often contain a wild mixture of magical concepts and ideas» — el problema de los escritos mágicos espurios y el criterio para detectarlos (falta de originalidad)

«Paracelsus also wrote astronomical and divinatory works, of which twelve were published (some in several editions) in his lifetime. On closer examination these prove to be thoroughly heterogenous» — doce obras publicadas en vida, minuciosamente heterogéneas al examinarlas

«His Astronomia Magna (c. 1537/38) is a comprehensive medical anthropology and cosmology, yet remains in a fragmentary form» — la Astronomia Magna como antropología y cosmología médica, fragmentaria

«Here Paracelsus distinguished between a terrestrial and heavenly “part” of the human being, whereby the terrestrial is subject to the stars, while human freedom is of heavenly origin» — la parte terrestre sujeta a los astros, la libertad de origen celeste

«The influence of neoplatonic thought [> Neoplatonism] in this writing is a matter of debate among scholars» — abstención expresa sobre el influjo neoplatónico en esa obra

«In his own unpublished text, Paracelsus violently contradicted Lichtenberger on account of his pro-French and pro-Habsburg stance. The Kaiser of Peace would come from “German blood”» — la contradicción a Lichtenberger y el Kaiser de la Paz de sangre alemana

«Paracelsus criticised the Papacy vehemently in his own commentary of the pictures, but he firmly rejected Osiander’s Lutheran partisanship. No one individual nor group could introduce the necessary reformation» — critica al Papado y rechaza a la vez el partidismo luterano de Osiander

«He gives no information regarding his methods of prediction» — el cierre: no da información sobre sus métodos de predicción

«It has been well said of Martines de Pasqually that he was a “living enigma”. The mystery begins with his surname» — enigma viviente; el misterio empieza por el apellido

«Van Rinberk suggested that Martines de Pasqually was a “hieronym”: a sacred name attached to the function of» — la hipótesis del hierónimo de Van Rijnberk. (El encabezado corrido pasqually parte la frase justo después; ver F.2)

«But this ingenious hypothesis has been eliminated by the military certificates discovered and published by Christian Marcenne» — y su eliminación por los certificados militares publicados por Marcenne

«His origin was not only Spanish, but Jewish. This was already apparent to many of his» — el origen judío, ya evidente para sus contemporáneos

«Robert Amadou, after studying the question for some fifty years, concluded (cf. Introduction to his 1995 edition of the Traité sur la Réintégration) that ‘his paternal family was .. . of Spanish Jewish Marrano origin, or, more precisely, semi-Marrano’» — la conclusión de Amadou, con sus cincuenta años de estudio dentro del ancla: origen judío español marrano, más precisamente semi-marrano

«The term “semi-Marrano” is used because the authentic Marranos only pretended to be converted to Christianity, to deceive their countrymen, whereas Christianity is inherent in Martines’ doctrine, and he always professed it himself» — por qué semi: el cristianismo es inherente a la doctrina de Martines

«Pasqually belonged to a very particular and very archaic category of Christianity, which one would have thought extinct for over a thousand years: “Judeo-Christianity”» — la adjudicación de Amadou: un judeocristianismo que se creía extinto hacía mil años

«This document is generally considered as apocryphal, though Robert Amadou suspends judgment on this point. In any case, no decisive argument has been produced either to confirm or to disprove its authenticity» — la patente estuardista: tenida generalmente por apócrifa, con Amadou en suspenso y sin argumento decisivo en ningún sentido

«it had excluded Pasqually from the lodges under its control, calling him a “sectarian”» — la Gran Logia lo excluye llamándolo sectario

«At the height of its prosperity, the Ordre des Chevaliers Macons Elus Coéns de |’Univers had counted scarcely a dozen temples, enrolling about 100 members» — la cifra que desinfla la leyenda: apenas una docena de templos y unos 100 miembros en su apogeo

«“Doctrine” is the right term, because he taught “with authority”, like a master, not like a thinker expounding a theory of his own invention» — por qué doctrina y no teoría

«Pasqually presented himself as the heir and the transmitter of a long tradition, of supra-human origin: he declared in a letter to Willermoz: “The science that I profess is certain and true, because it does not come from man’» — la autopresentación como heredero de una tradición de origen suprahumano, en sus palabras

«The doctrine taught by Pasqually is thus a science, a “science of man” as > Joseph de Maistre would later write (he who never reneged on his original Martinesism» — ciencia del hombre, expresión que Var toma de Joseph de Maistre

«It begins by speaking of the primitive state of immediate proximity, even of unity, with God of man created in God’s image. It goes on to the present state of “privation”, of rupture and separation from God. It anticipates a state of reconciliation with God, followed by “reintegration”, a return to God» — los tres estados: proximidad primitiva, privación, reintegración

«For Pasqually, sacred anthropology and cosmology are thus inseparable, each explaining the other. They are tributaries of a certain “science of God” which is not theology properly speaking, but rather theosophy, because what the theosopher grasps of God, or what grasps him, is Divine Wisdom» — la ciencia de Dios que es teosofía y no teología

«This science is a Judaeo-Christian gnosis, or rather one that is both Jewish and Christian: a gnosis not descriptive, but active. It does not merely obtain knowledge of the reasons for the original fall of man, of his “prevarication”, but urges and helps him to repair the consequences of this fall» — gnosis judeocristiana activa, no descriptiva

«If this Order seems to resemble other high-degree masonic systems or regimes flourishing at the time, Pasqually thought, on the contrary, that those belonged to the “apocrypha”, to the “profane”. For him, his system was the only authentic one» — Pasqually tenía por apócrifos y profanos los demás sistemas de altos grados

«Pasqually conceived of these seven degrees as referring to the seven gifts of the Spirit, and as leading progressively and pedagogically to the ever more advanced and integral practice of a ceremonial cult» — los siete grados como los siete dones del Espíritu

«Its theurgical ceremony was not magical, in the often negative sense of the word. It was not aimed at acquiring natural or supernatural powers» — el deslinde: la ceremonia teúrgica no buscaba poderes naturales ni sobrenaturales

«Pasqually saw in these passes nothing more than symptoms or signs indicating to the theurgist that his reconciliation was in progress» — las passes como síntomas, no como fin

«Theurgy, he wrote, is ‘a ceremony and a rule of life to enable the invocation of the Eternal in holiness’» — la definición de teurgia en sus palabras

«According to the discriminating analysis by Robert Amadou (in a radio broadcast of March 4, 2000 devoted to the Elus Coéns), ‘the Thing is not the person of Jesus Christ ..., the Thing is not Jesus Christ; it is the presence of Jesus Christ’» — la Chose según Amadou: no la persona de Cristo sino su presencia

«the cosmic liturgy proposed by Pasqually does not intend rivalry with the church liturgy, nor to substitute for the latter» — la liturgia cósmica no pretende rivalizar con la de la Iglesia

«The time seems to have passed when Martines was decried as a charlatan and an impostor, or else as merely a fantasist full of muddled and bizarre ideas» — declaración historiográfica: ha pasado el tiempo en que se lo tenía por charlatán y fantasioso

«An original case of a (partly self-taught) scholar, with an unconventional career and adventurous existence» — el retrato de apertura

«Patrizi died there a few years later, in the process of revising his Nova de universis philosophia (Ferrara, 1591, *1593[4]) in order to try and win the approval of the Congregation of the Index, which had first asked for emendations and subsequently condemned the book» — muere revisando la Nova de universis philosophia para el Índice, que ya la había condenado

«It would be hard, even among Renaissance writers, to discover an author whose life and work were more intricate, and who published on a wider range of subjects — including, in Patrizi’s case, some on which he does not seem to have received formal training» — la amplitud de campos, incluidos aquellos sin formación reglada

«which incited him repeatedly to declare Aristotle’s philosophy contradictory and inferior to Plato’s, and furthermore incompatible with Church doctrines» — declara la filosofía de Aristóteles contradictoria, inferior a Platón e incompatible con la doctrina de la Iglesia

«In doing so, Patrizi not only intended to distance himself from the kind of “concordism” dear to Pico and others, but aimed at nothing less than uprooting the scholastic traditions of learning, which were currently being given new prominence by the Counter-Reformation» — el deslinde respecto del concordismo de Pico, y el objetivo: desarraigar la escolástica

«His bold request to the Pope, to make the study of his Nova de universis philosophia compulsory in the Faculties of theology of Christendom, is a clear indication of his high hopes to change the course of catholic cultural politics, and have his own brand of rational synthesis between Plato, the prisci theologi (mainly > Hermes Trismegistus) and Christian doctrines promoted to official status» — la petición al Papa de volver obligatorio su libro en las facultades de teología

«For Patrizi is essentially not concerned with the more practical esoteric aspects of late ~ neoplatonism and hermetic philosophy [> Hermetic Literature], like theurgy or > astrology, although he does acknowledge their existence; his real pursuit is to establish proof of some of the more theoretical issues of the Christian faith by means of hermeticplatonic arguments» — el límite: NO le interesa la teurgia ni la astrología; busca probar tesis cristianas con argumentos hermético-platónicos

«One can hardly avoid having the impression that, in Patrizi’s estimate (and quite contrary to Ficino’s), the core of truth which was eventually to receive the shape of Christian doctrine had in fact been much more satisfactorily expressed by the ancient sages (~ Zoroaster, Orpheus, Hermes, Pythagoras), whose words and wisdom operated “divine” miracles» — la impresión que Brach declara como impresión, y su contraste explícito con Ficino

«This catena sapientum having been almost interrupted by the Flood, and later polluted by Aristotle’s deviation, it falls to Patrizi’s “new philosophy” to retrieve the true signification and spiritual efficacy of Christian dogmas, by restoring their concord with the universal and primordial religio (but how the rational side squares with the miracle-working one, is not explained» — la catena sapientum y el paréntesis: cómo cuadra el lado racional con el taumatúrgico no se explica

«His father, Louis-Adrien (1815-1890) was a publicist in the legitimist newspapers, specializing in the interpretation of prophecies that linked the return of the king, the Grand Monarque, to the secret of the end of time» — el padre y las profecías del Gran Monarca

«According to Joséphin, who admired him enormously, Adrien was the last holder of the initiation of the Rose-Croix of Toulouse, and it was he who interested his younger brother in occultism» — la sucesión de la Rose-Croix de Toulouse va como según Joséphin, no como hecho

«Péladan’s Le Vice supréme (The supreme vice, 1884) was published with a preface by Barbey d’Aurevilly (1808-1889), and, being the first occultist novel, brought him notoriety» — Le Vice suprême, la primera novela ocultista, con prefacio de Barbey d'Aurevilly

«He attempted to pursue a double career as littérateur and spiritual master in the Parisian occultist world by combining a series of “classic” novels — A coeur perdu (Lost heart, 1887), La Gynandre (The man-woman, 1891), Pérégrine et pérégrin (1904) in the series “La décadence latine” (Latin decadence) — with a series on occult themes» — la doble carrera de literato y maestro espiritual

«Only Gustave Moreau (1826-1898) remained aloof» — la excepción nombrada: Gustave Moreau se mantuvo aparte

«Péladan inaugurated this “aesthetic exploit” in the extravagant costume of Grand Master of the Ordre de la Rose Croix du Temple, and adorned with the Babylonian royal title of “Sar”» — el título babilónico de Sar y el traje de Gran Maestro

«A quarrel with his financial backer, Antoine de La Rochefoucauld, whom he had made a high dignitary of the order, put an end to this enterprise, precipitated by another break: that of Péladan with the Ordre Kabbalistique de la Rose-Croix which he had created along with > Stanislas de Guaita» — el fin de la empresa por la disputa con La Rochefoucauld y la ruptura con Guaita

«Fidelity to the Church, of which Péladan claimed to be an obedient son, had motivated this attitude, but it did not prevent him from claiming to exercise a spiritual authority even over the clergy, based on the distinction between what belonged to occult science, the domain of the magus, and what belonged to religion in the strict sense» — la coexistencia: hijo obediente de la Iglesia y autoridad espiritual sobre el clero, sobre la distinción ciencia oculta / religión

«Magic, according to the Sar, combined the concepts of > Eliphas Lévi with the eschatological prophecy developed by Péladan Sr» — la magia del Sar: Éliphas Lévi más la profecía escatológica paterna

«He died during the war from food-poisoning, at the moment when, returning to the interpretation of prophecies, he was proclaiming his country’s victory» — la muerte por intoxicación alimentaria mientras proclamaba la victoria de su país

«The young > René Guénon, during his formative years, participated in an effort to revive the Ordre du Temple, as demanded by the “spirit” of Jacques de Molay in the course of a spiritualist séance» — Guénon joven y la resurrección del Ordre du Temple pedida por el espíritu de Molay en una sesión espiritista

«But Ragon's statements are extremely disputable.» — Snoek objeta la atribución del Rite Hermétique a Pernety que el cuaderno recoge de Ragon (1854)

«Although Pernety did not consider himself a Swedenborgian ('I am a disciple of Jesus-Christ, and not of Swedenborg', he wrote in 1782» — declaración del propio Pernety, fechada

«Following the dispersion of the Illuminés d'Avignon after 1792, Pernety seems to have returned from IIluminism and alchemy to his Benedictine roots» — nótese `IIluminism` (dos íes mayúsculas) y el verbo de abstención seems. ### Pessoa (Binet) — idea 152

«Pessoa declared himself a "gnostic Christian", and was of the opinion that Catholicism did not give enough importance to the symbolic meaning of Christ's life and death.» — pasaje de la entrada

«Peter followed Ptolemy, against Eudoxus, Callippus, and Aristotle.» — pasaje de la entrada

«He also proclaimed that 'The Gospel contains all initiation» — pasaje de la entrada

«Sédir affirmed (1923, 117, 120) that 'he condemned the practices of esotericism' — i.e. occult practices, hypnotism, sorcery, > magic, and the acquisition of powers, 'as contrary to divine law, not teaching them in any form and not recommending their theories» — ### Pico della Mirandola (Lelli) — ideas 155 y 156

«The myth of the "phoenix of his age", as the young Count was designated already by his contemporaries, has affected scholarly interpretations of Pico's intellectual speculation. Throughout the centuries, Pico's system of thought has been viewed as one of the earlier, more faithful, and most complete expressions of humanism. Only in recent years this interpretation has been subjected to critical revision.» — pasaje de la entrada

«Seen in this light, Pico's kabbalistic doctrine would be a gnostic-hermetic discipline intended to investigate a hidden God» — pasaje de la entrada

«D'Ailly's interest in the stars was not new, but his whole-hearted embrace of astrology after 1410 was a reversal from youthful condemnations of the science, such as seen in his Tractatus utilis super Boecii de consolatione philosophie, written between 1377 and 1381, and De falsis prophetis Il, composed between 1378 and 1388.» — pasaje de la entrada

«It may well be that d'Ailly's example opened the floodgates to the wave of astrological apocalyptic predictions that issued from European presses from the late 15th through the 17th centuries.» — verbo de conjetura, no de logro; conservarlo. ### Pietism (Blaufuß) — ideas 157 (cola) y 158

«and anticipates the metaphoric use of alchemical concepts as in ~ Johann Valentin Andreae» — sobre Khunrath. Acorté el ancla: el tramo largo trae `deceit958 ful gold-making`, con el número de plana impreso dentro de la palabra (ver §F)

«Carl took his leave of Hermeticism like 'a Hermetic Saul converted into a Stahlian Paul» — cita de C. Habrich; el cierre queda en la plana siguiente y por eso el ancla corta ahí

«But while the term "Chaldaean" suggested popular > magic, even theurgy, Plethon explained that his terminology referred, rather, to the doctrine of the Magi, who were not magicians but sages.» — pasaje de la entrada

«The king had presented a unitary vision of the world in his Anti-Machiavelli of 1739: 'If one wishes to reason justly in the world . . . one must go back to the origin of things so as to know, as far as one can, the first principles» — pasaje de la entrada

«While Stalin tolerated the presence of "Russian Cosmism", a heritage of Theosophy, around the physicist Sakharov, Himmler's S.S. quickly sloughed off the esoteric and mystical pretensions of some of its members, as soon as they tried to exceed a purely decorative role.» — pasaje de la entrada

«One of the chief accusations was 'that he hath very frequent and familiar converse with Angels', and that when he was attacked by a demon in his home, 'his Angel stood by him and upheld him» — pasaje de la entrada

«it remains a strange fact that Pordage's primary works — albeit written in English — were published only in German, and have been accessible only in that language to the present day.» — pasaje de la entrada

«Pordage then writes of the Virgin Sophia, who is 'co-essential' and 'co-eternal' with the Holy Trinity, but not 'co-equal» — pasaje de la entrada

«These Spirits are endued with a Spiritual kind of materiality from the Love-Essence in the Heart of God» — pasaje de la entrada

«He writes that the angelic body is organic or has functional limbs, and is in many things like man, or rather, man is in his outer form made in the image of the angels» — pasaje de la entrada

«The range of Postel's thought is much too complex, intricate and far-reaching to bear synthesizing here.» — abstención declarada

«As regards > alchemy, Postel — who intended to live in strict poverty and, anyway, led a mostly peregrine existence — obviously never dedicated himself to the actual pursuit of the philosopher's stone.» — pasaje de la entrada

«Most importantly, they survived in the recognition that man's role in the spiritual world was an active one that required the neophyte to put forth the full effort of his "Imperial Will" in order to progress — a commonplace idea now, but novel in the spiritualist world of the 1860s and 1870s.» — pasaje de la entrada

«and one should not confuse Rétif with mystical Illuminés such as Swedenborg, 988 + Willermoz, or > Saint-Martin, who sincerely wanted to regenerate Christianity.» — el `988` es el número de plana impreso metido a media frase; este ancla la entrego marcada, no limpia, porque la frase no admite corte sin perder el sentido. Si se ficha, cortar en Swedenborg

«Rétif's philosophy can be defined as a pantheistic materialism, or rather as a materialistic pantheism.» — pasaje de la entrada

«According to Bachelard's theories, Rétif's thought is the epitome of pre-scientific thought, which refuses to make the necessary split between image and concept, and above all fails to verify hypotheses through experimentation.» — ### Reuchlin (Dan) — idea 172

«There is no inherent connection between Reuchlin's endeavors as a Hebraist and his theological writings in the field of the kabbalah. His grammar and lexicon of the Hebrew language, De Rudimentis Hebraicis published in 1506, has a similar place in the history of Hebraism as De arte cabalistica (1517) has in the history of the Christian kabbalah.» — pasaje de la entrada

«He quotes Pico's statement that what is incoherent is closer to the truth than what is coherent» — pasaje de la entrada

«Some r9th-century scholars have described Reuchlin as 'the father of the German Reformation', but it is very doubtful whether such a title is correct and meaningful.» — pasaje de la entrada

«Gadal recognized van Rijckenborgh as "Grand Master" of a mysterious Gnostic Brotherhood, and remained a loyal member of the Lectorium right up to his death.» — pasaje de la entrada

«Thus emerged the "Schelling-Baader-Ritter triumvirate" — as a contemporary ironically named it -, which played a central role in the history of the so-called "German romantic constellation" in Munich.» — pasaje de la entrada

«Ritter's imaginary revolves around a number of symbols which he intends less as metaphors than as metaphysical truths. Objective observations are raised up to the level of a theosophical dramaturgy, so much so that the facts revealed by scientific experimentation are supposed to give an account of mythical recitals.» — pasaje de la entrada

«Novalis's remark is pertinent: 'Ritter's quest is throughout the true World Soul of the universe. His purpose is to read the visible letters which one can weigh, and to account for the typographic composition of the highly spiritual energies» — ### Jane Roberts (Hanegraaff) — idea 175

«Romanticism's epistemological signature is its refusal to accept the Kantian disjunction between the phenomenal and noumenal worlds. Kant's Kritik der reinen Vernunft (1781) made the noumenal realm of ultimate truth inaccessible to rational knowledge. Romantics claim to grasp, directly or mediately, the ontological Absolute through an extra-rational faculty: intuition, > imagination, or a reconceptualized reason.» — pasaje de la entrada

«The manifestoes originated in the "Learned and Christian Society" established by > Johann Valentin Andreae in Tiibingen in 1610. This small group of bosom friends of Andreae's, notably Christoph Besold and Tobias Hess (his amici secretissimi), together conceived of and constructed the Rosicrucian myth.» — pasaje de la entrada

«If > secrecy is a fundamental element in the Confessio Fraternitatis, which mentions it at least ten times, it is not for the sake of kindling the readers' curiosity, but because certain realities touching on religion, creation, and the book of nature are held to be inaccessible without a long initiation and an alignment of the psyche with the divine and cosmic mysteries. Secrecy is a condition of the sacred.» — pasaje de la entrada

«Starting from about 1750, a "Rosicrucian tradition" henceforth came to be opposed to the rationalism that, notably in the case of Helvetius, led to a materialistic atheism.» — pasaje de la entrada

«Important references in understanding the Lectorium's ideas are Gnosticism and > Catharism, as well as its efforts to reconcile its teachings with those of 17th century Rosicrucianism (which, unlike the former, was not dualistic).» — pasaje de la entrada

«In 1909 Lewis visited France, and reported that he had been initiated into the Rosy Cross in an "old tower" in Toulouse.» — pasaje de la entrada

«Rudolf's lack of enthusiasm for any particular Christian sect was certainly due also to his hermetic and esoteric inclinations. His private convictions are unknown, but all his voluntary activities point to a pansophic attitude, embracing the wisdom and beauty to be found in the widest range of spiritual and material creations. Central to this was the philosophy and, to a lesser degree, the practice of > alchemy.» — pasaje de la entrada

«This was the year in which A.P. Sinnett received, in Simla, a letter supposedly written by the Master Koot Hoomi, which referred to Saint-Germain as continuator of the teachings of Christian Rosenkreutz» — pasaje de la entrada

«Besant was given to understand that in earlier existences he had been Christian Rosenkreutz, Hunyadi Janos» — pasaje de la entrada

«The civic authorities were so conscious of burying 'the man who never dies' that they listed the possessions he left behind, down to number of razor blades, within the case and without.» — ### Saint-Martin (McCalla) — ideas 186 (cola), 187 y 188

«He saw himself as a 'cleanser of the temple of truth', in opposition to both Enlightenment rationalism and orthodox Christianity in which the letter of Scripture appeared to be valued over the spirit.» — pasaje de la entrada

«According to Boehme, this second birth is magical, although this magic has nothing to do with theurgy.» — pasaje de la entrada

«It is on these works that rests Saint-Martin's reputation as the most inspired and the most powerful theosopher in the French language.» — pasaje de la entrada

«Saint-Martin's theosophy is an epic of fall and rehabilitation. The history of humanity begins from the prévarication (a term Saint-Martin borrowed from Martinés de Pasqually to designate the metaphysical Fall of humanity) in which humanity lost the perfection of its primordial state in which it participated in the divine pleroma.» — pasaje de la entrada

«Once a critical mass of "men of desire" has been achieved, the homme-esprit, or corporate regenerated humanity, is created. Le Ministére de l'homme-esprit is to complete the regeneration of humanity through the radical development of its intimate essence.» — pasaje de la entrada

«In Saint-Martin's anthropology, the imagination is not one faculty among others, but a primary vocation as the duty and power of reflecting, or making real, of propagating and re-creating.» — pasaje de la entrada

«the Fall, was natural in the proper sense because its words responded to the essence of the things they named.» — ancla acortada: el tramo completo trae `before 1028 the Fall` (número de plana a media frase)

«Through imitation of Christ, "men of desire" are not only redeemed but, coming after Christ and possessing the gift of the Spirit, surpass him in the work of the sanctification of the universe through suffering.» — pasaje de la entrada

«Saint-Martin described the Revolution as an 'abridged image of the last judgement' in recognition of its epochal status of inaugurating the reign of the homme-esprit who rediscovers its function of administering the universe by the creative power of the Word.» — pasaje de la entrada

«Les Nombres opens with the proclamation: 'Numbers are only the abridged translation, or the concise language of the truths and laws of which the text and ideas are in God, in man, and in nature» — ### Saint-Yves d'Alveydre (Laurant) — idea 189

«who perhaps owned the latter's manuscripts that Saint-Yves was later accused of plagiarizing.» — sobre Virginie Faure y Fabre d'Olivet; acusación consignada como tal

«The "quipu", di Sangro argued, reveals secrets of potentially universal value, a truth beyond all sectarian truths in the shape of the "Pachacamac", a benevolent original God who was, it was claimed, surprisingly similar to the > Hermes Trismegistus of the Hermetic tradition.» — pasaje de la entrada

«In the 18th century, the Hell Fire Clubs and the Society of St. Francis, created by British politician and dilettante Sir Francis Dashwood (1708-1781), were in turn SATANISM accused of being Satanist organizations, although they were rather anticlerical and libertine clubs, not particularly interested in Devil worship.» — el `satanism` de en medio es el encabezado corrido; si se ficha, cortar en were in turn

«The British occultist, however, was a "magical atheist" who did not believe in the actual existence of Satan; and although he has been influential on later Satanic movements, he should not be regarded as a Satanist in the narrower, technical sense of the term.» — pasaje de la entrada

«In Justin’s view, the origin of evil was ultimately due to the fact that both Elohim and Edem were without foreknowledge, so that Elohim could not foresee what was to happen when he did not return to Edem after his discovery of the Good One. It is even said that vice and virtue arose ‘from one single source — that of the Father’ (V, 26, 23-24)» — Van den Broek sitúa el origen del mal en Justino no en una sustancia mala sino en un defecto de previsión compartido: ni Elohim ni Edem tenían presciencia, y por eso Elohim no pudo prever el efecto de no volver junto a Edem tras descubrir al Bueno. De ahí la consecuencia que el propio texto de Hipólito subraya: vicio y virtud brotan de una sola fuente. Contra el patrón gnóstico habitual, en Justino el mundo material no es malo ni lo es el matrimonio, firmada por Roelof van den Broek

«Before the mysteries were disclosed to them they had to swear ‘not to divulge them to anyone and not to relapse from the Good One to the creation’. Then they ascended to the Good One and saw ‘what eye has not seen, nor ear heard, nor has entered into the heart of man’ (V, 27, 2). They also drank from life-giving water, which they interpreted as a bath in the water above the firmament, ‘in which spiritual and living men are washed’ (V, 27, 3)» — Los iniciados juran no divulgar y no recaer del Bueno a la creación; el agua que beben se interpreta como baño en el agua sobre el firmamento

«On the basis of all this, it seems most likely that Justin had a Jewish-Christian background. He retained the basic Jewish and Christian idea that the Creator and the creation are good» — Es seems most likely, no adjudicación: fondo judeocristiano inferido solo de las ideas, porque de la vida de Justino no se sabe nada

«An anti-clerical social reformer, Kardec wanted to reconcile faith and reason: ‘It is not enough to believe’, he said, ‘one has to understand’» — Bergé condensa el programa de Kardec en su propia frase —no basta creer, hay que comprender— y la enmarca en una pedagogía del sufrimiento con progreso como ley y trabajo y razón como valores; de ahí las bibliotecas, cajas de socorro y terapias magnéticas gratuitas de sus asociaciones, abiertas a mujeres y a obreros, firmada por Christine Bergé

«However, it is first and foremost in Brazil that it has become a full-fledged religion, extremely active and well-represented today in the middle classes. Its influence, as a syncretic development, on Afro-Brazilian religions (Candomble, Umbanda) greatly fascinates contemporary ethnographers. In other countries of Latin America, new forms of spiritism are currently developing in the direction of neo-shamanism» — Consigna que fuera de Francia el espiritismo llegó a religión de pleno derecho sobre todo en Brasil, con influencia sincrética sobre Candomblé y Umbanda, y derivas neochamánicas en el resto de América Latina

«In studying such phenomena, and interpreting them as manifestations of the “magical” power of Nature, Kerner was fighting a battle on two fronts. Against traditional religious supernaturalism he emphasized that somnambulic powers were not “miraculous” but entirely natural; but against the new natural science he emphasized that the hidden, occult forces of nature could not be understood from the merely rationalist perspective of ‘those who, enclosed in the isolating glass tablet (tabula vitrea) of their skull, have no idea of a sympathy of things and a higher spiritual life’ (Kerner 1824, VI)» — (660). Kerner peleando en dos frentes: contra el sobrenaturalismo religioso, los poderes sonambúlicos no son milagrosos sino enteramente naturales; contra la ciencia nueva, esas fuerzas no se entienden desde la mera tabla de vidrio aislante del cráneo racionalista

«In all his writings about “occult phenomena”, Kerner’s goal was to provide “empirical facts” that might undermine the ideologies of Enlightenment rationalists and adherents of mechanicist science, and prove the truth of an “enchanted” spiritual worldview on panentheist foundations» — El objetivo declarado es aportar hechos empíricos que minen al racionalismo ilustrado y a la ciencia mecanicista y prueben un mundo encantado de fundamento panenteísta

«The Amphitheatrum was highly regarded among the early Rosicrucians [> Rosicrucianism] (Johann Friedrich Jung, Benedictus Figulus, — Johann Valentin Andreae) and provoked an international uproar, discernible by its censure by the university theologian Claude Griset (Paris 1625)» — Telle data la recepción del Amphitheatrum en dos tiempos: apreciado entre los primeros rosacruces (Jung, Figulus, Andreae) y a la vez causa de un escándalo internacional, cuya prueba concreta es la censura del teólogo universitario Claude Griset en París, 1625, firmada por Joachim Telle

«Khunrath was branded by German Enlightenment writers as a ‘madman acting in defiance of healthy reason’ and a ‘philosophical fiend’ (Adelung, 1787). The Amphitheatrum found many commentators, however, in the wake of the occult revival in France around 1900 (> Eliphas Lévi, > Stanislas de Guaita, > Papus, Marc Haven), and translators as well (E. Grillot de Givry). It ranks as one of the most important and authoritative works of occult, theosophical and alchemical literature among 2oth-century esotericists» — La Ilustración alemana lo trató de loco y engendro filosófico (Adelung 1787); el revival ocultista francés hacia 1900 —Lévi, Guaita, Papus, Marc Haven— lo comentó y tradujo, y hoy figura entre las obras más autorizadas del esoterismo. [OCR: 2oth por 20th.]

«Khunrath’s chemical Christianity found its most striking expression in one of the Amphitheatrum engravings, which shows an alchemist praying in a laboratory-cumoratory. The singular character of the Amphitheatrum rests on an intricate mixture of various teachings, which Khunrath derived from the Bible, +» — alchemy, Kabbalah [> Jewish Influences], > magic, medicine and history. Khunrath’s associative manner of linking the most varied traditions results in ambiguous and obscure texts and sequences of images» — No extender el ancla hasta laboratory-cum-oratory: la fuente lo imprime partido por guion de fin de línea y `citar-fuente.py` lo une como laboratory-cumoratory, palabra que no existe. Cortar antes

«Kingsford was attracted to the > Theosophical Society because she was looking for a religion that combined > mysticism and science, a blend she had not found in the Roman Catholic Church» — (664). El motivo declarado del acercamiento a la Sociedad Teosófica es la búsqueda de una religión que combinara misticismo y ciencia, mezcla que no había encontrado en el catolicismo

«Indeed, over that short period Kingsford and Maitland had become more and more worried about the Theosophical Society’s move away from western Hermetic traditions and towards “Eastern occult teachings”. After a heated conflict, and a failed attempt at mediation by > Henry Steel Olcott and (allegedly) Mahatma Koot Hoomi, Kingsford and Maitland resigned from the London Lodge of the T.S. On May 9, 1884, they founded the Hermetic Society [+ Hermeticism and Hermetic Societies], devoted to the study of Platonism» — Kluveld da el motivo explícito de la ruptura: Kingsford y Maitland se alarmaron por el alejamiento de la Sociedad Teosófica de las tradiciones herméticas occidentales hacia enseñanzas ocultas orientales; tras un conflicto abierto y una mediación fallida de Olcott (y, supuestamente, del mahatma Koot Hoomi), renunciaron a la London Lodge y el 9 de mayo de 1884 fundaron la Hermetic Society, con ayuda de Westcott y Mathers —los mismos que en 1888 fundarían la Golden Dawn, firmada por Amanda Kluveld

«She stated that mysticism is science based on reason, and Christianity is one of the most important mystery religions, not least because it teaches that truth is only accessible through the illumination by the Divine Spirit dwelling within each human being’s own soul» — El misticismo como ciencia fundada en razón, y el cristianismo como una de las religiones mistéricas más importantes porque enseña que la verdad solo es accesible por iluminación del Espíritu divino que habita en cada alma

«His notoriety is due mainly to his correspondence and to his role of go-between in the illuminist milieu» — (665). Aquí está el límite decisivo: Kirchberger casi no publicó; su notoriedad es epistolar y de intermediario. Y la doctrina: `His most arresting theosophic writings` … `of Mme Guyon (1648-1717) too`, p. 90 (666) — escritos centrados en la Sofía divina, mezclados con aritmosofía y milenarismo, con un aroma de quietismo, lo que a juicio de Faivre lo acerca más a la cristiandad ortodoxa que a un protestantismo estándar

«The diversity of these works is unified by a pansophical logic, whereby everything in the world and therefore all departments of knowledge are related to each other. In this respect, Kircher was influenced by, among others, > Ramon Llull’s concept of a combinatory Scientia generalis, which he displayed in his Ars magna sciendi sive combinatoria (1669/71). This pansophic initiative, on which Kircher’s correspondent Leibniz was also working since his dissertation De arte combinatoria (1666), consists in the construction of a totality of knowledge by relating a specific number of basic components according to combinatory and analogical principles. This cosmological and encyclopaedic logic rests on the assumption that everything is linked to everything (omnia in omnibus) according to the principles of the unity of disparates (concordia discors) and the chain of things (catena rerum)» — Kilcher explica la unidad de los 32 folios de Kircher por una lógica pansófica: influido por la Scientia generalis combinatoria de Llull (y en paralelo al Leibniz de De arte combinatoria), Kircher construye una totalidad del saber relacionando un número dado de componentes básicos según principios combinatorios y analógicos, sobre el supuesto de que todo está ligado a todo (omnia in omnibus), por concordia de lo dispar y por la cadena de las cosas, firmada por Andreas B. Kilcher

«In consequence, Kircher’s stance with respect to esoteric sciences remains ambivalent. All attempts to recruit him for or against an esoteric viewpoint are in vain» — Kilcher declara ambivalente la posición de Kircher ante las ciencias esotéricas y dice expresamente que todo intento de reclutarlo a favor o en contra es vano

«Kircher recognises in the magnet a universal principle of inorganic and organic nature, comparable to ~ Marsilio Ficino’s magia naturalis, a bipolar duality of attraction and repulsion» — el imán como principio universal de la naturaleza orgánica e inorgánica, comparable a la magia naturalis de Ficino, dualidad bipolar de atracción y repulsión; y `Kircher thereby relates the universal effect` … `through his magnetic power`, p. 91 — Dios entendido como el imán de todas las cosas

«From the perspective of subsequent Egyptology, Kircher laboured under the fundamental error of interpreting the hieroglyphs as natural signs and thereby as symbols, rather than as phonetic values. Kircher’s interest in the hieroglyphs must be understood as a function of his pansophic quest, which led him to see in them a primordial universal language, from which all later languages and cultures derived» — (668). Desde la egiptología posterior, Kircher incurrió en el error de fondo de leer los jeroglíficos como signos naturales y por tanto símbolos, y no como valores fonéticos; su interés era función de la búsqueda pansófica de una lengua universal primordial

«Like his Jesuit predecessors, Kircher displayed ambivalance towards Jewish mysticism, dismissing its magical elements as superstition, and emphasising its theological and mystical elements as postive aspects» — ambivalencia ante la mística judía: desecha como superstición sus elementos mágicos y valora los teológicos y místicos

«They are also presented by means of a narrative fiction: in Itinerarium exstaticum Kircher (as Theodidactus) is conducted by the angel Cosmiel in a dream across the solar system. Here Kircher follows Tycho Brahe in presenting a geocentric world-picture, which he defends with ostensibly scientific arguments against Galileo, Copernicus and Kepler» — El Itinerarium exstaticum presenta conocimiento astronómico bajo forma de ficción narrativa: Kircher, como Theodidactus, es conducido en sueños por el ángel Cosmiel a través del sistema solar; allí sigue a Tycho Brahe en un cuadro geocéntrico que defiende con argumentos ostensiblemente científicos contra Galileo, Copérnico y Kepler, firmada por Andreas B. Kilcher

«According to Kircher, all the divine powers of the universe have condensed in the planet Earth. The interior of the earth consists of water and fire; Kircher abseiled into the crater of Vesuvius in 1638, in order to confirm the flaming and fluid condition of the interior. Inspired by imaginary travel accounts, he held that the earth’s interior was inhabited by salamander-like creatures. Alongside these speculative and fabulous ideas, Kircher also KIRCHER reached progressive, scientific conclusions, such as the increase of the earth’s temperature towards its centre» — Poderes divinos condensados en la Tierra; interior de agua y fuego —Kircher descendió al cráter del Vesubio en 1638 para confirmarlo—; criaturas salamandrinas tomadas de relatos de viaje imaginarios; y, junto a lo fabuloso, la conclusión acertada del aumento de temperatura hacia el centro

«as well as Chinese exhibits, donated by the China missionary Martino Martin and which, together with travel accounts, enabled Kircher to write a book on China (China illustrata, 1667) without having visited the country himself» — · Bloque Knorr von Rosenroth (misma firma, entrada distinta: Kilcher): `It is clear from the project of the KD` … `establish the harmony of religions`, p. 94 (670). La Kabbala Denudata trata la cábala como doctrina primordial común a judíos y sectas cristianas —hasta ahora casi por completo ignorada por los cristianos, se queja Knorr—, y como prisca theologia cuya restitución debía anular las divisiones confesionales. Y el Zohar: `With his concentration on the Sohar` … `Urtext of the Christian religion`, p. 95 (671) — al concentrarse en el Zohar, Knorr rebasa a los cabalistas cristianos del Renacimiento (de Pico a Pistorius) y enlaza con la cábala luriana y sabatiana, donde encuentra el Zohar consagrado como Urtext mítico; para él y para van Helmont lo es también de la religión cristiana. Esch mezaref: `The same applies to the remarkable alchemical treatise` … `republished the translation in 1894`, p. 95 — original hebreo perdido, sobrevive solo en las citas latinas de la KD, y de ahí a Westcott

«There are no quarrels about his “Isis magic”, a magical healing system which identifies the Virgin Mary with the Minerva Medica and other healing goddesses. Spirit, according to Isis magic, is divine and immortal; all human problems come from matter, and can only be solved when spirit again becomes independent from it» — Introvigne separa lo establecido de lo disputado. De la Isis magic dice que no hay pleito: sistema de curación mágica que identifica a la Virgen María con la Minerva Medica y otras diosas sanadoras, con el espíritu divino e inmortal y todos los males del hombre viniendo de la materia, firmada por Massimo Introvigne

«What exactly “Osiris magic” was is less clear. Documents have been circulating privately for decades, and some were published in the 1970s and 1990s within the framework of the ongoing quarrels between rival groups claiming Kremmerz’s heritage. Other groups have denied that these texts represent Kremmerz’s original teachings, and the present status of scholarly research does not allow for a precise reconstruction of what he taught on these matters» — Los documentos circularon en privado y se publicaron dentro de las peleas entre grupos rivales; otros grupos niegan que representen la enseñanza original, y el estado de la investigación no permite reconstruir con precisión qué enseñó Kremmerz. Citar avatar magic y separation sin esto falsea la entrada

«Although such techniques (and their endless variations in contemporary groups) may appear paradoxical, in the systems based on Kremmerz’s thinking (unlike the > Aleister Crowley counterparts) there is no libertinism. In fact, the strictest chastity is required between one “operation” and the other, and the need to consider astrological conditions makes the performance of the “operations” a not too frequent event» — En los sistemas derivados de Kremmerz —a diferencia de los de Crowley— no hay libertinismo: se exige castidad estricta entre operaciones, y las condiciones astrológicas las vuelven poco frecuentes

«As the title indicates, it is the analogies suggested by the symbolic relationships between the three first numbers in the Trinity that form the basis for a real understanding of the cosmos, made perceptible through the corresponding geometrical figures (circle, ellipse, cone), thus allowing a bridge to be built between science (the laws of mathematical progression) and faith (the revelation of the Trinity» — (673). Les harmonies de l'Être exprimées par les nombres: las analogías entre los tres primeros números de la Trinidad como base de comprensión del cosmos, hechas perceptibles por círculo, elipse y cono, tendiendo un puente entre ciencia (progresión matemática) y fe (revelación de la Trinidad)

«In 1905, Lanz combined his theological training with the new life sciences to articulate his religious doctrine of “theozoology”. This variety of euhemerism held that the ancestors of the Aryan race were gods. As earlier, superior forms of life (Theozoa), these god-men were quite distinct from the race of beast-men (Anthropozoa), descended from a pygmy called Adam. The Fall consisted in the miscegenation of these god-men with the beast-men, leading to the atrophy of their marvellous powers and the development of the mixed races of historical times» — Goodrick-Clarke expone la teozoología de 1905 como una variedad de evemerismo puesta al servicio racial: los antepasados de la raza aria habrían sido dioses (Theozoa), distintos de la raza de hombres-bestia (Anthropozoa) descendida de un pigmeo llamado Adán; la Caída es el mestizaje de unos con otros, y de ahí la atrofia de los poderes y las razas mezcladas de los tiempos históricos, firmada por Nicholas Goodrick-Clarke

«Already in 1900 Lanz von Liebenfels had founded his own religious order, the Ordo Novi Templi (ONT), to propagate his racial religion based on this gnostic dualism between the blond Aryan-Germanic races of divine origin and 674 the dark races of bestial origin» — el Ordo Novi Templi fundado ya en 1900 para propagar una religión racial basada en ese dualismo gnóstico. [Trampa: el número impreso 674 se intercala dentro de esta frase.]

«By 1925 Lanz von Liebenfels summarized Ariosophy as a doctrine of “pan-psychic” energy, identical with God, which animated the whole universe but found its highest manifestation in the blondhaired, blue-eyed Aryan. Ariosophy used such esoteric sciences as palmistry, astrology, heraldry, name-kabbalism and numerology to study the spiritual and physical differences between the “blonds” and “darks”» — (675) — energía panpsíquica idéntica a Dios que anima el universo pero halla su manifestación suprema en el ario rubio de ojos azules; y quiromancia, astrología, heráldica, cábala de nombres y numerología usadas para estudiar las diferencias entre blonds y darks

«But he never joined any lodge, because the very principle of a secret society seemed to him to be incompatible with the principles of Christianity as he saw them» — (676). Lavater nunca se afilió a logia alguna porque el principio mismo de sociedad secreta le parecía incompatible con el cristianismo tal como él lo entendía — límite que la lectura del Lavater masón borra

«For him it was not just a psychological tool, but also a kind of hymn to God’s glory, because correspondences as he understood them were necessarily reflective of a universal web in which God, man and nature intertwine. Not surprisingly, that work came in for its share of criticism from people (e.g. the psychologist Georg Christoph Lichtenberg) prone to see in Lavater merely a kind of magician or visionary with a freewheeling imagination» — La fisiognomía de los Physiognomische Fragmente no era para Lavater una herramienta psicológica sino un himno a la gloria de Dios, porque las correspondencias tal como él las entendía reflejaban necesariamente una trama universal donde Dios, hombre y naturaleza se entrelazan; y en la misma frase la entrada consigna la crítica contemporánea —Lichtenberg y otros veían en él a un mago o visionario de imaginación desbocada, firmada por Gisèle Marie

«It has often been assumed that Lazzarelli’s conversion from profane poetry to divine wisdom - elsewhere referred to as a turn ‘from the Helicon to Mount Zion’ - meant a conversion to hermetism. However, there is no evidence that Correggio’s Christian-apocalyptic message already contained hermetic elements in 1481; it is more likely that his pupil Lazzarelli, with his superior humanistic culture, first introduced the prophet to the Corpus Hermeticum and the Asclepius» — Hanegraaff invierte el relato habitual y dice por qué: se ha supuesto a menudo que la conversión de Lazzarelli de la poesía profana a la sabiduría divina —el giro del Helicón al monte Sion— fue una conversión al hermetismo; no hay evidencia de que el mensaje cristiano-apocalíptico de Correggio contuviera ya elementos herméticos en 1481, y es más probable que fuera el discípulo, con su cultura humanista superior, quien introdujo al profeta en el Corpus Hermeticum y el Asclepio, firmada por Wouter J. Hanegraaff

«At the very beginning of the Crater we find a unique and extremely bold assertion: the great being Poimandres, who appears to Hermes in a vision described in C.H. I, was no one else but Christ himself, who would later incarnate in Jesus» — (681). Afirmación única y extremadamente audaz: el Poimandres de C.H. I no era otro que Cristo, que luego encarnaría en Jesús

«There is abundant reason to assume (although there is no direct and conclusive evidence) that the whole of Lazzarelli’s central doctrine of “making souls” is derived from similar doctrines found in the kabbalistic school of Abraham Abulafia, transmitted to Lazzarelli by mediation of Alemanno» — El límite viene dentro del paréntesis de la propia afirmación: hay razón abundante para suponer —aunque no hay evidencia directa y concluyente— que toda la doctrina central de Lazzarelli sobre hacer almas deriva de doctrinas de la escuela cabalística de Abraham Abulafia, transmitidas vía Yohanan Alemanno. La receta del golem la toma del comentario de Eleazar de Worms al Sefer Yetzirah, firmada por Wouter J. Hanegraaff

«Precisely in this most unlikely of all places — their idolatrous nature had been a matter of concern for Christians since > Augustine — the deepest secret is to be found. Lazzarelli implicitly admits that Hermes Trismegistus» — el secreto más profundo se localiza en los pasajes de fabricación de dioses del Asclepio, los más escandalosos de toda la literatura hermética desde Agustín; Hermes cayó en idolatría porque, pagano anterior a la Encarnación, no pudo sino malinterpretar lo revelado

«Contrary to what has been argued by earlier generations of scholars, Lazzarelli’s doctrine contains no trace of > magic, astral or otherwise. He is concerned with a process of spiritual transformation by means of which man can attain true self-knowledge and be reunited with God. The doctrine is remarkably original in several respects, particularly in the way it handles the notoriously problematic question of hermetic idolatry» — Contra generaciones anteriores de estudiosos, la doctrina de Lazzarelli no contiene rastro de magia, astral ni de otro tipo; es transformación espiritual, autoconocimiento y reunión con Dios

«Initially, Lead did not countenance the doctrine of universal restoration: in her A Revelation of the Everlasting Gospel Message 684 she wrote that ‘albeit I had heard of such a Notion, I did altogether disregard it; and would not entertain any belief concerning such a latitude as this, that should extend so far, as to recover the whole lapsed Creation, till I had an apparent Vision opened unto me’» — La adopción de la apocatástasis por Lead está fechada y condicionada por ella misma: al principio no la admitía —había oído hablar de tal noción, la desatendí por completo y no quise abrigar creencia alguna sobre semejante latitud… hasta que se me abrió una Visión manifiesta—. Versluis deriva de ahí su lectura: la doctrina procede de una iluminación muy poderosa, en cuya luz ya no quedaba lugar para el mal ni para los demonios (`In fact, Lead’s doctrine of apoc` … `no longer any place in it for evil or demons`, p. 108), firmada por Arthur Versluis

«Lead’s writings are visionary and prophetic, with a millennialist inclination. Nearly all of her work consists in accounts of visionary experiences; in this respect, she was much more explicit than > Boehme or even Pordage. While Boehme exhorts his readers in Christosophia to “woo” Sophia, Lead outlines her visionary encounters with Sophia in such works as The Laws of Paradise. She strongly believed that she was the prophetic vehicle chosen to reveal a new spiritual era for humanity, and saw herself as a prophet through whom God spoke, chiefly through visions» — casi todo su corpus son relatos de experiencias visionarias, y en eso fue más explícita que Boehme o que Pordage: donde Boehme exhorta a cortejar a Sofía, Lead narra sus encuentros con ella

«Her painful and protracted death was taken as a sign by Gichtel and others that some of her doctrines were false, and she was suffering because of them — but however one interprets such difficulties, it seems that she endured her trial with a patient, graceful, and illuminated countenance» — · Bloque Leadbeater (otra entrada, firma Brendan French): `Leadbeater’s clairvoyantly-generated revelations` … `beyond the ken of the mundane scientist`, p. 109 (685). Sus revelaciones extienden la plantilla blavatskiana quitándole la dependencia de la hermenéutica textual; junto con Besant aplicó la percepción astral a las vidas pasadas, al ascenso y caída de continentes, a la geografía del espacio y al mundo subatómico. Y el punto que French subraya: para Leadbeater la clarividencia no suplanta a la ciencia empírica, la perfecciona

«At this time Leadbeater also began to engineer for himself a rather fanciful history, and encouraged the belief that he had been born in 1847 —the same year as > Annie Besant, the second President of the Theosophical Society and his life-long supporter» — Biografía fabricada, dicho por la entrada

«The third project, the Liberal Catholic Church (henceforth LCC), allowed Leadbeater to combine adventism with his passions for clairvoyance and Christian ceremonial. A fellow Theosophist, James Ingall Wedgwood (1883-1951), had in 1913 secured priestly ordination from an episcopus vagans, Arnold Harris Mathew (1852-1919), whose episcopal orders derived from the Utrecht Union of Old Catholics. After a break with Mathew, Wedgwood and other Theosophists inaugurated their own Church, the LCC, premised on thoroughly Theosophical principles. Leadbeater, following his LCC episcopal consecration in 1916, wrote extensively for the new body» — French ordena la lcc como el tercero de tres proyectos del milenarismo teosófico de Leadbeater (tras la Co-Masonería universal y la Orden de la Estrella en Oriente), y le da su función precisa: combinar el adventismo con sus pasiones por la clarividencia y el ceremonial cristiano. Consigna la cadena de órdenes: Wedgwood ordenado en 1913 por el episcopus vagans Arnold Harris Mathew, de órdenes derivadas de la Unión de Utrecht de viejos católicos; tras romper con él, los teósofos inauguran su propia iglesia sobre principios enteramente teosóficos, firmada por Brendan French

«Leadbeater’s influence on 20th century occultism has been immense. Aside from popularizing such notions as the aura and the chakras, his abiding contribution has been to sanction the occultist belief that the meta-empirical domain is governed entirely by physical laws. Thus, according to Leadbeater’s clairvoyant vision, the dynamics of divine power are only comprehensible in terms germane to physics and engineering: the Christian eucharistic service, for instance, is nothing other than ‘the construction and utilization of a magnificent machine for the liberation of force’ (Science, 16)» — Su aporte duradero habría sido sancionar la creencia de que el dominio metaempírico se rige enteramente por leyes físicas: la eucaristía como construcción y utilización de una magnífica máquina para la liberación de fuerza

«In La Galliade, he develops a political vision based on a mystical conception of history. This epic poem is a kind of spiritual history of the French nation. Le Fevre claims that the Nordic bards of ancient Gaul, under their King Bardus, were the fountainhead of all arts and philosophy, and especially of the knowledge of cosmic harmony. Much later, that tradition was supposedly passed on to Orpheus and Plato» — (687) — La Galliade como historia espiritual de la nación francesa: los bardos nórdicos de la Galia antigua bajo el rey Bardus como fuente de todas las artes, la filosofía y el saber de la armonía cósmica, tradición transmitida mucho después a Orfeo y Platón

«Lefévre’s lasting importance lies with his editions of texts and his accompanying commentaries and prefatory epistles. He did, however, write one hermetically coloured text: De magia naturali. This work, composed ca. 1493 (that is just after his first trip to Italy and under the obvious influence of both Ficino and Pico), contains as yet insufficiently studied speculations on > astrology, kabbalah [> Jewish Influences], > alchemy and Pythagorean > number symbolism. However, Lefévre never published this text, and his own personal interests soon veered away from natural > magic» — Janssen pone el peso en las ediciones, no en la obra propia, y acota el De magia naturali por dos lados: es su único texto de color hermético, contiene especulaciones todavía insuficientemente estudiadas sobre astrología, cábala, alquimia y simbolismo numérico pitagórico, y —el dato que cambia la lectura— Lefèvre nunca lo publicó, y su interés personal se apartó pronto de la magia natural, firmada por Frans A. Janssen

«In his own commentary, attributed to Ficino well into the zoth century, he added “lapsus Hermetis” (“an error of Hermes”) in the margin next to the famous passage in the Asclepius about the animation of statues. ~ Augustine had already condemned this passage; and apparently, Lefévre the humanist and admirer of Hermetic philosophy was here being censored by Lefévre the Christian and follower of the Devotio Moderna» — Anotó lapsus Hermetis al margen del pasaje del Asclepio sobre la animación de estatuas: al parecer, Lefèvre el humanista estaba siendo censurado aquí por Lefèvre el cristiano