Religion After Religion: Gershom Scholem, Mircea Eliade, and by Steven M. Wasserstrom

By Steven M. Wasserstrom

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By Steven M. Wasserstrom

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Extra resources for Religion After Religion: Gershom Scholem, Mircea Eliade, and Henry Corbin at Eranos

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He had written an appreciative article on Julius Evola’s “The Value of Occultism in Contemporary Culture” as early as 1927 and published Occultism, Witchcraft and Cultural Fashions in 1976.

41 In interviews in 1978, the Historian of Religions once again articulated his formative excitement at the idea of Christian Kabbalah. ”42 Finally, in the last interview he granted, just months before his death in 1986, Eliade reiterated this view of his past nostalgically. “I wanted to add to the understanding of Western culture, to do what [Giovanni] Pico della Mirandola did in the Renaissance, when he learned Hebrew and studied the Cabala . . ”43 44 CHAPTER 2 ´ E ´ GUENON ´ REN AND MIRCEA ELIADE Le but unique et final de l’initiation est la r´eintegration des sous-multiples dans une Unit´e Divine.

Scholem, then, not only associated with contemporary theosophists of an Christian Kabbalah orientation but was himself originally inspired by these sources. “TRADITION,” CHRISTIAN KABBALAH, AND GERSHOM SCHOLEM In the first words he uttered in a lecture at Eranos, Scholem seemed intentionally to distance himself from the living tradition of Kabbalah. ” In 1924, clad in the modest cloak of modern philology and history, a young friend of mine went to Jerusalem, wishing to make contact with the group of 40 CHAPTER 2 Kabbalists who for the last two hundred years have there been carrying on the esoteric tradition of the Oriental Jews.

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