Plato And The Kabbalah

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Throughout the centuries, leading Jewish mystics and Kabbalists regarded Plato as astudent of their doctrines. Among the prominent Kabbalists of the Renaissance, forexample, was Leone Ebreo, who saw Plato as dependent on the revelation of Moses, and even as a disciple of the ancient Kabbalists. While Rabbi Yehudah Messer Leon, criticized the Kabbalah's similarity to Platonism, his son described Plato as a divine master. Other Kabbalists, such as Isaac Abravanel and Rabbi Yohanan Alemanno, believed Plato to have been a disciple of Jeremiah in Egypt. On the similarity of the teachings of the Greek philosophers and the Kabbalah, Rabbi Abraham Yagel commented:

Secret Societies and Subversive Movements

by Nesta H. Webster

Christian Book Club of America

PREFACE

It is a matter of some regret to me that I have been so far unable to continue the series of studies on the French Revolution of which The Chevalier de Boufflers and The French Revolution, a Study in Democracy formed the first two volumes. But the state of the world at the end of the Great War seemed to demand an enquiry into the present phase of the revolutionary movement, hence my attempt to follow its course up to modern times in World Revolution. And now before returning to that first cataclysm I have felt impelled to devote one more book to the Revolution as a whole by going this time further back into the past and attempting to trace its origins from the first century of the Christian era. For it is only by taking a general survey of the movement that it is possible to understand the causes of any particular phase of its existence. The French Revolution did not arise merely out of conditions or ideas peculiar to the eighteenth century, nor the Bolshevist Revolution out of political and social conditions in Russia or the teaching of Karl Marx. Both these explosions were produced by forces which, making use of popular suffering and discontent, had long been gathering strength for an onslaught not only on Christianity, but on all social and moral order.

The Bank of England Charters The Cause of Our Social Distress - Thomas W. Huskinson 1912

PREFACE

1912 - P.S. King & Son - Orchard House Westminister

A CAREFUL watch on the events of a quarter of a century has convinced me that the vicious social developments of the nineteenth century were abnormal and were due to an artificial, and therefore removable, cause.  That the cause is deep, insidious and subtle goes without saying:  had it been obvious it would have been easily discovered.

Nowhere have I seen a full text of Magna Charta, which so illuminates the times of the Normans, save in a translation of a French History of England;  the book came from Beckford’s library and was in a fisherman’s cottage.  It is curious that in a translation of a Dutch work have I discovered the best historical account of the Bank of England.  I refer to Bisschop’s Rise of the London Money Market.  But for that work I must have apologized for the slenderness of the early history in this book.  Bisschop’s work makes an apology unnecessary;  it is needless to multiply labour:  where he leaves off the argument of this book commences.