The word, 'Kabbalah' means, 'to receive.' It is a system of studying 10 different names/attributes of God, and serves as a graphical aid to assist the reader in understanding the mysteries of God. This book is a collection of Bible Studies on the 10 names/attributes of God, and the 22 Tarot Cards associated with the connecting paths within the Rosicrucian and alchemical tradition. It is intended to assist the reader in understanding the nature of God, the mysteries of the Bible, and the path to salvation and spiritual growth. It builds on the efforts of Jewish Mystics and the Hermetic Orders in order to produce a completed version of the Kabbalah - based solely on scripture taken from the Torah, Septuagint, and the New Testament of the Bible. The author spent over 15 years writing this book; it was originally released in 2012 by a different publishing company, but this updated 2020 has a new an unique ISBN. This work is the accumulation of the author's efforts, which produced a scripturally sound and definitive work on the Christian Kabbalah (Cabala).

The word, 'Qabalah' means, 'to receive.' It is a system of studying 10 different names/attributes of God, and serves as a graphical aid to assist the reader in understanding the mysteries of God. This book is a collection of Bible studies on the 10 names/attributes of God, and the 22 Tarot Cards associated with the connecting paths. It is intended to assist the reader in understanding the nature of God, the mysteries of the Bible, and the path to salvation and spiritual growth. It builds on the efforts of Jewish Mystics and the Hermetic Orders in order to produce a completed version of the Qabalah – based solely on scripture taken from the Torah, Septuagint, and the New Testament of the Bible. The author spent over 15 years writing this book; some of the chapters could not be written until the author, 'received' a greater understanding of the content, and advanced in his own spiritual journey. The accumulation of his efforts produced a scripturally sound and definitive work on the Christian Qabalah.

The mystic differs from the ordinary religionist in that whereas the latter knows God through an objective revelation whether in nature or as embodied in the Bible (which is really only second-hand knowledge, mediate, external, the record of other people's visions and experiences), the mystic knows God by contact of spirit with spirit; cor ad cor loquitur. He has the immediate vision; he hears the still small voice speaking clearly to him in the silence of his soul. In this sense the mystic stands quite outside the field of all the great religions of the world. Religion for him is merely his own individual religion, his own lonely, isolated quest for truth. He is solitary, a soul alone with God.

Reuchlin?s keen interest in Jewish mysticism resulted in the original publication of this work in 1517. The first part of this dialogue reflects on messianism, the second part on the relation of the Pythagorean system to the Kabbalah, and the third on the "practical Kabbalah." ø The German humanist Johann Reuchlin (1455-1522) defended the value of Jewish scholarship and literature when it was unwise and unpopular to do so. As G. Lloyd Jones points out, "A marked mistrust of the Jews had developed among Christian scholars during the later Middle Ages. It was claimed that the rabbis had purposely falsified the text of the Old Testament and given erroneous explanations of passages which were capable of a christological interpretation." Christian scholars most certainly did not advocate learning the Hebrew language. ø Reuchlin was exceptional in pursuing and promoting Hebrew studies, believing that a working knowledge of that language was essential for a true appreciation of the Bible and rabbinic literature. Refusing to join Christian contemporaries who wished to destroy the Kabbalah and the Talmud, he spoke out against ignorance. Christians could have a useful dialogue with Jews if they gained a thorough knowledge of the writings of Jewish exegetes and philosophers. Toward that end he proposed university endowments that aroused the fury of opponents and led to the famous "battle of the books." ø Reuchlin's keen interest in Jewish mysticism resulted in the publication of De arte cabalistica in 1517. The first part of this dialogue reflects on messianism, the second part on the relation of the Pythagorean system to the Kabbalah, and tdhe third on the "practical Kabbalah." According to Jones, "Reuchlin demonstrates how Christians can make profitable use of Jewish mystical writings, and therefore shares with the reader his understanding of the art of the Kabbalah." That art will reach more readers in this modern English-language translation by Martin and Sarah Goodman. It reinforces the historical importance of the man who prevented the destruction of Jewish books and anticipated the more liberal climate of the Reformation.