Essentially, these elements were perceived through contemplation and illumination, which is often presented in the Kabbalah as the transmission of a primeval revelation concerning the nature of the Torah and other religious matters.In essence, the Kabbalah is far removed from the rational and intellectual approach to religion.
So we find in Kabbalah a paradoxical emphasis on the congruence between intuition and tradition.
It is this emphasis, together with the historical association already hinted at in the term "kabbalah" (something handed down by tradition), that points to the basic differences between the Kabbalah and other kinds of religious mysticism which are less closely identified with a people's history.
The Early Beginnings of Mysticism and Esotericism Apocalyptic Esotericism and Merkabah Mysticism Esoteric Literature: the Heikhalot, the Ma'aseh Bereshit, and the Literature of Magic Jewish Gnosis and the Sefer Yeẓirah THE SEFER YEẒIRAH Mysticism in the Geonic Period Ḥasidic Movements in Europe and Egypt The Establishment of the Kabbalah in Provence The Kabbalist Center of Gerona Other Currents in 13 Emanation and the Concept of the Sefirot Details of the Doctrine of the Sefirot and Their Symbolism Earlier Worlds, Lower Worlds, and Cosmic Cycles (the Doctrine of the shemittot) The Problem of Evil The Doctrine of Creation in Lurianic Kabbalah The Ideology of Dissemination National Mysticism Psychological Interpretations Sacred Space and Sacred Persons The Loosening of the Link to Halakhah (Jewish Law) Contemporary Kabbalah and Classical Kabbalah Bibliography century onward.
In its wider sense it signifies all the successive esoteric movements in Judaism that evolved from the end of the period of the Second Temple and became active factors in the history of Israel.
Nevertheless, there are elements common to Kabbalah and both Greek and Christian mysticism, and even historical links between them.