#Merkavah mysticism

[eyeoftheheart]

“With its roots in Jacob’s ladder and elaborated in biblical Jewish merkavah mysticism, the doctrine known later in Greek as theosis is found in the writings of Dionysius the Areopagite, and Symeon the New Theologian, as well as the Jewish Kabbalah as demonstrated by Joseph Karo, the Baal Shem Tov and his disciples. In other words, Pico intends his angelology in these two works to be understood by the learned classes throughout Europe as a prescription to achieve union with the divine.

By “divine union,” what is meant? The final snapshot of this arduous and paradoxical, or perhaps even inconceivable journey is different in various traditions. Different from the ecstatic, fiery, yet agonizing transformation of the prophet Enoch into the archangel Metatron, called “a lesser YHVH” in 3 Enoch,7 or the graphic, luminous transformation of the mystical abbot of St. Mammas Monastery in Constantinople, Symeon the New Theologian (949–1022), into the Body of Christ in the tenth century CE,8 Pico’s vision of theosis was more akin to sharing God’s “mind stream.” That is, instead of a merger of the corporeal human aspirant into the incorporeal infinitude of the godhead, theosis for Pico was a kind of gnosis and a point of view that was simultaneously individuated and collectively unified. This can be seen in his description of ultimate divine union as possible while the philosopher is incarnate, more akin to a supremely exalted state of consciousness. While achieving a state like this necessitated neglect of bodily cares and desires according to Pico, he also asserted that this prescriptive formula for divinization actually purified the body as a dwelling place for the divine presence.”

Celestial Intelligences: Angelology, Cabala, and Gnosis: Giovanni Pico della Mirandola's Quest for the Perennial Philosophy

[todaysjewishholiday]

5 Tammuz 5784 (10-11 Tammuz 2024)

The fifth of Tammuz 3167 is the date the kohen Yechezkel gives for his first vision by the banks of the Chebar River in Babylon in the first chapter of Sefer Yechezkel:

I looked and saw a windy storm approaching from the north and a huge cloud with flashing fire, glowing brightly all around with the color of gleaming amber from within the fire. Inside, there appeared to be four living creatures that looked like human beings; but each one had four faces and four wings. Their legs were straight, with feet like calves’ hoofs. They glittered like burnished bronze. Beneath their wings they had human hands on their four sides. The four of them had faces and wings as follows: they touched one another with their wings; they did not turn when they moved, but each one moved straight forward; as for the appearance of their faces, they had human faces in front, each of the four had a lion’s face on the right, a bull’s face on the left, and an eagle’s face in back— thus their faces. As for their wings, each had two that stretched upward and joined those of others, and two more that covered their bodies. Each of them moved in the direction of any of its faces; in whichever direction the spirit wanted to go, they went, without turning as they moved —thus the appearance of the living creatures. With them was something that looked like fiery coals burning the way torches do, with the fire flashing here and there between the living creatures; the fire had a brilliance, and out of the fire went lightning. The living creatures kept speeding here and there like flashes of lightning. As I gazed at the living creatures, I saw wheels on the ground, one next to each of the four-faced living creatures. All four wheels looked the same: their inner parts gleamed like beryl, and their structure seemed to be that of a wheel inside a wheel. When they moved, they could go in any of the four directions without turning as they moved. Their rims were tall and fearsome, because the rims of all four were full of eyes all around. When the living creatures moved, the wheels moved along with them; and when the creatures were lifted off the ground, the wheels went with them.

Yechezkel, who has already been taken captive by the Babylonian army and resettled in a camp outside Eretz Yisroel, then sees HaShem’s Throne and is called to warn the house of Israel in advance of the destruction of Jerusalem.

Yechezkel’s visions of heaven are deeply tied to his role as a kohen who has now been separated from the beis hamikdash, warning that it will soon be destroyed completely. In the absence of the temple as the dwelling of HaShem on earth, the Jewish people will encounter G-d through mystical encounters with the heavenly throne, rather than through pilgrimage to HaShem’s earthly dwelling.

Yechezkel’s visions influenced Judaism not only through their moral weight, but by introducing this concept of the the Merkavah, or heavenly chariot. During the Babylonian exile and then again after the Roman demolition of the second temple, descriptions of the heavenly merkavah and mystical ascents through heavenly realms to the divine throne became a major part of Jewish spirituality, and a way to navigate the loss of the sacrificial structure of temple Judaism.

Eventually the Kabbalah would develop, with its tree of sefirot, and come to supplant the Merkavah tradition as the dominant mystical tradition in Judaism. But Yechezkel’s visions still loom large in Judaism and throughout the Abrahamic tradition. You many even have recognized Tumblr’s favorite “biblically accurate angels” appearing in the passage quoted above. Yechezkel the exile kohen still shapes how this world imagines heavenly messengers.

[talonabraxas]

“It is manifest… that every soul and spirit hath a certain continuity with the spirit of the universe, so that it must be understood to exist and to be included not only there where it liveth and feeleth, but it is also by its essence and substance diffused throughout immensity… The power of each soul is itself somehow present afar in the universe… Naught is mixed, yet is there some presence. Anything we take in the universe, because it has in itself that which is All in All, includes in its own way the entire soul of the world, which is entirely in any part of it.” — Giordano Bruno

Cosmic Merkabah Talon Abraxas

The Merkabah originates from several ancient Hebrew texts, including the Tanakh, where it appears as "Merkavah." The term appears in other religions, as well, such as Hinduism and Kemetism, the religion of ancient Egyptians.

In Hebrew, Merkaba, or Merkabah, means "throne-chariot” and comes from early Jewish mysticism.

The Merkaba meaning reveals itself when you break up the term into its three root words: mer-ka-bah. "Mer" stands for "light", "ka" translates to "spirit", and "bah" means "body." When you put the three words together, you get "light-spirit-body," which refers to your body as a vehicle of light, propelling your soul to a state of higher consciousness.

[chicagognosis]

Topic: Kabbalah: The Legacy of the Initiates

Time: Oct 9, 2023 07:00 PM Central Time (US and Canada)

Spiritual initiates from every religion have existed, conveying their teachings through diverse scriptures, allegories, and symbols. The Jewish mystics were no different. However, their knowledge was codified in such a way as to provide accessibility and insight for those who were trained to read, interpret, and understand with an awakened consciousness. This lecture builds on [Kabbalah: The Doctrine of Soul and Spirit](https://chicagognosis.org/lectures/kabbalah-the-doctrine-of-soul-and-spirit), describing how five elements of Medieval Judaism can inform our understanding of initiatic life, specifically through Aggadah (narrative tradition), Halakah (Jewish law), Piyyut (liturgical prayer), Merkavah mysticism (the science for creating the soul), and The Sefer Yetzirah (a profound scripture of magical, initiatic import).

To freely register, visit:

[thetrugman]

Exploring the Mystical Paths of Kabbalah and Chassidut

Kabbalah and Chassidut are two mystical and spiritual traditions within Judaism that delve into the deeper aspects of Jewish spirituality and the connection between the divine and the human soul. While they share common mystical roots, they each have distinct philosophies and practices that offer unique insights into the spiritual journey. In this article, we will explore their origins, key teachings, and how they continue to inspire spiritual seekers around the world.

Kabbalah: The Ancient Jewish Mysticism

Kabbalah, which means "to receive" in Hebrew, is a mystical and esoteric tradition that dates back to the early Jewish mystical texts known as the Merkavah (or Merkabah) literature, which emerged around the 1st century CE. However, Kabbalah as it is known today began to flourish in medieval Spain and France during the 12th and 13th centuries.

Key Concepts of Kabbalah

Ein Sof: Kabbalists believe in the concept of Ein Sof, which represents the infinite, unknowable aspect of God. It is the source from which everything emanates.

Sephirot: The Kabbalistic Tree of Life consists of ten interconnected Sephirot, or divine attributes. These attributes represent different aspects of God's nature and provide a framework for understanding the divine and the universe.

Mystical Meditation: Kabbalists engage in meditative practices to connect with the divine and gain insight into the hidden truths of existence. Techniques like visualizations, mantra repetition, and contemplative prayer are commonly used.

Chassidut: The Mystical Movement of Hasidism

Chassidut, or Hasidism, is a mystical and spiritual movement within Judaism that emerged in the 18th century in Eastern Europe. It was founded by Rabbi Israel Baal Shem Tov, often referred to as the Besht, who emphasized the importance of serving God with joy and simplicity.

Key Concepts of Chassidut

Divine Immanence: Chassidut places a strong emphasis on the idea of divine immanence, the belief that God's presence permeates all of creation. This perspective encourages a deep sense of spiritual Insights of the Weekly Torah Portion connection in daily life.

Joyful Worship: Chassidic teachings promote joy and enthusiasm in serving God. The idea is to find the sacred in everyday experiences and to elevate mundane activities through spirituality.

Rebbe-Disciple Relationship: In Chassidut, a Rebbe (spiritual leader) plays a central role in guiding and mentoring their disciples. The Rebbe's teachings, blessings, and spiritual support are highly valued.

Commonalities and Shared Goals

While both have distinct historical origins and approaches, they share common goals and themes

Both traditions seek to deepen one's connection to God and the spiritual realm.

They emphasize the importance of personal transformation and character development.

Mystical experiences, prayer, and meditation are central to both.

Both traditions recognize the significance of a qualified spiritual guide or mentor.

Conclusion

Kabbalah and Chassidut are two fascinating and deeply spiritual traditions within Judaism that have enriched the lives of countless seekers over the centuries. Whether one is drawn to the profound philosophical teachings of Kabbalah or the joyful and experiential approach of Chassidut, both paths offer opportunities for spiritual growth, connection, and a deeper understanding of the divine. These mystical traditions continue to inspire individuals around the world to explore the mysteries of the soul and the universe while nurturing their spiritual journeys within the context of Judaism.

[33-108]

https://www.thecanadianbazaar.com/jews-descended-from-brahmin-priests-of-india-says-new-book/#:~:text=About%202%2C400%20years%20ago%2C%20the,he%20was%20right%2C%20says%20Brown.

This will upset many people, especially vehement anti jews, but it is a reality people are going to have to face.

The kabbalah, merkavah mysticism etc and the general ontology of a monastic, supreme consciousness, emanating into all that is we see and interact with, with total boundless, free will, in which can be interfaced by us, as emanations of the supreme; gifted with free will - directly corresponds to that of prevedic ideologue, the idelogue of those studying the brahmavidya - the ontological structure of shaivism, evidently predating the vedas themselves and the devas of the indoaryans.

Mind you, every other system interpreting the vedas i.e the vedanta school - differs from this perspective, they either believe god does not have free will, or that this reality is, "an illusion", in contrast to a multiplicity of the one supreme consciousness.

The aryans were consumed with the devas, similar in nature to aryan descended Greeks and their gods, for the sake of compartmentalized, spritual or other powers of the natural world.

The indoaryans discussed a prevedic shiva worshipping civilization, they encountered 3000 b.c.

The hebrews are descendants of this precise society - a class of brahmin priests in which migrated west, from india - as aristotle mentioned over 2 millenia ago.

The jews were originally shaivites.. in which relied nearly entirely on oral tradition who spread their knowledge and integrated their philosophy into other cultures, using the symbols and linguistics of novel, western civilizations of both iranian and various cannanite - hence the alien nature of the Hebrew language as a semitic language relative to others in the region, as well as the emergence of monotheistic zoroastrianism in the respective province.

The invisible father and barbelo, mentioned in the secret book of John- is an absolute kabbalistic depiction of the supreme consciousness birthing the first material manifestation.. the first question of the answer and all answers, the first step in the infinite dance. Just as barbelo (the mother father) and the invisible father are androgynous, with barbelo being an inseparable multiplicity of the supreme consciousness, parabhairava and bhairavi (the goddess) are the same.

Kashmir shaivism, cultivated in the syncretic religious mecca, now war torn due to religious and cultural disputes - is the most similar ontologically to Jewish kabbalah and had a massive influence on sufism.

While only an official categorical sect of hinduism as of 1000 or so a.d, expounded by the great Abhinavagupta, its most foundational roots, are far predating.. this early eastern culture, is the lost, esoteric key of Abrahamism, hidden in plain sight and Kashmir shaivism, the school of thought directly descended from it- astutely conveys this sentiment.

AUM namashivaya - Aum Kalabhairavaya namah

[bigscaryd]

Something something merkavah mysticism something something.

i just wanna say that it makes me so happy that there's a literal angel in go2 that uses a wheelchair. and they're on the poster?! 😭

as a wheelchair user, this rep is so important to me, thank you :)

Saraqael is an astonishing angel, and Liz Carr is a brilliant actor. We were lucky to have Liz play Saraqael in the show.

[mirandamckenni1]

Who is Metatron? The Origins of the Angel from the 3rd Book of Enoch - Sefer Hekhalot Mysticism Metatron is probably the most powerful and mysterious Angel in Jewish lore. But what are the origins of this being known as the "Lesser Yahweh (יהוה הקתן)" ? In the 5/6th century ce Sefer Hekhalot (Book of Palaces or 3 Enoch), we go on a heavenly journey to the Throne (merkavah) of God with Rabbi Ishmael to learn that the angel Metatron was once Enoch, transformed into a being of fire, witness a host of angelic systems, a tour of the Paradise and She'ol, the Underworld, a glimpse of the Right Hand of the Divine and even a glimpse of all of cosmic history as embroidered on the veil (pargod) covering the very face of God. While the first Book of Enoch is more famous, the Third Book of Enoch is a true tour de force of apocalyptic visions and the ancient occult mysticism of those that allegedly descended to the Chariot-Throne of the Divine. Make Sure to Subscribe & Consider supporting Esoterica by becoming a monthly Patron - https://ift.tt/UyMObkL a one time donation - https://ift.tt/jHkmqf4 or the Super Thanks - Your support is profoundly appreciated! #metatron #enoch #kabbalah Recommended Readings: Odeberg - 3 Enoch - https://ift.tt/OxicSL0 ספר חנוך לר׳ ישמעאל כ׳׳ג - https://ift.tt/ukHpjBs Charlesworth - Old Testament Pseudepigrapha - 978-1598564891 Segal - Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism - 978-1602585492 Schäfer - Two Gods in Heaven: Jewish Concepts of God in Antiquity - 978-0691181325 via YouTube https://www.youtube.com/watch?v=1-VGkaqDxbY

[mattistone]

Merkavah and Apocalyptic Literature: Exploring the Relationship Between Two Jewish Mystical Genres

Merkavah and apocalyptic literature are both genres of Jewish mystical and visionary texts that emerged in the Second Temple period, but they differ in their focus and content. Merkavah literature, also known as Hekhalot-Merkavah literature, is a type of Jewish mystical text that dates back to the Second Temple period (c. 515 BCE to 70 CE) and is concerned with the visionary ascent to the divine…

[talonabraxas]

“It is manifest… that every soul and spirit hath a certain continuity with the spirit of the universe, so that it must be understood to exist and to be included not only there where it liveth and feeleth, but it is also by its essence and substance diffused throughout immensity… The power of each soul is itself somehow present afar in the universe… Naught is mixed, yet is there some presence. Anything we take in the universe, because it has in itself that which is All in All, includes in its own way the entire soul of the world, which is entirely in any part of it.” — Giordano Bruno

Cosmic Merkabah Talon Abraxas

The Merkabah originates from several ancient Hebrew texts, including the Tanakh, where it appears as "Merkavah." The term appears in other religions, as well, such as Hinduism and Kemetism, the religion of ancient Egyptians.

In Hebrew, Merkaba, or Merkabah, means "throne-chariot” and comes from early Jewish mysticism.

The Merkaba meaning reveals itself when you break up the term into its three root words: mer-ka-bah. "Mer" stands for "light", "ka" translates to "spirit", and "bah" means "body." When you put the three words together, you get "light-spirit-body," which refers to your body as a vehicle of light, propelling your soul to a state of higher consciousness.

[janusfranc15]

Going VERY off track here.

I’ve read A Bit about him and.. he almost comes across as an anime villain. Like- Anti-Sex and apparently pro-Roman Government, eurgh… but also, utterly relentless? Man had a vision and he really went to work on it. One book (the Hiram Key- fun, probably deserves squinting at) says he wasn’t a Jew and basically ‘corrupted’ Christianity into. Uh. What it is. And that he was a lying liar who lied.

Another (very good one) says he was very much a Jew and got his inspiration for Christianity from ‘Jewish Merkhava Mysticim’.

I. I don’t know as much about this as I should, so I’ve tacked on a much cleverer persons’ (Justin Sledge) explanation:

“Ancient Jewish Merkavah Mysticism sought to ascend into the palaces of the divine realm, bypass fearsome angels of destruction to gain a vision of the very Chariot-Throne of God. By beholding the divine glory (kavod) one could gain magical powers and even be transformed into an eternal Angel. And it was this form of esoteric mysticism that it appears profoundly transformed none-less than St Paul. From his ascent into the Third Heaven to even his 'mission to the gentiles,' historical evidence now strongly indicates that Paul was a secret practitioner of this form of mystical ascent. And, recent studies are now revealing that his very Theology, Christology and Theory of Salvation likely drew upon this ancient esoteric Jewish ascent mysticism.”

Wow, that was a lot of text.

Neat trick! Send this to all Christians to make their heads explode! (Unless they’ve already seen it).

this is probably the most ex catholic post i've ever made but i do find it a little funny how many churches are named in dedication to "all saints". like. was it really that hard to decide on one.

[sheydgarden]

SIX SONGS, 2017

a short zine illustrating a chapter of the Hechalot Rabbati, an ancient Jewish mystical text which describes—in gory detail—the dangers of listening to the angels singing around the merkavah (holy chariot). it features detailed pen & ink artwork drawing from both Jewish symbolic tradition (including panel borders inspired by antique Ashkenazi gravestone carvings) and a modern macabre visionary style.

incredible to look back at this one 5 years later! my first Jewish zine. folks' response to this really changed my whole creative practice & it helped me find my voice after almost a decade of artistic burnout.

still available as a free/pay-what-you-want digital download at itch.io, physical copies occasionally in my Etsy shop

[brother-hermes]

A MESSAGE TO THE GNOSTIC

I know we love tying eastern mysticism into scriptures and can do so seamlessly at points. We are taught Hindus are the originators of so many forms of meditation so we feel compelled to find the connecting threads and view scripture through that lense.

This is all well and good but I’d urge you all to study the depths of meditation in Judaism. There’s 8-10,000 years of history waiting for those who do. Terms like Merkavah and Yochudim, Hitbodedut, or the Hebrew word for enlightenment- Ru’ahh HakoDesh (infilling of the Holy Spirit) are waiting for you to read them.

Never forget who hit the global scene during the Babylonian Exile in the 6th Century BCE and spread well beyond their homes in the Bear East. Recognize their contribution and speak to members of the Jewish community.

Several things become apparent. We can’t deny the influence Kemet had on the Near East or the influence the Near East had on the East; all of which are interchangeable. The parallels exist because of the influences these groups had on each other. We’re speaking the same internal language- seeking knowledge of our higher selves.

Food for thought.

[bigscaryd]

This is why Merkavah Mysticism is supposed to be limited.

bible: angels are actually wheels of eyes and flames me: cool my mind visualising this:

[33-108]

"Merkabah mysticism, or ma'aseh merkavah, was the name given in Mishnah Hagigah, 2:1, to the first chapter of Ezekiel . The term was used by the rabbis to designate the complex of speculations, homilies, and visions connected with the Throne of Glory and the chariot (merkavah) which bears it and all that is embodied in this divine world. The term, which does not appear in Ezekiel, is derived from I Chronicles 28:18 and is first found with the meaning of Merkabah mysticism at the end of Ecclesiasticus 49:8: "Ezekiel saw a vision, and described the different orders of the chariot" . The Hebrew expression zanei merkavah should possibly be interpreted as the different sights of the vision of the chariot in Ezekiel , chapters 1, 8, and 10 or as the different parts of the chariot, which later came to be called "the chambers of the chariot" (hadrei merkavah). It has been suggested that the text be corrected to razei merkilvah ("secrets of the chariot"). The divine chariot also engrossed the Qumran sect ; one fragment speaks of the angels praising "the pattern of the Throne of the chariot"

----

"In the history of the Kabbalah a different contemplation preceded this one: the contemplative vision of the Merkabah, for which the ancient Merkabah mystics of the tannaitic and amoraitic period strove, and which was described in the Heikhalot Rabbati of the heikhalot literature. Here the reference is to an actual vision of the world of the chariot which reveals itself before the eyes of the visionary. Therefore the term histakkelut is used here in the exact sense of the Latin term contemplatio or the Greek theoria. The contemplation of the Merkabah mystics, in the first period of Jewish mysticism, provided the key, in their opinion, to a correct understanding of the heavenly beings in the heavenly chariot. This contemplation could also be achieved by way of preparatory stages which would train those who "descend to the Merkabah" to grasp the vision and pass on from one thing to another without being endangered by the audacity of their assault on the higher world. Even at this stage, the vision of the Merkabah is bound up with immunization of the mystic's senses against absorption of external impressions and concentration through an inward vision.

Image: Diagram of the Hekhalot, showing at the top two concentric circles with a smaller circle beneath; the upper circle is divided into four parts, inscribed רקיע and ערבות ; the 'walls' of the Hekhalot are described in the outer circle; the inner circle represents the throne, composed of precious stones:, ברקת גחלית, מרגלית, ספיר"