#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

[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

[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

[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…

[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.

[tickfleato]

sorry i was lisetning to these lectures on jewish mysticism bc i wanted to learn about kabbalah and now im hooked on merkavah mysticism. im like. a bit too high to understand what the fuck im trying to read but i see this and i go Yeah

[soritadeste]

The Shekinah is the manifestation of the Wisdom Goddess of the Kabbalah, the Old Testament and Merkavah Mysticism. She encompasses the primordial light of creation, the wisdom of the serpent and the inspiration of the dove. She is the beauty of the lily and the embodiment of the Tree of Life. She is also the World Soul, heavenly glory, mother of angels, inspiration for prophecy, and source of souls, as well as being the Shabbat Bride and the wife of God.

[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.

[lilnasxvevo]

A professor from a different college audited our Jewish mysticism class today and unfortunately when they came in the only things written on the board from yesterday were “tefillin” and “mezzuzah.” Yes, we REALLY get into the advanced and arcane topics in this class.

But then class actually started and we headed full tilt into discussing Merkavah/Hekhalot stuff so the visiting professor hopefully really quickly lost the impression that our “uber-nerd” professor isn’t trying to teach us everything he’s ever cared about over the course of one class.

[worldreligions2019]

Merkabah | Jewish Mysticism Facts and Ideas &More..

Merkabah | Jewish Mysticism Facts and Ideas &More..

Merkabah Mysticism Definition Merkabah or Merkavah (Hebrew: מרכבה‎) mysticism (lit. Chariot mysticism) is a school of early Jewish mysticism, c. 100 BCE – 1000 CE, centered on visions such as those found in the Book of Ezekiel chapter 1, or in the heikhalot (“palaces”) literature, concerning stories of ascents to the heavenly palaces and the Throne of God. The main corpus of the Merkabah…