#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

[mightyostanes]

If at first you don't succeed Scry Scry Again.

(Note this post neither condones or prohibits the practice of magic, nor does it have a say in whether Magic is efficacious. This is solely a post about ideas in the history of Judaism.)

         Judaism and Magic go together like alcohol and social gatherings, some see them as inseparable, some find that they dilute each other, others try to separate them entirely and heavily polemicize against one or the other. Either way there’s plenty of very religious gentiles that see them as identical and absolutely evil. In modern times Judaism is often seen as the first anti magical and anti mythical (not anti mystical) religion. A religion that is explicitly based on the denial of intermediate and non rational theism. This is of course, complete and utter nonsense made up to make Judaism seem western, modern, and respectable to pre WWI Germans and Europeans. 

   It is true that Judaism has absolutely prohibited some forms of magic such as the use of sympathetic magic effigies or most forms of necromancy, there is quite a bit of discussion on exactly what kind of magic is outlawed. Healing amulets are almost universally agreed upon to be Kosher so long as they don’t call on other deities, and the only stipulation given is that the person they’re procured from knows what they’re doing (Talmud Tractate Shabbat 60-61.). A discussion that got so technical that there was fierce argument about which amulets were specifically not allowed (Tractate Avodah Zarah 43).. Natal astrology was also somewhat forbidden except when it was used to link people’s traits to the planetary hour they were born in (Tractate Shabbat 156). The old favorite of demon and angel summoning was also never officially banned and indeed there are stories in the Talmud of Rabbis using Shedim to do things beyond leaving the bodies/houses of people they were tormenting (2). 

       The trickiest form of magic to get away with was divination which is ironically around 65% of all magic is about. In opposition to the usually more liberal stance allowed by biblical vagueness the Torah especially Deuteronomy is quite clear that most forms of divination are absolutely banned. The few exceptions were the use of the Urim and Thummim (2), dream divination (3),  casting lots (4), and whatever other forms of divination happened to escape the Torah’s condemnation. Perhaps the most prolific form of semi allowed divination historically practiced by Jews was scrying. For those of you without an unhealthy obsession with the occult, scrying is the process of gleaning information by staring into semi opaque objects or liquids. It’s also the same method that wife swapper and original James Bond Jon Dee used to communicate with angels. In tractate Sanhedrin 101 certain methods of scrying involving the ‘princes of oil’ and ‘the princes of eggs’ are permitted though the sages doubt their efficacy. Said doubt doesn’t arrive from disbelief in these forces but doubts about whether these vaguely defined supernatural beings were trustworthy. Indeed whether these ‘princes’ were angelic or demonic varied from text to text with the latter winning out by a slight margin.       Scrying with a liquid medium has been widely attested in the mediterranean and the ancient near east. The earliest written records of its use date back to the old babylonian period ( approximately 1894 BCE - 1595 BCE) as methods used for divination (5). Interestingly scrying seemed to be used exclusively for private divination as opposed to divinatory arts used by the state and temples such as Astrology or divining from the intestines of sacrificed animals (5). Compounding this idea of scrying as something private was the fact that a child was often used as a medium outside of Mesopotamia (5). Perhaps this lack of association with Mesopotamian and Egyptian state religion made the practice of scrying slightly less pagan and somewhat more acceptable to the Talmudic sages.

Scrying in liquid was a Talmud approved way to divine future, but this was not the main aspect that drew Jews to scrying. The real attraction came from the fact that they could supposedly use it to talk to spiritual entities or even catch glimpses of the heavenly realms. To the point where several midrashim such as Re’iyyot Yezekiel even theorize that Ezekiel actually witnessed his vision by gazing into the river he was standing in (6). Considering the fact that achieving something similar to Ezekiel vision was perhaps the starting point for much of Jewish mysticism it wouldn’t be surprising if many attempted to achieve this by metaphorically scrying through heaven’s keyhole. Indeed there are even descriptions among the Hasidei Askhenaz of Europe where they openly state they achieved visions of the celestial glory by gazing into a bowl of oil and water exposed to sunlight. Keep in mind achieving a vision of the celestial glory was the highest form of gnosis to the Hasidei Askhenaz and they achieved it by scrying. Even such luminaries as Chaim Vital visited fortune tellers and wise women who used oil divination tg get in touch with the celestial realm.

      Is there a reason why scrying was mostly used as a means of contact instead of divination? Not really. The fact is that at least until the 1800s many Jews especially in more elite and intellectual circles were desperate to achieve a vision of G-d or at least one of the ministering angels. Abulafia used vocalizing Hebrew letters and rapid head movements, Luria used fasting and isolation, and some other people used scrying. A few Jewish communities were so desperate that they’d interrogate Dybbuks about the nature of G-d and the universe (8). The idea of Messianic redemption was constantly at hand among most Jews before the creation of a Jewish state in Eretz Israel so the future was already laid out where it mattered assuming G-d still cared. The part they wanted to confirm was that G-d still cared, that the Ruach Hakodesh had not departed from them forever. They wanted second opinions on their teachings, supernatural guidance in the era when there were no more true prophets in Israel, or even that their theurgic practices worked. In their minds, the Jews didn’t need to know the future because things would turn out all right as long as G-d remembered us. The real question then became whether G-d in fact remembered us.

Secondary source citations

Ronis, Sara. “A Demonic Servant in Rav Papa's Household: Demons as Subjects in the Mesopotamian Talmud.” The Aggada of the Babylonian Talmud and Its Cultural World, Edited by Geoffrey Herman and Jeffrey Rubenstein, 2018, 3–21.

Hatch, Trevan G. "Magic, Biblical Law, and the Israelite Urim and Thummim." Studia Antiqua 5, no. 2 (2007). https://scholarsarchive.byu.edu/studiaantiqua/vol5/iss2/10

Gnuse, Robert. “The Temple Experience of Jaddus in the Antiquities of Josephus: A Report of Jewish Dream Incubation.” The Jewish Quarterly Review 83, no. 3/4 (1993): 349–68. https://doi.org/10.2307/1455158.

Curwin, David. “Goral – Can We Let God Roll the Dice?” Tradition: A Journal of Orthodox Jewish Thought 53, no. 2 (2021): 51–67. https://www.jstor.org/stable/27303737.

Reiner, Erica. “Fortune-Telling in Mesopotamia.” Journal of Near Eastern Studies 19, no. 1 (1960): 23–35. http://www.jstor.org/stable/543689.

Polliack, Meira. “EZEKIEL 1 AND ITS ROLE IN SUBSEQUENT JEWISH MYSTICAL THOUGHT AND TRADITION.” European Judaism: A Journal for the New Europe 32, no. 1 (1999): 70–78. http://www.jstor.org/stable/41443447.

Wolfson, Elliot R. Through a speculum that shines: Vision and imagination in medieval Jewish mysticism. Princeton, NJ: Princeton University Press, 2021. Page 266

Goldish, Matt, Joseph Dan, and Erika Bourguignon. Spirit possession in Judaism: Cases and contexts from the Middle Ages to the present. Detroit: Wayne State University Press, 2005. 

[talonabraxas]

“The key to the world is the key to your self and the key to yourself is the key to the world.” Merkabah Talon Abraxas

[literallys-illiteracy]

So that new HTP audiolog...

Ill be honest, I could not stand to finish it listening to Boy's writing, the second hand cringe was too much, however, right before i left i noticed something interesting which i thought to note for future reference.

In both the previous Audiologs, Ghoul Lore and Boy's story, there have been off-handed biblical references:

Specifically the note of

"Why are the blades shapes like a biblically accurate Ophanim"

By Kitten in reference to the blender, an Ophanim being a wheel shaped celestial being acting as the wheels of the chariot, which are also described as having "Many Eyes", being the source of the interlocking wheel-shaped "biblically accurate angel" images that one may see across the internet.

As well as Boy's mention of

"I just saw [The Merkavah] in a dream once and it told me its name"

in the latest audiolog.

ezekiel 1: 15-21:

(in NIV because im not a middle aged pastor)

 As I looked at the living creatures, I saw a wheel on the ground beside each creature with its four faces.   This was the appearance and structure of the wheels: They sparkled like topaz, and all four looked alike. Each appeared to be made like a wheel intersecting a wheel. As they moved, they would go in any one of the four directions the creatures faced; the wheels did not change direction as the creatures went.  Their rims were high and awesome, and all four rims were full of eyes all around.  When the living creatures moved, the wheels beside them moved; and when the living creatures rose from the ground, the wheels also rose. Wherever the spirit would go, they would go, and the wheels would rise along with them, because the spirit of the living creatures was in the wheels.  When the creatures moved, they also moved; when the creatures stood still, they also stood still; and when the creatures rose from the ground, the wheels rose along with them, because the spirit of the living creatures was in the wheels.

Now, there is a lot more in the book of Ezekiel, or so i've been told (i'm not personally religious), but from what little i remember, this sequence immediately precedes that of Ezekiel's ordainment as a prophet.

Given the biblical references showing up in multiple places, i don't doubt that Boy's story within the show proceeding will be related to that of Ezekiel's, after all he has already held witness of a prophecy within the Horse Audiolog.

The fact that very specifically the Merkavah appeared, was witnessed, and spake its name within Boy's dream, akin to the excerpt above, however only with the note that the chariot was not directly named the Merkavah within Ezekiel 1, however the title when untranslated is synonymous with that of said chariot alongside its school of Merkavah mysticism.

Considering the fact that the Elohim (which are used to refer to the Angels in whole within World of Darkness, however in real world mysticism refer to angels of a lower placement in the hierarchy) are cannon in the World of Darkness, and that they are associated with/synonymous with the "messengers" or "Heralds", responsible for "Imbuing" hunters in the world, there is a plausible significance to be found with this.

From what i remember, Ogre Poppenang once said that they wanted to keep the main cast as normal humans (this is a vague memory, and it seems to be an odd contradiction with the latest developments and constant implications regarding both D and Markus alongside Boy), however there is a likely chance that they were, in fact, lying.

As a side note, one that i wanted to make before i finished this off, unless i can think of anything else to say, i specifically used as many Commas in this post as possible to spite D's (incorrect) opinions on grammar.

[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…

[mightyostanes]

Against the Uwuification of Sheydim

"'I've upset you. I see that. But you know what it is to carve out your place in the world, to have to fight for your life at every turn. You can't imagine how much worse it was in my time. Women were sent to madhouses because they read too many books or because their husbands tired of them. There were so few paths open to us. And mine was stolen from me so I forged a new one.' Alex Jabbed a finger at Belbam. 'You don't get to turn this into some kind of feminist manifesto. You forged your new path from the lives of other girls. Immigrant girls. Brown Girls. Poor Girls.' Girls like me. 'Just so you could buy yourself another few years.'" -Galaxy Stern shutting up a soul eating revenant Source: Ninth House by Leigh Bardugo

First off this is my first post on Tumblr so please forgive any issues with formatting. I'm still getting used to this site's layout let alone writing anything that isn't solely for my own addled and deranged mind. Still, I hope that this is at least somewhat insightful.

Over the last few years I've noticed that there has been a tendency among young Jews online to make our folklore and mysticism 'cuddlier'. To suggest that not only do we have a hell but that quite literally everything in our cosmos is friendly and misunderstood. Sheydim become relatable mascots of groups traditionally marginalized within the Jewish community. The leviathan is treated as G-d's pet who isn't dangerous whatsoever and is instead merely a big fish. Malachim generally like humans and are on good terms with the Jewish Community. And Lilith becomes an empowered girl boss with her malewife Ashmedai. A lovely story that makes great fanfiction and Jewish aus, the only problem is that it's completely ahistorical and utterly misses the point of these stories.

Sheydim while not exactly ontologically evil were usually depicted as predatory, amoral and capricious. A good portion of Bava Batra 74-75 is dedicated to describing how pants shittingly terrifying the Leviathan is and how it could theoretically destroy the world. Malachim are often depicted as threats and enemies of Israel especially in narratives regarding the revelation of the Torah at Sinai (Exodus Rabbah (41.7; 44:8), Tanhuma (Ki Tissa 20), PdRE 45, and Deut. Rabbah (3.11). And Lilith as well all know kills newborn children and was the terror of expectant Jewish Mothers for centuries. With the origin of her being 'Adam's first wife' coming from the Alphabet of Ben Sirach. A satiric work written in the late Middle Ages centuries after the first attested use of amulets and incantation bowls to ward of Lilith or lilin in Mesopotamia. Even Ashmedai for all his honor and piety was still treated as an enemy of mankind on average even if he was by no means an enemy of G-d. Of course, that is not to say that Jews haven't worked with spirits in fact the opposite is true. Merely that these spirit workings were often treated as incredibly dangerous works that were a mixture of lion taming and nuclear engineering. Descenders of the Merkavah had to battle through throngs of angels to reach the throne. Sar Torah mystics had to gird themselves with spiritual armor not to be annihilated by the angels for the crime of existing in a similar dimension to them. Even the act of Indulcio or sweetening the spirits often performed by wise women in many Sephardic communities was very much akin to paying off the mafia or in more historically accurate terms, paying Jizya.

My personal opinion on the reason for this trend is specifically because most Jewish content creators have been immersed in culturally Christian environments their whole lives. So, it would make sense for them to want to participate in the modern trend of telling things from the monster's side of the story. Something that is intrinsically tied to the fact that most of these monsters were metaphors for or linked to the powerless and the marginalized. In these scenarios, to show the story from the monster or demon's perspective would be an easy way of challenging societal narratives that do have real harmful impact even if very few people use the literal threat of werewolves and Medusa as bludgeons against marginalized communities.

Second of all there has been a major trend in making Judaism 'the leftist religion'. The religion without the fire and brimstone ideas of sin and hell that turned so many people to secularism. Progressive Judaism often advertises itself as the religion where evil is simply a misunderstanding and that's all cleared up there will be no more evil. We prided ourselves for years for fighting people who wanted to annihilate use with compassion and understanding. That surely rather than being bad they were merely tragically misguided souls who needed our help.

The problem with this in a Jewish context is that from the destruction of the Second Temple onwards our monsters were usually much more powerful than us in every sense of the word. In our stories, the were-panther who preyed on children was not the despised woodsman but the local bishop who no doubt incited very real pogroms against us. In our folklore, the heretical necromancer wasn't some liberated free thinker but someone who converted to the dominant religion and helped to persecute their former compatriots. Even Lilith who has become the mascot for a sort of 'persecuted heterodox' Judaism was by no means persecuted on the world stage in most Kabbalistic Treatise. In these works, Lilith was not the despised vagabond crushed by a patriarchal power system but the consort of Samael and the Princess of the realm of Edom. Symbols of the Christian and Islamic empires that have persecuted us for thousands of years. Or to put it in a snappy manner, the Lilith of the Zohar has much more in common with Margaret Thatcher than Rosa Luxemburg.

Now is there sexism and xenophobia in our own stories of monsters and demons? Unfortunately, yes. The amount of sexist and ethnically chauvinist tropes applied to Lilith in the Zoharic corpus alone are almost impossible to count and deeply troubling for modern readers. But that doesn't change the fact that Lilith was first and foremost a metaphor for SIDs and later on the non Vatican sanctioned medieval Marian Cults that replaced the drinking of sacramental wine with the spilling of Jewish blood as their main devotional acts.

Nor do I think that having progressive or universalist values in Judaism is at all a bad thing. I fully believe in the inclusion of those marginalized by the Rabbinic establishments in the past and do not wish to see us delight in cruelty. In fact, one of my biggest fears is that we might begin to ignore the suffering of gentiles because we rightly or wrongly assume they hold strong antisemitic biases. It's just that now, in an era of increasing antisemitic violence from all sides of the aisle it doesn't seem like a good idea to try and fight people who want to destroy us with beatific compassion and understanding.

[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.

[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.

[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

[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"

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"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"

[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: