Ascensions on High in Jewish Mysticism: Pillars, Lines, by Author Moshe Idel

By Author Moshe Idel

Ascensions on excessive took many kinds in Jewish mysticism they usually permeated such a lot of its heritage from its inception till Hasidism. The publication surveys a few of the different types, with an emphasis at the architectural photos of the ascent, just like the lodge to pictures of pillars, strains, and ladders. After surveying the diversity of scholarly techniques to faith, the writer additionally bargains what he proposes as an eclectic technique, and a perspectivist one. The latter recommends to check non secular phenomena from a number of views. the writer investigates the explicit factor of the pillar in Jewish mysticism by means of evaluating it to the archaic hotel to pillars routine in rural societies. Given the truth that the ascent of the soul and pillars constituted the troubles of 2 major Romanian students of faith, Ioan P. Culianu and Mircea Eliade, Idel motels to their perspectives, and within the Concluding feedback analyzes the emergence of Eliade's imaginative and prescient of Judaism at the foundation of overlooked assets.

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Additional info for Ascensions on High in Jewish Mysticism: Pillars, Lines, Ladders (Pasts Incorporated) (Pasts Incorporated)

Sample text

And this is the manner [in which] the prophet acted, as the evil inclination did not have any dominion over him, to separate him from the Supernal Soul. 74 The righteous, acting in the present, and the prophets, who are ideals relevant to the glorious past, use the same comic–psychological structure: naturally, when the soul is unblemished and unstained by sin, it can ascend to the source, and by doing so, it can know the future. Ascent is therefore part of a more complex process that involves a more practical implication in both the righteous and the prophet.

Psychanodia is obliterated; there is no interpretation of Heikhalot discussions as undertaken by Rav Hai Gaon. In lieu of this, we may speak about a figurative nousanodia. The transition from the sensuous to the intellectual is conceived by Rabbi Abulafia’s school as a “natural change”—sinnuy tiv`iy. We learn this from a book entitled Sefer ha-Tzeruf by an anonymous author connected to Rabbi Abulafia’s circle: On Diverse Forms of Living Ascent on High in Jewish Sources 39 Now when the sphere of the intellect is moved by the Agent Intellect and the person begins to enter it and to ascend the sphere which returns, like the image of a ladder, and at the time of the ascent his thoughts shall be really transformed and all the visions shall be changed before him, and there will be nothing left to him of what he had earlier.

14 Even the most important Kabbalistic source—the book of the Zohar, in which there are several discussions of posthumous psychanodia—has not been analyzed from this point of view. As mentioned above, I propose that the apotheotic vector, which presupposes an ascension on high, gradually gained increasing importance in Jewish mysticism, culminating in eighteenth-century Hasidism. However, it should be emphasized that this vector does not represent a unilinear development. Ascents on high took various forms that, though sometimes related to each other, are phenomenologically different.

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