Wheels
within Wheels
In
medieval Judaism, the beginning of the book of Ezekiel was regarded
as the most mystical passage in the Bible, and its study was
discouraged, except by mature individuals with an extensive grounding
in the study of traditional Jewish texts.
Jewish
biblical commentaries emphasize that the imagery of the Merkaba is
not meant to be taken literally; rather the chariot and its
accompanying angels are analogies for the various ways that God
reveals Himself in this world.
Maimonides
in his 13 principles of faith emphasies that God is not limited to
any particular form, as this prophesy might seem to imply.
Chassidic
philosophy and Kaballah explain at length what each aspect of this
vision represents in this world, and how they in no way imply that
God is made up of these forms. The danger of understanding these
passages as literal descriptions of God's image likely accounts for
the opposition among Torah scholars towards learning this topic
without the proper initiation. Jews customarily read the Biblical
passages concerning the Merkaba in their synagogues every year on the
holiday of Shavuot.
History
The
earliest merkabah speculations were exegetical expositions of the
prophetic visions of God in the heavens, and the divine retinue of
angels, hosts, and heavenly creatures surrounding God. The earliest
evidence suggests that merkabah homiletics did not give rise to
ascent experiences - as one rabbinic sage states: "Many have
expounded upon the merkabah without ever seeing it".
The
Talmudic interdictions concerning merkabah speculation are numerous
and widely held. Discussions concerning the merkabah were limited to
only the most worthy sages, and admonitory legends are preserved
about the dangers of overzealous speculation concerning the merkabah.
The sages Rabbi Yochanan Ben Zakkai (d. ca. 80 CE) and later, Rabbi
Akiva (d. 135) were deeply involved in merkabah speculation. Rabbi
Akiva and his contemporary Rabbi Ishmael ben Elisha are most often
the protagonists of later merkabah ascent literature.
Beyond
the rabbinic community, Jewish apocalyptists also engaged in
visionary speculations concerning the divine realm and the divine
creatures which are remarkably similar to the rabbinic material. A
small number of texts unearthed at Qumran indicate that the Dead Sea
community also engaged in merkabah speculation. Recently uncovered
Jewish mystical texts also evidence a deep affinity with the rabbinic
merkabah homilies. Recently, considerable scholarly attention has
been paid to the use of merkabah themes in early Jewish-Christian
circles.
The
merkabah homilies eventually consisted of detailed descriptions of
multiple layered heavens (usually seven in number), often guarded
over by angels, and encircled by flames and lightning. The highest
heaven contains seven palaces (hekhalot), and in the innermost palace
resides a supreme divine image (God's Glory or an angelic image)
seated on a throne, surrounded by awesome hosts who sing God's
praise.
When
these images were combined with an actual mystical experiential motif
of individual ascent (paradoxically called "descent" in
most texts) and union is not precisely known. By inference,
contemporary historians of Jewish mysticism usually date this
development to the third century CE. Again, there is a significant
dispute amongst historians over whether these ascent and unitive
themes were the result of some "foreign," usually Gnostic,
influence, or a natural progression of religious dynamics within
rabbinic Judaism.
Source: https://www.youtube.com/watch?v=YWT3jeXOlMY
The Universal Community Project: Circles within Circles
by Joseph H. Bryan-Royster, Ph.D., Msc.D. - Archetypal Synthesis Metaphysics
The Universal Community Project: Circles within Circles
by Joseph H. Bryan-Royster, Ph.D., Msc.D. - Archetypal Synthesis Metaphysics
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