Apocalyptic and Merkavah Mysticism (2nd Edition) by Ithamar Gruenwald

By Ithamar Gruenwald

This can be a new and revised variation of the e-book first released 1980. It includes new introductory and concluding chapters in addition to a Bibliography and up-to-date Index. in addition, vast corrections, updates, and adjustments were made within the unique textual content. The alterations crisis concerns of language and elegance, they nuance the road of argumentation, they usually replace the dialogue of significant matters. the recent chapters fill numerous scholarly gaps that experience opened because the preliminary booklet of this ebook in 1980. the recent Introductory bankruptcy explores new venues and concerns within the examine and review of the Hekhalot literature and proper passages in apocalyptic literature, and this in mild of epistemological and ontological concerns. The Concluding bankruptcy discusses the ritual praxis of the adventure of the Hekhalot mystics and its affitnity to magic, and this when it comes to new techniques to ritual idea.

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In the first place, it signifies the physical environment and the ways of life routinely experienced by the dreamer. For those working in the field of psychodynamics or psychoanalysis, it is the emotional inventory of mostly suppressed experiences. For diviners and shamans, it is the venue of future times and remote locations. For the mystic it unfolds in heavenly or divinely configured realms. 39 This is not the case in the Hekhalot literature. ”40 Unless the divine being who controls the vision gives the requested information, the substance of the visionary reality is likely to remain incomprehensible.

E. R. Dodds, The Greeks and the Irrational (Berkeley and Los Angeles: University of California Press, 1964), p. 80. G. W. Bowersock, Fiction as History: Nero to Julian (Berkeley: University of California Press, 1994), p. 77. The Quest for the Mystical Reality 21 used in Bowersock’s characterization requires qualification. In the first place, it signifies the physical environment and the ways of life routinely experienced by the dreamer. For those working in the field of psychodynamics or psychoanalysis, it is the emotional inventory of mostly suppressed experiences.

Since both visions unfold on a uniquely experiential platform, they constitute for the scholar a stimulating epistemological problem. His task is to assess them in one of two ways: either as visions in which fantasy prevails, or as premonitions of real events. In the first case, he may quit at this point; in the second, however, he has to take into consideration the fact that the visions relate specific historical events which, being the core of an angelic revelation, receive the status of preordained events.

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