Beholders of Divine Secrets: Mysticism and Myth in the Hekhalot and Merkavah Literature

4. Mystical Journeys in Mythological Language

67 4 Mystical Journeys in Mythological Language INTRODUCTION The mystical journey is the focus of this chapter. The discussion will examine the modes in which its various aspects are stated, with particular emphasis on two issues: use of mythological patterns of thought and expression, and adoption of biblical and Mesopotamian mythological themes. As chapter 2 has shown, many Hekhalot and Merkavah accounts depict an inner processes of crossing conceptual-spiritual boundaries, which take place in the adepts’ imagination and mind. By contemplating and meditating on the Merkavah, visionaries embark on an inner-mental journey, advancing from one level to the next towards their transcendent goal. They exercise various spiritual methods and gradually expand their ordinary consciousness. At the end of the voyage, qualified “descenders to the chariot” cross the borderlines between the human and divine. Then, for a short period of time, they exceed common human perception, behold the King in his beauty, see visions of the Merkavah, and comprehend the meanings of such revelations . We find descriptions of this process in a large number of Hekhalot and Merkavah accounts. Alongside these are other accounts, in which the process is externalized . Instead of an inner journey we find in these a voyage presented as a concrete, physical ascent to heavenly districts. The Hekhalot and Merkavah spiritual seekers are often portrayed as exceptional heroes who initiate a dangerous, corporeal venture out of this world. They travel in an upwards direction and proceed towards actual royal palaces of God, situated in physical upper heavens. On their way, they tour unknown paths of bright celestial territories in which winged sacred beasts roam, glowing angels fly, and horses of fire wander. They experience adventures, cross bridges over rivers of fire, enter 68 Beholders of Divine Secrets blocked gates, appease angry guardians, show magical seals, and repeat secret passwords. During their journey these adepts encounter merciless ordeals, pass paradoxical tests, and overcome harsh dangers before they reach God’s throne. The spiritual-mental stages of their course are frequently conveyed by the precincts of an imaginary celestial geography; their feelings of fear and awe are personified; their spiritual difficulties are made tangible; mythological patterns of a symbolic death and rebirth and of corporeal transformation are often applied to denote their shifts of consciousness. An indirect form of mystical exegesis play a role in this presentation . The mythological components are not deciphered by any specific exegetical system in the Hekhalot and Merkavah literature. Their new mystical context, nonetheless, introduces them in a fresh light, suggesting an alternate exegetical understanding. Common, public mythological patterns as well as ancient themes from Near Eastern traditions are utilized to convey personal, inner processes of traversing spiritual realms and of attaining transcendent truth. Infused with new meanings these mythological forms express the Hekhalot and Merkavah mystical notions, as ancient threads are rewoven together to create new visions. The following analysis will establish these observations by focusing on three principal themes: the image of the visionary, the journey, and the process of transformation at its end. THE MYSTICAL-MYTHICAL HERO If you want to single yourself out in the world so that the secrets of the world and the mysteries of wisdom should be revealed to you . . . 1 Various types of mystics are idealized in different traditions. Each model embodies certain estimable paradigmatic traits and exemplifies attributes considered to be of ultimate value to a specific religious group. In certain traditions, for example, an ideal mystic is a selfre flective adept who considers inner-surrender to the divine as the ultimate goal. Other mystical communities introduce the model of a moral and ethical disciple who follows authoritative teachings. An emotional lover of God who strives to unite with the Source, a receptive , humble believer who is guided by the divine are likewise wellknown exemplary images. If we try to characterize the “ideal mystic” of Hekhalot and Merkavah mysticism, it seems that such a figure is portrayed in the paradigmatic image of a mythological hero. Beneficial for this discussion is S. Chatman’s conceptualization of character as a “paradigm of traits.”2 In Chatman’s view, characters are Mystical Journeys in Mythological Language 69 identified in their literary contexts by means of set traits which distinguish them. The “paradigm of traits” is a constant construct. It is not dependent on specific situations or fluctuating tones present in the literature. The characters, therefore...