Professor Gershom Scholem.
Picture AVT Agency.
Today’s sharing from the Blue House of Via-HYGEIA, is an excerpt from Gershom Scholem’s ‘Major Trends in Jewish Mysticism’, Schocken Book, 1946. Here, professor Scholem gives us a very clear and concise description of the different stages defining the scope of human religious experience, and of the necessary factors allowing the apparition of mystical tendencies. A good example of the complex relationship between the universal and the particular.
Chapter 1, part 3
‘…The point which I would like to make first of all is this: Mysticism is a definite stage in the historical development of religion and makes its appearance under certain well-defined conditions. It is connected with, and inseparable from, a certain stage of the religious consciousness. It is also incompatible with certain other stages which leave no room for mysticism in the sense in which the term is commonly understood.
The first stage represents the world as being full of gods whom man encounters at every step and whose presence can be experienced without recourse to ecstatic meditation. In other words, there is no room for mysticism as long as the abyss between Man and God has not become a fact of the inner consciousness. That, however, is the case only while the childhood of mankind, its mythical epoch, lasts. The immediate consciousness of the interrelation and interdependence of things, their essential unity which precedes duality and in fact knows nothing of it, the truly monistic universe of man’s mythical age, all this is alien to the spirit of mysticism. At the same time it will become clear why certain elements of this monistic consciousness recur on another plane and in different guise in the mystical consciousness. In this first stage, Nature is the scene of man’s relation to God.
The second period which knows no real mysticism is the creative epoch in which the emergence, the break-through of religion occurs. Religion’s supreme function is to destroy the dream-harmony of Man, Universe and God, to isolate man from the other elements of the dream stage of his mythical and primitive consciousness. For in its classical form, religion signifies the creation of a vast abyss, conceived as absolute, between God, the infinite and transcendental Being, and Man, the finite creature. For this reason alone, the rise of institutional religion, which is also the classical stage in the history of religion, is more widely removed than any other period from mysticism and all it implies. Man becomes aware of a fundamental duality, of a vast gulf which can be crossed by nothing but the voice; the voice of God, directing and law-giving in His revelation, and the voice of man in prayer. The great monotheistic religions live and unfold in the ever-present consciousness of this bipolarity, of the existence of an abyss which can never be bridged. To them the scene of religion is no longer Nature, but the moral and religious action of man and the community of men, whose interplay brings about history as, in a sense, the stage on which the drama of man’s relation to God unfolds.
And only now that religion has received, in history, its classical expression in a certain communal way of living and believing, only now do we witness the phenomenon called mysticism; its rise coincides with what may be called the romantic period of religion. Mysticism does not deny or overlook the abyss; on the contrary, it begins by realizing its existence, but from there it proceeds to a quest for the secret that will close it in, the hidden path that will span it. It strives to piece together the fragments broken by the religious cataclysm, to bring back the old unity which religion has destroyed, but on a new plane, where the world of mythology and that of revelation meet in the soul of man. Thus the soul becomes its scene and the soul’s path through the abysmal multiplicity of things to the experience of the Divine Reality, now conceived as the primordial unity of all things, becomes its main preoccupation. To a certain extent, therefore, mysticism signifies a revival of mythical thought, although the difference must not be overlooked between the unity which is there before there is duality, and the unity that has to be won back in a new upsurge of the religious consciousness.
Historically, this appearance of mystical tendencies is also connected with another factor. The religious consciousness is not exhausted with the emergence of the classic systems of institutional religion. Its creative power endures, although the formative effect of a given religion may be sufficiently great to encompass all genuine religious feeling within its orbit for a long period. During this period the values which such a religious system has set up retain their original meaning and their appeal to the feelings of the believers. However, even so new religious impulses may and do arise which threaten to conflict with the scale of values established by historical religion. Above all, what encourages the emergence of mysticism is a situation in which these new impulses do not break through the shell of the old religious system and create a new one, but tend to remain confined within its borders. If and when such a situation arises, the longing for new religious values corresponding to the new religious experience finds its expression in a new interpretation of the old values which frequently acquire a much more profound and personal significance, although one which often differs entirely from the old and transforms their meaning. In this way Creation, Revelation and Redemption, to mention some of our most important religious conceptions, are given new and different meanings reflecting the characteristic feature of mystical experience, the direct contact between the individual and God.
Revelation, for instance, is to the mystic not only a definite historical occurrence which, at a given moment in history, puts an end to any further direct relation between mankind and God. With no thought of denying Revelation as a fact of history, the mystic still conceives the source of religious knowledge and experience which bursts forth from his own heart as being of equal importance for the conception of religious truth. In other words, instead of the one act of Revelation, there is a constant repetition of this act. This new Revelation, to himself or to his spiritual master, the mystic tries to link up with the sacred texts of the old; hence the new interpretation given to the canonical texts and sacred books of the great religions. To the mystic, the original act of Revelation to the community-the, as it were, public revelation of Mount Sinai, to take one instance-appears as something whose true meaning has yet to unfold itself; the secret revelation is to him the real and decisive one. And thus the substance of the canonical texts, like that of all other religious values, is melted down and given another form as it passes through the fiery stream of the mystical consciousness. It is hardly surprising that, hard as the mystic may try to remain within the confines of his religion, he often consciously or unconsciously approaches, or even transgresses, its limits.
It is not necessary for me to say anything further at this point about the reasons which have often transformed mystics into heretics. Such heresy does not always have to be fought with fire and sword by the religious community: it may even happen that its heretical nature is not understood and recognized. Particularly is this the case where the mystic succeeds in adapting himself to the ‘orthodox’ vocabulary and uses it as a wing or vehicle for his thoughts. As a matter of fact, this is what many Kabbalists have done. While Christianity and Islam, which had at their disposal more extensive means of repression and the apparatus of the State, have frequently and drastically suppressed the more extreme forms of mystical movements, few analogous events are to be found in the history of Judaism. Nevertheless, in the lectures on Sabbatianism and Hasidism, we shall have occasion to note that instances of this kind are not entirely lacking.’
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