### 5.5 Moshe Idel on the meaning of "ecstatic" in Abulafia's "Ecstatic Kabbalah" *Moshe Idel ON THE LANGUAGE OF ECSTATIC EXPERIENCES IN JEWISH MYSTICISM* ###### Summary 1 Claude AI: Based on the article, Moshe Idel understands "ecstasy" in the context of ecstatic Kabbalah to have the following key features: 1. It involves a double process: - First, a separation or dissociation of the soul/intellect from the body or normal consciousness ("ex-stasis") - Followed by a new form of association or spiritual experience 2. It is characterized by a dramatic shift or change in personality and consciousness, not just an intensification of normal experience. 3. It often involves specific techniques to induce the ecstatic state, such as combining letters, reciting divine names, or intense concentration. 4. Idel identifies four main types of ecstatic experiences in Jewish mysticism: - Unitive ecstasy (union of the soul or intellect with the divine) - Ascensional ecstasy (ascent of the soul to higher realms) - Autoscopic ecstasy (seeing one's own self externalized) - Possessive ecstasy (being overtaken by a divine spirit or angel) 5. It is often described as a sudden, short-lived experience rather than a gradual process. 6. It frequently involves vivid physiological symptoms or sensations. 7. In ecstatic Kabbalah specifically, attaining prophetic or ecstatic experiences is seen as a central goal that can be actively pursued through techniques. 8. Ecstatic experiences are often described in first-person accounts and confessional language. Idel emphasizes that his definition focuses on specific terminologies and descriptions in the texts, rather than vague impressions of what might count as "ecstatic." He aims to distinguish ecstatic experiences from more general mystical experiences in Jewish texts. *Further detail in regard to Section 4 above:* 1. Unitive Ecstasy: - Involves the union of the soul or intellect with the divine or a higher spiritual realm - Can be described in Neoplatonic terms (union of individual soul with cosmic soul) or Neoaristotelian terms (union of human intellect with Agent Intellect) - Often involves descriptions of "cleaving" (devequt) to God or higher spiritual entities - May include feelings of losing individual identity and merging with the divine 2. Ascensional Ecstasy: - Involves the ascent of the soul or some aspect of the self to higher spiritual realms - Can be traced back to Hellenistic and late antiquity Jewish sources (like Heikhalot literature) - May involve the concept of an "astral body" or spiritual double that ascends while the physical body remains below - Often describes a journey through various heavens or spiritual levels - Can involve transformation of the mystic, such as becoming angel-like 3. Autoscopic Ecstasy: - Involves seeing one's own self externalized or objectified - The mystic perceives their "higher self" or spiritual aspect as standing before them - Often includes dialogues between the mystic and this externalized self - Can be related to concepts of the "personal angel" or spiritual double - Described by figures like Abraham Abulafia and Isaac of Acre 4. Possessive Ecstasy: - Involves being overtaken or possessed by a divine spirit, angel, or higher power - The normal consciousness is temporarily displaced by the possessing entity - Can be positive (as in the case of the "Maggid" phenomenon, where an angelic mentor speaks through the mystic) or negative (as in cases of demonic possession) - Often involves automatic speech or writing - Examples include Rabbi Joseph Karo's experiences with his Maggid and certain Hasidic practices of ecstatic prayer In all these categories, Idel emphasizes the dual process of dissociation from normal consciousness followed by a new form of spiritual association or experience. He also notes that these categories can overlap and that individual mystics or mystical traditions may incorporate elements from multiple categories. ###### Summary 2 *Moshe Idel ON THE LANGUAGE OF ECSTATIC EXPERIENCES IN JEWISH MYSTICISM* Defining Ecstasy in Jewish Mysticism The article explores the concept of ecstasy in Jewish mysticism, examining different definitions and manifestations across various Jewish mystical traditions. The author, Moshe Idel, proposes a framework for understanding ecstatic experiences in Jewish texts and offers a critique of previous scholarly approaches. Methodological Approaches and Challenges Idel begins by discussing the difficulties in studying mystical experiences, as scholars only have access to written reports rather than direct experiences. He outlines different scholarly approaches, including theological, sociological, and psychological interpretations of mystical texts. Idel argues for a more phenomenological approach focused on the language and expressions used to describe ecstatic experiences. Defining Ecstasy: A Two-Phase Process The author proposes defining ecstasy as a two-phase process: 1. Dissociation - separation of the soul/intellect from normal bodily or mental functioning 2. Association - a new form of spiritual connection or experience This definition allows for examining different types of ecstatic phenomena across Jewish mystical literature. Four Categories of Ecstatic Experiences Idel outlines four main categories of ecstatic experiences found in Jewish mystical texts: 1. Unitive Ecstasy - union of the soul or intellect with a divine source 2. Ascensional Ecstasy - mystical ascent of the soul to higher realms 3. Autoscopic Ecstasy - seeing oneself from an external perspective 4. Possessive Ecstasy - being overtaken by a divine spirit or angelic being Historical Development of Ecstatic Themes The article traces the development of ecstatic themes through different periods of Jewish mysticism: - Late Antiquity Heikhalot Literature - early descriptions of heavenly ascents - Medieval Neoplatonic and Neoaristotelian influences - union of the soul or intellect - 13th Century Ecstatic Kabbalah - Abraham Abulafia's detailed techniques for inducing ecstasy - 16th-18th Century Safed Kabbalists and Hasidism - possessive ecstasy and ecstatic prayer Challenging Previous Scholarly Views Idel critiques the approaches of previous scholars like Gershom Scholem, who tended to downplay ecstatic elements in Jewish mysticism. The author argues that ecstatic experiences played a more significant role than previously recognized, appearing across various Jewish mystical traditions. Ecstatic Techniques and Practices The article emphasizes the importance of examining the specific techniques and practices used to induce ecstatic states, including: - Combinations of divine names and letters - Breath control and body postures - Mental concentration (hitbodedut) - Recitation of sacred texts Idel argues that the presence of detailed techniques provides evidence for the centrality of ecstatic experiences in certain mystical schools. Language and Terminology of Ecstasy The author closely examines the specific terms and phrases used to describe ecstatic experiences, including: - Devekut (cleaving to God) - Hitpashtut ha-gashmiut (divestment of corporeality) - Hitbodedut (mental concentration/isolation) - Nevu'ah (prophecy as ecstatic experience) Idel emphasizes the importance of analyzing how these terms are used in different contexts and traditions. Ecstatic Kabbalah as a Distinct Tradition The article argues for recognizing Ecstatic Kabbalah, particularly as developed by Abraham Abulafia, as a distinct tradition within Jewish mysticism. Key features include: - Focus on attaining prophetic/ecstatic states - Detailed techniques for inducing altered consciousness - Use of divine names and letter combinations - Emphasis on individual mystical experience Ecstasy in Wider Jewish Thought While focusing on mystical traditions, Idel also examines ecstatic elements in wider Jewish thought: - Ecstatic prayer in Talmudic literature - Maimonides' theory of prophecy - Ecstatic themes in medieval Jewish philosophy This demonstrates that ecstatic concepts were not limited to esoteric mystical circles. Conclusion: Towards a Nuanced Understanding The article concludes by advocating for a more nuanced understanding of ecstasy in Jewish mysticism: - Recognizing the variety of ecstatic phenomena across different traditions - Examining specific techniques and practices rather than just theological concepts - Analyzing the language and terminology used to describe ecstatic experiences - Considering the role of ecstasy within broader religious and intellectual contexts Idel argues that this approach provides a fuller picture of the importance of ecstatic elements in Jewish mystical thought and practice throughout history. By closely examining texts and considering phenomenological aspects, scholars can better understand the nature and significance of ecstatic experiences in Jewish mysticism. ### 5.6 Adam Afterman on the Divine Overflow in Abulafia *Adam Afterman's **Abraham Abulafia’s mysticism of divine flux**, Journal of Jewish Studies | vol. lxxiv no. 2 | autumn 2023 | pp. 359–381 Summary based on Claude AI:* **Abraham Abulafia's Mysticism of Divine Flux** Abraham Abulafia was a remarkable Jewish mystic of the 13th century who synthesized the philosophical framework of Moses Maimonides with the esoteric traditions of Sefer Yeṣirah (Book of Creation). His original and creative approach gave rise to what became known as "prophetic Kabbalah". Central to Abulafia's worldview was the concept of shefa or divine flow. He saw it as the fundamental substance of reality, emanating from the Godhead and permeating all levels of existence. As the article states, "Abulafia drew heavily upon Maimonidean philosophy, neo-Aristotelian traditions in general, and Jewish traditions based on Sefer Yeṣirah. This article demonstrates that the root of Abulafia's ontological conception of divine reality is shefa (flux or flow)." Abulafia equated shefa with a wide range of philosophical and religious ideas. He identified it with the Active Intellect of Aristotelian thought, the holy spirit, the Torah, and the angelic figure of Metatron. But in Abulafia's understanding, these were all ultimately just different names and metaphors for the same unified divine essence: "The one who perceives the reality of the separate intellect that overflows upon humankind, and that actualizes the human intellect [ha-moṣi sekhel ha-adam min ha-ko'aḥ el ha-po'al] from its overflowing flow [ha-shefa ha-nishpa] on the human psyche [ha-nefesh ha-enoshit] after they were worthy of perceiving and prepared to receive the flow [shefa], referred to by every Kabbalist as the radiance of the Shekhinah, by every philosopher [ḥoqer] as light of the intellect [or ha-sekhel], and by every pious person [ṣaddiq] as the holy spirit [ru'aḥ ha-qodesh]." So while these various traditions may have used different language, symbols and concepts to describe metaphysical realities, in Abulafia's view they were all drawing from and pointing to the same source - the divine flow. He saw the various schools of thought as provisional and nominalistic, while the shefa was the one true reality underlying them all. "For Abulafia, following Sefer Yeṣirah, the overflow is divine and the source of the 'intellect', which is merely a form of the same overflow." In Abulafia's system, the human intellect and imagination interact with the divine shefa in the process of prophecy and mystical experience. He describes a dynamic where the flow enters the human faculties: "You will find the way of tradition … and you will comprehend through this that all of the letters are engraved upon your heart, hewn from the Holy Spirit in your spirit … the holy spirit that is engraved in you is from the Holy Spirit in itself." But while the shefa manifests through the intellect and imagination, Abulafia emphasizes that it transcends them both. In the ultimate mystical union, all mental faculties and categories dissolve as the individual consciousness merges with the infinite divine flow: "The metaphysical categories are nominalistic, just as the religious categories – whether they derive from biblical, Midrashic or Kabbalistic sources – are not reduced to noetic configurations. This reading of Abulafia's mysticism of divine overflow suggests that mystical union transcends the dichotomy of intellect and imagination." In other words, the goal of the mystic is to strip away all the veils of language and thought to achieve a state of pure union with the divine source beyond all words and categories. "Since the Active Intellect and even divine intellect are only intellectual metaphors of the overflow, they too disappear in the moment of unitive ecstasy. It should be reiterated that this is not to suggest that Abulafia claims that neither of these faculties needs to be perfected, nor that the imagination does not need to be subdued. It is only that phenomenologically at the moment of union – effected through this perfection process – the intellect is also nullified, and the union is with the unified overflow." Abulafia even applied this perspective of shefa to understand the Christian doctrines of Trinity and the Holy Spirit. He saw these as alternate conceptualizations of the same basic truth of divine flow, just expressed through Christian terminologies: "If understood thusly, the Christian Holy Spirit is identical to that of the Jewish holy spirit, which is also shared among medieval philosophers from Islamic, Jewish and Christian backgrounds... Ultimately, Abulafia developed a mystical view in which metaphysical ontology and language – whether philosophical, Jewish or Christian – are overcome in the moment of union with the divine." Thus, Abulafia advocated a form of mystical nominalism, where all religious doctrines and metaphysical systems are seen as limited human attempts to grasp the ungraspable divine essence. They may serve as signposts and guides, but the ultimate aim is to transcend them and merge with the singular reality of the divine overflow. In conclusion, Abulafia's mysticism revolved around the concept of shefa as the dynamic substratum of all existence. He masterfully wove together philosophical, kabbalistic and inter-religious concepts to point to this universal truth. But beyond the intellectual understanding, he emphasized the experiential realization of divine flow through prophetic and mystical states of consciousness. His was a path of radical transcendence, going beyond all conceptual structures to achieve unity with the Absolute. In Abulafia's vision, the ultimate self-realization and enlightenment is to know oneself as a dynamic expression of the ever-flowing divine energy, with no separation between the individual, the universe and God.