The Spiritual Dreamer

 

By: Jonathan Seidel

                                            Laymen and Kabbalah

The controversy over the kabbalistic origins is hotly debated. Just as the dogmatic pulse burst on the scene in the early Middle Ages, so too did the esoteric strand of spirituality. The genus of esoterism similar to the faith articles may be older than the middle ages but it does not mitigate the reactionary input of theological output. The esoteric markers followed the crusaders' havoc and Jewish martyrdom. The rise of spirituality in the late Middle Ages succeeded the trauma of expulsions and the inquisition. The spiritual oeuvre presented the public with an opportunity to salvage divine connection. 

Esoteric education formulated peasants with a divine immanence. The query is not the origination but its perpetuated affect on the people. Given the historical ramifications, there is a powerful influence of spiritual fervour. It is not a manipulation tactic insofar as its a salvation attempt. The quest for divine connection and purpose challenged the grave eerie situation. Certain academic conclusions argue for a hierarchical model of kabbalistic education. It is not merely the lessons but an ideological thrust as well. There is an elitist bend to control the masses away from dangerous inquiry. Still, the rabbis of southern France began this quest to save the Jews. The well-intentioned model accordingly had widespread affect on the future of Judaism. Beyond its anti-maimonidean witch-hunt and its religious mystifying, it procured a separation of elites and peasants.   

Additionally, excluding the celestial stream from the conversation as well. The supernal doxology whether discussing the ten sefirot, majestic items or any other aspect of the godhead. There is an elitist differential with respect to the knowledge they know and what the peasants do not. The Hasidic world attempted to bring those messages to the people. To teach the doctrines in a pragmatic simpler level. Still, it seems in those circles it is more about growth oriented ideas than than the abstractions themselves. The neo-kabbalists such as Kook and Kaplan especially the latter documented the lofty complexity into comprehensive uniformity. Even in these accounts, it is less the information transmitted and more the laced spirituality infused in it. The doxology or the ethic is filled to the brim with spiritual zeal. 

The interest is more in the psychological dimension of the peasant clinging to these ideals. The spiritual over the practical. Taking, the historical rift as an accurate event, the populace of southern France heeded their esoteric teachers over the sweeping Maimonidean rationalism. They opted for the hierarchical formulation rather than the scientific grasp. There is probably a Hobbesian connection of giving up freedoms for the greater good even to a classist division. Yet, that is solely conjecture and does not fit each spiritual moment. Three moments come to mind: the maimonidean controversy, Lurianic Kabbalah, Sabbatai Tzvi and the Hasidic response, and lastly the rise of Neo-hasidut. 

Each of these moments in time are factored in the fabric of the epoch they resided. It is not a fluke that these events succeeded the catastrophes of the crusades, the inquisition and the holocaust/modernity. Each of these has been documented or perceived as good evidence even if at most conjecture. 

The response to traumatic tragedies is with hope. Hope is fuelled not by practical material but spiritual elevation. Coping with the harsh reality is escaped with ontological superiority. A bolder eschatology enhances the emboldened faith with a vision of the edenic paradise. The spiritualised messianism reinforces hope to grind down the dark path of the torturous reality. The intuitive nature of spiritual hope ignores the celestial framework. The struggle was aided with a metaphysical usurped mentality. Yet, it stuck with the people as an ingrained method of connection.

The esoteric ideology desires a tranquil sensation in the echelons of the supernal lore. The spiritual fervour encases an ontological powered self. The reactionary effort remained integral to Jewish life as the consecutive persecutions produced new revolutionary esoteric mountains: from Zoharic to Lurianic to Hasidic. The intermediate periods saw spirituality grow new horns in the shape of a celestial makeup with a picture perfect paradise. 

The ability for this ideology to persist through the generations and more with great influence despite its abstract nature deepens man’s desire for meaning. The neurosis of spirituality encourages the individual to hold true to their faith. The generous divine presence in procuring a serene skyline to endeavour a future mark is pressing. The average Joe is impassioned by the metaphysical calling. It is leap to the beyond that aids in the the cycle of torment. 

In my own experience, I was enamoured with the rise of neo-hasidut movement. I felt the experiential matrix build inside me. I was enveloped in the beautiful ideas empowering my soul. Immersed in the subject manner encompassed less the celestial framework and more the sensation of closeness. It was a moment of spiritual linkage. Optimism and positivity filled my heart with a desire to express my religiosity. The tragic nature of life need not be the sole indicator of esoteric engagement. Ironically, by the time my injury came about the only esoteric familiarity was Heschel and Shagar. My brief stint in the past few years was shrouded with agonistic rationalism. Mysticism is a good cure for the cancerous travesty Jews have lived through. Though it need not be the sole solution. 

My rationalistic link heralded on my own reading investment. Maimonides’ rationalism hinged on his intellectual pursuit. His preoccupation with science and philosophy differed heavily from his Jewish mates. Most Jews were illiterate. Their inaccessibility to further knowledge necessitated a form of connection that was simple-minded. The rabbinate had access to further education but not the average layman. The less educated sought a spiritual valve of empowerment that dissociated from the cognitive function. Mystical messaging would intuitively soulfully embolden their belief in the simple faith of God and Judaism. The scare of mass confusion and hysteria from enhanced cognition did not permit book burning. The mystical side was for the uneducated to understand and connect not to purge. The layman affect with all the harsh realities significantly invigorated faith and strengthened resolve.