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Hulin, Michel This might be a mistake.
Mystisisme er interesse for eller dragning mot det som synes å være merkelig og uforklarlig, gjerne med tro på at det rommer mwg.imisme må ikke forveksles med mystikk.
- Broadly defined, mysticism can be found in all religious traditions , from indigenous religions and folk religions like shamanism, to organized religions like the Abrahamic faiths and Indian religions , and modern spirituality, New Age and New Religious Movements.
- Thus is the issue engaged whether we can explain away religious and mystical experiences by reference to naturalistic causes.
- Today there is also occurring in the West what Richard Jones calls "the secularization of mysticism".
- The theoretical study of mystical experience has shifted from an experiential, privatized and perennialist approach to a contextual and empirical approach.
subst. /ˈmɪstɪsɪ(zə)m/ mystikk, mystisisme. English-Norwegian dictionary. mysticism
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mysticisme translation in French - English Reverso dictionary, see also 'mystifier',mystique',mystificateur',mystère', examples, definition, conjugation.
Mysticism — The goddess Persephone, from the great Eleusinian relief in the National Archaeological Museum in Athens … Wikipedia. Enthusiasm , quietism , doctrine of the Mystics.
The doctrine of the Mystics, who professed a pure, sublime, and wholly disinterested devotion, and maintained that they had direct intercourse with the … The Collaborative International Dictionary of English mysticism — index mystery Burton s Legal Thesaurus.
The ascent texts are extant in four principal works, all redacted well after the third but certainly before the ninth century CE. They are:. A fifth work provides a detailed description of the Creator as seen by the "descenders" at the climax of their ascent. This work, preserved in various forms, is called Shi'ur Qomah "Measurement of the Body" , and is rooted in a mystical exegesis of the Song of Songs , a book reputedly venerated by Rabbi Akiva. The literal message of the work was repulsive to those who maintained God's incorporeality; Maimonides d.
While throughout the era of merkabah mysticism the problem of creation was not of paramount importance, the treatise Sefer Yetzirah "Book of Creation" represents an attempted cosmogony from within a merkabah milieu.
This text was probably composed during the seventh century, and evidence suggests Neoplatonic , Pythagoric , and Stoic influences. It features a linguistic theory of creation in which God creates the universe by combining the 22 letters of the Hebrew alphabet , along with emanations represented by the ten numerals, or sefirot. Certain key concepts found in the Sefer Yetzirah, such as the "6 directions", are mentioned in the Talmud, and also the book title of the book is referenced: yet scholars do not conclude that the versions of the Sefer Yetzirah that have been handed down today are identical to the book which the Talmud references.
Moshe Idel, Gershom Scholem , Joseph Dan , and others have raised the natural question concerning the relationship between the "chambers" portion of the Hekhalot literature and the Babylonian Talmud 's treatment of "The Work of the Chariot" in the presentation and analysis of such in the Gemara to tractate Hagigah of the Mishna. This portion of the Babylonian Talmud, which includes the famous "four entered pardes " material, runs from 12b-iv wherein the Gemara's treatment of the "Work of Creation" flows into and becomes its treatment of "The Work of the Chariot" to and into 16a-i.
All references are to the ArtScroll pagination. Neither Talmud presents Rabbi Ishmael as a player in Merkabah study and practice. To be sure, in the accounting of this figure's mystical study and practice the pejorative in context "Akher" is used instead of "Rabbi Ishmael". This is because Elisha ben Abuyah's teachings under the heading of "The Work of the Chariot" came to be considered heretical in contrast to his halakhic and hermeneutical teachings which were generally admired—and whose weighty influence, in any case, could not be ignored.
All of this indicates that the generators of the Hekhalot literature were indeed savvy in choosing "Rabbi Ishmael" as paradigmatic in their own writings as a means of relating their own endeavors to the mystical study and practices of the tannaim in the early decades following upon the destruction of the Temple. Akiva's version is memorialized in the Babylonian Gemara to tractate Hagigah at 14a-ii wherein Akiva puts forth the pairing of God and " David " in a messianic version of that mystical motif.
Immediately after this Akivian "solution" to the puzzle of thrones referred to in Song of Songs and the two thrones spoken of in Daniel , Chapter 7 , the text presents Akiva as being pressured—and then acquiescing to—a domesticated version of this twoness theme for the single Jewish God which would be acceptable to Rabbinic officialdom.
The text offers Justice [ din ] and Charity ts'daqqa as the middot of God which are enthroned in Heaven. The generic point in all of this is that by the time of the final editing of the Mishna this whole motif along with other dimensions of Merkabah-oriented study and practice came to be severely discouraged by Rabbinic officialdom.
Those who still pursued these kinds of things were marginalized by the Rabbinic Movement over the next several centuries becoming, in effect, a separate grouping responsible for the Hekhalot literature. In the "four-entered- pardes " section of this portion of the Babylonian Gemara on tractate Hagigah , it is the figure of Akiva who seems to be lionized. For of the four he is the only one presented who ascended and descended "whole". The other three were broken, one way or another: Ben Azzai dies soon after; Ben Zoma is presented as going insane; and worst of all, "Akher" apostatizes.
This putative lionization of Rabbi Akiva occurs at 15b-via-i of our Gemara section. Maimonides ' philosophical 12th-century work Guide for the Perplexed is in part intended as an explanation of the passages Ma'aseh Bereshit and Ma'aseh Merkabah.
In the third volume, Maimonides commences the exposition of the mystical passage of the mystic doctrines found in the merkabah passages, while justifying this "crossing of the line" from hints to direct instruction.
Maimonides explains basic mystical concepts via the Biblical terms referring to Spheres, elements and Intelligences. In these chapters, however, there is still very little in terms of direct explanation.
We have frequently mentioned in this treatise the principle of our Sages "not to discuss the Maaseh Merkabah even in the presence of one pupil, except he be wise and intelligent; and then only the headings of the chapters are to be given to him. Kabbalah relates the Merkabah vision of Ezekiel and the Throne vision of Isaiah Isaiah —8 describing the seraph angels, to its comprehensive Four Worlds.
The highest World, Atziluth "Emanation"—Divine wisdom , is the realm of absolute Divine manifestation without self-awareness, metaphorically described in the vision as the likeness of a Man on the throne. The throne of sapphire is an etymological root in Kabbalah for the Sephirot divine powers. The second World, Beriah "Creation"—Divine understanding , is the first independent root creation, the realm of the Throne,  denoting God descending into Creation, as a king limits his true greatness and revealed posture when seated.
The World of Beriah is the realm of the higher angels, the Seraphim "burning" in ascent and descent as their understanding of God motivates self-annihilation. They are described with faces of a lion, ox and eagle, as their emotional nature is instinctive like animals, and they are the archetypal origins of creatures in this World. The lowest World, Assiah "Action"—Divine rulership , is the realm guided by the lower channels of the Ophanim humble "ways" in realised creation. The Rabbinic Talmud compares Ezekiel and Isaiah 's visions of God's Chariot-Throne, noticing that Ezekiel gives a lengthy account of details, while Isaiah is very brief.
It gives an exoteric explanation for this; Isaiah prophesied in the era of Solomon's Temple , Ezekiel's vision took place in the exile of Babylonian captivity. The Kabbalistic account explains this difference in terms of the Four Worlds. All prophecy emanates from the divine chokhmah wisdom realm of Atziluth. Isaiah's prophecy saw the Merkabah in the World of Beriah divine understanding, restraining his explanation by realising the inadequacy of description.
Ezekiel saw the Merkabah in the lower World of Yetzirah divine emotions, causing him to describe the vision in rapturous detail.
The two visions also form the Kedushah Jewish daily liturgy:. We will sanctify Thy name in the world even as they sanctify it in the highest heavens, as it is written by the hand of Thy prophet: "And they the Seraphim called one unto the other and said, Holy, holy, holy is the Lord of Hosts; the whole earth is full of His glory. Those over against them the Hayyot say, Blessed: "Blessed be the glory of the Lord from His place. And in Thy holy words it is written, saying: "The Lord shall reign forever, thy God, O Zion, unto all generations; Hallelujah.
According to the Kabbalistic explanation, the Seraphim "burning" angels in Beriah divine understanding realise their distance from the absolute divinity of Atziluth. Their call, " Holy ", repeated three times, means removed or separated. This causes their "burning up" continual self-nullification , ascending to God and returning to their place. Their understanding realises instead that God's true purpose glory for creation is with lowly man.
The lower Hayyot "living" angels in Yetzirah divine emotions say, "Blessed [etymologically in Kabbalah "drawing down" blessing] be the glory This causes them to be able to draw down divine vitality from a higher source, the supreme realm of Atziluth , to lower creation and man.
In Ezekiel's vision, the Hayyot have a central role in the merkabah's channeling of the divine flow in creation. Hasidic thought explains Kabbalah in terms of human psychology. Through this, the Merkabah is a multi-layered analogy that offers insight into the nature of man, the ecosystem, the world, and teaches self-refinement.
The four Hayyot angels represent the basic archetypes that God used to create the current nature of the world. Ophanim , which means "ways", are the ways these archetypes combine to create actual entities that exist in the world. However, in practice, everything in the world is some combination of all four, and the particular combination of each element that exist in each thing are its particular Ophanim or ways.
The 'man on the throne' in the vision of Ezekiel descriptively represents God, who is controlling everything that goes on in the world, and how all of the archetypes He set up should interact. The 'man on the throne', however, drives when the four angels connect their wings. This means that God will not be revealed to us by us looking at all four elements for instance as separate and independent entities.
However, when one looks at the way that earth, wind, fire and water for instance which all oppose each other are able to work together and coexist in complete harmony in the world, this shows that there is really a higher power God telling these elements how to act.
This very lesson carries over to explain how the four basic groups of animals and the four basic archetypal philosophies and personalities reveal a higher, Godly source when one is able to read between the lines and see how these opposing forces can and do interact in harmony.
A person should strive to be like a Merkaba, that is to say, he should realize all the different qualities, talents and inclinations he has his angels. They may seem to contradict, but when one directs his life to a higher goal such as doing God's will he the man on the chair driving the chariot will see how they all can work together and even complement each other.
Islams fremste mystiske tradisjon er sufismen. Autoritetsdata WorldCat GND LCCN BNF BNF data HDS NKC BNE NDL. Kategoriar : Religion og livssyn Ord av gresk opphav.
English Translation of “mysticisme” Collins French-English …
English Translation of “mysticisme” The official Collins French-English Dictionary online. Over 100,000 English translations of French words and phrases.
Norwegian Bokmål: ·definite singular of mystisisme··definite singular of mystisisme. English Translation of “mysticisme” | The official Collins French-English Dictionary online. Over , English translations of French words and phrases. Vår pris ,-(portofritt). In this compelling study of two seventeenth-century female mystics, Bo Karen Lee examines the writings of Anna Maria van Schurman and Madame Jeanne Guyon.
2. of Mystical Experiences
Dante,p. Mystisisme mysticisme Bergson, Deux Mystisisme,p. XVIII e s. Mysticisme philosophique. Tous se proposent d'atteindre une sorte de fusion avec le Mystisisme divin au cours de l' extase Porot Dans les domaines de la philos. Rolland, J. Mysticisme Mysstisisme sentiment; faux mysticisme. Sand, Hist.
J'entends par mysticisme: toute croyance aveugle Gide, Journal, Mystisisme, p. Constant, Journ.