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Merkabah mysticism
"First vision of Ezekiel" and "Early Jewish mysticism" redirect here. For other uses, see Merkabah (disambiguation).
For the modern Israeli main battle tank, see Merkava.
Copy of Matthäus Merian's engraving of Ezekiel's vision (1670)
Merkabah (Hebrew: מֶרְכָּבָה merkāvā, "chariot")[1] or Merkavah mysticism (lit. Chariot mysticism) is a school of early Jewish mysticism, c. 100 BCE – 1000 CE, centered on visions such as those found in the Book of Ezekiel chapter 1, or in the hekhalot literature ("palaces" literature), concerning stories of ascents to the heavenly palaces and the Throne of God. The main corpus of the merkabah literature was composed in the period 200–700 CE, although later references to the Chariot tradition can also be found in the literature of the Chassidei Ashkenaz in the Middle Ages.[2] A major text in this tradition is the Maaseh Merkabah (Hebrew: מַעֲשֵׂה מֶרְכָּבָה maʿăśē merkāvā, "Work of the Chariot").[3]
Prohibition against study
Talmud on the Knesset Menorah. References in rabbinic Talmud and Midrash to merkabah mysticism are brief, avoiding explanation.
The Talmudic interdictions concerning merkabah speculation are numerous and widely held. Discussions concerning the merkabah were limited to only the most worthy sages, and admonitory legends are preserved about the dangers of overzealous speculation concerning the merkabah.
For example, the secret doctrines might not be discussed in public: "Seek not out the things that are too hard for thee, neither search the things that are above thy strength. But what is commanded thee, think thereupon with reverence; for it is not needful for thee to see with thine eyes the things that are in secret."[11] It must be studied only by exemplary scholars: "Ma'aseh Bereshit must not be explained before two, nor Ma'aseh Merkabah before one, unless he be wise and understands it by himself."[12] Further commentary notes that the chapter-headings of Ma'aseh Merkabah may be taught, as was done by Rabbi Ḥiyya. According to Yer. Hagigah ii. 1, the teacher read the headings of the chapters, after which, subject to the approval of the teacher, the pupil read to the end of the chapter,[13] although Rabbi Zera said that even the chapter-headings might be communicated only to a person who was head of a school and was cautious in temperament.[14]
According to Rabbi Ammi, the secret doctrine might be entrusted only to one who possessed the five qualities enumerated in Isaiah 3:3 (being experienced in any of five different professions requiring good judgement), and a certain age is, of course, necessary. When R. Johanan wished to initiate R. Eliezer in the Ma'aseh Merkabah, the latter answered, "I am not yet old enough." A boy who recognized the meaning of חשמל (Ezekiel 1:4) was consumed by fire (Hagigah 13b), and the perils connected with the unauthorized discussion of these subjects are often described (Hagigah ii. 1; Shab. 80b).[14]
https://en.wikipedia.org/wiki/Merkabah_mysticism
MERKABAH (lit. "chariot"):
By: Kaufmann Kohler
Table of Contents
Symbolic Significance.
In the Enoch Literature.
Origin of the Conception.
The Heavenly Throne; hence "Ma'aseh Merkabah," the lore concerning the heavenly Throne-Chariot, with especial reference to Ezek. i. and x. The conception of Yhwh riding upon cherubim, or fiery cloud-birds, upon the heavens or the clouds, is certainly genuinely Hebrew (see Ps. xviii. 11 [A. V. 10]; Deut. xxxiii. 26; Ps. lxviii. 5 [A. V. 4]; Isa. xix. 1); hence His "war-chariot" (Hab. iii. 8 and Isa. lxvi. 15, Hebr.) and the name "chariot" for the ark with the cherubim (I Chron. xxviii. 18). Just as the Assyrian sunchariot with its horses is employed in the legend of the ride of Elijah to heaven (II Kings ii. 11; comp. Enoch lxx. 2, lxxii. 5, lxxiii. 2), so did the prophet Ezekiel in his vision, probably suggested by Babylonian sculpture, see Yhwh riding on the Throne-Chariotwhen leaving the doomed Temple at Jerusalem (see Müller, "Ezechielstudien," 1895, pp. 8-11; Bertholet, "Das Buch Hezekiel," 1897, p. 12). To a later age Ezekiel's picture became a sacred mystery known by the term "Merkabah" as early as the time of Ben Sira (Ecclus. xlix. 8). The ancient Mishnah lays down the rule: "The Ma'aseh Merkabah should not be taught to any one except he be wise and able to deduce knowledge through wisdom ('gnosis') of his own" (Ḥag. ii. 1). Job beheld the throne of God, and his daughters sang the doxology of the Ma'aseh Merkabah (according to the Testament of Job, ed. Kohler, vii. 39, xi. 25; see Kohut Memorial Volume, pp. 282, 288). Quite characteristic is the story given in Tosef., Ḥag. ii. 1; Ḥag. 14b; Yer. Ḥag. ii. 77a:
Origin of the Conception.
Concerning the origin of the Merkabah-ride, Jellinek ("B. H." iii. p. xxii.) expressed the opinion that Persian Sufism gave rise to its peculiar notions, and Bloch ("Monatsschrift," 1893, pp. 18-25, 69-74, 257-266, 305-311) endeavored to trace them all back to Arabic mysticism. But recent researches concerning the Mithra worship and the Mithra liturgy have cast altogether new light on the whole Merkabah lore. Mithra, the heavenly charioteer, with his Quadriga, a chariot drawn by four horses, who was worshiped in ancient Persia as the god of light and regarded in early Roman times as the prime mover of the world, formed of the four elements (Dio Chrysostomus, "Oratio," xxxvi.; see Cumont, "Die Mysterien des Mithra," 1903, pp. 87-88; Windischmann, "Zoroastrische Studien," 1863, pp. 309-312), was invoked under mysterious rites as the mediator between the inaccessible and unknowable Deity, in the ethereal regions of light, and man on earth (Cumont, l.c. pp. 95, 122). These rites bear such a striking resemblance to those by means of which the Merkabah-riders approached the Deity that there can scarcely be any doubt as to the Mithraic origin of the latter (see Dieterich, "Eine Mithrasliturgie," 1903, pp. 7-15). The only difference between them is that while the Mithra-worshipers, at least those of Roman times, had the coming forth of Mithra as the highest god their aim, the Merkabah-riders have the seeing of the Lord on high as their goal, Meṭa-ṭron-Mithra, the archangel, being the divine charioteer who ushers them into the presence of God. Otherwise there is the same hallucination at work which makes the ecstatic imagine that he is lifted up from the earth to heaven to see the sun, stars, and winds come forth from their places; to behold the sun (or sun-god) and the entire celestial household, the seven rulers of the celestial poles, or the archangels; and finally to gaze at the luminous youthful Mithra in all his beauty—the youthful Meṭaṭron of the Jewish mystics (see Cumont, l.c. pp. 117, 151, et al.).
https://www.jewishencyclopedia.com/articles/10698-merkabah
Such spiritualistic experiences through mystic rites had their origin in Egypt rather than in Persia. Jamblichus ("De Mysteriis," iii. 4, 5) describes the optic and acoustic illusions under which the Egyptian mystic labored as if they were realities, and at the same time he states that in the ecstatic state brought about by magic songs and proper environment the soul is encompassed by a chariot of light and ether (αἰθεριωδές χαὶ αῦγοειδὲς ὄχημα), on which it beholds the heavenly things in the light reflected from above (iii. 14; see Von Harless, "Das Buch von der Aegyptischen Mysterien," pp. 53-54, 65-66). Neoplatonic ideas, accordingly, aided in rendering the Mithra worship the center of the mystic belief in which the world of antiquity sought relief during the period when the gods of classical antiquity were losing their authority and divinity; and Jewish wisdom, following the tendency of the age, embodied it, under the name of Enoch Meṭaṭron, as secret lore in its system (see Meṭaṭron).
Philo took the idea of the Merkabah with its charioteer Meṭaṭron and applied it to his Logos ("De Somniis," i. 25; "Quis Rerum Divinarum Heres Sit," §§ 42, 48; "De Profugis," § 19; "De Confusione Linguarum," § 28; "De Monarchia," i. 1; comp. Plato, "Phædrus," ii. 46). Maimonides ("Moreh Nebukim," iii. 1-7), in his antagonism to mysticism, went so far as to dissolve the whole Merkabah theophany of Ezekiel into mere physics, notwithstanding the rabbinical warning against disclosing these mysteries (see Pes. 119a). All the stronger, therefore, grew the zeal of the mystics, as is evidenced in the renewed form of the Cabala, which lent to the Merkabah lore and all the ecstatic visions and mystic operations connected therewith new life and vigor; of this the Book of Raziel and the later Cabala are ample proof. See Ma'aseh Bereshit.
What is a merkabah?
You have 7 subtle bodies to experience each of the existing 7 planes of existence, but how to freely move between them? Merkabah is such a tool that allows you to experience a multidimensional journey.
In this article you will learn:
What merkabah is.
How you can develop it.
As you already know, awakening the kundalini energy leads to enlightenment. You also know that you don’t have to experience a kundalini awaking to be enlightened.
But did you know that enlightenment also causes changes in your electromagnetic field – your aura?
What is merkabah? Do you know?
Merkabah is the energy field surrounding your aura. It activates on its own as a result of a change in consciousness. This means that an enlightened person’s magnetic field reflects the fact that they have developed a pattern of consciousness that allows for unlimited perspective due to the limitations of the physical dimension.
Complicated?
Let’s try it easier. When you are fully aware – enlightened, your electromagnetic field can take on a geometric pattern known as a merkabah. With its help, you will be able to go with your body through all levels of consciousness. You will then be able to transform your physical body into light into the so-called “light body”. The physical body has too much density, and too low vibrations in order to be able to shift between the various levels of existence. So, it needs some kind of protection, a suit, so it won’t get damaged. Merkabah is the type of suit. And the interdimensional journey is nothing more than the so-called ascension known from the Bible, among others.
https://www.ajourneytoyourself.com/merkabah/
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World Series Poker Player Caught on Hot Mic Discussing 'Chest Pain' Since Getting Vaccine
A video of a poker game from last year that has surfaced on Twitter has renewed debate over possible side effects of the COVID-19 vaccine.
According to Newsweek, the video was taken in July at the World Series of Poker.
“I wish I never would’ve got the vaccine. I’ve been having chest pain ever since I had that thing,” player Jeff Farnes said in a conversation with Aaron Duczak picked up by a hot mic.
After citing rumors that the vaccine can harden arteries, Farnes said, “I need to get it checked out.”
LISTEN: Poker player Jeffrey Farnes caught on hot mic telling Canadian player Aaron Duczak about how he regrets getting the 💉and is experiencing chest pains. Duczak says he got the 💉 to enter the U.S. to play.pic.twitter.com/GT0qT8De69
— Raheem J. Kassam (@RaheemKassam) February 15, 2023
Duczak, who is from Canada, said that he “held out until not even a month ago,” adding that he got the shot to come to the U.S. to play in the World Series of Poker.
At a hearing last week, Republican Rep. Nancy Mace of South Carolina shared her own story of suspected vaccine injury.
“It wasn’t the first shot, but it was the second shot that I now developed asthma that has never gone away since I had the second shot,” she said.
“I have tremors in my left hand, and I have the occasional heart pain that no doctor can explain. And I’ve had a battery of tests.”
The Centers for Disease Control and Prevention, which affirms that the vaccines are safe, has said that there is “a small but increased risk of myocarditis after mRNA COVID-19 vaccines.” Myocarditis is an inflammation of the muscles of the heart.
The CDC said its data showed 713 confirmed cases of myocarditis post-vaccine.
The CDC also said that some data that has yet to be verified shows the possibility of an increased risk of stroke for people over 65 after the Pfizer-BioNTech vaccine.
Discussion of potential vaccine side effects is likely to ramp up as the House Oversight Select Subcommittee on the Coronavirus Pandemic begins its investigation into all things COVID, according to Axios.
Republican Rep. Marjorie Taylor Greene of Georgia has said she wants to hold hearings with those who have suffered side effects from the vaccine.
https://www.westernjournal.com/world-series-poker-player-caught-hot-mic-discussing-chest-pain-since-getting-vaccine/
Ever thought about killing yourself? Keep trying.
Sleazy assholes, FIRE every single one of them James, they are a threat to you and your business.