The Theologies of Kabbalah Research

Abstract

metaphysical and nonpersonal reality with which one is unable to establish contact via regular senses, only through internal sensation and consciousness. It should be noted that this perception is very different from the theological perspectives of the ‘‘mystics’’ themselves, who often perceive the beings with whom they are in contact as concrete and personal beings and describe the relationship with them through the regular senses, mainly sight and hearing. According to the theology of Kabbalah researchers, the divine, or the transcendent reality which the mystic encounters, is not perceived as an active agent that becomes involved in history. It is the mystic who is the active agent, searching and striving for contact with the divine/ metaphysical/self through broadening, empowering, or altering the regular modes of his consciousness. This perception also stands in line with the modern theological and spiritual perceptions that reject personal theistic perceptions, and ascribe the subjectivity and agency to human beings and not to the divine being or the transcendental reality. This perception is also very different from the theological perceptions of Kabbalists and Hasidim, that perceive God, or the divine powers revealed to them, as having agency and taking the initiative. Although scholars of Kabbalah (similar to researchers of mysticism in general), do not perceive the Divine/Transcendent reality as a personal and active God intervening in history, they do regard it as creative energy whose revelation through mystical experience initiated by the mystic has an effect on the mystic and his cultural productions, and through these on society and history. Gershom Scholem, following William James, Rufus Jones, and other modern theologians, saw in mysticism the creative and vital power of religion, undermining the religious establishment and the institutionalized ritual, and preserving religion through renewing the direct contact with the divine, against degeneration and petrifaction. Following Leo Baeck, Scholem identified mysticism as the romantic stage of religion, as opposed to the classical, institutional stage: . . .we may call it the romantic stage of religion, in contradistinction to its classical state, which saw the formation of the great religious Theologies of Kabbalah Research 11