esoterica

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See me in mi heels an' tinge (Noodle Vague), Sunday, 24 February 2019 20:04 (five years ago) link

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One of the main themes of the book is that the literary techniques used to construct a cosmos split between divine and demonic also undermine that very distinction. Such techniques include the portrayal of divine and demonic entities as linguistic and phenomenal twins. Divine and demonic personae as portrayed as continually engaged in intimate relations. Zoharic writers portray these relations in vivid and, again, theologically shocking images. Divine and demonic personae are depicted as born from the same gestational processes taking place in the “Supernal Mother” (Ima Ila’ah); divine and demonic personae are depicted as engaged in nurturing, “suckling” relationships (yenikah) with each other; divine and demonic personae are depicted as engaged in sexual relationships with each other. One consequence of these diverse processes is a variety of divine/demonic confusions.

A particularly dangerous set of phenomena are portrayed in myths that I call “aggressive enclothing” and “impersonation.” These phenomena are emphasized in the Tikkune Ha-Zohar and Ra’ya Mehemna, two anonymous works written slightly after the bulk of the Zoharic literature.

Such myths portray assaults by a demonic entity or persona, which take the form of “enclothing” a divine core with a demonic exterior. This “enclothing” results in a capture of the divine by the demonic and the emergence of an entity which is an ontological mixture of the two.

These kabbalistic myths draw on far older rabbinic tales of “talking idols.” Those tales depict two notorious idol-makers, Jeroboam and Nebuchadnezzar, placing the divine name in statues, enabling the latter to proclaim, “I am the Lord thy God.” Even in the rabbinic tales, the perverse phenomena are not merely magicians’ illusions, but emerge from the real subordination of a divine power to the nefarious purposes of a wicked human being. In the kabbalistic re-appropriation of these tales, it is the demonic itself which assaults the divine with its aggressive acts of enclothing.

The danger of confusion posed by aggressive enclothing becomes most acute when it is combined with the twinning phenomena I described earlier. If the entity doing the enclothing is indistinguishable from that which is enclothed, the task of telling divine from demonic, good from evil, becomes almost impossible.

A world in which such impersonation becomes pervasive is a horrifying prospect: the difference between good and evil, friend and foe, God and the Devil, becomes impossible to determine with certainty. Self and Other are at their most antagonistic, and yet at their most indistinguishable. Such a vision is, in fact, the stuff from which many a fictional tale of horror is made; it also corresponds to the terrifying existential dilemmas portrayed by many a modern philosopher.

And yet: the etiology provided by Zoharic mythology of this horrifying vision also hints that such a world is but one step away from redemption. Zoharic mythology shows that the possibility of a world of simulacra lies in the shared origins, desires, and sustenance of divine and demonic. These twins are locked in lethal embrace precisely because of their tragic cognitive and ontological separation, a separation with a history, a reversible history. The aggressive mirroring or even coercive amalgamation of divine and demonic may prove to be a monstrous, reified form of the primordial indifferentiation out of which they both emerge, and thus a promise of redemption in grotesque form.

Mordy, Monday, 29 July 2019 01:07 (four years ago) link

two weeks pass...

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flamboyant goon tie included, Friday, 16 August 2019 02:35 (four years ago) link


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