Antiquitopia

I wanted to continue my discussion of God and the senses with Hekhalot Rabbati for a couple reasons.  Firstly, I have been sitting on this passage for a while and wanted a forum to discuss it.  Secondly, it contributes to two series of posts at once:  resuming (at least briefly) my "Daily Hekhalot" discussions from last summer and the series of posts on "God and the Senses," for which my primary concern has been and will be after this for the most part with early Christian texts.  Hekhalot Rabbati has many series of hymns set within various narrative frameworks throughout (though usually they are set within a series of other hymns).  If Michael Swartz's conclusions in his analysis of Ma'aseh Merkavah (another Hekhalot work) are at all transferable, then we might consider that the hymnic portions of the work are older than the other portions.  The passage I want to discuss is quite notable for several reasons:  (1) it engages at least 4 out of 5 senses;...

As noted in my previous post, I think it would be helpful to think about the many different ways in which the sense are activated or engaged, whether physically or metaphorically, for Jewish and Christian (and Islamic) mysticism.  In that post, I discussed one of the hymns in the Acts of Thomas.  In the forthcoming posts, I have collated a few different Jewish, but primarily Christian works that engage multiple senses at once:  some of the hymns of Hekhalot Rabbati, Origen's Commentary and Homilies on the Song of Songs, and the Gospel of Philip.  A little further afield, I have also noticed this recurrence among Sufi poets, particularly in Rumi's poetry.  I will be hitting upon the ancient Jewish and Christian works in the next few weeks when I have some time after doing my research and teaching work for the day (so rather occasionally).  I wondered, however, if anyone had any other ideas for texts to investigate that engage multiple senses (if not all five...

In an earlier post , I noted that while vision and audition are the predominant aspects of sacred or divine encounters (hierophany and theophany respectively) that there is a dearth of comment from a modern perspective on the engaging of other senses.  It is not just seeing God or hearing God, but also smelling, tasting, and touching.  Taste, indeed, will play an important role in Christian encounters, largely due to the Eucharist.  But Jewish, Christian, and Islamic works (and I limit myself to these since I am most familiar with them; not because I think it is lacking elsewhere) often engage multiple senses at once when speaking of the self and God.  Of these, perhaps smell is the most interesting:  it permeates and envelops but is not enveloped by you; it is evanescent but ever-present; it may surround you, but you cannot grasp it.  Touching often gives a sense of immediacy and intimacy, and tasting is perhaps most intimate, but also can be used to discu...

As April DeConick has noted at Forbidden Gospels , Adam Gopnik has rather whimsically reviewed Elain Pagels's new book, Revelations on the book of Revelation and other ancient revelations in the New Yorker .  It is quite an entertaining read.