The Dharma of Devekut
By Rev. John Cole
Due to the variations of meaning for both 'Devekut and Dharma', we must first of all define these terms as to their meaning in the present work. Basically we can say that we are inferring the 'doctrine as nature of communication with God'. Although this is a theological mouthful, it should indeed be the basis for the mission statement of any real mystics, or as the Kabbalists put it, "the doctrine of Devekut should be the highest indeed of the mystical life".
We must be aware that there may be more than one definition of the word Devekut. Generally speaking, Devekut often means simply attachment or devoutness, however, since the 13th century, the Jewish mystics use the term specifically as a term for the intimate communion with God, and more specifically as the most intimate and final stage for the mystics before complete and reintegration with God.
The usage of Devekut, within the realm of Kabbalah may have the following traits:
The most important point to remember about Devekut is that it is one of the most explicit biblical imperatives, thus giving us a clear view as to its importance. The multiple occurrences in the Pentateuch points to the particular importance to this commandment. Although we are constantly given the importance of Devekut, we might also invoke an ancient adage that "the devil is in the details". So ultimately each initiate must examine and meditate upon as many variations as possible and then the answer which may not be identical for every soul, will become clear. The Baal Shem Tov himself as well as his forerunner found that Devekut is primarily connected with solitary meditation and prayer. Even in communal prayer, man is still alone with God, even if he strives to the best of his ability to bind him up to the "Ecclesia". One may argue against this hypothesis by pointing to the idea of the egregore, wherein one may say that an entire group may be bound up in a prayer that is in some way utilizing the egregore in the process. But here we are truly talking about two different things.
The practice of Devekut would be most beneficial to the Kabbalists who were of a theosophical, ethical or Hasidut nature. At this point we may ask, what is a Hasid? The proper answer would be something akin to "He who acts in piety towards God and gives pleasure to his Creator and all of whose intention is bent on cleaving to Him thereby becoming a chariot for God".
The Baal Shem gave prominence to two basic motifs in his teaching in regard to Devekut:
Another method of practical Devekut would include an undefined corpus of speculative writings, which include Neoplatonic and Hermetic writings, whose interests would be in the areas of magic and theurgy. By using parts of the Hermetic corpus plus some of the techniques as put forth by Iamblicus and Proclus, the Kabbalists could thereby draw the spirits of the 'Gods' (or aspects of the one God), into magically prepared statues and then enter into communication with them. In some cases, if the Kabbalistic Magician were pure enough, he could actually draw the spirits into himself. The act of Devekut necessary for such operations could be accomplished in a number of ways including incantations, fumigations and certain high degree expressions of Ecstatic Kabbalah. The main thing the magicians would have to keep in mind would be that he was not to "ascend to the spirit", but rather the spirit had to be drawn down into the lower realm.
The subject of utilizing "Ecstatic Kabbalah" in magical practices concerning Devekut deserves a closer look for clarity sake. In his paper entitled 'Mysticism and Society', by Gershom Scholem says, "The Jewish mysteries used the term Devekut to denote this ultimate aim (cleaving or adhering to God). Rabbi Isaac ben Yeda'yah, a contemporary of Abulafia, wrote about a Nazarite who by a separation of his soul from matter and the purification of his intellect, found a direct presence of God "and his soul will CLEAVE to him in a complete and inseparable union which lasts forever". This 'descent' magic would gradually transform into a mysticism of descent, in which the supernal spirits otherwise known as Ruhaniut, were drawn down by the mystics upon themselves, the latter thereby attaining a mystical union. The descent of these spiritual beings was accomplished by particular practices, most commonly by the combination of letters and their recitation as found in the Ecstatic Kabbalah, or by the concentration of mind and direction of the heart by performing the commandments, as was the case with the Hasidim.
The importance of Devekut within the oath if Kabbalah cannot be stressed too highly. For each of the Sefirah, there is a corresponding ethical attribute in human behavior, and he who achieves this on earth is integrated into the mystic life and the harmonic world of the Sefiroth. This may sound similar to the Christian Gnostic notion of receiving the 'resurrection' while in this world. Nahmanides, speaking in a general sense, defined Devekut as the state of mind in which "you constantly remember God and His love nor do you remove your thought from Him". So with this passage from Nahmanides, we discover the pattern of the act of Devekut seems to be a permanent event. Nahmanides also declares that "whoever cleaves in this way to his Creator, becomes eligible to receive the Holy Spirit". Inasmuch as human thought derives from the rational soul in the world of Atziluth, it has the ability to return to its source there, "and when it reaches its source, it cleaves to the celestial light from which it derives and the two become one".
As mentioned earlier, Scholem and his followers were adamant that Devekut was not in any way connected to messianic and eschatological doctrines or events. In all fairness however an alternate view should be given. Beginning with Abulafia, the mystical and the eschatological were often intertwined. As for Scholem, his last few years were dedicated to a review of his own work, which included correcting some of his own mistakes that were made early in his career. If he would have lived just a little longer, perhaps his stance on Devekut may have been revised.
Yehuda Liebes, who is a Kabbalistic scholar as well as a commentator of Scholem's work, points out that even in the Zohar, we can find statements concerning mystical communion with God are related to eschatological and messianic concepts. The most obvious example would be that in order for one to become a Messiah, the person must first cultivate a rich spiritual life including the accomplishment of Devekut. The emergence of the various forms of mystical messiahs is therefore the result of encounters between the private zone of mysticism and the more public sphere of eschatology. Only after feeling that they have redeemed themselves by becoming their own messiahs were these mystical individuals able to proclaim themselves redeemers of others.
Meditation first appears in Kabbalistic literature from about the mid-thirteenth century, and at that time simply referred to a deep concentration of thought on the supernal lights of the Divine world and of the spiritual wolds in general. The Kabbalists of the early period did not distinguish between meditation and contemplation as did the Christian mystics of the day. Furthermore, the early Kabbalists used the terms Kavvanah and Devekut in the same sense which generally meant that the concentrated delving to the depths of a particular subject in the attempt to comprehend it from all its aspects, and also the abnegation of thought in order to remain on the subject.
In conclusion, it must be stressed that the instructions which lead to the methods to be employed in performing meditation which begins with the Kavvanah and ends with Devekut were not made public. These teachings in part are given by oral tradition and then the deepest of the mysteries must be obtained by entering into direct communication with God.
Due to the variations of meaning for both 'Devekut and Dharma', we must first of all define these terms as to their meaning in the present work. Basically we can say that we are inferring the 'doctrine as nature of communication with God'. Although this is a theological mouthful, it should indeed be the basis for the mission statement of any real mystics, or as the Kabbalists put it, "the doctrine of Devekut should be the highest indeed of the mystical life".
We must be aware that there may be more than one definition of the word Devekut. Generally speaking, Devekut often means simply attachment or devoutness, however, since the 13th century, the Jewish mystics use the term specifically as a term for the intimate communion with God, and more specifically as the most intimate and final stage for the mystics before complete and reintegration with God.
The usage of Devekut, within the realm of Kabbalah may have the following traits:
- It can be realized by anyone in this lifetime in a direct and personal way. It is a state of personal bliss, which can be attained without any connection to eschatology, utopianism or Messianic overtones. It is by all standards a personal experience.
- Although Devekut is to be attained within this dark mundane world, it will only be obtained when the attachments to this world have been abnegated. The attainment of Devekut then would mean that with the constant communion with God would not be dependant on death and life after death as was the case with Elijah and Enoch.
- Many Kabbalists believe that the passage of Deuteronomy 11:22 has been a direct significance to a proper understanding of Devekut. "To love the Lord your God, to walk in all His ways and to 'cleave' unto Him". Here the operative word would be "cleave", but there seems to be two different meanings as to the implication of the word in the context of this verse. Some take this to mean "a promise held out to the faithful alone, while others felt that it was a commandment binding upon everyone". For instance Abraham ibn Ezra was of the first opinion, while Nahmanides was of the second opinion as he explains in the following: "It warns man not to worship God and somebody beside Him; he is to worship God alone in his heart and his actions, and it is plausible that the meaning of "cleaving" is to remember God and His love constantly, not to revert your thought from Him in all of your earthly doings. Such a man may be talking to other people, but His heart is not with them since He is in the presence of God. And it is further plausible that those who have attained this rank, do, even in their earthly life, partake of the eternal life, because they have made themselves a dwelling place of the Shekhinah".
The most important point to remember about Devekut is that it is one of the most explicit biblical imperatives, thus giving us a clear view as to its importance. The multiple occurrences in the Pentateuch points to the particular importance to this commandment. Although we are constantly given the importance of Devekut, we might also invoke an ancient adage that "the devil is in the details". So ultimately each initiate must examine and meditate upon as many variations as possible and then the answer which may not be identical for every soul, will become clear. The Baal Shem Tov himself as well as his forerunner found that Devekut is primarily connected with solitary meditation and prayer. Even in communal prayer, man is still alone with God, even if he strives to the best of his ability to bind him up to the "Ecclesia". One may argue against this hypothesis by pointing to the idea of the egregore, wherein one may say that an entire group may be bound up in a prayer that is in some way utilizing the egregore in the process. But here we are truly talking about two different things.
The practice of Devekut would be most beneficial to the Kabbalists who were of a theosophical, ethical or Hasidut nature. At this point we may ask, what is a Hasid? The proper answer would be something akin to "He who acts in piety towards God and gives pleasure to his Creator and all of whose intention is bent on cleaving to Him thereby becoming a chariot for God".
The Baal Shem gave prominence to two basic motifs in his teaching in regard to Devekut:
- The sanctification of the profane sphere in the life of the perfect Hasid, its transformation into one single sphere of holy action which leaves no room for the concept of a separate state of profane action.
- The paradigm of eating in holiness as the perfect example of this supreme state of man. What is generally considered a mundane art par excellence, is transformed into a holy or mystery rite. This rite is not just found in the Hasidic community but in the Kabbalistic community of Safed as well.
Another method of practical Devekut would include an undefined corpus of speculative writings, which include Neoplatonic and Hermetic writings, whose interests would be in the areas of magic and theurgy. By using parts of the Hermetic corpus plus some of the techniques as put forth by Iamblicus and Proclus, the Kabbalists could thereby draw the spirits of the 'Gods' (or aspects of the one God), into magically prepared statues and then enter into communication with them. In some cases, if the Kabbalistic Magician were pure enough, he could actually draw the spirits into himself. The act of Devekut necessary for such operations could be accomplished in a number of ways including incantations, fumigations and certain high degree expressions of Ecstatic Kabbalah. The main thing the magicians would have to keep in mind would be that he was not to "ascend to the spirit", but rather the spirit had to be drawn down into the lower realm.
The subject of utilizing "Ecstatic Kabbalah" in magical practices concerning Devekut deserves a closer look for clarity sake. In his paper entitled 'Mysticism and Society', by Gershom Scholem says, "The Jewish mysteries used the term Devekut to denote this ultimate aim (cleaving or adhering to God). Rabbi Isaac ben Yeda'yah, a contemporary of Abulafia, wrote about a Nazarite who by a separation of his soul from matter and the purification of his intellect, found a direct presence of God "and his soul will CLEAVE to him in a complete and inseparable union which lasts forever". This 'descent' magic would gradually transform into a mysticism of descent, in which the supernal spirits otherwise known as Ruhaniut, were drawn down by the mystics upon themselves, the latter thereby attaining a mystical union. The descent of these spiritual beings was accomplished by particular practices, most commonly by the combination of letters and their recitation as found in the Ecstatic Kabbalah, or by the concentration of mind and direction of the heart by performing the commandments, as was the case with the Hasidim.
The importance of Devekut within the oath if Kabbalah cannot be stressed too highly. For each of the Sefirah, there is a corresponding ethical attribute in human behavior, and he who achieves this on earth is integrated into the mystic life and the harmonic world of the Sefiroth. This may sound similar to the Christian Gnostic notion of receiving the 'resurrection' while in this world. Nahmanides, speaking in a general sense, defined Devekut as the state of mind in which "you constantly remember God and His love nor do you remove your thought from Him". So with this passage from Nahmanides, we discover the pattern of the act of Devekut seems to be a permanent event. Nahmanides also declares that "whoever cleaves in this way to his Creator, becomes eligible to receive the Holy Spirit". Inasmuch as human thought derives from the rational soul in the world of Atziluth, it has the ability to return to its source there, "and when it reaches its source, it cleaves to the celestial light from which it derives and the two become one".
As mentioned earlier, Scholem and his followers were adamant that Devekut was not in any way connected to messianic and eschatological doctrines or events. In all fairness however an alternate view should be given. Beginning with Abulafia, the mystical and the eschatological were often intertwined. As for Scholem, his last few years were dedicated to a review of his own work, which included correcting some of his own mistakes that were made early in his career. If he would have lived just a little longer, perhaps his stance on Devekut may have been revised.
Yehuda Liebes, who is a Kabbalistic scholar as well as a commentator of Scholem's work, points out that even in the Zohar, we can find statements concerning mystical communion with God are related to eschatological and messianic concepts. The most obvious example would be that in order for one to become a Messiah, the person must first cultivate a rich spiritual life including the accomplishment of Devekut. The emergence of the various forms of mystical messiahs is therefore the result of encounters between the private zone of mysticism and the more public sphere of eschatology. Only after feeling that they have redeemed themselves by becoming their own messiahs were these mystical individuals able to proclaim themselves redeemers of others.
Meditation first appears in Kabbalistic literature from about the mid-thirteenth century, and at that time simply referred to a deep concentration of thought on the supernal lights of the Divine world and of the spiritual wolds in general. The Kabbalists of the early period did not distinguish between meditation and contemplation as did the Christian mystics of the day. Furthermore, the early Kabbalists used the terms Kavvanah and Devekut in the same sense which generally meant that the concentrated delving to the depths of a particular subject in the attempt to comprehend it from all its aspects, and also the abnegation of thought in order to remain on the subject.
In conclusion, it must be stressed that the instructions which lead to the methods to be employed in performing meditation which begins with the Kavvanah and ends with Devekut were not made public. These teachings in part are given by oral tradition and then the deepest of the mysteries must be obtained by entering into direct communication with God.