« You, Israel, are joyful, but my servants are grieving. »


Everything contributes to deceive, delude, mislead, the seeker who ventures into the slippery terrain of mystery, – without guidance, compass or bearings. The shoehorns are multiplying underfoot, in words. There are a thousand opportunities to get lost. The material is too rich, too vast, too flexible, too subtle. It is covered with too many veils, protected by thick walls, buried in the depths of forgotten cenotaphs, vanished into a clear azure, lost in the inaudible murmur of the zephyr.

You need a singularly piercing eye, a fine ear, a gentle touch, to only feel the fleeting shadow of a clue.

The mystery seeker reminds us of this character from Ṛg Veda: « Sullen, without knowledge, I question with my mind what are the hidden traces of the gods. »i

The seeker contemplates with his thoughts Isaiah’s seraphim, with their three pairs of wings, two of which are to cover their face and feet, and the third to fly, and he cannot be satisfied with what he sees, since they hide from him what he cannot see.

He tries to understand the meaning of Greek words that are only outer envelopes, without content: mystery (μυστήριον), symbol (σύμϐολον), enigma (αἲνιγμα), sign (σημεῖον), shadow (σκία), shape (τύπος) or similarity (εἰκών).

Origen has shown as clearly as possible, without being discouraged, how the mystery is constantly being hidden, and how, without interruption, it is being overlooked. He stated with a sense of evidence: « We feel that everything is full of mysteries”ii and also: « Everything that happens, happens in mysteries.»iii

In terms of mysteries, a higher irony haunts some Kabbalah texts, such as this one: « You, Israel, are joyful, but my servants are grieving. For it is a mystery from the mysteries that leaves my treasure. All your schools prosper like fattened calves (Jeremiah 46:21), not by sorrow, not by labor, but by the name of this seal and by the mention of the terrifying crown. »iv

How would one interpret that sentence, nowadays?

Without waiting too long for an answer that will not easily be spit out, the researcher picks up other grains of knowledge that were collected thousands of years ago: « What is manifested and secret, what moves here in the secret heart of our being is the powerful foundation in which is established all that moves and breathes and sees. »v

He meditated on the details of Ezekiel’s experience, wondering about the differences between brightness, fire, and amber: « And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire.» vi

The researcher measures the inanity of his efforts, the derisory nature of his strengths. He is aware that the idea of mystery could be nothing more than an illusion, a chimera, a pretext to collect in sheer waste scattered symbols, a propensity to tear diaphanous veils, to plunge into a verbal abyss, to overestimate the signs, to desire to see, instead of live.

Origen had warned: true knowledge is love. Plunged in sweet madness, the seeker seeks love in the true mystery.

iŖg Veda I,164,1

iiOrigen, Lev. Hom. 3,8

iiiOrigen, Gen. Hom. 9,1

iv Cf. Section Sar Ha-Torah (« Prince of Torah ») from Hekhalot Rabbati (« Great Palaces »)

vMundaka 2,2,1

viEz 1, 4