Madness, part IV.

So, why all this talk of madness?

Because some of the greatest mystics and kabbalists went mad, we want to examine and identify the reasons for that madness if we can. Not only so that we can avoid madness if at all possible, but more importantly, because it may tell us something fundamental about kabbalah and the search for meaning. As an aside, avoiding madness is not so absolutely, fundamentally, indisputably our first priority, is it? Is it? For me, personally, the idea of worshiping God, or worship per se, is so alluring precisely because it promises a transcendent madness, a melting of the trembling, rigid skeleton of self, into the shattering, fluid music of Other, to become a silence. To know and be known.

We're looking at Ben Zoma's madness because the sages of the Talmud who wrote and taught the classic kabbalah texts did their best to tell us, across the milenia, what went wrong with him. They did it in code with their cryptic questions: May you castrate a dog, and what about a virgin-mother to a high priest?

The way modern kabbalists understand these questions, it was one of two possibilities which first presented itself. Listen carefully. Either: a) you go mad as an initiate if you think yourself better than...

Better than what?

Than anything. That's why they asked him the question about castrating the dog. They wanted to know if Ben Zoma could mock a creature, any creature? Because if you can think yourself better than a dog you're a danger to yourself in the study, practise and exploration of these mysteries. Be warned.

Either a) or b) you go mad as an initiate if you think of yourself as less than...

Less than what?

Than the high priest. They wanted to know if Ben Zoma could revere and value anybody above and beyond himself? If you can think of yourself as less than anyone on this planet you're a danger to yourself in the study, practise and exploration of these mysteries. Be warned.

Ben Zoma's madness was neither of these, so it had to be deeper, more fundamental, more primal.

R. Joshua asked Ben Zoma the defining question.

This is how the Talmud (Hagiga 15a) records the event. R. Joshua b. Hanania was stood on a promontory of the Temple Mount when he was seen by ben Zoma who did not stand up in his presence.

"Hither whence and whither hence, Ben Zoma?" asked R. Joshua.

"I was having a vision, peering between the waters above and the waters below. There is hardly any distance between them, a mere three fingers breadth. As it is written, (Genesis 1:2) And the Spirit of God hovers over the face of the waters. Like a dove fluttering over her offspring without touching."

R. Joshua announced to his students, "Ben Zoma is still outside."

OK, now, kabbalah_101 readers, all 200 or so of you. We've been studying this now for more than three years, I've dropped a heavy bunch of hints and clues up to now. What was it Ben Zoma said that alerted R. Joshua to his incipient madness?

Try for an answer even if you're not sure of it. Suggest it. Take a risk, write it down and post it as a comment. There will be a prize for all good, intelligent, creative and satisfying answers even if they are not the "right" answer.

How did R. Joshua know Ben Zoma was still mad just from listening to his description of the space between the waters above and the waters below?