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In bringing Theosophical Kabbalah into contemporary intellectual understanding, using the tools of modern and postmodern philosophy and psychology, Sanford Drob shows philosophically how every symbol of the Kabbalah embodies the simultaneous dialectical paradox of mystical Coincidentia oppositorum, the conjoining of two opposite dualities. [55]
He noted that in that latter year, there were about 35,000 members of the Adyar-based [citation needed] Theosophical Society (9000 of whom were in India), c. 5,500 members of the Theosophical Society in America, c. 1,500 members of the Theosophical Society International (Pasadena), and about 1200 members of the United Lodge of Theosophy. [140]
The theosophical aspect of Kabbalah itself developed through two historical forms: "Medieval/Classic/Zoharic Kabbalah" (c.1175 – 1492 – 1570), and Lurianic Kabbalah (1569 – today) which assimilated Medieval Kabbalah into its wider system and became the basis for modern Jewish Kabbalah.
This was the classic time when various different interpretations of an esoteric meaning to Torah were articulated among Jewish thinkers. [16] Abulafia interpreted Theosophical Kabbalah's Sephirot Divine attributes, not as supernal hypostases which he opposed, but in psychological terms.
Jewish Kabbalah was also formative for Christian theosophy from Böhme on. [3] In 1875, the term theosophy was adopted and revived by the Theosophical Society, an esoteric organization that spawned a spiritual movement also called Theosophy. [4] In the 20th century, theosophy became the object of study for various scholars of Western esotericism.
The ethic of meditation mysticism in Abulafia and other Ecstatic Kabbalists was a minority tradition to the Theosophical Kabbalah mainstream, but later aspects of it became incorporated in the 16th century Theosophical compendiums of Cordovero and Vital, such as drawing down divine influx, and subsequently influenced the psychologisation of ...
The Sabbatean movement believed in a heterodox doctrine of Lurianic Kabbalah as taught by Nathan of Gaza, in which the Ein Sof itself was the origin of evil and the world of the qlippoth. According to this belief, the tzimtzum and subsequent re-radiation only took place for the creative aspects of the godhead, known as the “thoughtful light ...
In the Kabbalah, it is the primordial energy out of which all things are created. [26] The next stage is "Chokmah" (or "wisdom" in English), which is considered to be a stage at which the infinitely hot and contracted singularity expanded forth into space and time. It is often thought of as pure dynamic energy of an infinite intensity forever ...