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Revision as of 00:01, 9 April 2010

This Page is Under Further Development...

This page offers anyone who finds it a personalised Contents for Wikipedia. It links to Wikipedia pages and external links I like, for future reference. It displays my wish, excitement and enthusiasm to learn so much more, rather than reflecting my present, enormous lack of knowledge in any of these topics! These topics are here because I really want to know more about them! I would hope this would inspire others to be similarly excited by them! The selection is arranged to articulate an inner, personal view of life. Through this, the page illustrates my psychological, philosophical and spiritual interpretations of relating to these different subjects. This second meaning gives a personal view of an ideal model of thinking and feeling, that can be contrasted with other philosophical models to approaching life. I want it to artistically evoke my intellectual system and delight.

Quotes

Borges' influences included Maths and Kabbalah

Socrates said, "The unexamined life is not worth living!"
My version: A life that doesn't yearn and restlessly search for the transcendent in all its many forms, perhaps regrettably at the expense of living a normal life in this World, doesn't do justice to the magnificence of the transcendent!

Marx said, "Until now philosophers were concerned just with understanding the World. The point of Philosophy is to change it!"
My version: So many people are interested in changing the World. The thing I long to do is to understand it!

"I'm very interested in things. I'm specialising in the Universe and all that surrounds it."

Romanticism interpreted the artist as tortured genius and conscience of society-"To suffer for one's Art".
My version: One should suffer for one's art...and philosophy, mysticism, science and everything else, in the cause of learning something new! There are too many times when I have had to drop everything or travel long distances just to catch a television documentary, radio program, talk, exhibition, magazine, book etc!

The Jewish philosopher Abraham Joshua Heschel said, "Wonder rather than doubt is the root of all knowledge".
My version: I want to construct my world from the aesthetical, the logical and the mystical, without compromising any of them! In Jewish mysticism, the path I seek requires fullest rational articulation. Sincerity and self-nullification are the vessels for transcendent wonder. The Baal Shem Tov said that Moses fell on his face at the lowly Burning Bush, because he saw in it the value of the simple person. In Hasidism, "Love your fellow as yourself" means that one should learn to love oneself as much as one loves another person! Bittul-nullification means that one loses their ego entirely. Panentheism means that only God truely exists. Perception of Divine presence in everything awakens joy. A descent is the concealed beginning of the ascent.

Turmoil is closer to truth than serenity (My quote now that everything has gone wrong!).

When the present Chief Rabbi of Britain, Johnathan Sacks, was newly religious, he visited Jewish religious leaders in America, seeking guidance. He was studying Philosophy in Cambridge University, and told the Lubavitcher Rebbe of his concern that Judaism disparaged Secular learning. The Rebbe replied that secular subjects were like different precious jewels, and Torah was like a diamond. The person who understands the quality of a diamond, values all lesser gems all the more. In Hasidism, this advice might not be suitable for all followers, but is necessary for other adherents. In Kabbalistic terminology it would depend on the particular life-tasks of each individual.

The transcendent search

A personal view of thinking and feeling!

Aesthetic beauty opens the mind to new insight

Many people have given their models of the ideal forms of thinking, and the emotions they form. These include the lateral thinking of Edward de Bono, the intuition of the Romantic Poets, the anti-Scientism of William Blake, and the anti-superstition of Richard Dawkins. Artists embody intellectually guided emotional creativity. Differences have been compared in personality typologies. Historically, the study of Philosophy gave birth to new disciplines, including Psychology, which became independent when it adopted Scientific methods. Every person has their own implicit, amateur weltanschauung (World View) that lies behind their beliefs. Within the following selection of some favourite things, is my view!

I like aspects of all these ideal models of thinking. However, they are only a part of my ideal model. My view has the advantage that it doesn't require me to be clever! I like to distinguish between depth and cleverness. Mystical terminology helps present this psychological difference. In Kabbalah, these are called "ohrot" ("lights") and "keilim" ("vessels"). Accordingly, intellectual depth is the emotionally guided focus on the inner meaning of things. Logical analysis and contemplative reflection underpin this, but analysis might be replaced by emotionally intuitive reflection in less analytical, more imaginatively creative people. This corresponds to light. My ideal model of thinking longs for the transcendent in all its religious and secular forms. This is an abundance of light. I seem to have overabundance of light, unbalancing a weak character, because my emotional vessels are weak! That leads to anxiety problems! In Kabbalah, strong light in weak vessels is the archetype of the World of "Tohu" ("Chaos"). Still, the longing for the transcendent makes it all worthwile! This defines depth as the devoted attatchment to inner reflection on something. The desire to uncover the inner meanings of externality comes from a delight and longing for the transcendent beauty its surface conceals. This is an inner form of beauty. Within Science a good example of it would be found in the elegance of a mathematical equation in Physics. The deeper one's understanding of the significance of the equation, the more it's elegant unity of diversity delights. However this idea of transcendence would also be found in other forms in the Humanities. Superficial art or philosophy would be avoided in favour of inner perception and depth. This elegance of inner beauty would be found on all levels, from the external (psychological self awareness), to the aesthetic (inner delight) to the mystical (love and awe of God). In Kabbalah, the Sephirot give a paradigm for understanding reality. The Sephirah of "Tiferet" (Beauty) is the central essence within the emotions. The inner quality of the Sephirah of "Binah" (Understanding) is joy. Full understanding leads to the Sephirah of "Daat" (Knowledge), which gives birth to an emotional response, because its inner quality is union with the idea. Inner beauty comes from the intellectual content of the ideas. This idea of depth is an introverted quality. It finds the inner delight and emotions within the intellectual.

Cleverness, in contrast, would be represented by strong intellectual vessels, that would also require strong emotional vessels of character. Such people are intellectually creative or easily learned, unlike me! They would have sharp or knowledgable minds, good memories and problem solving abilities. Their light needn't be as strong, as longing is not their main focus. In Kabbalah, lower lights invested in strong vessels is the archetype of the World of "Tikkun" ("Fixing"). My ideal model of thinking and feeling is judged on the basis that longing for the transcendent is the ideal framework, into which other types of thinking could be fitted, for different types of personality than me! The second meaning of this page, in addition to its offered selection of Wikipedia Contents, is its implicit presentation of my ideal model, and some personal contributions to the search. Inwardness over outwardness, light over vessels. A critic might say that intellectual originality and lateral thinking are more important than longing. Perhaps I indulge myself in the transcendent, because I lack other intellectual traits! The World needs all varieties. This page seeks to argue the case in defence of the transcendent search!

Love of others by relating to inner good

Some of my favourite things! - A Personalised Contents of Wikipedia

(Though I don't know much about them, or about anything else at all!)
These things are here because I really want to know about them!
The idea is to get other people as exited in them as I am!

General

Interdisciplinary


A Nightwatch: Cities and villages, woods and fields at night

Judaism and Jewish culture

General Jewish

Part of a series on
Jewish philosophy
Guide for the Perplexed
Hellenistic
Medieval
Modern
Topics
Repentance in Judaism Teshuva
"Return"
Repentance, atonement and
higher ascent in Judaism
  • Gates of Repentance
In the Hebrew Bible
Aspects
In the Jewish calendar
In contemporary Judaism

At the moment there are gaps on the page...Scroll down for further content!

All streams flow into the sea, yet the sea is never full. To the place the streams come from, there they return again. (Ecclesiastes 1:7)

Inner Torah

Part of a series on
Kabbalah
Esoteric symbolism
Concepts
History
Pre-Kabbalistic Jewish mysticism
Medieval
Renaissance
Early modern
Modern
Practices
People
100s
1100s
1200s
1300s
1400s
1500s
1600s
1700s
1800s
1900s
Role
History
Topics

At the moment there are gaps in the page...scroll down for content:

Kabbalah:
The Rabbis taught: Four (Sages) entered the Pardes ("the orchard" - Rashi explains that they ascended to Heaven by utilizing the Divine Name) They were Ben Azzai, Ben Zoma, Acher and Rabbi Akiva. Rabbi Akiva said to them: "When you come to the place of pure marble stones, do not say, "Water! Water!" for it is said, "He who speaks untruths shall not stand before My eyes" (Psalms 101:7). Ben Azzai gazed (at the Divine Presence - Rashi) and died. Regarding him the verse states, "Precious in the eyes of God is the death of His pious ones" (Psalms 116:15). Ben Zoma gazed and was harmed (he lost his sanity - Rashi). Regarding him the verse states, "Did you find honey? Eat as only much as you need, lest you be overfilled and vomit it up" (Proverbs 25:16). Acher cut down the plantings (he became a heretic). Rabbi Akiva entered in peace and left in peace. (Talmud Chagiga 14b, also discussed in the Zohar. Explaned by Moshe Cordovero)

Hasidut:
On Rosh Hashanah of the year 5507 (1746) I performed, by means of an oath, an elevation of soul, as known to you, and saw wondrous things I had never seen before. What I saw and learned there is impossible to convey in words, even face to face...I ascended from level to level until I entered the chamber of the Mashiach, where the Mashiach learns Torah with all the Tanaim and tzadikim and also with the Seven Shepherds...I asked the Mashiach, "When will the Master come?" And he answered, "By this you shall know: When your teachings will become public and revealed in the world, and your wellsprings burst forth to the farthest extremes, that which I have taught you and you have comprehended, and they also shall be able to perform unifications and elevations as you, then all of the shells will cease to exist, and there shall be a time of good will and salvation. (From a letter from Yisrael Baal Shem Tov to his brother-in-law Gershon of Kitov. From inner.org)

Some interpretations of Inner Torah

Schneur Zalman of Liadi
Tanya
The second section of the Hasidic classic text the Tanya, called Shaar Hayichud Vehaemunah-Gate of Unity and Faith brings the mystical Panentheism and Divine immanence of the founder of Hasidism, the Baal Shem Tov, into intellectual, philosophical explanation. It explains the Hasidic theology of God's Unity, which is the underlying mystical theology behind all of Hasidism. The author placed it after the first section of Tanya, which gives a mystical account of Jewish daily life. Since the second section is fundamental to perceiving the mystical, it is often described in Habad as a beginning text for the initiate. The Lubavitcher Rebbe, who began an outreach campaign to encourage Gentiles to keep the 7 Laws of Noah, said that non-Jews should learn the second section of Tanya, as it also applies to them. The vision of the Baal Shem Tov was that Hasidism would give a mystical perception of the Divinity that the whole World will study in Messianic times. Study of the second section of Tanya would enable a non-Jew to know God, and reach the higher levels of Love and Awe of God. This is the inner dimension of the 7 Laws of Noah.
See Ohr Philosophy of Habad Radical theological aspects of Hasidic theology Tzimtzum Hasidim and Mitnagdim

Medieval, rationalist Jewish philosophers (exponents of "Hakirah"-rational "investigation" from first principles in support of Judaism), such as Maimonides describes Biblical and Rabbinic Monotheism to mean that there is only one God, and His essence is a unique, simple, infinite Unity. Jewish mysticism gives a deeper explanation, by distinguishing between God's essence and emanation. In Kabbalah and especially Hasidism, God's Unity means that there is nothing independent of His essence. The fundamental new doctrine in Lurianic kabbalah of God's Tzimtzum-"withdrawl", received different interpretation after Isaac Luria, from the literal to the metaphorical. To Hasidism and Schneur Zalman, it is unthinkable for the "withdrawl" of God to "make possible" Creation, to be taken literally. Tzimtzum only relates to the Ohr Ein Sof-"Infinite Light", not the Ein Sof-Divine essence itself. God's true infinity is revealed in both complimentary infinitude (infinite light) and finitude (finite light). The "withdrawl" was only a concealment of the Infinite Light into the essence of God, to allow the latent potentially finite light to emerge after the Tzimtzum. God Himself remains unaffected ("For I, the Lord, I have not changed" Malachi 3:6). His essence was One, alone, before Creation, and still One, alone, after Creation, without any change.

Schneur Zalman explains that God's Unity has two levels, that are both paradoxically true. The main text of Kabbalah, the Zohar, describes the first verse of the Shema ("Hear Israel, the Lord is God, the Lord is One") as the "Upper level Unity", and the second line ("Blessed be the Name of the Glory of His Kingdom forever") as the "Lower level Unity". Schneur Zalman gives the Hasidic explanation of this. In Kabbalah all Creation is dependent on the immanent, finite, "Filling all Worlds" Ohr-Light that each Creation receives continually. All is bittul-nullified to the light, even though in our realm this complete dependence is hidden. From this perspective, of God knowing the Creation on its own terms, Creation exists, but the true essence of anything is only the Divine spark that continuously recreates it from nothing. God is One, as nothing has any independent existence without this continual flow of Divine Will to Create. This is the Lower Level Unity.
In relation to God's essence, Creation affects no change or withdrawl. All Creation takes place "within" God. "There is nothing but God". The ability to create can only come from the infinite Divine essence, represented by the Tetragrammaton name of God. However, "It is not the essence of the Divine, to create Worlds and substain them", as this ability is only external to the Infinite essence. Creation only derives from God's revelatory "speach" (as in Genesis 1), and even this is unlike the external speach of Man, as it too remains "within" God. From this upper persective of God knowing Himself on His own terms, Creation does not exist, as it is as nothing in relation to God's essence. This monistic acosmism is the "Upper Level Unity", as from this persective, only God exists.
Rachel Elior emphasises the infinite paradox and unification of opposites articulated philosophically in Habad Hasidism.
English translation and commentary on the second section of Tanya: Shaar Hayichud Vehaemunah-Gate of Unity and Faith


Adin Steinsaltz
Adin Steinsaltz:
www.steinsaltz.org-Aleph Society
On the road with Adin Steinsaltz
Kabbalah-"The official theology of the Jewish people"

Jewish mysticism, or Kabbalah, is the official theology of the Jewish people...Although the world of Kabbalah is profoundly symbolic and abstract, its teachings are of tremendous significance to the individual and to society alike. Its influences are evident in all Jewish spheres, the prayer book, the Talmud, and Jewish philosophy. Kabbalah is not a separate area of Torah knowledge, but rather the hidden, spiritual dimension of the revealed aspects of the Torah...It is for this reason that Kabbalah has been called the soul of the Torah.
The character of Kabbalah is perhaps manifested most clearly in Hasidut. By changing the terminology of Kabbalah yet maintaining its messages, Hasidut offers a simpler, more accessible way of unlocking its secrets. The Hasidic movement, which has prompted dramatic changes in the outlook of the Jewish people, began in the late 18th century with the teachings of Rabbi Yisrael Baal Shem Tov. By re-emphasizing the value of every Jew, the Baal Shem Tov provided his disciples with the opportunity to link the individual closer to the Almighty. Hasidism has breathed new vitality into Jewish life, offering an alternate route to the arduous and, for some, unattainable path of study. (Jewish mysticism at www.steinsaltz.org)

Let me explain something that I have said elsewhere...I think that since about the time of the expulsion from Spain, the only theology that our people have had is the theology of the Kabbalah. I'm saying this now not because I am biased, but I am speaking objectively. Kabbalah is accepted not only in the Hasidic world, but also by those who opposed the Hasidim and followed the Gaon of Vilna. In fact, the Vilna Gaon was possibly more deeply involved with, and wrote more about, the Kabbalah than many of the Hasidic masters put together. Even the Sefardim have clearly been taken with the Kabbalah, if not so obviously. So Kabbalistic ideas don't belong only to the Hasidic point of view. They are a part of a general Jewish psychology and theology.
I am in a certain way terribly biased because I belong to Hasidus. My background was such that Hasidus was the only way that Judaism appeared, to me, in any significant way. So now I can think about it backwards and perhaps give it some intellectual meaning, but still you must remember that I am biased. Generally speaking, as far as I can be objective, I would say that the last phase in the history of Judaism is such that to ignore Hasidus would be like going back to the Judaism of the Gemorah and ignoring the Acharonim, as if you didn't even come across them. The reason Hasidism did not spread all over the world was the twin historical disasters of assimilation and the destruction of the Jews...So Hasidism was stopped in its track, so to speak, but even today if you "count heads", you'll find that a majority actually daven Nusach Sefard and are connected to a Hasidic tradition. (Interview at www.newkabbalah.com)

The nature of our World

...There is a quotation from the Kabbalistic work of Rabbi Chaim Vital, Sefer Etz Hayyim, that our world is one that in its majority is a world of evil. Evil is the ruler of this world and there is very little good in it. If I could express it in perhaps a paradoxical way, I would turn to the 18th century dispute between Leibnitz and Voltaire. Leibnitz said we lived in the best of all possible worlds, and Voltaire, who wrote Candide, made fun of Leibnitz and came to the conclusion that we live in the worst of all possible worlds. If we were to look at this question from a Jewish point of view, I would answer in the following way: "We are living in the worst of all possible worlds in which there is still hope." There are, indeed, worlds below us in which there is no hope at all, and this is what we call "Hell." But to speak of the entire structure of our own world: it really is a world on the very brink. If it were to be slightly, just slightly, worse than it actually is, then its basic structure would become entirely hopeless; the balance would be irreversible and evil would be irrevocable.

As it is now, evil can be conquered, but we are not living in a Leibnitzian paradise, but in a world in which we have to accept a vast amount of evil. What I am saying is not usually understood as a Jewish idea, but I think that it is really a statement of what I would call "Jewish optimism." If a person sees the world as all pink and glowing, he is not an optimist, he's just a plain fool. An optimist, on the other hand, is one who in spite of seeing the terrible facts as they are, believes that there can be improvement. If everything were all right, then you wouldn't have to be an optimist. So I do believe that we, as Jews, are optimists because we are a people with hope and we have a theology of hope.

After everything has been said and told, we come upon certain mysteries that simply cannot be answered. One of these is the question which asks about the purpose of Creation. And the fact is, as one Hasidic Rebbe said with respect to this very question, there is language in the Midrash to the effect that the Almighty had a "teiva", a desire, and if you have a desire you don't ask "why?" The language of the Midrash is very suggestive at this point because a teiva is something we can't explain. To answer a question about the "why" of Creation can, philosophically, be proven to be impossible. You get to a point where you are asking questions that are unanswerable, not because we lack knowledge, but unanswerable by definition. But perhaps we can say this much: When you speak about the world from this point of view, it is, so to speak, a tour de force, an experiment in existence, an experiment of what I might call "conquering the utmost case." So in a way, existence in any other world is not "proof." Proof in the utmost case occurs only when you can do things under the worst of circumstances.

...If I want to test a new car, the way that I test it is not on the smoothest of roads, under the best conditions. To have a real road test to prove that a car really works, I have to put it under, and I would say this again, the worst conditions in which there is yet hope. I cannot test it by driving it off a cliff, but I can test it on the roughest terrain where I must come to the edge of a cliff and have to stop...The same with Creation. Creation would have been pointless unless it was a Creation under precisely these difficult circumstances. So I am saying, theologically speaking, that the worst possible world in which there is yet hope is the only world in which Creation makes sense. (Excerpt of an interview with Adin Steinsaltz, "The Mystic As Philosopher", from www.newkabbalah.com [2])


י נ י ע ל ג
ה ט י ב א ו
ת ו א ל פ נ
ך ת ר ו ת מ

Yitzchak Ginsburgh-Gal Einai organisation:
www.inner.org New articulation of Kabbalah in light of Hasidic thought
Gal Einai logo "Gal einai v'abitah niflaos mitorasecha" - "Open my eyes, that I may behold wonders from Your Torah" (Psalms 119:18)






www.inner.org-Torah and Science Main Index: Sciences and Arts in the framework of Jewish mysticism
www.inner.org-Teachings of Kabbalah for Righteous Gentiles Includes the mystical meaning of the 7 Laws of Noah, and the rectification of the Wisdoms, Sciences and Arts of the Nations
www.inner.org-Three stages in the development of Kabbalah: Cordoveran Kabbalah, Lurianic Kabbalah, Hasidic philosophy


The Worlds and Sephirot of Kabbalah in the scheme of "Iggulim"-independent concentric "circles"
Sanford L. Drob-"The New Kabbalah":
www.newkabbalah.com

"The New Kabbalah" is a perspective in philosophy, theology and psychology, grounded in the union between traditional Jewish mysticism and modern and postmodern thought. Rooted in the visionary mythos of Rabbi Isaac Luria (1534-72), and interpreted through such modern and postmodern thinkers as Freud, Jung, Hegel, Wittgenstein and Derrida, the New Kabbalah seeks to uncover and further develop the philosophical and psychological significance of Kabbalistic symbols and ideas. In addition, the New Kabbalah is enriched by comparative studies and dialog between Jewish mysticism and other religious and philosophical traditions, including Hinduism, Buddhism, Platonism, and Gnosticism. The New Kabbalah is born out of the conviction that the theosophical system of Luria and his followers promotes an open economy of thought, dialog and criticism, while at the same time providing a comprehensive account of the world and humanity's role within it that is intellectually, morally and spiritually vital for us today.

The New Kabbalah seeks to build upon the recent explosion in contemporary Kabbalah scholarship by formulating a Kabbalistic approach to philosophy, theology and psychology. The New Kabbalah is open, multi-perspectival and pluralistic, and while it is rooted firmly in Judaism, it seeks dialog, participation and constructive criticism from those of all backgrounds and disciplines. This site is not affiliated with any "movement," but seeks to promote respectful dialog across the full spectrum of Jewish affiliation and non-affiliation. (Author's definition of "The New Kabbalah" on homepage)


Opatów-Apt, Poland
Abraham Joshua Heschel
Apta Hasidic dynasty
Aggadic Man: The Poetry and Rabbinic Thought of Abraham Joshua Heschel From a Modern Orthodox Judaism publication. Contrasts his emotional, mystical, aggadic philosophy of Judaism, with the rational, halachic philosophy of Joseph B. Soloveitchik in his approach of "Halachic Man".
The Earth Is the Lord's: The Inner World of the Jew in Eastern Europe Small, lyrical work of Heschel, in which he evokes and explains the world of Eastern European Jewish spirituality.

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