Atlantis Online
March 29, 2024, 09:50:43 am
Welcome, Guest. Please login or register.

Login with username, password and session length
News: Were seafarers living here 16,000 years ago?
http://www.canada.com/victoriatimescolonist/news/story.html?id=34805893-6a53-46f5-a864-a96d53991051&k=39922
 
  Home Help Arcade Gallery Links Staff List Calendar Login Register  

KABBALAH/QABBALAH/CABALA/QABALAH/KABBALAH MA'ASIT

Pages: 1 [2]   Go Down
  Print  
Author Topic: KABBALAH/QABBALAH/CABALA/QABALAH/KABBALAH MA'ASIT  (Read 2306 times)
0 Members and 78 Guests are viewing this topic.
Bianca
Superhero Member
******
Posts: 41646



« Reply #15 on: August 03, 2007, 08:58:16 am »








Kabbalah: Critique




Dualism


Main article: Dualism

Although Kabbalah propounds the Unity of God, one of the most serious and sustained criticisms is that it may lead away from monotheism, and instead promote dualism, the belief that there is a supernatural counterpart to God. The dualistic system holds that there is a good power versus an evil power. There are two primary models of Gnostic-dualistic cosmology: the first, which goes back to Zoroastrianism, believes creation is ontologically divided between good and evil forces; the second, found largely in Greco-Roman ideologies like Neo-Platonism, believes the universe knew a primordial harmony, but that a cosmic disruption yielded a second, evil, dimension to reality. This second model influenced the cosmology of the Kabbalah.

According to Kabbalistic cosmology, the Ten Sefirot correspond to ten levels of creation. These levels of creation must not be understood as ten different "gods" but as ten different ways of revealing God, one per level. It is not God who changes but the ability to perceive God that changes.

While God may seem to exhibit dual natures (masculine-feminine, compassionate-judgmental, creator-creation), all adherents of Kabbalah have consistently stressed the ultimate unity of God. For example, in all discussions of Male and Female, the hidden nature of God exists above it all without limit, being called the Infinite or the "No End" (Ein Sof) - neither one nor the other, transcending any definition. The ability of God to become hidden from perception is called "Restriction" (Tsimtsum). Hiddenness makes creation possible because God can become "revealed" in a diversity of limited ways, which then form the building blocks of creation.

Later Kabbalistic works, including the Zohar, appear to more strongly affirm dualism, as they ascribe all evil to a supernatural force known as the Sitra Ahra ("the other side") that emanates from God. The "left side" of divine emanation is a negative mirror image of the "side of holiness" with which it was locked in combat. [Encyclopaedia Judaica, Volume 6, "Dualism", p.244]. While this evil aspect exists within the divine structure of the Sefirot, the Zohar indicates that the Sitra Ahra has no power over Ein Sof, and only exists as a necessary aspect of the creation of God to give man free choice, and that evil is the consequence of this choice. It is not a supernatural force opposed to God, but a reflection of the inner moral combat within mankind between the dictates of morality and the surrender to one's basic instincts.

Rabbi Dr. David Gottlieb notes that many Kabbalists hold that the concepts of, e.g., a Heavenly Court or the Sitra Ahra are only given to humanity by God as a working model to understand His ways within our own epistemological limits. They reject the notion that a Satan or angels actually exist. Others hold that non-divine spiritual entities were indeed created by God as a means for exacting his will.

According to Kabbalists, humans cannot yet understand the infinity of God. Rather, there is God as revealed to humans (corresponding to Zeir Anpin), and the rest of the infinity of God as remaining hidden from human experience (corresponding to Arikh Anpin). One reading of this theology is monotheistic, similar to panentheism; another a reading of the same theology is that it is dualistic. Gershom Scholem writes:
"It is clear that with this postulate of an impersonal basic reality in God, which becomes a person - or appears as a person - only in the process of Creation and Revelation, Kabbalism abandons the personalistic basis of the Biblical conception of God....It will not surprise us to find that speculation has run the whole gamut - from attempts to re-transform the impersonal En-Sof into the personal God of the Bible to the downright heretical doctrine of a genuine dualism between the hidden Ein Sof and the personal Demiurge of Scripture." (Major Trends in Jewish Mysticism Shocken Books p.11-12)
Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.
Pages: 1 [2]   Go Up
  Print  
 
Jump to:  

Powered by EzPortal
Bookmark this site! | Upgrade This Forum
SMF For Free - Create your own Forum
Powered by SMF | SMF © 2016, Simple Machines
Privacy Policy