Quote:
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Originally Posted by RabbiO
H-
I'm not sure that placing this thread on the Judaism sub-forum is the best location for it if you insist on making Jesus a part of the conversation.
Further, though there are distinct differences between Hinduism and Judaism, an examination of the mystic tradition of Judaism might give you reason to change your mind, on some levels, regarding compatibility.
B'shalom,
Peter
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Agreed on all points Rabbio! Also, Esther, nice article :)
Honza...as Rabbio mentioned, in both Hinduism and mystical Judaism, the formless One/God emanates into the physicality of our existence...and the spark of the divine is in everything. Thus God is (in) us and and we are (in) God...keep the (in) in if it helps your understanding, and if not, omit. Clearly we are not the all knowing and formless One...and yet we are all (finite material individuated self-aware and God-like) aspects of the divine. We reflect God and God contains all.
Here's some interesting info on the soul from the Kabbalistic perspective:
http://en.wikipedia.org/wiki/Kabbalah
Human soul in Kabbalah
See also:
Gilgul
Abraham Abulafia's meditation techniques included the "inner illumination of" the human form.
[19]
The Kabbalah posits that the human soul has three elements, the
nefesh,
ru'ach, and
neshamah. The
nefesh is found in all humans, and enters the physical body at birth. It is the source of one's physical and psychological nature. The next two parts of the soul are not implanted at birth, but can be developed over time; their development depends on the actions and beliefs of the individual. They are said to only fully exist in people awakened spiritually. A common way of explaining the three parts of the soul is as follows:
- Nefesh (נפש): the lower part, or "animal part", of the soul. It is linked to instincts and bodily cravings.
- Ruach (רוח): the middle soul, the "spirit". It contains the moral virtues and the ability to distinguish between good and evil.
- Neshamah (נשמה): the higher soul, or "super-soul". This separates man from all other life-forms. It is related to the intellect, and allows man to enjoy and benefit from the afterlife. This part of the soul is provided at birth and allows one to have some awareness of the existence and presence of God.
The
Raaya Meheimna, a section of related teachings spread throughout the
Zohar, discusses fourth and fifth parts of the human soul, the
chayyah and
yehidah (first mentioned in the Midrash Rabbah).
Gershom Scholem writes that these "were considered to represent the sublimest levels of intuitive cognition, and to be within the grasp of only a few chosen individuals". The Chayyah and the Yechidah do not enter into the body like the other three—thus they received less attention in other sections of the
Zohar.
- Chayyah (חיה): The part of the soul that allows one to have an awareness of the divine life force itself.
- Yehidah (יחידה): the highest plane of the soul, in which one can achieve as full a union with God as is possible.
Both rabbinic and kabbalistic works posit that there are a few additional, non-permanent states of the soul that people can develop on certain occasions. These extra souls, or extra states of the soul, play no part in any afterlife scheme, but are mentioned for completeness:
- Ruach HaKodesh (רוח הקודש) ("spirit of holiness"): a state of the soul that makes prophecy possible. Since the age of classical prophecy passed, no one (outside of Israel) receives the soul of prophesy any longer. See the teachings of Abraham Abulafia for differing views of this matter.
- Neshamah Yeseira: The "supplemental soul" that a Jew can experience on Shabbat. It makes possible an enhanced spiritual enjoyment of the day. This exists only when one is observing Shabbat; it can be lost and gained depending on one's observance.
- Neshamah Kedosha: Provided to Jews at the age of maturity (13 for boys, 12 for girls), and is related to the study and fulfillment of the Torah commandments. It exists only when one studies and follows Torah; it can be lost and gained depending on one's study and observance.
I think that we are coming into an age where we are becoming more aware of the existence of the
Chayyah (חיה) and the
Yehidah (יחידה) and thus the need to better understand the mystical concept of God/I am.
Cheers :)
7L