Natural Law Society of America - 664863580357191
Allan Richter, Doctor of Law - paraphrase of Sanford Drob - Jewish Mysticism and the Philosophies of India.
Like Ein-Sof (ALL), the principle called Brahman (or in its creative mode, Atman), is infinite and beyond all qualities and distinctions. It transcends all oppositions (opposites). Like Kabbalah, this spiritual principle is identified with a "no-thingness" and is "life energy" (prana) of the cosmos. The gods are just another manifestation of this unitary principal. For the Kabbalists, the Sefirot or Partzufim are aspects of Ein-Sof. Like Kabbalists their is a struggle to avoid describing the infinite in grandiloquent terms. Such an ambivalence - a desire to attribute everything especially of significance and value is characteristic of many mystical traditions.
"Nothingness" is very significant in Kabbalistic thought and is also developed deeply in the traditions of India. The Upanishads refer to "netr,neti, "neither this nor that." In Kabbalah Ein-Sof is equated with nothingness inasmuch as it is completely beyond description. Buddhist reflection of Nagarjuna "It can not be called void or not void, but in order to indicate it, it is called void."Sunyata". It however, phenomenalizes (reveals) itself as the Buddha and empirical reality, just as in Kabbalah Ein-Sof manifests itself as the God of Israel and the world.
In the Rig-Vida the One "evolved and became desire, the first seed of mind." In Kabbalah Ein-Sof is equated with its highest manifestation is understood to be Desire (Ratzon) and Delight (Tinug).
In Indian thought "nothingness" is an existential manifestation of death which is dialectic-ally understood as implicitly containing desire within itself. The Kabballah dosn't use the term death but has a dialectical movement from Ayin (nothingness) to Keter (desire delight). In both systems of thought what emerges is "primordial man". In both Hindu and Jewish mystical accounts the result of the formation of Primordial Man, who in turn enters ino a cosmic erotic relationship representing the union of abstract entities. In Kabbalah the union is between Wisdom and Understanding, in Hindu the union is between Death/desire with Speech. In both this results in the creation of a temporal finite world.
Like the Kabbalah, several schools within Hindu-Brahmanic tradition hod the world o be an illusin created through a limitation in the infinite "All".
Like the Kabbalists, the ancient philosophers of India held that the infinite divine principal is mirrored and actually contained in the human heart. The self of man reflects or even embodies the self of the cosmos. While the kabbalistic Primordial Man (Adam Kadman) is spiritual (being composed of Sefirot). The Cosmic Man of Jaina and Hidu thought is coceived of in more material terms.
An interesting parallel to the kabbalistic notion of unification of the Sefirot in Adam Kadman is found in the Jaina myth of the "seven life energies." - make within "men" (i.e., themselves) one man ... He it was who became th Lord of Progeny.
Like the Kabbalah, in its doctrine of the Sefirot and Partzufim (divine Persona), the Upanishads speak of a number of secondary manifestations of the Absolute that embody particular characteristsics or traits.
The various symbols of Indian philosophy provide for a ready transition from meaphysics to psychology. This is found in Yoga where it is the microcosmic mind that is the chief focus. This psycholgization is even more prominent in Buddhism, which is strictly "theraputic". The Budddha preached a doctrine in which all that is significant occcurs on the level of the microcosm, in the release of buddhi (enlighment) of the individual.
It is a fundamental ethical axiom of both Indian and kabbalistic thought that man must integrate into his life and consciusness an aspect of himself (Atman in Indian thought: Tzelm, divine spark, or Godly soul in the kabbalah) that normally remains hidden.
One of the most important images of spiritual liberation in Indian thought is Karma, several aspects of which finds lose paralels in the kabbalistic concept of Kelippot.