Patanjali’s Yoga Sutras are among the most important writings of the Yoga school, and have remained relevant for 2,300 years because of their wisdom and inspiration. In this webinar course, Ravi Ravindra will explore the heart and purpose of yoga as expressed in the Yoga Sutras, with special emphasis on section 2.2 which states that the true purpose of yoga is the cultivation of Samadhi, meaning freedom from the ego-self, and the diminishing of the kleshas, that are the impediments standing in the way of achieving this goal.
The course will be based on Ravi Ravindra’s book The Wisdom of Patanjali’s Yoga Sutras.
Ravi Ravindra is a professor emeritus at Dalhousie University, in Halifax, Nova Scotia, where he served as professor in comparative religion, philosophy and physics. A lifetime member of the Theosophical Society, Ravi has taught many courses in The School of the Wisdom in Adyar and at the Krotona Institute in Ojai, Calif. He was a member of the Institute of Advanced Study in Princeton, a fellow of the Indian Institute of Advanced Study in Shimla, and the founding director of the Threshold Award for Integrative Knowledge. His last book was The Pilgrim Soul: A Path to the Sacred Transcending World Religions and his new book on the Bhagavad Gita will be published by Shambhala Publications in the spring of 2017. For more information visit www.ravindra.ca .
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(Kabala, Qabalah). Jewish mysticism and esotericism. The name is derived from the Hebrew QBL or Qibel, which means “to receive,” implying that it is a knowledge that is orally transmitted down. The Kabbalah probably dates back to the second or third century CE in Palestine, and flourished in Babylonia in the 6th century to the 11th century. From there it spread to Italy, Spain, and other parts of Europe. Its early stages received influences from NEOPLATONISM and GNOSTICISM. Its earliest major source of teaching was the Sefer ha-Zohar (Book of Splendor), first published in the 13th century by Moses de Leon (c. 1240-1305) but traditionally said to have been written in the second century by Rabbi Shimon ben Yohai. A second book that played a major role in kabbalistic mysticism was the Sefer Yetzirah (Book of Formation). A third one is Sefer Ha-Bahir.
Gershom Scholem states that the Kabbalah is but one of the many terms used to described the mystical and esoteric aspects of Judaism. The Talmud refers to razei torah or the “secrets of the Torah,” which include the Ma’aseh Beresit (“work of creation”), and the Ma’aseh Merkabah (“work of the chariot”). The Merkabah is a mystical tradition whose name came from the first chapter of the book of Ezekiel when Ezekiel ascended with his chariot. This tradition is believed to have been current during the Second Temple period in Jewish history (c. 538 BCE - 70 CE). Its primary sources are the Greater and Lesser Hekhaloth, which speaks of the various halls or palaces that the mystic must go through in order to enter the Merkabah.
In the 16th century, two prominent Kabbalists made significant impact on speculative and practical Kabbalah. They were Moses Cordovero (1522-1570), and Isaac Luria (1533-1572). Luria originated an entire sub-tradition of Kabbalah that influenced its later magical applications.
The Kabbalah became popularized in Europe through Western occultists who used it for magical purposes. Among them were Cornelius Agrippa, A. E. Waite, Eliphas Levi, and S. L. MacGregor Mathers, author of Kabbala Unveiled.
Mathers divides the Kabbalah into four aspects.
A. The practical Kabbalah, which deals with talismanic and ceremonial magic. This is the tradition that became popular in Europe.
B. The literal Kabbalah, which deals with the keys to the unveiling of the hidden meanings of the scriptures. These are divided into:
i. Gematria, which is the assigning of specific numbers to the different letters of the Hebrew alphabet. Thus, R=200, V=6, etc. Where words have the same total sum, it means that they are connected with each other. For example, the name of the angel Metatron totals to 314, while that of the Deity, Shaddai, is also 314. It means that one is symbolical of the other.
ii. Notaricon: This method makes use of the numbers of the first letters of the words of a sentence, and again identifying their equivalents. Thus it has two versions. The first is that every letter of a word can be expanded into a sentence. For example: the first word of Genesis, BRAShITh, Berashith, “in the beginning,” expands into six Hebrew words which means, “In the beginning the Elohim saw that Israel would accept the law.” The second version is the opposite of the first — the first letters of a sentence represent a word.
iii. Temura: the third method is a complex permutation of letters and their equivalent numbers according to a table.
In addition to these three methods, the Kabbalists also give significance to the particular shape of each Hebrew letter, particularly when it is found in the end or middle of a word.
C. Unwritten Kabbalah. This is the knowledge never put down in writing but transmitted from teacher to disciple.
D. Dogmatic Kabbalah. These are the doctrines which are found in the various well known books in kabbalistic literature, such as Sefer Yetzirah and Zohar.
Major Teachings. The Kabbalah is concerned with the emanation of the universe from its origins, the structure of the cosmos, and the pathways through which human beings can attain to realization.
Central to this is the concept of AIN SOPH (or En-sof), or the Limitless, which is an unmanifested state of existence, transcendent and indescribable. Its ground is Ain, or Nothingness. Ain Soph is followed by Ain Soph Aur, or Limitless Light, before it becomes the universe.
From the Ain Soph is issued Adam Kadmon, the Primordial Man, whose body is the Tree of Life. Adam Kadmon is an archetype and must not be confused with the Adam of Genesis. It is equivalent to the Macroprosopus of the Zohar (as opposed to the Microprosopus, which consists of the lowest seven sephiroth of the Tree of Life).
Isaac Luria espoused the view that cosmic manifestation started with the contraction of Ain Soph, a process called tzimtzum, after which light filled the sephiroth. After the third sephira, the other sephiroth could no longer contain the light, and hence the vessels broke (shevirah), leading to chaos (the fall of man). A new light shone forth from Ain Soph that sought to restore things. This restoration work is called tikkun, of which human beings play a central role.
The cosmos that emanated from the Ain Soph is symbolized by the Tree of Life which consists of ten sephiroth belonging to different levels of spirituality and materiality. They are as follows:
The tree of life represents the various stages in the emanation of the deity into the universe. The ten sephiroth are connected to one another through 22 paths. These, together with the ten sephiroth, become the 32 pathways of growth in practical Kabbalah.
The sephiroth of the Tree of Life are divisible into four worlds:
1. Atzilut, the World of Emanation. This is the divine world or the realm of pure spirit. Here lies the sephiroth Kether, Chokmah and Binah.
2. Beriyah, the World of Creation. The world of the highest angels. It is also the realm of the next three sephiroth, Chesed, Geburah and Tiphareth.
3. Yetzirah, the World of Formation. The world of the ten angelic hosts: Malachim, Arelim, Chajoth, Ophanim, Chashmalim, Elim, Elohim, Benei Elohim, Ishim and Seraphim, presided over by the Metraton, the Prince of the World. It is the world of the sephiroth Netzach, Hod and Yesod.
4. Assiyah, the World of Action, the material realm. It is the location of the last sephira, Malkuth.
The ten sephiroth are also divided into three groups, called the three pillars. The three sephiroth on the right are masculine and constitute the Pillar of Mercy. The three on the left are feminine and constitute the Pillar of Judgment. The middle Pillar, consisting of four sephiroth, is regarded as the perfect pillar, the mediating factor between light and darkness. It is also called Shekhinah.
Kabbalistic literature, such as Sefer-ha-Bahir and Sefer ha-Temunah, also teach the transmigration of souls, or gilgulim. While it is generally rejected by mainstream Judaism, it is taken for granted in the Kabbalah.
Theosophical Views on Kabbalah. Helena BLAVATSKY states that the published works on the Kabbalah do not contain the inner secrets of the wisdom. The latter are transmitted orally and need seven keys to unveil them. This corresponds to the Unwritten Kabbalah identified by Gregor Mathers.
The present Kabbalah, according to Blavatsky, originated from the Secret Doctrine of the Chaldeans and Egyptians, and that the authentic Kabbalah was to be found in the Chaldean Book of Numbers in the possession of Persian Sūfīs (SD I:174, II:240). The Kabbalists, wrote Blavatsky, had the equivalent of the seven principles of a human being as espoused in theosophy (TG, 349)
Tzurah, the štma Ruach, Buddhi Upper and Lower Neshamah, (the dual mind) Nephesh, kāma or emotional body Tzool-mah, shadow Tzelem, phantom of the image Guff, Body
The Ain Soph is equated with Parabrahman, while Adam Kadmon is the manifested LOGOS, equivalent to the Manu-Swâyambhuva, the BRAHMĀ (and also Viṣṇu) of the Hindus, and the Protogonos of the Greeks. In the correspondences between Kabbalistic concepts and those found in The Secret Doctrine, it may be noted that Ain Soph is at times equated with the First or unmanifested Logos, being involved with later manifestation, and at times with the ABSOLUTE, which is beyond the Logoi.
En-Soph, the unrevealed forever, who is boundless and unconditioned, cannot create, and therefore it seems to us a great error to attribute to him a “creative thought,” as is commonly done by the interpreters. In every cosmogony this supreme Essence is passive; if boundless, infinite, and unconditioned, it can have no thought nor idea. It acts not as the result of volition, but in obedience to its own nature, and according to the fatality of the law of which it is itself the embodiment. (IU II:212-3)
Among Kabbalistic works, it is common to assume that the sephiroth are emanated from Ain Soph. If this is the case, then Ain Soph will be equivalent to the theosophical First Logos. The equivalent of the Absolute then would be Ain, or Nothingness.
In Blavatsky’s writings, Adam Kadmon is equated sometimes with the Second Logos, and at times with the Third. The several Adams are distinguished by Blavatsky as follows: Adam Kadmon is the Sephirothal Host, the Adam in the first chapter of Genesis; the second Adam is the Mindless first human Root-race; the third Adam is the third root race, “whose eyes are opened,” that is, has received intellect (SD II:46).
As to practical Kabbalah, Blavatsky echoed the warning of Eliphas Levi regarding the dangers in the use of the Kabbalah for ceremonial magic, and admonished theosophists to avoid it.
See also COSMOGENESIS.
BIBLIOGRAPHY: Scholem, Gershom. Kabbalah. N.Y.: Dorset, 1987.
Frank, Adolphe. The Kabbalah. Secaucus, N.J.: Citadel, 1979.
Ponce, Charles. Kabbalah. Wheaton: Quest, 1983.
Mathers, S. L. MacGregor. The Kabbalah Unveiled. York Beach: Weiser, 1968.
Manhar, Nurho de. Zohar. San Diego: Wizards, 1980.