Editing Kabbalah (section)

=== Paradoxical coincidence of opposites ===
In bringing Theosophical Kabbalah into contemporary intellectual understanding, using the tools of modern and postmodern [[philosophy]] and [[psychology]], Sanford Drob shows philosophically how every symbol of the Kabbalah embodies the simultaneous [[dialectical]] paradox of mystical ''[[Coincidentia oppositorum]]'', the conjoining of two opposite dualities.<ref>[http://www.newkabbalah.com "Kabbalah: The New Kabbalah"] {{Webarchive|url=https://web.archive.org/web/20120717001420/http://www.newkabbalah.com/ |date=2012-07-17 }}. ''Symbols of the Kabbalah: Philosophical and Psychological Perspectives'', Jason Aronson 2000, the first comprehensive interpretation of the entirety of the theosophical Kabbalah from a contemporary philosophical and psychological point of view, and the first effort to articulate a comprehensive modern kabbalistic theology</ref> Thus the Infinite [[Ein Sof]] is above the duality of ''[[Yesh and Ayin|Yesh/Ayin]] Being/Non-Being'' transcending Existence/Nothingness (''Becoming'' into Existence through the souls of Man who are the inner dimension of all spiritual and physical worlds, yet simultaneously the Infinite Divine generative lifesource beyond Creation that continuously keeps everything spiritual and physical in existence); [[Sephirot]] bridge the philosophical problem of the One and the Many; Man is both Divine ([[Adam Kadmon]]) and human (invited to project human psychology onto Divinity to understand it); [[Tzimtzum]] is both illusion and real from Divine and human perspectives; evil and good imply each other ([[Kelipah]] draws from Divinity, good arises only from overcoming evil); Existence is simultaneously partial (Tzimtzum), broken ([[Shevirah]]), and whole ([[Tohu and Tikun|Tikun]]) from different perspectives; God experiences Himself as Other through Man, Man embodies and completes (Tikun) the Divine Persona Above. In Kabbalah's reciprocal [[Panentheism]], [[Theism]] and [[Atheism]]/[[Humanism]] represent two incomplete poles of a mutual dialectic that imply and include each other's partial validity.{{sfnp|Drob|2009}} This was expressed by the [[Chabad]] Hasidic thinker [[Aaron HaLevi ben Moses of Staroselye|Aaron of Staroselye]], that the truth of any concept is revealed only in its opposite.