Cosmos Body of God

COSMOS THE BODY OF GOD: ISA PURUSHA TATVA
M.M.NINAN
It is the gigantic, cosmic, first Adam that is the Primordial Adam of Kabbalah. Is it God, or an aspect
of God, or a subordinate created being, and if a subordinate being, which created being? The question
cannot be answered easily unless we understand the distinction between the Nirguna Brahman and the
Saguna Brahman. This Primordial Adam is the first of the creation, the creator of the cosmos as his
body yet shares the essence of God and carries the fullness of the Ohr Ein Sof in a concrete mediatorial
relation with cosmos. The throne as the visible externalisation of God's Glory. It is a figure in the
shape of a Man.
" And above the expanse that was over their heads, like the appearance of a sapphire stone, was
the likeness of a throne, and on the likeness of the throne, was a likeness like the appearance of
a man ...." Ezekiel 1:26
The Material Man was made in the image of the Heavenly Man. In Christ the Heavenly man
temporarily put on the Material Body and became the Second Adam – the Messiah. In resurrection
we will put on the Heavenly Body and share the divinity with Jesus being united with Him as his wife.
This is why Peter talks about sharing of divinity with Christ.
2Pe 1:4 Whereby are given unto us exceeding great and precious promises: that by these ye might be
partakers of the divine nature, having escaped the corruption that is in the world through lust.
It is on this idea that the revelation talks about the marriage of the lamb – joining of the redeemed bride
of Christ – the church – with Christ. This is the reason why Jesus is described as Perfect God and
Perfect Man. It is not coexistence but a state of being. He came into His Own.
Even when Jesus entered into the material realm taking human form, we could never understand the
essence of God with which He shared the Godhead. We know him only as the Word of God, the
Image of God, the Self-revelation, the Self-manifestation of God, who is reflected in the whole
creation and who brings the whole creation back to God. In Jesus we can see the component of God in
our existential dimensions. We cannot of course see beyond the veil the fulness of Godhead which He
shared. It is this Jesus had to lay down to come into our midst.
It is, therefore, perfectly correct to say that Jesus is God, but always with the qualification that he is "
God from God " , that is, he receives the Godhead from the Father, which is what characterises him as
the Son; and furthermore he is not simply God, but God in man and man in God. He is the " Word
made flesh " . In this view the Son comes forth eternally from the Father. And this process is not
merely a temporal
process but an eternal reality. The Son comes forth eternally from the Father as his Self-manifestation,
his Self-expression, and manifests God in the whole creation, drawing everything in time and space
into the fullness of the divine being. Seen in this perspective Jesus does not appear as an isolated
phenomenon,
a sudden appearance of God on earth. He is the fulfilment of the whole plan of creation, drawing the
manifold of creation back to unity, drawing all humanity back to God, to that fullness of being for
which it was created. In this perspective also Jesus can be seen in relation to those other forms of the
Primordial Person, the Universal Man, which are found in the traditions of Hinduism, Buddhism and
Islam. "
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