Cosmos Body of God

COSMOS THE BODY OF GOD: ISA PURUSHA TATVA
M.M.NINAN
In the Jewish Christian mysticism also the same is applicable when describing the ultimate Being.
עין סוף Ain Sof
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Ein-Sof, the Infinite God, has no static, definable form. Instead, the Kabbalists conceive God, the
world and humanity as evolving together through, and thus embodying, a number of distinct stages and
aspects, with later stages opposing, but at the same time encompassing, earlier ones. The Kabbalist¹s
God is both perfectly simple and infinitely complex, nothing and everything, hidden and revealed,
reality and illusion, creator of man and created by man,. As Ein-Sof evolves it is progressively
revealed as "nothing whatsoever" (Ayin), the totality of being, the Infinite Will (Ratzon) , Thought and
Wisdom, the embodiment of all value and significance (the Sefirot), the wedding of male and female,
and ultimately the union of all contradictions. Ein-Sof is both the totality of this dialectic and each of
the points along the way. Ein-Sof must be constantly redefined, as by its very nature, it is in a constant
process of self-creation and redefinition. This self-creation is actually embodied and perfected in the
creativity of humanity, who through practical, ethical, intellectual and spiritual activities, strives to
redeem and perfect a chaotic, contradictory and imperfect world.
The Kabbalists used a variety of negative epistemological terms to make reference to the hidden God;
• "the concealment of secrecy",
• "the concealed light",
• "that which thought cannot contain" etc. (Gershom Scholem, Kabbalah, p. 88) each of which
signifies that this God is somehow beyond human knowledge and comprehension.
However, there are other terms, e.g., "
• Root of all roots",
• "Indifferent Unity",
• "Great Reality," (Scholem. Major Trends, p. 12)
• "Creator,"
• "Cause of Causes" and
• "Prime Mover" (as well as the term, Ein-Sof, "without end") which signify that God is the
origin of the world, the reality of the world, or the totality of all things.
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