Cosmos Body of God

COSMOS THE BODY OF GOD: ISA PURUSHA TATVA
M.M.NINAN
Hence it is forbidden to lend Him any form or similitude, or even to call Him by His sacred name, or to
indicate Him by a single letter or a single point. . . . But after He created the form of the Heavenly
Man, He used him as a chariot wherein to descend, and He wishes to be called after His form, which is
the sacred name 'YHWH'.
עין סוף אור Ain Sof Awr
Ain Soph Aur is the lower veil, situated closest to the Tree of Life, and it proceeds from Ain Soph as a
necessity. It means 'limitless or eternal light'. Without any limitations, all things happen by virtue of
the fact that there is no reason why they shouldn't.
Ohr ("Light" Hebrew: אור ) is a central Kabbalistic term in the Jewish mystical tradition. The analogy
of physical light is used as a way of describing metaphysical Divine emanations. The metaphorical
description of spiritual Divine creative-flow, using the term for physical "light" perceived with the eye,
arises from analogous similarities. These include the intangible physicality of light, the delight it
inspires and the illumination it gives, its apparently immediate transmission and constant connection
with its source. Light can be veiled ("Tzimtzum"-constrictions in Kabbalah) and reflected ("an
ascending light from the Creations" in Kabbalah). White light divides into 7 colours, yet this plurality
unites from one source. Divine light divides into the 7 emotional Sephirot, but there is no plurality in
the Divine essence.
There are a number of ways to look at these negative realms. One such representation if symbol of egg.
0. Ain, nothing, is the shell.
00. Ain Soph, limitless, is the albumen, or the white of the egg.
000. Ain Soph Aur, limitless light, is the yellow yoke.
From the yoke, emerge the universe, life, and all possibility.
One of the technical terms Hartshorne used is pan-en-theism, originally coined by Karl Christian
Friedrich Krause in 1828. Panentheism (all is in God) must be differentiated from Classical
pantheism (all is God). In Hartshorne's theology God is not identical with the world, but God is also
not completely independent from the world. God has his self-identity that transcends the earth, but the
world is also contained within God. A rough analogy is the relationship between a mother and a fetus.
The mother has her own identity and is different from the unborn, yet is intimately connected to the
unborn. The unborn is within the womb and attached to the mother via the umbilical cord.
The other way to visualize these realms is entirely abstract:
0. Imagine Ain, nothing: complete nothingness. No black, no space, no anything at all. Nothing.
00. Out of nothing emerges Ain Soph, no limit: empty, dark, endless space.
000. Only in this environment is it possible to cradle Ain Soph Aur, limitless light. The eternal space,
or this eternal moment can now be flooded with light.
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