Cosmos Body of God

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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. 18
COSMOS THE BODY OF GOD: ISA PURUSHA TATVA M.M.NINAN Ein Sof in Hebrew means Endless. As the one to the zero of Ain, Ein Sof is the Absolute All to Ain's Absolute Nothing. Ain Sof Aur fills all in all and the source of all creation. So far we have the picture of God who has no properties who cannot be called a Person since he did not exist as Person. Personality is only expressed in terms of relationships. Once the Trinity of Ein, Ein Sof and Ein Sof Auur is formed God became a family. These were referred to in Jewish literature as Elohim in plural form of Eloah or as plural derivative of El. 19
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COSMOS- THE BODY OF GOD Isa Purusha
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Existence of causal loops COSMOS TH
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Cosmos Body of God

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