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MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN Hasidic philosophy or Hasidus (Hebrew: ‏,(חסידות is the teachings, interpretations of Judaism, and mysticism articulated by the modern Hasidic movement. According to Chasidic Thought (particularly as propounded by Shneur Zalman of Liadi) of Chabad, God is held to be immanent within creation for two interrelated reasons. Firstly, a very strong Jewish belief is that " Divine life-force which brings [the universe] into existence must constantly be present... were this life-force to forsake [the universe] for even one brief moment, it would revert to a state of utter nothingness, as before the creation..." Secondly, and simultaneously, Judaism holds as axiomatic that God is an absolute unity, and is Perfectly Simple - thus if His sustaining power is within nature, then His essence is also within nature. Note that, at the same time, Jewish thought considers God as separate from all physical, created things (transcendent) and as existing outside of time (eternal). We will discuss this later. According to Maimonides, (see Foundations of the Law, Chapter 1), God is an incorporeal being that caused all other existence. In fact, God is defined as the necessary existent that caused all other existence. According to Maimonides, to admit corporeality to God is tantamount to admitting complexity to God, which is a contradiction to God as the First Cause and constitutes heresy. While Hasidic mystics considered the existence of the physical world a contradiction to God's simpleness, Maimonides saw no contradiction. See the Guide for the Perplexed, especially chapter I:50. 160
Ein, Ein Sof. Ein Sof Aur MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN Ein (Hebrew, ‏(אין means Nothing, Null. That was the first existence. This is the same concept as the Nirguna Brahaman where we can describte the absolute only in terms of Not that, Not that. Ein Sof or Ayn Sof, סוף)‏ ‏,(אין in Kabbalah, is understood as God prior to His selfmanifestation in the production of any spiritual Realm, derived from "the Endless One" (she-en lo tiklah). Ein Sof may be translated as "no end", "unending", "there is no end", or infinite. Ein Sof is the divine origin of all created existence, in contrast to the Ein (or Ayn), which is infinite no-thingness. It was first used by Azriel ben Menahem, who, sharing the Neoplatonic view that God can have no desire, thought, word, or action, emphasized by it the negation of any attribute. Of the Ein Sof, nothing ("Ein") can be grasped ("Sof"- limitation). The Zohar explains the term "Ein Sof" as follows: “ Before He gave any shape to the world, before He produced any form, He was alone, without form and without resemblance to anything else. Who then can comprehend how He was before the Creation? 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". (Zohar, part ii., section "Bo," 42b) In other words, "Ein Sof" signifies "the nameless being." In another passage the Zohar reduces the term to "Ein" (non-existent), because God so transcends human understanding as to be practically non-existent. However it is not Nothing which alone describes the Nirguna Brahman in its fullest sense. Thus in the Hebrew thought there is transform of Nirguna Brahman to Saguna Brahman as Ein to Ein Sof Aur. Ein Sof is the 161
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MIND, MATTER & GOD JIVA, JAGAT & IS
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FOREWORD I have started this study
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MIND, MATTER AND GOD : JIVA, JADA A
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Quantum Wave Model MIND, MATTER AND
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Prof. Madathilparampil Mammen Ninan
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Life, Legacy and the Theology of Dr
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