Jiva

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origin of the MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN Ein Sof Aur, the "Infinite Light" of paradoxical divine self-knowledge, nullified within the Ein Sof prior to Creation. In Lurianic Kabbalah, the first act of Creation, the Tzimtzum self "withdrawal" of God to create an "empty space", takes place from there. In Hasidism, the Tzimtzum is only illusionary concealment of the Ohr Ein Sof, giving rise to Monistic Panentheism. 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. Judah Ḥayyaṭ, in his commentary Minḥat Yehudah on the Ma'areket Elahut, gives the following explanation of the term "Ein Sof": " Any name of God which is found in the Bible can not be applied to the Deity prior to His self-manifestation in the Creation, because the letters of those names were produced only after the emanation. . . . Moreover, a name implies a limitation in its bearer; and this is impossible in connection with the 'En Sof.'" 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'. 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. 162
MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN 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 is the 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 selfidentity 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. 163
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Jiva

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