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MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN of God”. This gives us a whole new outlook of the purpose of creation and the part of each being. In the Chabad view, the function of the Tzimtzum was "to conceal from created beings the activating force within them, enabling them to exist as tangible entities, instead of being utterly nullified within their source". The tzimtzum produced the required "vacated space" (chalal פנויpanui ‏,חלל chalal ‏,(חלל devoid of direct awareness of God's presence. The finite Godly light that is immanent within the universe, constantly creating and vivifying it, is only a "faint glimmer of a glimmer of a glimmer" (Tanya, Iggeret HaKodesh) of God's infinite, transcendent light that has been completely concealed by tzimtzum. (Dovber Schneuri, Ner Mitzva Vetorah Or, Kehot Publication Society). To interpret Tzimtzum realistically, God’s omnipresence did not undergo any change before or after Creation. But God concealed his presence so that the creation could have independence. It became necessary for the sake of the act of Creation itself, in order to bestow free will to man, and the fulfillment of God's ultimate will in Creation, to "reveal Himself below." If Sons of God are to be Sons with total freedom equivalent to God himself, God cannot impose his very presence unless sought after. He remains silent unless called. Relatedly, olam—the Hebrew word for "world" or universe—is derived from the root word עלם meaning "concealment". This physical universe conceals the spiritual nature of creation. The creation has been put by the Absolute outside Itself, and for the appearance of this "outside" the Absolute had to limit Itself, had to create borders for Its own borderless nature. This is transcendence of God. A commonly held understanding in Kabbalah is that the concept of Tzimtzum contains a built-in paradox, requiring that God be simultaneously transcendent and immanent. Transcendent means that God is completely outside of and beyond the world, as contrasted with the notion that God is manifested in the world. This meaning originates both in the Aristotelian view of God as the prime mover, a non-material selfconsciousness that is outside of the world. Philosophies of immanence such as stoicism, 168
MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN Spinoza, Deleuze or pantheism maintain that God is manifested in and fully present in the world and the things in the world. On the one hand, if the "Infinite" did not restrict itself, then nothing could exist— everything would be overwhelmed by God's totality. Thus existence requires God's transcendence, as above. On the other hand, God continuously maintains the existence of, and is thus not absent from, the created universe. "The Divine life-force which brings all creatures into existence must constantly be present within them... were this lifeforce to forsake any created being for even one brief moment, it would revert to a state of utter nothingness, as before the creation...". This understanding is supported by various biblical teachings: "You have made the heaven... the earth and all that is on it... and You give life to them all" (Nehemiah 9:6); "All the earth is filled with God's Glory" (Numbers 14:21); "God's Glory fills the world" (Isaiah 6:3). Creation therefore requires God's immanence. "Only in the future will it be possible to understand the Tzimtzum that brought the 'Empty Space' into being, for we have to say of it two contradictory things... the Empty Space came about through the Tzimtzum, where, as it were, He 'limited' His Godliness and contracted it from there, and it is as though in that place there is no Godliness... the absolute truth is that Godliness must nevertheless be present there, for certainly nothing can exist without His giving it life." (Rabbi Nachman of Breslav Likkutei Moharan I, 64:1) 169
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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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Page 214 and 215: Prof. Madathilparampil Mammen Ninan
Page 216: Life, Legacy and the Theology of Dr
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Jiva

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