God is One and All: There is Nothing Else
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God is unified oneness—one without two, inestimable. Genuine divine existence engenders the existence of all of creation. The sublime, inner essences secretly constitute a chain linking everything from the highest to the lowest, extending from the upper pool to the edge of the universe. There is nothing—not even the tiniest thing—that is not…
This passage, by Moses de León, a key member of the Castilian kabbalistic circle of the Zohar, is a powerful, vivid, and clear articulation of the deep monism (i.e., the view that reality is made of a single substance), indeed pantheism, that underpins kabbalistic theology. As de Leon states unequivocally, all of reality is one and inseparable, bound together like links in the great chain of being. As he evocatively puts it, “everything from the highest to the lowest, extending from the upper pool to the edge of the universe” is fastened together. From the most exalted and most transcendent to the lowest link in the chain in the mundane realm, all is One. The kabbalist’s concluding statement drives home the radical and forceful nature of this theological principle: “There is nothing else.”
What does it mean to assert that God’s being is inseparable from our world? What then is human thought and action? Is it all part of the all-encompassing Oneness that is God?
“The sublime, inner essences secretly constitute a chain linking everything . . . .” What does this teach about human perception and knowledge? Given that the unity of all seems to lie hidden beneath the surface of perception, what is the revelation the mystic ideally achieves?
What is the conception here of the sefirot, the “inner essences”? What is the mystical experience indicated by the statement that “the entire chain is one”? What relationship between theology and experience is implied by the characterization, by psychologists Sigmund Freud and William James, of this realization as “the oceanic feeling”?
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