100.04 Buttress and Elaboration (pps.69-72)
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might be jeopardized if man annihilated himself. Thus the imperatives of potential do not exceed the limits necessary for survival.246 On the other hand, if potential is at the essence of the Divine, we indeed have grounds for optimism. For only an awesomely positive potential down the road could dynamize all.
Radiant is the world soul,
Full of splendor and beauty,
Full of life,
Of souls hidden,
Of treasures of the holy spirit.
Of fountains of strength,
Of greatness and beauty.
Proudly I ascend
Toward the heights of the world soul
That gives life to the universe.
He hangs the world upon nothingness.
Our conception adheres to classic Jewish doctrine of a spiritual and conscious God of infinity.249
The question then arises: Is spirituality at the beginning of the process or at its culmination? We are comfortable with the notion that it is at both the beginning and the end, a continuum. This is congruent with traditional religious thought. We add, however, that elements of circularity in time. God, or time/ God can be theorized to buttress the concept of a cosmos dynamized by potentiality.250 In the primordial realms of the infinite, potentialities and circularities reign supreme.
Somewhat in parallel to the construction of a geodesic dome, where all parts support one another, so too in creation, the potentialities of all creation support each other as well as the holy actualization spark. Thus, where the overwhelming thrust
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246 See Lamm, The Face of God, sec. 5, comments on “Survivalist Hester.”
247 Kook, “Light of Penitence,” in Bokser, Abraham Isaac Kook, p. 376.
248 To draw a parallel with architecture: Aristotelian philosophy concern- ing the origins of the universe can be compared to a classic structure: the upper structure, i.e., the universe, is supported by the foundation-God. Our formulation can be compared somewhat to an infinitely expanding geodesic dome-with all elements supporting each other. (A geodesic dome, often employed as a roof for large stadiums, is composed of a framework of light, straight-sided polygons in tension. It was originally conceived by Buck- minster Fuller.)
249 See Agus, The Evolution of Jewish Thought, p. 74. “In the Hellenistic world there was current the Stoic conception of anima mundi, the soul of the world, which pictured the Deity as the sum and substance of the laws prevailing in the universe. The rabbis did not think of God as the world’s soul, in the sense of being the expression of the totality of its powers and functions.”
Cf. ibid., p. 87. “Philo rejected the Aristotelian concept of the Deity as the unmoved mover, since it implied the eternity of the world and denied the miracle of creation. Similarly, Philo repudiated the Stoic view of God as a material principle, immanent in physical nature, revealed in reason and expressed in the laws which govern all events in the universe. The Stoics believed the fundamental energy of the universe to be a quasi-rational logos, conscious, inflexible, and benevolent. . . .Scripture emphasizes the spiritual character of God’s being and His difference from the material world.”
250 Stephen Hawking, a physicist, observes: “It may be that the universe really did not have a beginning. Or maybe the ‘space-time’ forms a closed surface without an edge like the surface of the earth but in two more dimensions.” From WNET’s production “The Origin of the Universe” (approxiinately 5478 on standard-speed VHS tape).
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