Ein Sof Quotes

Idiot. Above her head was the only stable point in the cosmos, the only refuge from the damnation of the panta rei, and she guessed it was the Pendulum's business. A moment later the couple went off -- he, trained on some textbook that had blunted his capacity for wonder, she, inert and insensitive to the thrill of the infinite, both oblivious of the awesomeness of their encounter -- their first and last encounter -- with the One, the Ein-Sof, the Ineffable. How could you fail to kneel down before this altar of certitude?

The Kabbalists, in their attempt to examine the nature of the divine, are known to envision two aspects of God. The first, known as Ein Sof, finds God to be transcendent, unknowable, impersonal, endless and infinite. The second aspect is accessible to human perception, revealing the divine in the material world, available in our finite lives. Far from contradicting each other, the two aspects of the divine - one locatable, one infinite - are said to be perfectly complementary to one another, a form of deep truth to be found in apparent opposites.

All is not only interlinked; all is self and the purpose of self is love. Hence the reason for diversity. To love and be loved.

Creation is a love story; we are created to fall in love, to be love in love with love. Sacred relationships are the foundation of the Grail path—the act of coming together in a deeply loving union mirrors the most primordial cosmic movements of creation. Making love mirrors the making of the world itself. Our longing is full of creative birthing power. In Kabbalah (from Hebrew word roots meaning “womb,” “vulva,” and “to receive”—the feminine chalice or Womb) the creation myth records that Ein Sof (the Divine field of eternal formlessness) desired to experience itself and that a yearning arose to meet with itself face to face, in sacred duality. And from this longing the tree of life and the masculine and feminine twins were created; their destiny was always to merge in love and meet with their Creator, so Love could “face itself ” in a new and evolutionary way.

At the head of potency of the King, He engraved engravings in luster on high. A spark of impenetrable darkness flashed within the concealed of the concealed, from the head of Infinity —a cluster of vapor forming in formlessness, thrust in a ring, not white, not black, not red, not green, no color at all. As a cord surveyed, it yielded radiant colors. Deep within the spark gushed a flow, splaying colors below, concealed within the concealed of the mystery of Ein Sof. It split and did not split its aura, was not known at all, until under the impact of splitting, a single, concealed, supernal point shone. Beyond that point, nothing is known, so it is called ראשית (Reshit). Beginning, first command of all. The enlightened will shine like the זהר (zohar), radiance, of the sky, and those who lead many to righteousness, like the stars forever and ever (Daniel 12:3).

There exists in Ein Sof, that is, in the Infinite itself, in the divine source, absolute good, which is the origin and source of all perfection and all good in the world. It is perfection, and perfection requires no alterations, it is dignified and immovable, there can be no movement in it. But for us, who look upon it from the underside of creation, from afar, this motionlessness seems dead, and therefore bad, yet perfection excludes movement, creation, change, and therefore the very possibility of our freedom. That is why it is said that in the depths of absolute good, the root of all evil is concealed, and that root is the negation of every miracle, every movement, and all that is possible and all that might still happen. For us, then, for people, good is something other than what it is for God. For us, good is the tension between God’s perfection and his withdrawal in order that the world might arise. For us, good is the absence of God from where he could instead be.

If God spoke the world into being, the divine language is energy; the alphabet, elementary particles; God's grammar, the laws of nature."- Daniel Matt, author of God & The Big Bang

The world of Ein Sof [infinity], for example, is the first state, followed by the five worlds Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya. Each of the five worlds contains five Partzufim [lit. faces], which are spiritual vessels, and each of them divides into five primary Sefirot.

alma deja de ser alma, la nada se apodera de todo, y el Ein Sof, al ser el todo y la nada al mismo tiempo, vence a todos los tiempos y a todos los espacios posibles.