Atzmus
An explanation of Atzmus
‘…From this point of view, the logical consequence of monotheistic thought is the negation of all ‘theology’, of all ‘knowledge about God’.[45]
Eric Fromm, The Art of Loving. chapter 2:3e. p.56.
At the heart of his philosophy and particularly concerning our subject, lies the idea of Atzmus. Its foundational position in the Rebbe’s understanding of the messianic reality as he saw it cannot be overestimated. The word itself originally comes from the word ‘Etzem,’ meaning bone, or core, and therefore Atzmus[46] is core-ness or essence. It is at times used in conjunction with ‘Mahus’ meaning being or thing-ness, and/or ‘Or En Sof[47] (a more familiar term.)
Even within the many schools of translators of Hassidic philosophy this term seems to be hotly debated, each translation expressing a slight but radical shift in emphasis, and differing in use of the words: Essence, Being, Reality and Existence, and variations of these depending on the context. Here is not the place to investigate the intricate and interesting history of the term, as plotting its development and evolution would require a separate paper in itself or rather this word and the terms associated with it will be for the purposes of our discussion understood and its meaning explained in the relatively contemporary context of the Rebbe’s discourses.
It is, as I understand it, purposefully elusive and intrinsically attempts to defy definition. The term intentionally avoids categorisations, limitations and definitions of any sort; in this sense, the use of this word could be said to be an attempt to undermine the very use of language. Atzmus, as in the above-mentioned example of ‘The New Torah will come from Me!,’ describes the ultimate Selfhood/ Ego of God, literally the ‘Me-ness’ of God. In the next quote Atzmus is explained as being the meaning of ‘I am’ of God:
‘…The… explanation of ‘God is One’ is according to the verse ‘I am God’ that
‘I am’ is Atzmus ‘Or En Sof, [and ‘I am God’ is the union of Atzmus] with the name of God [Tetragrammaton, so they become] inclusively ‘One’ literally.’[48]
Moreover, it is literally beyond any definitions or theological/philosophical constructs.
‘… even the highest of transcendences are a only a reflection.’[49]
Even if we are tempted to use the term to describe God’s ‘ultimate transcendence,’ which I feel in some examples could be correct we will come across major difficulties. As the Rebbe quite clearly states: ‘… the blessed Mahusso and Atzmuso… it is impossible to say about it that it is the aspect of transcendence, also not even the aspect of distant transcendence[50] and other such terms. Because the blessed Mahusso and Atzmuso isn’t within the boundaries of ideas at all…’ [51], that is, it is beyond any definition and cognitive characterisations even those of ‘transcendence.’ It could possibly be said that even the term ‘radical Otherness’ does not do it justice. This distinction might possibly be compared to that of an abstract thought to actual experience and/or that of a symbol compared to reality, if arguably there where such distinctions. On an individual level it could possibly be describing the actual mystical experience itself, but without it necessarily meaning that there is an individual who is ‘experiencing.’
Atzmus as a theological term in comparison to the multitude of invented Kabbalistic terms or even biblical divine names which traditionally, symbolically express attributes and characters of God. Atzmus expresses nothing of the divine, but would be/is the divine itself.
Definitions of infinity
‘The end is joined to the beginning and the beginning to the end’
– The Zohar
Even the term ‘En Sof’ or ‘infinity’ (for the purposes of our discussion) when associated with Atzmus, needs to be understood in a different light as the Hassidic thought process that defines it as in the example below, leads ultimately toward the idea of ‘Atzmus’ and therefore consequentially, eventually to the finite and physical world. The Hassidic logic that is employed is quite simple and is fundamental to our understanding of the logic behind the theological idea of Atzmus and why it is strangely more tied up in the physical world than any one of the spiritual worlds.
‘… The idea of En Sof is the highest level in Divinity, and more than this, it is beyond the idea of levels/boundaries, that the true idea of En Sof is in His Blessed Essence/Atzmus…’[52]
If ‘infinity’ is truly infinite, then it must by definition not be limited to the realm of the ‘infinite,’ rather it must be able to, and is in fact chiefly expressed in, its ability to be finite! Therefore, the finite, namely the material substance of the world, is seen as an expression of, if not the expression, of the ultimate power of the infinite, (Koach Ha Atzmus.)
The ‘real world’ is intrinsically tied up with the ultimate mystical reality; this is a ‘truth’ now but is expressed more openly in the messianic era, when it is thought that the physical world itself will express the most authentic revelation of God. Nevertheless, it is the natural and mundane physical world as it is, ‘warts and all,’ that is paradoxically the most divine.
This idea goes one step further, in the description of, or in our attempt to define or at least catalogue a definition of Atzmus. In some descriptions, Atzmus paradoxically does not, nor is it, a revelation of anything, and one can even go as far as to say that Atzmus could even be a revelation of nothing, and therefore is not a ‘revelation’ at all, in the conventional sense, or paradoxically possibly the highest revelation of all. This reference to the revelation of nothing is not a mystical No-Thing, or even the Kabbalistic ‘Void’ that preceded creation. Rather it means that it is an awareness (or revelation) that in the apparent reality of there being ‘no openly revealed Divinity,’ is proof of the greatest revelation of God’s power to limit Himself, and therefore the greatest revelation of all.
One example of this is were the Rebbe explains that the latter half of the moon’s eclipse, from it being full to its disappearance, is in fact a greater revelation of God’s Essence, than the first half when it becomes full. The subject that concerns us is that of light and revelation which are traditionally synonymous. The full moon corresponds to the highest revelation of God’s affection towards the Jewish people, and is understood to be a forerunner to the fulfilment of the prophecy concerning the moon that ‘in the future the light of the moon will be like that of the sun.’ The Rebbe eventually turns this traditional parallel on its head, explaining that the latter half of the moon’s cycle, that is, when it becomes darker is in fact a greater revelation of God and in this case Atzmus. This corresponds to the revelation of God, which is beyond ‘revelation,’ Atzmus therefore represents, a revelation which is not a revelation (in the traditional sense).
This belief that Atzmus is not a ‘revelation’ could arguably be explained (as opposed to any claim of externally revealed empiricism) as a personal and ‘internal realisation.’ That the ‘darkness of the world,’ represented by the second half of the moon’s cycle, is only an apparent darkness, but is in fact a more authentic revelation of God than the first. Atzmus is therefore a revelation that is beyond the need for ‘revelation,’ and is possibly linked to the arguably fatalistic acceptance of the mystical God-World reality.[53] The Rebbe explains the issue of the corresponding decrease in light with the continued revelation of God’s Essence or Atzmus, as follows:
‘…The decreasing light of the moon, is only a reduction on the level of [perceived] ‘light’ (which is merely a reflection of the Sun) [this reduction in light, is] because of [an increasing]… proximity to the Essence (Etzem) which transcends the source of light; however, it is therefore not a reduction in revelation, since… there continues additionally… the revelation of the Essence’ [which is beyond light!].[54]
Another example of a similar theme is where the Rebbe explains at length differing levels in miracles, those that are revealed to every one, and those that are only recognised as miracles after they have happened. In conclusion, although I am not doing it justice, he explains that it is the natural world, which respects the laws of nature, that is most miraculous.
“… ‘He alone’ makes great miracles[55] and our sages say[56] that even the beneficiary of the miracle isn’t aware of it.’ … The Tzemach Tzedek explains, that the source of miracles dressed up in nature, are from a higher place than those which transcend nature… so that the source of miracles that are completely dressed up in nature, so much so that even the beneficiary isn’t aware [that a miracle is taking place,] are from this aspect of ‘alone.’[That is, known to God ‘alone’ that they are miracles]…And [therefore] the main innovation [in the messianic era] is not that there will be miracles, but that the Holy One Blessed Be He, will show us these miracles, because [these] miracles already exist now.’[57]
The fundamental and miraculous change that takes place in the world is not necessarily a radical change in the nature of the world but one that takes place in the perception of it. An awareness of the miraculous nature of the natural world, the miracles of modern science and technology, these are the miracles of the ‘future to come,’ it is these miracles that we would normally take for granted, that the Rebbe is attempting to awaken the reader to. The following fragmented quote represents the continuation of this theme, which continues from the previous quote.
‘…These miracles are not wondrous at all and the intellect comprehends them… they are constant and everlasting…and dressed up in nature… and more than this their source is from, concealment that transcends revelation…just as his Essence (Atzmuso) isn’t in the boundary of revelation.’[58]
It is this revelation in awareness, of the fundamentally miraculous nature of reality, which is brought about through the teachings of the Messiah, more specifically through the revelation of the new Torah. It is even possible to go one step further and say that the revelation of the new Torah is in fact the awareness and revelation of Atzmus itself.
The Messianic Doctrine of the Lubavitcher Rebbe
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