 Thus the Infinite Ein Sof is above the duality of "Yesh/Ayin Being/Non-Being" transcending Existence/Nothingness ("Becoming" into Existence through the souls of Man who are the inner dimension of all spiritual and physical worlds, yet simultaneously the Infinite Divine generative lifesource beyond Creation that continuously keeps everything spiritual and physical in existence); Sephirot bridge the philosophical problem of the One and the Many; Man is both Divine (Adam Kadmon) and human (invited to project human psychology onto Divinity to understand it); Tzimtzum is both illusion and real from Divine and human perspectives; evil and good imply each other (Kelipah draws from Divinity, good arises only from overcoming evil); Existence is simultaneously partial (Tzimtzum), broken (Shevirah), and whole (Tikun) from different perspectives; God experiences Himself as Other through Man, Man embodies and completes (Tikun) the Divine Persona Above.In Kabbalah's reciprocal Panentheism, Theism and Atheism/Humanism represent two incomplete poles of a mutual dialectic that imply and include each other's partial validity.This was expressed by the Chabad Hasidic thinker Aaron of Staroselye, that the truth of any concept is revealed only in its opposite.