تجسیم
Embodiment, personification, incarnation, concretization, materialization, reification, or the act, the process, and the result of giving a concrete, tangible, visible, physical, three-dimensional, or bodily form, shape, substance, and presence to an abstract concept, an idea, a quality, a principle, a virtue, a vice, an emotion, a force, a spirit, a deity, a dream, a vision, or any entity that, in its essential, original, or ordinary mode of being, is intangible, immaterial, incorporeal, invisible, purely mental, purely spiritual, or purely abstract. The term تجسیم in Urdu is an Arabic-derived verbal noun of the second form (تفعیل, taf'eel) of the verb جَسَّمَ (jassama), meaning he embodied, he incarnated, he gave a body to, he made corporeal, he materialized, he concretized, he shaped into a three-dimensional form, a verb that is itself derived from the triconsonantal root ج س م (j-s-m), a root of profound philosophical, theological, aesthetic, and psychological significance that revolves around the core, fundamental concepts of the body, the corpus, the mass, the bulk, the physical, material, and tangible substance, and the three-dimensional, volumetric, and space-occupying reality of the material world, as distinct from and, in many of the great philosophical and spiritual traditions, in tension with, the immaterial, the incorporeal, the spiritual, the abstract, and the purely intellectual or ideal. The verbal noun تجسیم names the act and the process of embodiment, the giving of a body, of a concrete, physical, and sensible form, to that which is without a body, to that which is abstract, spiritual, or purely conceptual, and it is a term of immense and enduring importance across the domains of theology, philosophy, aesthetics, literature, rhetoric, psychology, and the visual and the plastic arts, a term that lies at the very heart of some of the most profound, most ancient, and most passionately debated questions of the human intellectual and spiritual traditions: the question of the relationship between the spirit and the body, the abstract and the concrete, the ideal and the real, the divine and the human, and the question of whether, and how, the infinite, the eternal, the invisible, and the transcendent can be made manifest, made tangible, and made present to the finite, temporal, and embodied human senses and the finite, temporal, and embodied human mind.