The Son is the Name and Revelation of the Father

Elder Gideon
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The Son is the Name and Revelation of the Father

#1 Postby Elder Gideon » Sun Nov 13, 2011 4:44 pm

Now the name of the Father is the Son. It is he who first gave a name to the one who came forth from him, who was himself, and he begot him as a son. He gave him his name, which belonged to him; he is the one to whom belongs all that exists around him, the Father. His is the name; his is the Son. It is possible for him to be seen. The name, however, is invisible, because it alone is the mystery of the invisible, which comes to ears that are completely filled with it by him. For indeed, the Father's name is not spoken, but (rather,) it is apparent through a Son.

How often, particularly in the Gospel of St. John, does Yeshua say the very same teaching, that to see him is to see Father! The play upon name, as previously spoken in this forum on The Gospel of Truth, is for our lineage of Christian Kabbalah, a teaching on image, or zelem. Father is a principle of primordial force, all of life before/beyond limited forms; Atzilut is an entire olam, universe, attributed to the Father, who may likewise be contemplated as infinite potential: The Infinity of Beginning. The form of the Son, while physical like us, is not, on account of the very awareness of potential, of infinity, emanating in a body of Christed consciousness.

In this way, then, the name is a great thing. Who, therefore, will be able to utter a name for him, the great name, except him alone to whom the name belongs, and the sons of the name, in whom rested the name of the Father, (who) in turn themselves rested in his name? Since the Father is unengendered, he alone is the one who begot him for him(self) as a name, before he brought forth the aeons, in order that the name of the Father should be over their head as lord, that is the name in truth, which is firm in his command, through perfect power. For the name is not from (mere) words, nor does his name consist of appellations, but (rather,) it is invisible. He gave a name to him alone, since he alone sees him, he alone having the power to give him a name. For he who does not exist has no name. For what name is given to him who does not exist? But the one who exists, exists also with his name, and he alone knows it, and (he) alone (knows how) to give him a name. It is the Father. The Son is his name. He did not, therefore, hide it in the thing, but it existed; as for the Son, he alone gave a name. The name, therefore, is that of the Father, as the name of the Father is the Son. Where indeed would compassion find a name, except with the Father?

When we remember YHVH is the sefirah Hokmah, the sefirah for the partzuf Father (Abba), then the shift in mystical Christian tradition throughout the centuries contemplating the name of Yeshua as י ה ו ה with a ש inserted, י ה ש ו ה , becomes the first and most primary contemplation inspired by this portion of the Gospel of Truth. Tau Malachi elucidated this Hebrew letter ש: "We may say that Shin is the realization of Yahweh incarnate - the sacred unity underlying all." Esoterically, the Great Name י ה ו ה has become Blessed Name י ה ש ו ה, "before which every knee should bend, in heaven and on earth and under the earth" (Phillipians 2:10). Every knee bends before this, for this is the realization of the Great Name.

But no doubt one will say to his neighbor: "Who is it who will give a name to him who existed before himself, as if offspring did not receive a name from those who begot <them>?" First, then, it is fitting for us to reflect on this matter: What is the name? It is the name in truth; it is not therefore the name from the Father, for it is the one which is the proper name. Therefore, he did not receive the name on loan, as (do) others, according to the form in which each one is to be produced. But this is the proper name. There is no one else who gave it to him. But he <is> unnamable, indescribable, until the time when he who is perfect spoke of him alone. And it is he who has the power to speak his name, and to see it.

When, therefore, it pleased him that his name, which is loved, should be his Son, and he gave the name to him, that is, him who came forth from the depth, he spoke about his secret things, knowing that the Father is a being without evil. For that very reason, he brought him forth in order to speak about the place, and (about) his resting-place, from which he had come forth, and to glorify the pleroma, the greatness of his name, and the sweetness of the Father.

More than once in the Gospel of John, Yeshua speaks of his preexistence with the Father. For many, this sounds impossible, but in an enlightening experience of one's own depth of soul, it is clear that awareness does not depend upon a name-form, but quite the opposite: A name-form depends upon Awareness. This gradation of awareness, the groundless ground of all that arises, quite literally preexists any point of reference; in a full disclosure of Da'at, any thought of "I" is penetrated as extraneous, additional, even empty, for all that can be known, of all that one may be aware, is Awareness alone. From Awareness all rises; in awareness all abides; to awareness, all dissolves. Pure radiant awareness, which is the Father was, is, and will ever be disclosed as the Son. The faith that feels Messiah is quite literally our own preexistence reflected back to us by Yeshua.

May we remember and
abide in you, you in us,
called from before the beginning,
enduring beyond the end.
May faith in this of us from before and beyond
become knowledge unshakable and true.

Shabbat Shalom!

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The Son is the Name and Revelation of the Father

#2 Postby malochim » Mon Nov 14, 2011 2:43 am


This reminds me of a Zohar discourse on Genesis 42:8 in which after Joseph's entrance, and his fathers initial blessing, Jacob/Israel turns toward the children and says:
"Who are these?" (Genesis 42:8 )

That *these* refers to all the nefesh and ruach that are taken from klippah nogah and has not yet been inscribed in the book of life, that is to have been known or come into actual existence. Hence, they are still only in the realm of gilgulim/perud which by its nature is illusory and unreal, transitory and not yet actualized. In the light of your post above, this would indicate that to be known is to know the name or take upon oneself the name of the son which is the Zelem or Neshamah, our Divine soul. It is first when we come into Being and establish/remember this Awareness that we really exist or rather recognize and identify with that within us that is eternal and bornless, the Son of the living Father.

"When you know yourselves, then you will be known, and you will understand that you are children of the living Father" - Gospel of Thomas, saying 3

”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

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Re: The Son is the Name and Revelation of the Father

#3 Postby Tau Malachi » Thu Oct 10, 2013 9:31 am

Grace and peace to you in Hayyah Yeshua!

In the Holy Kabbalah we are taught, “He and His Name are One,” and in the Shema we proclaim “Yahweh Achad," the “Lord is One.” Contemplating the Son as the Name of the Father I cannot help but consider this, and as you have shared dear brother, the Name of Yahweh with the addition of Shin is the Name of the Messiah, Yeshua, which literally means, “Yahweh delivers.”

“He and His Name are One,” Ain Sof, the Infinite, and Yahweh, The Name, are One; hence, Ain Sof is Yahweh, “That Which Was, Is and forever Shall Be.” The nature of Ain Sof, and Yahweh, is invisible, unknowable, concealed of the concealed, and rightly called the Great Mystery. The truth is that we can say nothing about it whatsoever, and therefore it is called Ain, “No-Thingness,” for unless God reveals Godself and gives Godself to us, we have no knowledge of God; only God knows God within Godself, and therefore only God can reveal Godself to us.

Here it needs to be said, even when God reveals Godself to us, there remains the evermore of God that is concealed, this is Ain Sof, and corresponds with the designation Ain.

What is revealed of God and Godhead is The Name, Yahweh, and Ain Sof, or God and Godhead, is inseparable from The Name, but as we know, Ain Sof transcends The Name as surely as a soul transcends the body through which it appears. According to the Sefer Yetzirah, Ain Sof becomes revealed through the Holy Sefirot, or Divine Attributes, and is inseparable from them, and as we know, Yahweh is “like a soul” to the Sefirot and the Sefirot are “like a body” to Yahweh; that which is revealed of Ain Sof and Yahweh is the Realm of Yichud, Adam Kadmon and Atzilut, and in turn, Atzilut is revealed through the Realm of Perud, or Beriyah, Yetzirah and Asiyah. Just as Ain Sof is within Yahweh, and is inseparable from Yahweh, and contains Yahweh, so the Holy Sefirot throughout the Olamot are the manifestation of Yahweh, Yahweh is within them, Yahweh is inseparable from them, and they are contained within Yahweh; all that exists, all reality, is within Yahweh, and is the manifestation of Yahweh.

This hints at the greatness of The Name (Ha-Shem), and so we praise and we bless the Name of Yahweh, the Holy One of Being. Hallelu Yah! Praise the LORD!

This is the Living Presence and Power of God that manifest as the Messiah, the Son who is the Name of the Father, and so we praise and bless the Name of Messiah Yeshua, the Anointed of the Holy One! Hallelu Yah! Praise the Lord!

Contemplating the Son as the Name of the Father, and contemplating the greatness of The Name, so we may consider the prologue in the Gospel of St. John, aware of the Holy Sefirot throughout the Olamot as the manifestation of the power of The Name, the Living Word of God.

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it” (1:1-5).

Now as we know, The Name is not a noun, but rather is a verb – it is Divine Action, and the nature of that Divine Action, which is the Word of God, is Divine Utterance, Divine Revelation – speaking The Name, speaking The Word. As we know, all creation comes into being through Divine Utterance, the Torah is given through Divine Utterance, and the Holy Gospel is the direct Utterance of the Divine, the Messiah, appearing among us, and our salvation comes through hearing this Utterance, this Living Word of God.

As we know and understand, utterance, speaking, depends upon breath, and therefore the utterance, speaking, of the Living Word comes through the Spirit of God, Ruach Elohim, Ruach Yahweh, and it is this Holy Spirit that is the Life and Light gifted by the Son, and in this Life and Light is the revelation of the Father and knowledge of the Father (Da’at of Atzilut).

Ruach Elohim, Ruach Yahweh, is the Spirit of the Messiah, the Spirit of God becoming embodied in the generations of Adam, the Human One.

All (Kol) is in the Son, Christ, and the Son is embodied in the person of Adonai Yeshua; this corresponds with the Shin in the Blessed Name of Yeshua, and it is the power of salvation, or enlightenment and liberation. Yet, at the same time it is also true that the Son, Christ, transcends the person of Adonai Yeshua, the Son being fully embodied in him, and yet ever beyond him; he is the firstborn Son of God in this world-system, and is, indeed, our Elder Brother, but the Christ-Spirit is not isolate to him, for we also are destined to embody this Spirit of God, this Life and Light, in full. The Son of God, the Son of the Human One, revealed in Adonai Yeshua, is also to be embodied and revealed in us, and therefore, something of the Father is also to be revealed and known through us.

The Son is, indeed, the “only begotten” of the Father, but the Son emanates and manifests as One and Many, all united in the Living Father; this is the truth of the Human One as the image and likeness of Yahweh Elohim, created for the embodiment and speaking the Living Word, the Spirit of God.

Receiving our anointing with the Holy Light and Spirit of God, so the power of this Name, or Living Word, is in us, and we are ordained as co-creators and co-redeemers with our Elder Brother; with, in and through us, the revelation of Christ and God, the speaking of the Living Word, is ongoing, and the Son, Christ, continues to appear among us, the Christ-Spirit communicating itself with, in and through us, and becoming manifest as us. Praise God!

Listen and hear, and understand! Ain Sof, the Infinite, is inseparable from Yahweh, Yeshua, and is inseparable from the Holy Sefirot. Through Yahweh, Yeshua, and the Holy Sefirot, Ain Sof is revealed and made known to us, but Ain Sof is the Infinite, Without-End, and as such there is no end to this revelation, or the wisdom, understanding and knowledge of Ain Sof, or the Father and Son.

Here we can speak an open secret. First there must be One Anointed with the Supernal Light and Spirit of the Most High (Elyon), and this is the revelation of the Father and Son (Yahweh), but once embodied in One, so Many receive the Anointing, and this is the revelation of the Mother and Holy Bride (Elohim). Thus, in the Second Coming, God the Mother is being revealed, and the Holy Bride is being received in full; the Mother and Father are One, and the Son and Daughter are One, and whether Father, Mother, Son or Daughter, it is all the revelation of the One – the Holy One of Being, the Infinite (Ain Sof).

The singularity of the Father and Son is incomprehensible, and the Father is completely transcendental; who can speak this Great Mystery? All in a great and supreme mystery, however, the Father manifests as the Mother and the Son manifests as the Bride to be with us, to complete the revelation of the One, and to gather all into the One; hence, for the sake of the reintegration of all with the Light Continuum, Yahweh.

The Mother, Son and Bride communicate this Great Mystery, and in unification with the One there is True Gnosis of this Great Mystery, or Habad of Atzilut (Habad of the Risen Messiah); pure radiant awareness, indeed – the Perfect Thunder Intelligence! Praise the Lord!

This is the power of The Name gifted to us by God, and in The Name, God gives Godself to us and we have Knowledge of God, the One.

There is, in truth, nothing that exists, nothing that is real, apart from the One; the One is the only Reality, and there is no other – there is only the Holy One of Being in infinite emanation, creation, formation and action (Yahweh Elohim, Shaddai).

The realization of this truth will set you free!

Ah, the simplicity, and complexity, of it all! How awesome and wonderful, how marvelous and delightful – how immeasurably beautiful! Praise the LORD God, the Almighty! Amen.

Yahweh Shalom!
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