Oneness: The Blessed Name of Yeshua

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Tau Malachi
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Oneness: The Blessed Name of Yeshua

#1 Postby Tau Malachi » Mon Jun 18, 2018 7:36 am

Oneness: The Blessed Name of Yeshua

The Shema proclaims that Yahweh is One:

Shema Israel, Yahweh Elohenu, Yahweh Achad - ‘Hear O Israel, Yahweh is your God, Yahweh is One,’

As is known, Yahweh literally means ‘That Which Was, Is and Forever Shall Be,’ the ‘Eternal One’ or ‘True Existence,’ and as such, all existence depends upon Yahweh, and is Yahweh; nothing exists apart from Yahweh, Yahweh is the foundation of all existence - hence, Yahweh Achad, Oneness. There is the Essence of God, indicated by the Name Eheieh, and there is the Being, Divinity, of God indicated by Yahweh, and this Essence and Being are One, inseparable, and so the Holy Kabbalah teaches ‘He and His Name are One.’ This teaching, though, indicates something wild and more profound, something known to great tzaddikim, true gnostics. For as is known all things in creation, heaven and earth, are woven of the Names of God, and all of the Names of God are encompassed by the Great Name of Yahweh, the All-Inclusive Name. Thus, all things are the arising of something of the Great Name, Yahweh, and in that the souls of human beings are woven of all of the Names of God, and so the fullness of Yahweh - image and likeness of Yahweh Elohim, so the human being specifically, and all creation in general, is The Name, Yahweh.

Understand, ‘He [Hu] and His Name are One.’ He is the Name, the Name being His manifestation, and therefore He is manifest as you, and me, and all creatures - all creation, though indeed transcendent, ever beyond, God Most High (El Elyon).

In the illusion of separation (perud) souls strive for union, but separation is an illusion, unreal, and so the concept of union from illusory separation is also unreal. The truth is, whether aware of it or not, all souls, all creatures, exist in oneness and are oneness - Oneness (Yahweh) is their very being, very existence. Thus, there is nothing ‘separate’ to ‘unite’ with ‘something else’ - creature and God, creation and God, but rather there is the generation of the presence of awareness and through awareness the recognition and realization of innate oneness, unity; hence remembrance of the truth, reality, of being Oneness.

This Self-realization of Oneness is indicated by the blessed Name of the Messiah, Yeshua, for as we know this is the Great Name of Yahweh with the addition of the letter Shin, the literal meaning of which is ‘Yahweh delivers’; hence, the Truth of Oneness that sets souls free, this Self-realization being the Great Liberation, ‘Great Exodus’ - True Salvation.

The Messiah embodies this Self-realization, is this Self-realization, and so it is with each perfect man, perfect woman - perfect human beings, anointed tzaddikim, or ‘true gnostics’; there is this remembrance of oneness, and so the full ‘embodiment’ of the Divine Presence, Holy Spirit awakened, actualized and realized. Praise God!

Contemplate this well, and understand!

May you be blessed to realize your freedom in the Lord your God! Amen.

Yeshua Shalom!
Tau Malachi
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YHVH Elohenu YHVH

#2 Postby Elder Gideon » Fri Jul 06, 2018 9:08 am

Shalom Tau Malachi:

There is the Essence of God, indicated by the Name Eheieh, and there is the Being, Divinity, of God indicated by Yahweh, and this Essence and Being are One, inseparable, and so the Holy Kabbalah teaches ‘He and His Name are One.’

Many thanks for threading together that there is no seeking or uniting with the One, for that would imply one was ever separate. This reorientation that the One is the ground of all experience is so simple, so immediate, that even feeling separate becomes a call to prayer to remember in the One. There is no other. Praise God!

I'm drawn to this discussion for a principle cited in the Shema that you quoted. Respecting its unity, we're mindful to speak the Shema only once in any prayer session. Inside the Shema, however, is a mystical formula that can be repeated: YHVH Elohenu YHVH. You spoke something very compelling about this, that YHVH corresponds with Tiferet filling Malkut as Elohenu with influx and blessings, joining Malkut in ascent with Tiferet in the final YHVH.

It's the matter of Malkut as Elohenu that surprised me, making all kinds of new sense of how Malkut represents a state receiving influx. Elohenu—your God, Eloah—our God, or Elohi—my God are each a context of reception.

These cognomens of Malkut—Elohenu, Eloah, Elohi—are a very helpful way of hearing something you taught last night regarding where all of the Names of God are held: in the entirety of Creation and in the human soul. This is a tremendous mystery of macro- and microcosmic realities which feel very parallel with something of Elohenu—where and how He and His Name are one

Understand, ‘He [Hu] and His Name are One.’ He is the Name, the Name being His manifestation, and therefore He is manifest as you, and me, and all creatures - all creation, though indeed transcendent, ever beyond, God Most High (El Elyon).

What more could be shared weaving the chant of YHVH Elohenu YHVH in light of the Name being his manifestation as Creation and the human soul?

Gratefully,

Elder Gideon

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Re: Oneness: The Blessed Name of Yeshua

#3 Postby Tau Malachi » Mon Jul 09, 2018 11:13 am

Grace and peace to you from El Elyon, God Most High!

First, concerning the utterance of the Shema, it may be done at the beginning of prayer or at the end of prayer, or it may be done at the beginning and at the end; hence one or two times. When at the beginning and end, so we begin in the remembrance and the Absolute Oneness God is, and we conclude with that holy remembrance. As I’ve shared, however, we do not take up the Shema as a repetitive chant in our tradition, but reserve it as a proclamation of the essence of our faith and knowledge of the Absolute Oneness of God.

As well as Yahweh Elohenu Yahweh, though, Yahweh Achad is a common invocation and may also be taken up as a chant in invocation of God, or remembrance of God.

Now concerning the mysteries of Yahweh Elohenu Yahweh and the kavvanot I shared in Zohar discourse two weeks ago, although Elohi, Eloah and Elohenu are standardly attributed to Tiferet in the Holy Kabbalah, their reality and manifestation corresponds with Malkut and Adonai, and they are intimately interconnected with Adonai. Understand, Malkut corresponds with the principle unveilings and self-disclosures of God Most High to us, and to say ‘my God,’ ‘your God,’ ‘our God’ connotes God as God is revealed to us; hence, God’s unveilings and self-disclosures. As we know, in general, ‘unveilings’ correspond with revelation of God in the reality of our experience and environment surrounding us, apparently outward, while ‘self-disclosures’ occur in our heart and through our Divine Self, apparently inward. These Names of God in Malkut specifically indicate ‘unveilings’ in this way, and their standard attribute to Tiferet indicates ‘self-disclosures.’ In that moments of unveiling and self-disclosure often occur together, naturally these distinctions can often swirl and vanish in our experience of revelations of God.


Understand, there is a relative and experiential truth to seeking and finding, and being with God and in God, and God within and surrounding on all sides, and so on, but then there is the ultimate truth - the Truth (Amet), of the Absolute Oneness of God, and the innate oneness of all things in their true essence and existence, which is God, the True Light. In their essence and existence, in their true being, all things in creation are nothing other than God, though indeed as things are in themselves there is apparent separation, or ‘other than God.’ In this regard each creature is a manifestation of God, but then also a veil of God; in the inmost realization of Oneness, however, everything in known as a direct manifestation of the Eternal One, Yahweh. The mystery of this manifestation of the Infinite One as the entirety of creation and all creatures corresponding with the Name of God, Elohim; hence the Name Yahweh Elohim.

Remember, when the story of God breathing life and light into Adam, the Human Being, appears in Torah the Name of Yahweh Elohim is mentioned, and in Genesis it is said that Adam was created in the form of Elohim, or in the 'image and likeness’ of Elohim.

As we know, the entirety of the cosmos contains all of the Names of God, and things in the cosmos are woven from various Names of God. But in the cosmos, the matrix of creation, among all things in it only Adam, the Human One, contains all of the Names of God, and so may realize their knowledge and power, all as God has ordained.

So again we may contemplate the saying, ‘He and His Name are One!’

Here we may affirm that everything in creation, in heaven and earth, is the glory of God - infinite glory in infinite diversity; we cannot say, however, that the ‘glory is God,’ but the reality is that ‘God is the glory,’ the glory being a manifestation of God - the Most Glorious One, and beholding the glory so there is beholding something of God, understanding that the true being and existence of things is God, the True Light. Each thing in creation is, thus, a unique sign and revelation of God in its being, its existence, and as ‘glory’ it is a veil, but that veil itself too is, in fact, a revelation of God. This is true of all creatures, and how much more so of the generations of Adam - humanity, on whom is contained all of the Names of God, who is created on the ‘form’ of God?

As we know, all human souls emanate from the One Soul, Adam Elyon, Adam Ha-Rishon, the ‘Supernal Human,’ or ‘First Human,’ and as such each is a unique manifestation and revelation of God, the Absolute Light. Likewise, as we know, souls emanate from various soul roots, corresponding with Sefirot - Names of God, Attributes of God, and although each human soul contains all of the Names of God and can invoke all of the Names of God, so with each soul there are Names of God that are ‘special’ to them, and of which they are a ‘special’ manifestation and revelation. As you may intuit, the ‘soul root’ corresponds with our Divine Self, and the Divine Self is the manifestation and revelation of God to us - God’s self-disclosure to us; hence, God reveals Godself as our Divine Self, or Christ Self, the ‘Divine I Am.’

Do understand, God, the Infinite and Eternal One never repeats Godself in revelation, the revelation of God is never the same from one person to another, or from one time to another, but is ever new, unique, as for the first time every time. Thus from within each soul as Self-realization unfolds, a unique manifestation, embodiment, of God is unveiled, a unique revelation of God transpires, with unique Habad - wisdom, understanding and knowledge. There is a hint to this very mystery in a statement of God to Moses at the outset of the revelation of God to him, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob…” The Names of Elohi, Eloah and Elohenu also point to this mystery, for we can only worship God as God reveals Godself to us, or as we know and understand God.

If you consider this deeply, and contemplate this well, there is something stunning that has been said. In effect, if your Divine Self is the revelation of God to you - and by this we do not mean the egoistic self - then your worship is of your Self, for you can worship God in no other form or way than as your Self.

In this regard you might contemplate a direct translation of the First Commandment: “You shall not place the gods of others before Me,” along with the common translation, “You shall have no other gods before Me.”

Here, perhaps, it is good to pause and wait upon the Holy Spirit, and for the moment it is good to say no more.

May God give us true understanding! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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