Dragged from the archives just because….
Some observations, in the form of parables:
One: There is general agreement among the wise of many traditions that below the root or foundation of all that is, that which gives rise to the existence of all that is cannot be named as if it were among the elements of existence that have come into being. A shorthand way of saying this is that the name of God is unknowable, and any name used is at risk of becoming a blasphemy in short order. The Hebrews protected themselves from this danger by means of a prohibition (”thou shalt not take the name of the Lord thy God in vain”) as well as the fact that both of those words, Lord and God, were descriptive titles and not meant to be names at all. The Pagans, or some of them, seem to assume a different tack: by naming or identifying a variety of gods and goddesses, they acknowledge that the Mystery that binds all into unity and gives rise to the diversity they celebrate, itself/himself/herself cannot be named.
Two: Everything in the Universe, and the Universe as a whole, is a manifestation or a revelation of the divine Reality that brings us into being and sustains us; each is in some sense a complete and definitive revelation and manifestation of the same, and wants nothing else; yet none can be said to be that Reality in fullness. That is to say, everything that can be said of God reveals some truth, yet at the same time falsifies that truth, if it is taken, shall we say, too seriously.
Thus, we can say that just as God (Ein Sof, YHWH, the name-that-cannot-be-named) cannot be seen, just as truly it is observed that of him nothing can directly be said. Hence of the teacher whom many of us hold was in the best position to speak with authority, it is said: He never spoke without a parable.
The life of that teacher, in its fullness, gave the world the most powerful story, pointing the way to the Unspeakable, and Ineffable Source of all our being. So it is said that to partake in one’s own life of the story of his life, is to gain eternal life. But for the present discussion, I digress.
Three: the root of existence is Love. This comes across as a platitude, a truism without meaning; but hold with me for a moment. Love embraces all that exists and all that does not exist; thus when all was formless and empty and dark, Love created form, and fullness, and light, and did not destroy formlessness, emptiness, nor darkness, but effected a separation, giving each its place. Thus even the things that make for separation in the world are a product of Love’s compassionate embrace of all that is, all that could be, all that is not, and all that never could be. Included in this isalso the possibility of Love’s absence from the world; which in reality can never be, but the possible and the impossible are all the same to Ein Sof, who knows neither possibility nor impossibility, being beyond even all such categories. Thus the multiplicity of all that has come to be is included in the embrace of Love.
Four: The creation of the world, and the stories that tell of it, provide a parable and a framework for understanding the coming into being of ourselves, creatures of light taking shape from a formless origin. That which gives shape to the Universe calls us also into being and says: Let be! And sees that it is good.
Five: Light and Darkness, form and emptiness, grieve in their separation from one another, and yearn to be together. Within each one of us the warmth of new birth cannot take place until what has been dark comes into the light, and the light embraces the darkness, yet without denying its being for what it is. What results is a rhythm, a dance, an interplay of light and shadow, fire and ash, heat and cold, approach and retreat. In this dance joy is born, and life itself truly begins. This is the redemption of the world. There could be no salvation anywhere if the chief of sinners did not find freedom to sing of grace.
Six: All things tend toward unity, not the sterile unity of uniform order, but the dynamic unity of life celebrating itself, the angels rejoicing when a sinner repents, the captives in She’ol rising in triumph from their long prison into glory. That which is highest willingly makes itself low, so that what is lowest can be exalted on high, neither one losing the particularity of their being. Fear not, O worm Jacob: you are mine.
Seven: The energetic dance that is Life, is not labor, but is rest. Be excellent to each other, and party on, dudes!