The Most Astounding Fact - Neil deGrasse Tyson

The Non-Dual Teachings of Moses Cordovero

"Nothing is outside of God. This applies . . . to everything that exists, large and small - they exist solely through the divine energy that flows to them and clothes itself in them. If God's gaze were withdrawn for even a moment, all existence would be nullified . . . Contemplating this, you are humbled, your thoughts purified. - Moses Cordovero, Or Yaqar.


Do not say "This is a stone and not God." God forbid! 
Rather, all existence is God, and the stone is a thing pervaded by divinity. - Moses Cordovero



Before anything emanated, there was only Ein Sof. Ein Sof was all that existed. Similarly after it brought into being all that exists, there is nothing but it. You cannot find anything that exists apart from it . . . God is everything that exists, though everything that exists is not God. It is present in everything, and everything comes into being from it. Nothing is devoid of its divinity. Everything is within it; it is within everything and outside of everything. There is nothing but it.  - Moses Cordovero, Elimah Rabbati.

The essence of divinity is found in every single thing - nothing but it exists. Since it causes every thing to be, no thing can live by anything else. It enlivens them; its existence exists in each existent. Do not attribute duality to God. Let God be solely God. If you suppose that Ein Sof emanates until a certain point, and that from that point on is outside of it, you have dualized. God forbid! Realize, rather, that Ein Sof exists in each existent. Do not say "This is a stone and not God." God forbid! Rather, all existence is God, and the stone is a thing pervaded by divinity.  - Moses Cordovero, Shi'ur Qomah.

Everything is catenated in its mystery, caught in its oneness . . . The entire chain is One. Down to the last link, everything is linked with everything else, so divine essence is below as well as above, in heaven and earth. There is nothing else.  - Moses de Leon, Sefer ha-Rimmon.

Nothing is outside of God. This applies . . . to everything that exists, large and small - they exist solely through the divine energy that flows to them and clothes itself in them. If God's gaze were withdrawn for even a moment, all existence would be nullified . . . Contemplating this, you are humbled, your thoughts purified. - Moses Cordovero, Or Yaqar.

When powerful light is concealed and clothed in a garment, ir is revealed. Though concealed, the light is actually revealed, for were it not concealed, it could not be revealed. This is like wishing to gaze at the dazzling sunn. Its dazzle conceals it, for you cannot look at its overwhelming brilliance. Yet when you conceal it - looking at it through screens - you can see and not be harmed. So it is with emanation: by concealing and clothing itself, it reveals itself.  - Moses Cordovero, Pardes Rimmonim.

Ein Sof cannot be conceived, certainly not expressed, though it is  intimated in every thing, for there is nothing outside of it. No letter, no name, no writing, no thing can confine . . . Ein Sof has no will, no intention, no desire, no thought, no speech, no action - yet there is nothing outside of it.  - Azriel of Gerona, Commentary on the Ten Sefirot.


Ultimately all the sefirot and all the creation that emanates from them are one with Ein Sof. Moses Cordovero compares the process with water flowing through vessels of different colours - the water remains one and of one colour, though it appears to divide and to change colour. Everything is one, nothing exists but the one divine being. This position is very similar to that of the Sufi philosopher Ibn Al'arabi.

The Panentheism of Baal Shem Tov, Rabbi Yisroel (Israel) ben Eliezer

“All that I have achieved,” the Baal Shem Tov once remarked, “I have achieved not through study, but through prayer”. Prayer, however, is not merely petitioning God to grant a request, nor even necessarily speaking to God, but rather (“cleaving”, dvekut)— the glorious feeling of ’Oneness with God Almighty’, the state of the soul wherein a man or woman gives up their consciousness of separate existence, and join their own selves to the Eternal Being of God Supreme. Such a state produces indescribable bliss, which is the foremost fruit of the true worship of God.





All matter is a manifestation of God - Since God is immanent in all things, all things must possess something good in which God manifests Himself as the source of good. For this reason, the Besht taught, every man must be considered good, and his sins must be explained, not condemned. One of his favorite sayings was that no man has sunk too low to be able to raise himself to God. Naturally, then, it was his chief endeavor to convince sinners that God stood as near to them as to the righteous, and that their misdeeds were chiefly the consequences of their folly. 

Whoever does not believe that God resides in all things, but separates God and them in his thoughts, has not the right conception of God. It is equally fallacious to think of a creation in time: creation, that is, God’s activity, has no end. God is ever active in the changes of nature: in fact, it is in these changes that God’s continuous creativeness consists.

The foundation-stone of Hasidism as laid by Besht is a strongly marked panentheistic conception of God. He declared the whole universe, mind and matter, to be a manifestation of the Divine Being; that this manifestation is not an emanation from God, as is the conception of the Kabbalah by Mitnagdim, for nothing can be separated from God: all things are rather forms in which God reveals Himself.

Since every act in life is a manifestation of God, and must perforce be divine, it is man’s duty so to live that the things called “earthly” may also become noble and pure, that is, divine - Baal Shem Tov, Rabbi Yisroel (Israel) ben Eliezer 

The Kabbalistic Words of Jesus found in the Gospel of Thomas : Recovering the Inner Circle Teachings of Yeshua - Dr Lewis Keizer, Kindle Book

1st Century Qimah from the Apocalypse of Baruch....

The Kabbalistic Words of Jesus found in the Gospel of Thomas : Recovering the Inner Circle Teachings of Yeshua - Dr Lewis Keizer, Kindle Book



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From:   The Kabbalistic Words of Jesus found in the Gospel of Thomas : Recovering the Inner Circle Teachings of Yeshua - Dr Lewis Keizer, Kindle Book

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From:   The Kabbalistic Words of Jesus found in the Gospel of Thomas : Recovering the Inner Circle Teachings of Yeshua - Dr Lewis Keizer, Kindle Book

Holy. Holy, Holy, the Lord of Hosts, the whole earth is filled with His Glory (Isa 6:3)

There are two praises of the angels: The first is "Holy. Holy, Holy, the Lord of Hosts, the whole earth is filled with His Glory (Isa 6:3). This speaks of God's Immanence (presence in all things) where His Glory, which is the aspect of Malkut-Kingship, fills all creation. The Second Praise is "Blessed be God's Glory from His place (Eze 3:12) This indicates His Transcendence, where even his Glory, (which is Malkhut-Kingship, the lowest level of the 10 Sephiroth) must be blessed from afar. These two levels show that God both fills all Worlds and encompasses all worlds. 

The word "bless" indicates the aspect in which God fills all the world. This however, comes from God's "place", that is, from the aspect where He is in the place of the Universe, encompassing all creation. Thus, when it is said, "Blessed be God's glory from His place", it means that the aspect in which he "surrounds all worlds" must be brought down so that He should "fill all worlds". - The Bahir p. 152 

The Meaning of the Life of Pi , remains hidden in the boat "Tsimtsum"

The meaning of the Movie "Life of Pi" is hidden in the Name .... of the boat "TsimTsum"

"If you were to create a world, the first thing you would need to master is "tsimtsum."

Tsimtsum is a way of being present in your absence. Tsimtsum literally means “reduction.” For a Kabbalist, a tsimtsum is a reduction of the divine energy that creates worlds—something like the transformers that reduce the voltage of the electric current leaving the turbine generators, until it’s weak enough for a standard light bulb to handle. So too, the divine energy needs to be stepped down so that the created worlds can handle it.

Kabbalists describe innumerable such tsimtsums (tsimtsumim is the actual plural form) that generate innumerable worlds. Our world is the final stop, since at this point the degree of tsimtsum is so extreme that the divine energy is almost imperceptible. As a result, our world contains created beings that feel they are here just because they are here, no further questions asked. One tsimtsum more, and nothing at all could exist. Existence requires some sort of connection to the initial source of everything — meaning, to the Creator.

There’s another type of tsimtsum, described by the master Kabbalist, Rabbi Isaac Luria, known as “the Ari.” It is the primal tsimtsum, and it is unique from all other tsimtsumim. Much like the irrational number pi, the primal tsimtsum transforms an infinite circle into a measured line. The Ari described an initial, pre-creation state of infinite light, within which there was no place for anything at all to be.

Before creating any worlds, the Creator withdrew that energy completely, resulting in a total void within the infinite light. Only then did He extend into this void a metered line of light from the encompassing infinite light, with which He generated an innumerable series of worlds.

Tsimtsum, then, is the way G‑d makes space for us to have our own world. He hides His light from us, so that we can make our own choices. But He remains immanently present within that hiddenness. In a way, He is yet more present in His absence than in His presence…..

.... So next time you feel yourself in darkness, having to pick yourself up from the ground and start all over again, to make tough decisions and meet gruesome challenges—at those times, think of all your life and all your world as nothing more and nothing less than a parable. A deep, rich parable. And in that parable, in every detail, hides God Himself. Most conspicuously, in the dark corners. -

In the tsimtsum. " 

Read more here ....  http://www.chabad.org/library/article_cdo/aid/2047206/jewish/Tsimtsum.htm

Lecha Dodi, Come my Beloved. O Bride, Shabbat Queen, now come !

Lcha Dodi (Hebrew: לכה דודי‎; also transliterated as Lecha Dodi, L'chah Dodi, Lekah Dodi, Lechah Dodi; Ashkenazic pronunciation: Lecho Dodi, Biblical: Lekhah Dhodhiy) is a Hebrew-language Jewish liturgical song recited Friday at dusk, usually atsundown, in synagogue to welcome Shabbat prior to the Maariv (evening services). It is part of the Kabbalat Shabbat ("acceptance of Sabbath").

Lekhah Dodi means "come my beloved," and is a request of a mysterious "beloved" that could mean either God or one's friend(s) to join together in welcoming Shabbat that is referred to as the "bride": likrat kallah ("to greet the [Shabbat] bride"). During the singing of the last verse, the entire congregation rises and turns to the open door, to greet "Queen Shabbat" as she arrives.

Come out my Beloved, the Bride to meet;
The inner light of Shabbat,  let us greet.

Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.

"Observe" and "Remember" in a single word,
He caused us to hear, the One and Only Lord.
G-d is One and His Name is One,
For renown, for glory and in song.

Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.

To welcome the Shabbat, let us progress,
For that is the source, from which to bless.
From the beginning, chosen before time,
Last in deed, but in thought - prime.

Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.

Sanctuary of the King, city royal,
Arise, go out from amidst the turmoil.
In the vale of tears too long you have dwelt,
He will show you the compassion He has felt.

Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.

Arise, now, shake off the dust,

Dress in your garments of splendor, my people,
By the hand of Jesse’s son of Bethlehem,
Redemption draws near to my soul.

Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.

Wake up, wake up,
Your light has come, rise and shine.
Awaken, awaken; sing a melody,
The glory of G-d to be revealed upon thee.

Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.

Be not ashamed, nor confounded,
Why are you downcast, why astounded?
In you, refuge for My poor people will be found,
The city will be rebuilt on its former mound.

Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.

May your plunderers be treated the same way,
And all who would devour you be kept at bay.
Over you Your G-d will rejoice,
As a groom exults in his bride of choice.

Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.

To right and left you'll spread abroad,
And the Eternal One you shall laud.
Through the man from Peretz's family,
We shall rejoice and sing happily.

Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.

Come in peace, her Husband's crown of pride,
With song (on Festivals: rejoicing) and good cheer.
Among the faithful of the people so dear
Enter O Bride, enter O Bride;

O Bride, Shabbat Queen, now come here!

Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.

Especially if your Philosophy is "Loving Kindness" ....

"We come spinning out of nothingness, scattering stars like dust ..." - Rumi

One Fish, Two Fish, Quantum Entanglement ....

Quantum Entanglement explained by one of the greatest quantum physicists of all time, David Bohm: 

“Imagine a fish swimming in an aquarium. Imagine also that you have never seen a fish or an aquarium before and your only knowledge about them comes from two television cameras' one directed at the aquarium's front and the other at its side. When you look at the two television monitors you might mistakenly assume that the fish on the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. 

But as you continue to watch you will eventually realize there is a relationship between the two fish. When one turns, the other makes a slightly different but corresponding turn. When one faces the front, the other faces the side, and so on. If you are unaware of the full scope of the situation, you might wrongly conclude that the fish are instantaneously communicating with one another, but this is not the case. No communication is taking place because at a deeper level of reality, the reality of the aquarium, the two fish are actually One and the same”

I searched for the Infinite Universe and found only myself.

The Sufi says:

"I searched for God and found only myself.
I searched for myself and found only God."

The Quantum Physicist says :

"I searched for the Infinite Universe and found only myself.
I searched for myself and found only the Infinite Universe."

They are both saying : Ein od Milvado. God is One, there is nothing other than God.

Creation is One with the Creator - The Bahir

 

.... "This is to say that Creation is One with the Creator....... The soul is the thought and the body is the Creation. The two are ONE. Why does God bless these two who are ONE ? Because this is necessary for Creation to continue to flow and grow and maintain the same kind of momentum exhibited from this first act of renewal. The Lord God mentioned above references our thoughts above that act to bring to us everything that we would have and therefore cause to be named or come into Creation as a living thing. These living things are the life experiences that we go through. "- The Bahir

Bahir Verse 198

The heart of the matter approached so many times, alluded to in countless Torah verses now becomes clear. The secrets of creation itself are discussed.

Bahir verse 198: Why was she called Tamar and not any other name? Because she was female. Can we then say that [it was something special that] she was female? But it is because she included both male and female. For [Tamar means a date palm, and] every date palm includes both male and female. How is this? The frond (Lulav) is male. The fruit is male on the outside and female on the inside. And how? The seed of the date has a split like a woman. Paralleling it is the power of the moon above. The Blessed Holy One created Adam male and female, as it is written (Genesis 1:27), "Male and female He created them." Is it then possible to say this? Is it then not written (Genesis 1:27), "And God created man in His image, in the image of God He created him"? It is only then later written (Genesis 2:18), "I will make him a helper opposite him," and (Genesis 2:21), "And He took one of his ribs, and closed the flesh under it." [We therefore see that the male was created first, and only later the female.] But we must say that the Torah uses [three different words]: "formed" (yatzar), "made" (asah), and "created" (bara). When the soul was made, the word "made" is used. [The word "created" is then used:] "Male and female He created them." The word "formed" was used when the soul was combined with the body and the spirit was brought together. How do we know that "forming" means bringing together? For it is written (Genesis 2:19), "And the Lord God formed (gathered) all the beasts of the field and all the flying things of the heaven, and He brought them to the Man to see what he would call each thing." This explains the verse (Genesis 5:2), "Male and female He created them." It is also written (Genesis 1:28), "And God blessed them."

Commentary: This verse mentions Tamar as a reason for expounding the relationships between male and female in terms of the energy that each represents. Tamar shows us the unity of male and female as indicated by the date palm and the above verse “male female he created them.” Lets approach this from the standpoint of thought which issues from the Creator and then transforms itself into the image of that Creator becoming in effect the response of creation directed due to the action of the Creator. Male is the Creator or the active force of Intention. It is what we’ve been calling our ‘heart’s desire’ all along during these discussions. This is referenced above when ‘he brought them to the man to see what he would call each thing.’ What we call something is our Intention. Everything we see above that has to doing with being formed, created or made out of something is the female counterpart of the male principle. These all are various levels of gestation that take place whenever we realize an Intention in our thoughts. 

Here is the scenario laid out by the above verses. We have an Intention. 

"And God created man in His image, in the image of God He created him"

This Intention comes from the Creator. It is placed within us as an image of that which the Creator wishes to see represented in His Creation. How will this come about? 

"I will make him a helper opposite him,"

This is the female aspect or the Creation itself. It is the form of the Image that is being cast by the Creator through the agency of His Creation. What is this agency?

"And He took one of his ribs, and closed the flesh under it."

This is say that Creation is one with the Creator. Ribs are the housing or container of the body. Taking the representation of this container all that is now make takes on it semblance as in closing the flesh under. This container is where our thoughts take form as when the soul is brought into the body bringing both together. The soul is the thought and the body is the Creation. The two are one. Why does God bless these two who are one? Because this is necessary for Creation to continue to flow and grow and maintain the same kind of momentum exhibited from this first act of renewal. The Lord God mentioned above references our thoughts above that act to bring to us everything that we would have and therefore cause to be named or come into Creation as a living thing. These living things are the life experiences that we go through.

There is a Divine Presence below, just like there is a Divine Presence above. What is this Divine Presence?.... "The whole earth is filled with His glory... I will surround you and see you all day long." - The Bahir

Bahir: Verse 170. What is the meaning of "Victory of Victories"? There is a single Victory (Netzach). Which is it? It is the one that inclines toward the west. And what is secondary to it? This is the one that inclines toward the north. And the third one? This is the one that is below. The third one? But you have said that the Chariot has two wheels. We must therefore say that the end of the Divine Presence is also called Victory. This is the meaning of "Victory of Victories." "Victory" is one, and "Victories" is two, giving [a total of] three.

Commentary: The wheels of the chariot or the Ophanim are going in directions at right angles to each other which brings to mind a gear like arrangement. The sum total of both directions turns out to be a third direction. Here we are talking about what is flowing into and then flowing from Netzach or the eighth Sephiroth. Like the Sephiroth the energy of the Divine Presence flows from above to below and then again to the above from below. This is explained further in the next verse 171 but for here the context becomes Netzach as a source of empowerment. What specifically could be happening here at Netzach to make it the subject of this particular discussion tying it into the Divine Presence? We'll delve into this here and expound upon it in the next verse during the commentary there.

First of all take the energy of the Divine Presence. What is this? It is the energy of thought patterns that have linked themselves to unity through Torah. Admittedly this is hard to explain. Once a connection is established within Torah this facilitates the formation of paths of consciousness between Torah and the inner central core of your being tied to your soul and ultimately where the spark of G-d rests. Thoughts align themselves into associations of ideas forming the unseen latticework whereby this connection is able to operate. In any system of transference of energy where there are valves to regulate the flow of energy the rate of egress through the valve usually has a certain point where the valve will open. Too little and the valve remains closed until the threshhold is reached and then the valve opens allowing the energy (water, electricity, mind stuff, etc.) to pass freely through. Netzach then is a nexus it is being pointed out to allow the two way passing of energy flowing downward and upwards along the Tree of Life considered as a diagram of the Sephiroth with the various energy signatures that each Sephiroth has. Victory that is one is the passing from Netzach through to Yod the next Sephiroth. This is the West or to the left of Netzach but still moving downward. The Netzach that is described as Victories is the result of the return flow of energies that is moving upwards perhaps directly to Binah and Chokma in a straight. The third of the Victories that is described is the movement both from Tiphereth to Netzach and to Tiphereth from Netzach. These are the forces working as described by the thought form of the Ophanim and the wheels of the chariot. These wheels also refer to the energy centers within called chakra's in Eastern meditational symbolism.

The central idea to remember here is that thought raised to a vibrational level of unified awareness becomes self aware causing the flowing of what is called the Shekinah which is none other than our sense of the Divine Connection or Presence that we feel as our thoughts align themselves with the Creator blessed be He. More on this in the next verse.

Verse 171. His disciples said to him: From above to below we know. But from below to above we do not know. He replied: Is it not all one ­ below to above and above to below? They said: Our master, ascending is not the same as descending. One can run while descending, but cannot do so while ascending. He replied: Go out and see. He sat and expounded to them: There is a Divine Presence below, just like there is a Divine Presence above. What is this Divine Presence? We have said that it is the light that was derived from the first Light, which is Wisdom. It also surrounds all things, as it is written (Isaiah 6:3), "The whole earth is filled with His glory." What is its function? What is this like? A king had seven sons, and he assigned each one a place. He said to them, "Sit here, one above the other." The lowest one said, "I will not sit at the bottom. I do not want to be far from you." [The king] replied, "I will surround you and see you all day long." This is the meaning of the verse, "The whole earth is filled with His glory." Why is He among them? This is so that He should support them and sustain them.

Commentary: The question concerns what is the below to above that is being explained. The students understand the flow of energy in terms of coming from Keter and flowing through each Sephiroth into Malcuth via the seven earths. What they don't understand is the return flow. What could initiate such a return flow? The answer is given that the King described in the mini parable is always surrounding the centers of awareness watching all day long. When we pray our prayers align themselves according to our merit in various centers of awareness. These centers are symbolized by the glyph of the Tree of Life. Like the example given in verse 1170 these prayers build up and cause the valves to open releasing more energy causing us to feel the Shekinah and then to let go and let this energy pass through us. As it passes through it receives the watchful attention of the holy one blessed be He. This attention is alluded to by the phrase "I will surround you and see you all day long." The reason for this is that these prayers reference holiness and in effect give off holiness. When this holiness is earthed it is then that it sets up the return flow mirroring the reflection of thought producing after its kind the image of that reflection above which then turns it around to begin this process all over again.

Where is the Garden of Eden ? It is on EARTH. - The Bahir

It is written (Psalm 104:2), "He wraps Himself in Light as a garment, [he spreads out the heavens like a curtain]."

Rabbi  Amorai asked: Where is the Garden of Eden ? He replied : It is on EARTH. - The Bahir (p. 12)

עֹטֶה אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה:



His talmidim (students) said to him, "When will the kingdom come?"

Reb Y'Shua said, "It will not come by waiting for it. It will not be a matter
of saying 'here it is' or 'there it is.' Rather, the kingdom of the father is spread out upon the EARTH, and men do not see it." - (113) T'oma (The Twin)

Isha Upanishad - Everything is God

The Isha Upanishad says  ......... the One Cosmic Existence shines through all things.

All manifestation is merely a modification of the One Supreme Whole .... The Whole therefore remains unaltered. - Isha Upanishad

All existence is in the Absolute; and whatever exists, must exist in It; - Isha Upanishad

In the light of true wisdom the phenomenal and the Absolute are inseparable. - Isha Upanishad

The indefinite term “That” is used in the Upanishads to designate the Invisible–Absolute, because no word or name can fully define It. - Isha Upanishad

OM! That (the Invisible–Absolute) is whole; whole is this (the visible phenomenal); from the Invisible Whole comes forth the visible whole. - Isha Upanishad

...so long as man believes himself to be separate from the Whole, he is helpless. - Isha Upanishad

That is the ocean, we are the drops. So long as the drop remains separate from the ocean, it is small and weak; - Isha Upanishad

That which comes out of the Infinite Whole must also be infinite; hence the Self is infinite. - Isha Upanishad

...there is no difference between the Self and God. They are one and the same. - Isha Upanishad

Transcending death means realizing the difference between body and Soul and identifying oneself with the Soul - Isha Upanishad

..when he sees all creatures within his true Self, then jealousy, grief and hatred vanish. He alone can love. - Isha Upanishad

He who sees all beings in his Self and his Self in all beings, he never suffers - Isha Upanishad

We must not divide our conception of the universe; for in dividing it, we have only fragmentary knowledge and we thus limit ourselves. -Isha Upanishad

.... behold the vast, radiant, subtle, ever–pure and spotless Self, the true basis of our existence. - Isha Upanishad

It moves and It moves not. It is far and also It is near. It is within and also It is without all this. - Isha Upanishad

When a man sees God in all beings and all beings in God, and also God dwelling in his own Soul, how can he hate any living thing? - Isha Upanishad

He who perceives the Self everywhere never shrinks from anything, because through his higher consciousness he feels united with all life.

He who perceives all beings as the Self for him how can there be delusion or grief, when he sees this oneness (everywhere) ? Isha Upanishad

He who sees all beings in the Self and the Self in all beings, he never turns away from It - Isha Upanishad

It is the innermost Soul of all creatures & It is without as the essence of the whole external universe... Isha Upanishad

It is near to those who have the power to understand It, for It dwells in the heart of every one - Isha Upanishad

"Ein Od Milvado" - Nothing exists except God

When one contemplates things, everything is revealed as one. - Zohar

I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God - Ralph Waldo Emerson

Earth's crammed with Heaven, And every common bush afire with God. - Elizabet Barrett Browning

Ein Od Milvado - There is only God. God is One.





Someday you will hear all things applaud your wonder. Life claps in awe of the Divine's performance. - Meister Eckhart

The only zen you find at the top of mountains is the zen you bring up there - Robert M. Pirsig

To know yourself, to surrender to the truth of yourself, is to surrender to love. ~Gangaji

The Kingdom of God is within you - Yahshua the Nazorean (Luke 17:21)

Carl Jung on the Infinite God / "Ein Sof"

Kabbalah emphasizes the importance of collecting the divine sparks in the world. It also has the idea of Tikkun, the restoration of the world. For Jung and the alchemists, the world the ego are necessary and beneficial. 

Both God and humankind must pass through the world and redeem it in order to realize their full essence.

Lurianic Kabbalah emphasizes the same idea in how it views God. According to Scholem, Luria adopted the earlier Kabbalistic term Ein-sof to designate the primal, all-encompassing "Infinite God".  This God, according to the Kabbalists, was both the totality of being and the abyss of complete “nothingness.” This totality is also the union of opposites.  

The idea that God encompasses both good and evil can be found in Kabbalah’s idea of the left and right side of God.   Carl Jung refers to how Lurianic Kabbalah seeks to restore the world:

"The Jew has the advantage of having long since anticipated the development of consciousness in his own spiritual history. By this I mean the Lurianic stage of the Kabbalah, the breaking of the vessels and man's help in restoring them. Here the thought emerges for the first time that man must help God to repair the damage wrought by creation. For the first time man's cosmic responsibility is acknowledged." 

Jung had a vision that he described as the most tremendous and "individuating" experience of his life. He found himself in the “garden of pomegranates.” This is an allusion to a Kabbalistic work of that name by Moses Cordovero. In the vision, Jung identified himself with the union of Tifereth and Malchuth as it is described in the Kabbalah. Jung describes these visions as occurring in a state of wakeful ecstasy, "as though I were floating in space, as though I were safe in the womb of the universe." He further describes his experience as one of indescribable "eternal bliss." He reports: 

"Everything around me seemed enchanted. At this hour of the night the nurse brought me some food she had warmed... For a time it seemed to me that she was an old Jewish woman, much older than she actually was, and that she was preparing ritual kosher dishes for me. When I looked at her, she seemed to have a blue halo around her head. I myself was, so it seemed, in the Pardes Rimmonim, the garden of pomegranates, and the wedding of Tifereth with Malchuth was taking place. Or else I was Rabbi Simon ben Jochai, whose wedding in the afterlife was being celebrated. It was the mystic marriage as it appears in the Kabbalistic tradition. I cannot tell you how wonderful it was. I could only think continually, "Now this is the garden of pomegranates! Now this is the marriage of Malchuth with Tifereth!" I do not know exactly what part I played in it. At bottom it was I myself: I was the marriage. And my beatitude was that of a blissful wedding." (Memories, Dreams, Reflections, 294)- From : Theosophy and Gnosticism: Jung and Franz von Baader by Dr. J. Glenn Friesen

"Whatsoever is, (ie: Everything) is in God, and without God nothing can be, or be conceived." - The Ethics

Spinoza said: "Whatsoever is, (ie: everything) is in God, and without God nothing can be, or be conceived." - The Ethics 

Yeshua bar Yosef said: " I am the ALL (ie: Everything); the ALL came forth from me, and the ALL attained to me. Split a piece of wood; I am there. Lift up a stone, and you will find me there." Gospel of Thomas(77) 

Spinoza said: "God is the indwelling..." 

Yeshua bar Yosef said: "The Kingdom of God is WITHIN you..." - Lk 17:21 

Moses Cordovero said : Do not say "This is a stone and not God." God forbid! Rather, all existence is God, and the stone is a thing pervaded by divinity." 



Yeshua taught : "Don't you know that you yourselves are God's temple and that God's Spirit lives in you ?" 1 Cor 3:16 

Abraham Abulafia said : "Now we are no longer separated from our Source, and behold we are the Source and the Source is us. We are so intimately United with IT, we cannot by any means be separated from IT, for we are IT." 

Yeshua bar Yosef said : " May they be One as we are One, I in them and you in me. May they be brought to complete Unity" John 17:23 

Albert Einstein said : "I believe in Spinoza's God, who reveals himself in the lawful harmony of the world...." 

Carl Sagan said: "Some people think God is an outsized, light-skinned male with a long white beard, sitting on a throne somewhere up there in the sky, busily tallying the fall of every sparrow. Others - for example Baruch Spinoza and Albert Einstein - considered God to be essentially the sum total of the physical laws which describe the universe. I do not know of any compelling evidence for anthropomorphic patriarchs controlling human destiny from some hidden celestial vantage point, but it would be madness to deny the existence of physical laws." 

Albert Einstein said : ""A human being is part of a whole, called by us the Universe, a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest, a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace ALL living creatures and the WHOLE of nature in its beauty." 

NonDuality - "Ein Sof" or infinite nothingness

According to Michaelson, nonduality begins to appear in the medieval Jewish textual tradition which peaked in   Hasidism : 

As a Jewish religious notion, nonduality begins to appear unambigously in Jewish texts during the medieval period, increasing in frequency in the centuries thereafter and peaking at the turn of the nineteenth century, with the advent of Hasidism. It is certainly possible that earlier Jewish texts may suggest nonduality – as, of course, they have been interpreted by traditional nondualists – 

Michaelson explores nonduality in the tradition of Judaism:

Judaism has within it a strong and very ancient mystical tradition that is deeply nondualistic. "Ein Sof" or infinite nothingness is considered the ground face of all that is. God is considered beyond all proposition or preconception. The physical world is seen as emanating from the nothingness as the many faces "partsufim" of god that are all a part of the sacred nothingness

From :   Everything is God, The Path of Nondual Judaism by Jay Michaelson

Shlomi Shabat - Ein Od Milvado, There is nothing else than God. שלומי שבת - אין עוד מלבדו

שלומי שבת - אין עוד מלבדו

Shivi Keller - Ein Od Milvado in Woodmere

אין עוד מלבדו (God) there is nothing else besides Him.

Ein Od Milvado  :  Hebrew:  אין עוד מלבדו‎, "There is none but Him [God]"

Hashem is God; there is nothing besides Him. (Devarim 4:35)

To remove all opposition… When a person focuses his mind on this fact — that Hashem is the true source of all and there is no other force or power whatsoever — and he completely cancels in his mind all other seeming powers…Hashem will help him by causing all other illusionary powers to be removed and canceled…. (Nefesh HaChaim 3:12)

Bereishis

The Foundation

Parashas Bereishis teaches the fundamental foundations of life and what our purpose is in this world. “Hashem created the heavens and the earth out of nothing” is the basic principle of “ein od milvado” — there is nothing else besides Hashem.

When we see the world around us, we must realize that it does not possess intrinsic being. Everything that exists depends on Hashem’s will to maintain its existence. Hashem is the creator of all; His essence is the only true reality (Rambam, Hilchos Yesodei HaTorah 1:4). This is the deeper understanding of “Hashem is One.” He is the One and Only Creator. Everything in the world is His creation.