Reality In The Name Of God Or Divine Insistence An Essay On Creation Infinity And The Ontological Implications Of Kabbalah

What should philosophical theology look like after the critique of Onto-theo-logy, after Phenomenology, and in the age of Speculative Realism? What does Kabbalah have to say to Philosophy? Since Kant and especially since Husserl, philosophy has only permitted itself to speak about how one relates to God in terms of the intentionality of consciousness and not of how God is in himself. This meant that one could only ever speak to God as an addressed and yearned-for holy Thou, but not to God as infinite creator of all. In this book-length essay, the author argues that reality itself is made up of the Holy Name of God. Drawing upon the set-theoretical ontology of Alain Badiou, the computational theory of Stephen Wolfram, the physics of Frank Tipler, the psychoanalytical theory of Jacques Lacan, and the genius of Georg Cantor, the author works to demonstrate that the universe is a computer processing the divine Name and that all existence is made of information (the bit). As a result of this ontic pan-computationalism, it is shown that the future resurrection of the dead can take place and how it may in fact occur. Along the way, the book also offers compelling critiques of several significant theories of reality, including the phenomenological theologies of Emmanuel Levinas and Jean-Luc Marion, Process Theology, and Object-Oriented Ontology. Reality in the Name of God explores how the concepts of Jewish mysticism can be articulated and deployed as philosophical theses within current metaphysical debates. It provides a new and dynamic Structural Realist ontology of information. Ultimately, the book aims to deal a death blow to the restriction of philosophy and theology in relation to elaborations of a how a believer relates to a God outside the mind and to return thought to a direct encounter with the divine nature of reality itself and its creator.

One of the most powerful traditions of the Jewish fascination with language is that of the Name. Indeed, the Jewish mystical tradition would seem a two millennia long meditation on the nature of name in relation to object, and how name mediates between subject and object. Even within the tide of the 20th century’s linguistic turn, the aspect most notable in – the almost entirely secular - Jewish philosophers is that of the personal name, here given pivotal importance in the articulation of human relationships and dialogue. The Name of God in Jewish Thought examines the texts of Judaism pertaining to the Name of God, offering a philosophical analysis of these as a means of understanding the metaphysical role of the name generally, in terms of its relationship with identity. The book begins with the formation of rabbinic Judaism in Late Antiquity, travelling through the development of the motif into the Medieval Kabbalah, where the Name reaches its grandest and most systematic statement – and the one which has most helped to form the ideas of Jewish philosophers in the 20th and 21st Century. This investigation will highlight certain metaphysical ideas which have developed within Judaism from the Biblical sources, and which present a direct challenge to the paradigms of western philosophy. Thus a grander subtext is a criticism of the Greek metaphysics of being which the west has inherited, and which Jewish philosophers often subject to challenges of varying subtlety; it is these philosophers who often place a peculiar emphasis on the personal name, and this emphasis depends on the historical influence of the Jewish metaphysical tradition of the Name of God. Providing a comprehensive description of historical aspects of Jewish Name-Theology, this book also offers new ways of thinking about subjectivity and ontology through its original approach to the nature of the name, combining philosophy with text-critical analysis. As such, it is an essential resource for students and scholars of Jewish Studies, Philosophy and Religion.

This book initiates the discussion between psychoanalysis and recent humanist and social scientific interest in a fundamental contemporary topic – the nonhuman. The authors question where we situate the subject (as distinct from the human) in current critical investigations of a nonanthropoentric universe. In doing so they unravel a less-than-human theory of the subject; explore implications of Lacanian teachings in relation to the environment, freedom, and biopolitics; and investigate the subjective enjoyments of and anxieties over nonhumans in literature, film, and digital media. This innovative volume fills a valuable gap in the literature, extending investigations into an important and topical strand of the social sciences for both analytic and pedagogical purposes.

What should philosophical theology look like after the critique of Onto-theology, after Phenomenology, and in the age of Speculative Realism? What does Kabbalah have to say to Philosophy? Since Kant and especially since Husserl, philosophy has only permitted itself to speak about how one relates to God in terms of the intentionality of consciousness and not of how God is in himself. This meant that one could only ever speak to God as an addressed and yearned-for holy Thou, but not to God as infinite creator of all. In this book-length essay, the author argues that reality itself is made up of the Holy Name of God. Drawing upon the set-theoretical ontology of Alain Badiou, the computational theory of Stephen Wolfram, the physics of Frank Tipler, the psychoanalytical theory of Jacques Lacan, and the genius of Georg Cantor, the author works to demonstrate that the universe is a computer processing the divine Name and that all existence is made of information (the bit). As a result of this ontic pan-computationalism, it is shown that the future resurrection of the dead can take place and how it may in fact occur. Along the way, the book also offers compelling critiques of several significant theories of reality, including the phenomenological theologies of Emmanuel Levinas and Jean-Luc Marion, Process Theology, and Object-Oriented Ontology.

"This is a creative scholarly argument revisiting the substance, understanding, and implications of the doctrine of creation ex nihilo for contemporary theology and philosophy. Paul DeHart examines the special mode of divine transcendence (God's infinity) and investigates areas where accepting an infinite God presents challenging questions to Christian theology. He discusses what would 'saving knowledge' or 'faith' have to look like when confronted by such an unlimited conceptions of deity, and ponders on how can the doctrine of God's trinity be brought into harmony with radical notions of transcendence; as well as whether the doctrine of creation itself is threatened when the conception of creator's mind is not maintained. DeHart engages with a quite diverse range of figures: Jean-Luc Marion, Schleiermacher, Kierkegaard, Kathryn Tanner, John Milbank and Rowan Williams, to illustrate his conviction. This volume deals with deep conceptual issues, indicating that creation ex nihilo remains a lively topic in contemporary theology"--

Unknown and Unknowable is the Supreme Mystery-God. It is the Voice of the Ineffable Name and the Wisdom of the Initiates (Epopteia). It is the Holy of Holies, the Unity of Unities, more ineffable than all Silence, more occult than all Essence. It is Plato’s Unspeakable All, He whom no person has seen, except the Son. It is Pythagoras’ Ineffable God’s Name, and key to the mysteries of the Kabbalah. It is the Holy Word of God that “no man knew but He himself.” The Name is Ineffable because non-existent. It permeates the Moon and Stars, yet It is different from the Moon and Stars. It never differentiates but only emanates. There is no need travelling to distant places to find It. The Name is very nigh unto thee, in thy mouth, and in thy heart. It may rush into infinite worlds in sleepless whirling, yet It remains latent in the deepest recesses of thy heart. The Ineffable Name is Deity Itself, but not God. Nameless, unpronounceable, yet universally diffused Essence, the Ineffable is Kama-Eros-Phanes or noumenon of Fohat, i.e., Divine Will or Eternal Desire of manifesting Itself through visible creation. The Name lies hidden within the Pythagorean Tetrad or Tetractys. It is expressed by the Tau Cross, signet of the Living God. The double motion of the philosophical cross is the great arcanum of life and being. Deity is Nameless, Numberless, No-thing, Absolute Darkness. God is quaternary: Ineffable–Silence–Father–Truth. All powers and great symphonies of physical and spiritual nature lie inscribed within the Perfect Square. That is why the Ineffable Name was replaced by the Sacred Tetrad or Tetractys, the most binding and solemn oath with the ancient mystics. There are three Tetrads: the Unfathomable Father (First Logos), Its creative emanation or Heavenly Man (Second Logos), and the embodied reflection of the latter in humanity at large (Third Logos), or the Tetragrammaton of the Jews. Only the first is the real, Pythagorean Tetractys; the other two are counterfeit. The Ineffable Word is identical with the “Ineffable Name” of the Masons and the Kabbalists. The Word itself is only a substitute for the Masonic “Lost Word,” and a comparatively modern invention. The “Lost Word” is no word at all, as in the case of the “Ineffable Name.” It ought to stand as “lost words” and lost secrets, in general. Nor the “Name” is a name, but Sound or rather Motion. The “Name” is not “ineffable,” it is “unpronounceable” or rather not to be pronounced.

. The Gap Theory? . String Theory? . Kabbalah? . Nephilim? . Fallen Angels? . Forbidden Archeology? . The Resurrection? . War, Inquisition and Jihad? . Dispensational Theology? . Tribulation? Can it all make sense? You have read the lies of the Da Vinci Code now read the truth of the revelation of the mystery kept secret since the world began. Romans 16:25 . "of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began," Using Scripture and recent discoveries of science, archeology and ancient literature Intelligent Design unlocks the real code and explains the true purpose of creation and life. Theodore Green explores God's design behind creation as he deals with fallen dominions, powerful ancient and historical civilizations that are the roots of Jihad, World Wars, weapons of mass destruction and even death, disease, suffering and tragedy. The book reveals shocking facts about true ancient history, creation and the miracle power of the word of God. Unlocking the code reveals a purpose to life that prepares the reader to see true threats to our society and the future. This book prepares humanity for their destiny The purpose of life should not be a Mystery. It was revealed long ago at the foundation of this Life and reverberated through out history and culture ever since. The problem is that many people have eyes but cannot see and ears but cannot hear what God, creation and life are saying. The problem is they are too busy, too indoctrinated or just don't care. Please take the time to open your eyes and understand the fellowship of the mystery then life's destiny will become clear. Eph 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: BIOGRAPHY INFORMATION: God has done some great things through me as a missionary, Church founder, Preacher/bible teacher, church counselor and television director/editor of "Un Nuevo Comienzo" over the last 30 years. By trade I am a top software systems engineer for the Aerospace Industry. God has prepared me through training in logic, languages, systems and history as well as my spiritual warfare in Guatemala, Mexico, Salvador and the United States to bring this theory to Christianity as Darwin brought his theory to Atheism In this day, in this age, Christendom needs a solid, defensible theory to rally behind. This is that theory HTTP: //WWW.TRUTHWAYLIFE.COM The Kingdom Portal.

In this wide-ranging essay, Rabbi Zalman Schachter-Shalomi and Netanel Miles-Ypez explore the profound implications of the kabbalistic idea of Tzimtzum, the 'contraction' of God that allows for Creation, through different paradigms of Jewish belief over the centuries, and look at its function in Judaism and Jewish practice today.

This book is a radical exploration of the mystical teachings in the Gospel of John. It helps the reader to experience these spiritual truths for themselves, and go beyond the everyday mind, which is dominated by the ego and realize their eternal Being, which Johns Gospel calls Logos. By approaching the teachings in a meditative state, the symbolism contained within the Greek text opens out and comes alive in the present moment. The Gospel is not a historical document; it speaks directly to each person now and the states of consciousness represented in the stories are accessible now. The book contains guided meditations to help bring this to life for the reader. This awakening concerns our relationship with the whole of life. Spiritual consciousness means that we are aware of the sacredness of our connections to each other as fellow human beings, and to the creatures of the natural world. Christ and the Logos contain both masculine and feminine in balance; at this critical time, our well-being and that of our fellow creatures is dependent on this realization. ,

This book is an exposition of Jonathan Edwards' argumentation in his dissertation Concerning the End for Which God Created the World. In addition to stating Edwards' theses regarding God's end and motivation in creation, this book identifies and discusses the assumptions of his argumentation, analyses and explains its crucial components, and explores its philosophical implications. These implications include a version of exemplarism (i.e., the nature of God's ideas for creation), dispositionalism (i.e., the characteristics of God which explain God's motivation), and emanationism (i.e., what God shares of himself with persons who have a living faith in Christ). These entail a view of idealism (i.e., a view of the ultimate ontological ground of the universe), God's temporal nature, continuous creationism (i.e., how God sustains creation), a version of panentheism (i.e., how God, who is infinite, is related to creation, from which God is absolutely distinct), and occasionalism (i.e., the nature of causation of physical events or states of creation). These concepts and what they entail constitute a complete metaphysical system, providing a thoroughgoing divine action understanding of the foundation of reality. For Jonathan Edwards, God's acting according to his plans for his purposes in Christ is fundamental to all things. Were we to have an understanding of how the fundamental concepts of science, mathematics, and ordinary experience are related in reality to the God who acts for his original ultimate end in creation, sustaining the universe, while providentially guiding its affairs, and working redemption, we would have the opportunity to develop these as he had hoped, he pointed the way for others to follow.