Our la is hla. He is not the father, though God’s eternal divinity is instigator of all created things. la is not the mother, though our hla is the eternal well of divinity from which all things originate. hwla is not the son, though myhla projects his essence into temporal realms to perform the works of divinity. la is not a spirit that is distinct within a consortium of divinity; for la, a formless unity, is the source and substance of all holiness. la is la. There is no other, and any attempt to define myhla creates idols in our minds. hla can be known, loved, and worshiped; but hwla cannot be defined by being stuffed into words.

In parables, the scriptures speak of differentiation within divinity, such as father, AL Shaddai, and Lord of Hosts; but the distinctions concern principles operative within a singularity, not discrete spirits who, together, comprise the godhead or a structured commonwealth of gods. Elohim myhla is a collective plural that speaks of the attributes of HaShem: the singularity a that defends l the living h with the blessings y of forgiveness m, and who inspires a and directs l those who discern h the import y of his counsel m. The Elohim are faces of HaShem— of his aspects; they are not his surrogates. As creator, the great I AM has prepared each of us to fulfill many roles and functions in our lives on earth: we are who we are when we are what we are, and we will be that which we are becoming. Thus, we are made in the likeness of HaShem, after his image.

The inward diversity we experience is effortless and operates within a seamless profile that informs us of our essence. Our minds and emotions change instantaneously and are fully ready to change instantly, yet again. We act, and we react; but in all that we do or all that is done in us, we are one.

As created beings, we are specimens; but as Sons of Man, we are the begotten children of HaShem: we share the singular Breath of Life passed down from Adam, the Son of God, into each and every one of us. When we descend from heaven for incarnation, we enter into the mystery of life on earth through baptism in amniotic fluids. With our first gasp of air, we become immersed in the Holy Breath that hides between the phases of natural breathing, whose rhythms affirm that we have accepted our mortal identities.

Immersed in the breath, we live as though we are impaled within it, even as it is seated within us. Believer or non-believer, we magnify HaShem; for by coming to earth, we became finite portals of the infinite. Immortal worms of fire that descended to earth for incarnation, we put on mortality to wear it out in the quest for the glorified immortality we believe to be our destiny, an inexplicable belief, were it not for the presence that hides between our breaths; and when mortality breathes its last, we will have come to perfection, fully clothed as the expressions, the faces of HaShem.

Just as la is beyond definition by man, he is also beyond being named by man. But because man has need to call upon the eternal one, myhla chose hwhy as the name of address because of its oracular properties. For my part, I trust that hla tolerates the traditional use of “HaShem mch” for informal address, because I’m fond of its poetic properties. I trust, also, that HaShem will overlook lapses into my childhood’s use of “God” as a term of reference; for we are to make no man an offender for a word.

The Name hwhy speaks of one who gives y life h and who sustains w life h. HaShem is cause hy and effect hw; both action hy and the counterbalancing reaction hw.

Interpretation of the Name’s meanings must answer to the context in which it appears, as codified in Torah by the apostle Moshe hcm, who was sent as the reflection of HaShem mch (the Name) on earth, so that its reflection would prepare a people capable of honoring HaShem’s projection: namely, Mashiyach Yahushua owcwhy, the shout owc of w father Yah hy, as affirmed by anointed Y’shua ocwhy, the salvation ocy of father Yah why.

Each of us existed in the mind of la before the doors to heaven and earth materialized in answer to HaShem’s word, in which moment father hy laid down his eternal life and godhead to be projected as owcwhy into temporal realms. Yahushua is the father’s Shout owc of Vigor why, the exercise of his enunciated will, which is the population of temporal realms with beings capable of housing eternal spirit. To that end, hwla lifts a remnant of every generation into congruence, the standard for everlasting life.

Some argue that the etymology of Yahushua should render that name into English as “the Cry (the sob) owc of w Yah hy,” an interpretation that disqualifies the name from consideration as the name of HaMashiyach. This belief is supported by emotional notions attached to its enunciation across millennia by those who cannot hear its ring as HaShem’s one-and-only battle cry. Words are bodies of thoughts, and Yahushua is the “embodiment” of HaShem’s thought concerning salvation. His battle cry is his garment, his Logos, his reality: it’s the angel of the presence of HaShem.

As savior and deliverer of temporal realms, Yahushua HaMashiyach raced through the universe as it opened before him. As his feet landed and lifted within its vast expanse, we who followed were dislodged in his wake, and we fell to ground as sparks raised by the footfalls of his heels, becoming as seeded words that were scattered throughout the temporal realms of creation. Forgetful of our origins, we also lost track of the divine presence that fuels the spark of life in us through the whisper of our names; and we fell, ever deeper, until we were planted in a darkness we could not understand or escape.

Disoriented by the hazy expanses of temporal realms, we became deluded by specters and shadows we imagined in the half-light of our perceptions; and we began thinking of la as a strange, unapproachable, exterior reality: a confusion by day and a terror by night. In anticipation of such weaknesses, HaShem determined from the beginning of creation that he would dwell in the thick darkness of our hearts. We may feel utterly lost, but our hearts are God’s footstool; and our lives unfold in response to the warmth of his feet. Our minds are God’s throne, and we share moments of great illumination in the pastures of earth, even when pressed by heavy distractions of the temporal.

To resolve the confusion that envelops us in moments of doubt, we must accept that hwla is already within us: even if we have no workable conception of what that means. That simple step of faith is a holy call upon the godhead to reveal its presence in times and circumstances that are useful for our healing. Because hwla has always been with us as ImmanuAL lawnmo, the hidden presence of messiah that ascends and descends as he walks within us, we are prepared to hear Yahushua’s silent voice when he calls for our attention, knocking upon our hearts, asking permission to be born again.

We are pre-schooled in the ways of divinity by our experiences in temporal realms. All things that are made— with their forms, their operations, and their interactions— are parables concerning the astounding practicality of divinity. Of course, we can also search the scriptures to learn of these things because they testify of divinity, but what is written can lead us to God only as it is written on our hearts by living it.

Only the call within our hearts in answer to the parable of hwla as father and son brings
our la nearer. The scriptures record the parable; but to be effective, the parable must be lived. Only acceptance that we are of God’s projection breaks down the walls raised by the confusion of incarnation. Only our willingness and agreement to walk in the steps of God’s projection brings us to Golgotha, the Mount of Salvation; for it is there we nail the temporal to the eternal and fully accept the process of redemption.