The Chapel and Organ of Song

[this text is in process]


‘And she called the name of the LORD that spoke unto her, Thou art ‘the living source of seeing’ [El Roi]; for she said: ‘Have I even here seen Him that Seeth me?’

Hagar — handmaid of Sarai, Abram’s wife, Genesis XVI: 13


The ‘Names’ of God’

If we imagine (or refer to) the ultimate sum (and beyond that, the source) of all that was, is or will be, and model this figure as a (trans)sentient entity, we are concerning ourselves with God. To talk about this being, we must impose various sorts of imaginal membranes that allow us to make terms (tokens, really) whose purposes arise in service to the activities of distinction, communication and memory. We often set aside the understanding that we are trying to distinguish the Transdistinguished One — and this activity hath many hidden perils.

The unityBeing is a unique class from which all possible classes or beings inherit their features of distinction, forms, characters, ‘reflectivity’ &c — the transultimate source of eponomy. In order to craft or sustain a somewhat accurate definition of the referent we must defy the common nominative characters of language itself, such that the name is ‘not frozen, static or bounded’. For these and other reasons, most cultures and persons don’t lay claim to knowing the proper name of the unityBeing, instead, we use the token ‘God’ as a general name which serves more as a way to refer to or ‘call upon’ this entity, or else an exclamation (in most cases) rather than a proper name.

There is a nounal trope in English which whereby we refer to a thing by its activity, for example the word ‘light’ or ‘bandage’. The object-name ‘aspirin’ is a distinct example of a related momentum in linguistics, where we can only refer to a type of object by what used to be the name of a specific corporate culture who manufactured this analgesic. We use a bandage to bandage a wound, a light ‘makes light’. In a similar fashion, many if not most of the Hebrew sources of Judeo-Christian scripture, a ‘name’ of God is not really a name at all, but is almost always a report of the human noticing of specific qualities of knowledge, action, and character of the unityBeing. In Islamic tradition the ‘99 names of God’ are similar, being qualities of character accorded to active principles in the unityBeing such as ‘The Provider’.As far as I can tell, the ‘most highlighted’ quality of the Hebrew is a form of celestially hyperbolic magnification or ‘glory’, which I believe is a way of talking about ‘the scales within scales’ of exponential ‘be-coming’ which are made clear to anyone who contacts the unityBeing directly.

Allah is essentially the same word as Eloah. Al and El are the same root. I would go out on a limb and claim that other common words we are aware of are rooted in ‘names of god’ — such as Hello, Aloha, Hi, Hey, How(dy), Ho Ho Ho, Who, Why, Ele-va-tion, Alive — the list is bounded only by our willingness to allow and explore the fact that all languages are unified before they are distinct, and have a singular living source completely unlike those we commonly consider.

What this means is that ‘languages are not their own sources’. They are instead unique reflections of a singular and transunified source — something akin to an ‘Edenic Tongue’. To know this is to be closer to direct experiential access to these sources, and the Hebrew language was functionally engineered for this purpose, and not by human minds alone.

The terms we use and are familiar with all have Hebrew sources, and we must imagine that with few exceptions these names have precursors in other older tongues, as well — for some of these stories probably predate the development of the written languages which are the conduit connecting us to the names we now explore. For these and other reasons I believe it is crucial for us to acquire a basic understanding of where we got our terms and what the original forms of these elements were actually trying to convey and conserve.

It is in our misunderstandings of these ‘names, terms and meanings’ that many of our most cataclysmic human activities arise — whether or not ‘God exists’.


Contact and Naming

Eldritch Symmetries

Theopoetic Hyperlanguage


The 7 Ions


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