The Absolute-Unity and Unity is the name of my 1973 thesis as an independent scholar in religion and philosophy I’m rewriting here. I became an independent scholar with religion philosophy and Black Studies advisors. I’d been formally studying philosophies from the age of seven, and was hoping to articulate my virulent allergy to the man as if idea by perception.

Comparative Religion

My hypothesis never proven was that the Akan traditional religious concept with any naming characterization description words not possible concerning HaShem was henotheistic in the early A.M.E. church and that introducing trinitarian dogma with seminary training was ‘bringing the devil in.’

I chose looking at religions comparatively; with a goal of reconciling religions to philosophical concepts and terminology. I went into all kinds of dialectics, metaphysical expositions, and in Western philosophical terms, tried to prove that the conflation to a man, a thing, even if accepted as divine, is existentially incompatible as: Monotheism is a negation of characterizations or descriptions an explicit denial that HaShem is a thing of things.

By existential necessity, unities are composed of dualities, sets have members, things. I preferred Absolute-Unity because dialectically the implication of unity is that there is a compositing of dualities. The absolute qualifier existentially removes from a thing in our context because there can’t be an absolute unity of dualities.

Not An Existential Thing

The Absolute-Unity is not an existential thing, created, is all we can look to that isn’t  a created thing. Words as concepts: exist unity infallible, even deity makes as, describes a thing. I understand eternal as beyond our conceptualization of time, Space and Time themselves are things He created.

Incorporeality means without a physical body, but to me Not a Thing,  I don’t want that confused with the ‘holy ghost’ because ghosts are things. Any words carry the mortal risk of making as a thing. I allude to spirituality often, but not as a characterization when I talk about His Shekhinah – does not describe HaShem. My thesis ended in an impossibility to say beyond beyond.

Of course, some will say I’m too tight. I say we’re always in peril of getting lost and not being able to find the way back. We’re struggling from the tree of knowledge, the duality of good and evil in contest until His Justice Compassion Mercy for Peace.

It’s impossible to be too respectful here, overly reverent. It’s impossible for us to conceptualize, and more importantly any attempt to characterize in any way is a diminution of the sheer speechless Awe of HaShem my soul knows.

Trying to talk about HaShem is an excellent place to start down a path to the dark, of thinking we know something, talking. Characterizations and descriptions are graven images. There was a book, Jewish Theology in Our Time, I read to hear the other side, where the question was posed why more Orthodox didn’t respond that I can easily answer: He isn’t to be discussed, there really are no words.

People have customs of inference and hyperbolic characterization that have utility for our understandings of His and our expectations, but I’m uncomfortable with any characterization whatsoever. Better to respect by not trying to discuss. I pray what I’ve already said isn’t vain. Prayers as we breathe yes, discussion no.

I am HaShem that brought you out of the land of Egypt, out of the house of bondage. You will have no other deities before me. You will not make any graven image to worship, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: You will not bow yourself down to them, nor obey them: for I am jealous, visiting the unfaithfulness of the fathers upon the children through the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments. You will not take the name in vain; for I will not hold him guiltless that uses the name in vain.

Not reproducing, but paraphrased to revisit the fundamentals of who we all are, with trepidation and reverence. I was born to wander to the Shekhinah, freed to place no thing above HaShem, my only commitment. I will bow to, supplicate obey worship no thing, no man-made deity on earth, whether person or idea; above HaShem.

Idolatry Is Deifying, Having Faith in a Thing

Hate is serving other deities, rooted in Idolatries, placing faith in things. Not obeying this fundamental to put no other before is the Hate this site is about. Characterizations and descriptions create images in minds, not only statues pictures icons, any symbolic thing. There is no greater abomination than taking The Name in vain. Add Hate in The Name as dogma for eternal guilt.

Compelled to Obey

I can’t describe it as a choice; I’m compelled to obey.

That we were brought out makes us obligated above others, not superior. Not only will we not bow to other deities, we’re held responsible to lead the world in not bowing to them as well, beholding looking only to HaShem.

Ancestors, generations, proximal and distant are the fundamentals of tangible reverence, the root of religion since before recorded history. Most people are born into whatever religion and adopt beliefs and customs with no more thoughtful consideration than following the pheromonal trails of their ancestors. Some see through to HaShem, but for many, familial association is primary.

The Spark Within

I seized upon the concept of resonance to infer that traces were left in my soul that heard, compelled wandering trying to find my way home. As if I already knew when I was Born that Hasidism resonated with me even before I’d heard of it.

For a long time, I thought I’d cherry-picked the idea that I’m a Jew because I intellectually agreed, but my Soul that does the looking was raised to the answer. People as the Akan traditional religion or Oriental or even pagan who aren’t talking about, may be searching to HaShem just the same. A Hindu leader made the point that some are looking beyond, and others focused on the local deity as a traditional family association; to each person’s understanding.


As there can be many Threads within Threads of thought processes, as we compartmentalize as religious or not, there are simultaneous metareligions within a nominal religion. One can be of the religion they believe themselves, including none, and look to things, deifying them. Or describe themselves as secular and still be looking through their Association of action from their soul of yetzer haTov to HaShem without any set religious tradition or terminology.

Religion isn’t an end of itself but a package that generations have found useful to maintain looking, in Judaism, only to HaShem. Men-as deities make humans on earth as infallible with Cain’s power over life and death. Elevation of any thing including religion to deity loses sight. With anything, teamwork is important to success, far superior to going it alone or trying to reinvent a millennia old wheel on your own.

Chosen for What

While there’s No Absolute in the Unity, the job of being a Jew is to be a unity; to unify in looking to HaShem. I’ve always been about Do the Right Thing, no matter how inconvenient. Some will say it was for the best when any judgment and qualification are our inapplicable reductive interpretations, that require caution.

Indubitably, there are souls of yetzer haTov from the addendum, but HaShem made into a graven image, a thing described in words grates on my soul – I had to come out to wander to the Shekhinah. I had no choice but to honor my father and mother, regardless of beatings for no reason.

Bringing the Devil In

My made up from Nothing is that our words, our talking out of His spirit is what ‘bringing the devil in’ means, that from a mystical perspective, we talked ourselves into looking away, disobeying by thinking that we have knowledge. This looking away is the inception of the evil, to then get lost worshipping, looking to a man-made golden calf as emblematic of forgetting that do-it-yourself things. We must not place our faith in things.

We’re still talking in our different languages and tents, some raising our us to men-as deities over them as a Metareligion, yetzer haTov for us and yetzer hara for Them. Words we use are only a part of the whole sound in having The Spirit Move toward, turning and returning to HaShem as our only light. That it’s what we say and do, what and how we pray, the reverence, Awe of HaShem we carry with us all day every day Shabbat month year lifetimes.

Awe is Insufficient

Nearing the end of its writing, along with the realization that the gap between thought and belief is insurmountable with words and thoughts, I experienced My Shekhinah. Awe is insufficient to what my soul’s been taught. Since, I pray before, as I breathe.

I don’t characterize HaShem in any way whatsoever. I only speak of our relationship to HaShem. I talk about our frames of reference, relationship, messages by revelations of His prophets. Only for our careful human use in understanding do we say anything concerning, as some prayers are only in certain contexts in avoidance of harms of disrespect. I cringe with any non-prayerful reference, as in a political speech, by whomsoever.

Pray For Reverence

Here, I pray that I do not violate reverence along with Lashon Hara.

That He has no description characterization, there are no words made for things to address He that is not a thing partly explains the name in this rewrite. From as if there’s something to say about HaShem, this is about us, that we are all related by His creation no matter how loose we may perceive those associations to be.

A Kinetic Answer: My Soul Sees and Hear Out of Doing the Right Thing

My Absolute certainty translates into a compunction to honor traditions created for us to maintain our focus only on HaShem. Group cohesion a major aim, like language, minhag is an indicator of belonging and at the same time reinforcement of the higher aim of the culture to keep generations looking to HaShem. Out of all my intellectual dialectical expositions and analysis, I arrived at; seeing with minhag of our ancestors as most important, with understanding. That is a Doing to Hear. Minhag is our language of being beyond words as things, the kinetic dimension that unites us in this world, and to worlds above. here on earth and with them in Heaven.

Niggunim is the power of getting words out of the way, stopping our talking to hear listen with our souls. My Soul sees and hears.

The Spirit Will Move by the sounds our souls hear with being in Awe of HaShem, doing the right things to hear His Shekhinah.