God Is Two? Nondualism & Ein Sof Judaism Inspired by Jay Michaelson, Everything is God: The Radical Path of Nondual Judaism

That “all is one” is exactly half of the picture. After all, if everything is really one, does that not also include the experience of two? The third stage then is to “transcend and include” both the dual and the nondual, to return to the experience of duality while maintaining the consciousness of unity… It is what Zen masters mean when they say, “in the beginning, mountains are mountains. During zazen, mountains are not mountains. Afterward, mountains are once again mountains.” That is to say: in the initial dualistic consciousness, mountains are experienced as mountains. In unitive consciousness, the mountains disappear as separate entities and are only motes on the sunbeam of consciousness. In nondual consciousness, the mountains are both: both everything and nothing, both existent and nonexistent.

The Kabbalistic math of this reality is that 2 = 1 = 0. p.8

Whereas most traditions regard the knowledge of nonduality as the ultimate wisdom - the last stop on the road, so to speak; the final teaching - in the Jewish mystical tradition, nonduality is the beginning rather than the end of wisdom. pp.2-3

In the Zohar... the deepest secret is that, despite appearances, all things, and all of us, are like ripples on a single pond, motes of a single sunbeam, the letters of a single word. The true reality of our existence is Ein Sof, infinite, and thus the sense of separate self that we all have - the notion that "you" and "I" are individuals with souls separate from the rest of the universe is not - ultimately true. p.1

When I was younger, and an academic student of mysticism, I always imagined that mystical union would take place in some far-off place, under special conditions, probably to someone else. But when, on my first meditation retreat many years ago, the spark of God masquerading as me was blessed to recognize Herself at last, I was startled to realize the obvious: that since God is every where, mystical union would look perfectly ordinary, and would take the shape not of angels and clouds but of trees, walkways, bathrooms, and tables. p.42

"'The whole earth is filled with God's glory,' There is therefore absolutely nothing that is devoid of God's essence."

Likutim Yekarim 14d, Ba'al Shem Tov

What was the objections that people had to pantheism, God is everything? "Are you going to tell me that the excrement of a dog is also God?" And the answer to this would be - "Yes." What is wrong with that? It is only from the human perspective that we see a difference between that and challah. On the submolecular level, on the atomic, level, the all look the same. And if you look from a galactic perspective, what difference is there between one and the other? So if "God is everything," why are you and I here? Because we are the appearance of God in this particular form. And God likes to appear in countless forms and experience countless lives... deep down, the deepest level of the patter is that God is everything. So it's not that God created the world but that God became the world. Rabbi Zalman Shacther-Shalomi, Wrapped in a Holy Flame: Teachings of the Hasidic Masters, p.20

p.58

p.99 Menachem Nachum of Chernobyl

p.72 R. Feibush

The essence of divinity is found in every single thing -- nothing but it exists. Since it causes every thing to be, nothing can live by anything else. It enlivens them; its existence exist 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 stone and not God." God forbid! Rather, all existence is God, and the stone is a thing pervaded by divinity.

Moses Cordovero, Elimah Rabbati, 24d-25a, The Essential Kabbalah, Daniel Matt p.24

Think of yourself as Ayin and forget yourself totally. Then you can transcend time, rising to the world of thought, where all is equal: life and death, ocean and dry land. Such is not the case if you are attached to the material nature of this world. If you think of yourself as something, then God cannot clothe God's self in you, for God is infinite. No vessel can contain God, unless you think of yourself as Ayin.

Dov Baer, Maggid Devarav le-Yaakov, 186, The Essential Kabbalah, Daniel Matt p.71