Man does not speak. It is the word that « speaks ». Man is not the master, he is only the instrument.
« By whom is spoken the word that is said? The eye and the ear, what God splints them? For he is the ear of the ear, the mind of the mind, the word of the word and also the breath of the breath, the eye of the eye. » – (Kena-Upanişad, 1, 1-2)
During the Vedic sacrifice, it is not the priest who speaks, despite the appearance, it is the God.
God is the spirit in the spirit, the breath in the breath.
God alone is truly « speaking word ». Brahman alone inhabits the words. Only he remains in all the cries, songs, psalmodies, throughout the sacrifice.
The idea of the God « Word » is not specific to the Vedas. It is found in other traditions.
The Bible, which appeared long after the Vedas, also presents a God who creates and makes people exist through his Word alone.
The Vedas and the Bible have a common vision. God is Word, and from this Word emanates a creative Word. From this creative Word is born (among others) Man, – speaking creature.
The Hebrew tradition proclaims the absolute oneness of God. But it also recognizes a second cause: a Word that is detached from God, that comes from his Mouth, and that acts in the world by its own power.
In support, the prophet Moses and the psalmist David.
Moses speaks explicitly of a Lord who splits himself, – or of two « Lords » who are both « YHVH », the first sending the second punishing men: » Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven; » (Gen. 19:24)
The Hebrew text is as follows:
וַיהוָה, הִמְטִיר עַל-סְדֹם וְעַל-עֲמֹרָה–גָּפְרִית וָאֵשׁ: מֵאֵת יְהוָה, מִן-הַשָּׁמָיִם
We note the repetition of the YHVH tetragram as an initial agent of the action ( וַיהוָה), and as an active partner (מֵאֵת יְהוָה). We also notice the use of the expression מֵאֵת יְהוָה, « from YHVH » which indicates a kind of detachment, of movement.
Literally: YHVH rains fire and brimstone, and YHVH himself comes « from » YHVH, who is in the « highest heaven ».
We find this divine duplication elsewhere. King David chanted:
« The Lord (YHVH) said to my Lord (Adonai): Seat on my right ».i
How can we understand that the Lord (Adonai) sits at the right hand of the Lord (YHVH)?
Isn’t YHVH also Adonai? What does the figure of the Lord (Adonai) « sitting at the right hand » of the Lord (YHVH) represent? Who is this Lord (Adonai), who also slaughters kings, does justice to the nations, and is « a priest forever according to the order of Melchizedek »?
David says again:
« By the word of YHVH the heavens were made, by the breath of his mouth, all their army. »ii
What does David mean by evoking the mouth of God, His breath and His word? Are God’s Mouth, Word and Breath « united » in divine oneness, or are they « distinct »? Or are they both united and distinct?
What specific action do Word and Breath have respectively on the world, what singular meanings do they have for man?
David offers a first answer. He presents the Word as an « envoy », healing those who need YHVH:
« He sent his Word, and he healed them. « iii
The divine Word, as presented in the Vedas, has an astonishing structural analogy, it seems, with the divine Word in the Bible.
Two great spiritual traditions, different in many other respects, very distant geographically and in time, come together to affirm that God speaks, that His Word is divine, and that It heals and saves men.
Yet, there is another unanswered question ;
The Word heals. But what does the Breath do?
iPs. 110 (109) -1
iiPs 33(32) -6