The Pursuit of Truth

Trial and Perseverance

A raindrop falling on a pond causes it to recede at the point of impact as if the spot is being vacated, creating a ringed nucleus. This disturbance sends shock waves through the pond in the form of annular ripples. Soon after, the perturbation wanes, leaving only the memory of it. The result is the same on each occurrence, as the pond is unable to respond differently.

This phenomenon is analogous to the human experience of tribulation. Upon encountering distress, the human soul recoils, experiences a certain loneliness or isolation, coupled with a profound yearning for spiritual companionship and assuagement, even in the midst of company. Interestingly, this is the most apt condition for spiritual awakening. The Scriptures observed:

The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth (Ecclesiastes 7:4).

This shock element is essential to the spiritual value of tribulation, and it is preserved by fate. Insofar as ascetism lacks this shock element, it has a lesser spiritual value. This is not to minimize the value of self-denial, such as fasting, as a form of spiritual conditioning, provided it is kept in proper perspective.

Trials and afflictions offer the faithful opportunities for spiritual growth. There are two forms of spiritual growth:

  1. Real growth, which represents a pilgrim’s advancement to a new spiritual height on Mount Zion, and
  2. Superficial growth, which represents the restoration of a fallen pilgrim to its prior height.

God’s demand of Abraham to sacrifice his son, Isaac, is an example of a trial which led to spiritual growth. God commended Abraham’s willingness to comply:

By myself have I sworn says the Lord, because you have done this thing, and have not withheld your son, your only son, I will surely bless you and I will multiply your descendants like the stars in the sky and the sand on the seashore; your descendants will take possession of the gates of their enemies. (Genesis 22:16-17).

The story of David’s sin against Uriah, the Hittite, described a situation where an affliction led to superficial growth:

Why have you despised the commandment of the Lord, to do evil in His sight? You have killed Uriah, the Hittite, with the sword, and have slain him with the sword of the Ammonites. Now, therefore, the sword shall never depart from your house, because you have despised Me and have taken the wife of Uriah to be your wife. Thus, says the Lord: ‘I will bring evil upon you out of your own house . . . (2 Samuel 12:9-15).

In fulfillment of that curse, David’s son, Absalom, committed the fratricidal sin, and chased David out of his kingdom. David finally regained God’s favor. In this example, affliction merely afforded David the opportunity to atone for his sin, thus restoring him to God’s favor. The Scriptures, nevertheless, attested to David’s faithfulness to God for the most part of his lifetime (1 Kings 15:5). Such opportunities for superficial growth are extended to righteous pilgrims as judged by God alone.

Though the foregoing examples of afflictions have been drawn from the Early Testament, its use as a divine instrument is also integral to the Mid Testament. In fact, the Apparent Structure, humanity’s source of hope for eternal bliss, originated through an affliction: Jesus’s passion and death on the cross. Observe:

In the world you shall have tribulation; but be of good cheer, I have overcome the world (John 16:33).

For everyone shall be salted with fire (Mark 9:49).

We must through tribulation enter into the Kingdom of God (Acts 14:22).

Yea and everyone who wants to live a godly life in Christ Jesus shall suffer persecution (2 Timothy 3:12).

Beloved do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange things were happening to you (1 Peter 4:12)

Paul also commented that a true pilgrim is:

Always bearing about in the body the dying of the Lord Jesus that the life also of Jesus may be made manifest in our body. For we, who live are always delivered over to death for Jesus’s sake, so that the life of Jesus may be made manifest in our mortal flesh (2 Corinthians 4:10-11).

Affliction is occasionally used also as a form of punishment for sins. Once, after performing a cure, Jesus cautioned the man who was cured: Behold, you have now been cured. Forsake your sins lest a worse thing come upon you (John 5:14). The infirmities of the Corinthian brethren were also attributed to unrighteous behavior (1 Corinthians 11:30).

In the primitive stage of humanity’s relationship with God (in the Early Testament times), the Natural Israelites sought explanations for their afflictions through oracles; however, in these later more advanced spiritual stages, the onus is on all believers to decipher God’s message in spirit and truth. This can be accomplished only by speaking and acting as people subject to trial under the commandments of faith. The more one gets entangled in sin, the more difficult it becomes to determine the reasons for one’s afflictions, and to sort the spiritual meaning of life’s experiences; one is less likely to learn from mistakes, and one’s chances of finding God are thus diminished.

Although Jesus promised forgiveness of sins to pilgrims, this is not a license to sin. While God’s mercy is granted to a righteous pilgrim who strives to live according to God’s Word, it is denied to the deliberate sinner—an apostate. The Scriptures affirmed that even for a righteous one, forgiveness of sins, and hence salvation, do not come easily: 

And if the righteous is scarcely saved, what will become of the ungodly, and the sinner (1 Peter 4:18).

Prayer

It is stated in Scriptures that whoever asks shall receive (Luke 11:9-13), yet the Scriptures also commented: “You do not receive because you ask wrongly, with the intent of consuming it on your pleasures” (James 4:3). How, then, should one ask?

Consider this: A father offered each of his two sons a choice between a coin and a promissory note, which was of higher value. Although the first son was aware of the difference in value between the note and the coin, he still chose the coin, as it was the exact change needed for a candy machine, and as such offered immediate gratification. The second son, on the other hand, exercised patience, electing to receive the promissory note with the realization that he would be ahead in the long run. Because this son acted wisely, the father not only gave him the promissory note but added the coin as a reward.

Since God’s will for one is superior to anything one could ask for, requesting specific short-sighted favors is, in essence, choosing one’s own temporal desires over God’s eternal plan. Although Jesus invited pilgrims to ask for anything, He also admonished them not to worry about material needs—what to eat, drink or wear:

All these things do the unbelievers seek after; your Heavenly Father knows that you have need for all these things. Seek first the Kingdom of God, and His righteousness, and all these things shall be added unto you (Matthew 6:31-33; Luke 12:29-31).

John commented:

And this is the confidence that we have in Him, that if we ask anything according to His will, He hears us (1 John 5:14).

But how can one discern God’s will? By living devoutly; listening into the heart intently; interpreting what is heard; acting on it according to truth and justice; accepting the outcome of events in life humbly; and carrying on thereafter with equanimity.

Since the Scriptures caution pilgrims to expect to suffer in this world in order to be saved, if a pilgrim prays to be freed from its affliction, could it, in effect, be asking God to excise it from His Saving Plan? Although you can pray not to be subjected to trial, should you become afflicted, in spite of your efforts, accept the situation as part of God’s plan, and pray accordingly. When Jesus was faced with His passion and death, He prayed in this manner:

Father, if it is your will, remove this cup from me, nevertheless not my will but yours be done (Luke 22:42; Matthew 26:42; Mark 14:36).

The most important request a pilgrim can make in prayer is for the gift of the Spirit: to strengthen and guide it along the paths of justice, in the search for truth, so that it will be allowed to enter when it knocks on the gates of Heaven. (Contrast Matthew 7:11 with Luke 11:13).

The Fear of God

Faith has been described here in various forms, but always in connection with the Structure, that is, the Holy Spirit: The Absolute Truth, the Cosmic Law, the Ultimate Word of God, and the Consummate Light of the world. Faith has also been discussed in connection with the vector properties of sense and magnitude.

The fear of God is another dimension of faith, which reflects humility and reverence. To do good and avoid evil is to live in the fear of God. The phrase, the fear of God, originated from the Early Testament, and was connected with the quasi faith of that Era. As used in the Mid and Late Testaments however, the fear of God is allied with the true faith, which is defined with respect to “Mount Zion”, and so to the Holy Spirit. In the New Era, the criteria for good and evil have been redefined. The Scripture teaching which says: the fear of God is the beginning of wisdom is parallel to the testimony borne by the Spiritual Mountain: the primacy of faith is the key to salvation (cf., Psalms 111:10; Proverbs 9:10, 1:7).

Some leaders, however, attempt to discourage pilgrims from cultivating the fear of God, arguing that fear is linked to distrust and punishment. They feel it is better to de-emphasize the notion of fear and focus instead on God’s love and forgiveness. However, the fear of God (faith) and the love for God (divine service) are different sides of the same coin, each essential to divine grace: God’s love for humanity. Therefore, in keeping with Divine Justice, the love for God involves action, which must be guided by the fear of God.

God first loved humanity by providing it with the opportunity for forgiveness through the Spiritual Structure. In order for one to benefit from God’s love, one must always strive to live morally. To neglect the fear of God is to take Its mercy and forgiveness for granted; this leads to lawlessness.

This passage is often cited against the notion of the fear of God:

There is no fear in love; rather, perfect love casts out fear, because fear has to do with torment; he that is afraid is not perfect yet in love (1 John 4:18).

This passage merely advocates against succumbing to evil for fear of losing one’s life; rather, one must sacrifice it fearlessly for love of the Gospel. It is in accord with this exhortation:

I say to you, my friends, do not be afraid of those who kill the body and can do no more. But I will forewarn you whom you ought to fear: Fear Him who after He has killed has the power to cast into hell; yes, I say to you, fear Him (Luke 12:4-5; Matthew 10:28).

As a result of this misconception, those pilgrims who are richly endowed with the fear of God and are watchful of their actions, oftentimes are identified as being overly concerned; they are occasionally counseled to relax their guard and deprogrammed against their cultivated virtues of alertness and discipline. Woe, indeed, to:

Whoever causes one of these little ones, who believe in me to sin; it would be better for him if a great millstone were hung around his neck, and he were cast into the sea (Mark 9:42).

Since Perfection is the ideal Goal, there should be no limit to the amount of alertness and discipline a pilgrim should strive for. As such, each pilgrim is encouraged to develop and utilize its faith fully.

Parable of the Observers

The following is an illustration of the principal dimensions and aspects of faith: Four individuals were taken to a quiet beach and were asked to note anything unusual on the beach.

Expecting to see something spectacular, the first observer failed to notice what appeared to be an orange resting on a boulder. The second observer acknowledged the orange-like object but was not particularly attracted to it. The third observer was curious enough to notice that what appeared to be an orange from a distance was in fact an imitation, and that it had dual colors. It was the fourth observer, however, who discovered that the orange-like object contained a gem, along with a note instructing its finder to keep the gem.

The fact that all the observers were taken to the beach, and presented with the opportunity to find the gem, conveys the fact that faith is fundamentally a gift of God, and not a reward. Like the gem container, faith has different dimensions to it, and should be perceived wholly in all its forms. Just as the gem container aroused different levels of interest in each of the observers, so too faith takes root by different degrees in pilgrims—the magnitude property. The fourth observer’s persistent interest in the gem container guided it to the gem, indicative of how faith leads one to eternal treasures—the sense property. The fourth observer gained the treasure by prying the container open, signifying that faith must be acted on in order to produce lasting fruit.

Parable of the Four Blind Beggars

In recapitulation, the reign of God is akin to four blind beggars, who were promised relief from material want, if they ascended a certain mountain. In addition, if they persevered to the top of the mountain, they would gain sight. They were cautioned, however, that there was a risk involved, as one part of the double-sided mountain afforded an easier ascent, while the other part was covered with slippery mud. To aid the blind beggars in steering clear of the slippery side, they were offered, conditionally, voice-guides located at the top of the mountain: the strength of their voices would be faint at the foot of the mountain, but progressively stronger toward the top.

After considering these proposals, the first blind beggar declined the offer, due to lack of faith. It represents the unbelievers, who will later perish in their abjection. The other three accepted the offer and began their ascent.

A short distance up the mountain, the second blind beggar became impatient with the strenuous climb and decided to ignore its voice-guide, confident that it could chart an easier path; however soon after, it stumbled onto the muddy surface and slid down the mountain. With broken bones and a badly bruised body, it ended up in a worse condition than when it began. It represents the self-righteous pilgrims—the apostates.

As the third blind beggar progressed toward the top, it came upon a ledge, and sat down to rest. Lured by the relative convenience of the ledge, and the availability of material wants, it gave up its goal for sight, and settled on that location. This blind beggar depicts the complacent pilgrims.

The fourth blind beggar persevered to the top of the mountain. It represents the sons of God. Not only did it gain sight, but it also received unexpected riches, and was crowned a king.

This parable illustrates the true meaning of faith: trusting blindly in the Word of God, the Holy Spirit, and not requiring miracles in order to believe. Hence, Jesus said: “Blessed are they that have not seen, and yet have believed” (John 20:29; 4:48). Faith demands self-sacrifice of a pilgrim before offering eternal life and peace. A complete Gospel message must cover both the demands and the rewards of Justice.

Free Will Versus Determinism

God endowed humanity with free will, allowing it to choose between good and evil. One’s choice determines whether one will attain peace in Heaven, or torment in Hell. Even with the knowledge that goodness leads to eternal peace, the choice is not always an easy one, as humanity is inclined to sin by nature, and the distinction between good and evil is not always clear to it. Consequently, the path to eternal peace is steep, arduous and sometimes blurry. Humanity’s only access to it is through the Wisdom of God—the Holy Spirit. To attain eternal bliss, one must seek to do God’s will; and it is only through constant self-effacement, innocence and love based on faith that this goal is realizable.

The importance of doing God’s will in the search for eternal peace can be better appreciated in terms of the probabilities of a freely moving gaseous molecule in a furnace. Although, ideally, the molecule is said to have freedom of movement, in reality its motion is defined by the system’s flow, and by other gaseous molecules in its surroundings. Similarly, despite a pilgrim’s free will, its actions are limited by the ebb and flow of events and thus by circumstances beyond its control.

Since the Cosmic Stream springs from and is driven by the Godhead, a sage seeks to be in harmony with the Divine Will in order to traverse the seeming chaos of the present life. Fortunately, humanity is now empowered with a mystical compass—faith in the Holy Spirit—which operates through the conscience. The Holy Spirit imparts a sense of justice into the consciences of pilgrims, leading them toward the Godhead. To attain Perfection in God, complete submission of one’s will to the Divine Plan is essential. The Holy Spirit embodies this Plan; It represents Order in the midst of chaos, Peace amid turmoil.

One who renounces faith will collide with a Cosmic Molecule (the Rock Structure, a Stumbling Stone) that will destroy it. The Scriptures warned against such a collision:

Whoever falls on that Stone will be broken to pieces, and on whomever it falls, it will grind him to powder (Luke 20:18).

However, one who relies on faith will be found compatible with this Cosmic Molecule, and eventually unite with it (the Rock of Refuge, the Holy Spirit), assuring the individual of eternal life and protection against destructive collisions. Hence, Jesus said: “I am . . . the life” (John 14:6); insofar as He is in the Holy Spirit.

Although the pilgrim will encounter several minor collisions before amalgamating with the Cosmic Molecule, such collisions may be safeguards against a fatal collision. The Scriptures admonished pilgrims to count it a blessing when subjected to trial (James 1:2).

All those who walk by faith are foreknown by God:

Those whom He foreknew, He also predestined to share the image of His Son, that He might be the first born among brethren (Romans 8:29).

While the motion of a gaseous molecule in a furnace (and thus each reaction) is random, the gross interactions in the furnace are, nevertheless, predictable. Similarly, although isolated events—good and evil—often appear haphazard and unrelated, taken together, they constitute a Historical System based on the Blueprint of God’s Will: The Spiritual Structure.

This System involves at once, Necessity, which is deterministic, and Free Will: Chance and Choice. Just like the furnace mode to combustion reactions, the Structure is the Requisite Ambiance—the Cosmic Law—which oversees the Free Actions—the Grand Law.

Activity-Passivity

Positive action is often preferable to stark passivity; even so, perception can sometimes be deceiving. Take for instance, the heliocentric system of cosmography: It is paradoxical that the celestial body most endowed with energy, the sun, is relatively stationary, while the lesser heavenly bodies revolve around it. A similar observation holds true, even in the atomic model: the nucleus-electron system.

Much as in the atom, convergent transitions in the Spiritual Structure (by the complacent) are directed toward steady state (or rest in the Heavenly Sanctuary) with resulting radiation. Conversely, divergent movements (by the apostates) tend toward agitation with accompanying absorption. Insofar as the Nucleus (the Heavenly Sanctuary) is the Source of the Subtle Force (the Consummate Law) that binds all, it is yet in labor; thus, it is a state of relative (not absolute) rest. Indeed, the state of Absolute Rest—the Supreme Bliss—is a Super Singularity*. But at relative rest, the Absolute Spirit projects Its reflections discretely into complementary domains (see surfaces a, b, e and f of Figure 3)

Consider also life in an ant, bee, or termite family: The seemingly dormant queen is the hub around which the wheel of life revolves in the colony. The continuity of life in the colony is dependent on her survivability. Yet, she is immobile, seemingly passive, and isolated from the outside world. Even so, the queen is able to perceive changes (by pheromones) in the number of workers, and soldiers in the colony, and to act subtly by producing offspring, so as to restore and maintain the quality of life in the colony. Thus, she demonstrates the existence of hidden spokes linking her with the rim of life in the colony. Although the role of the queen is paramount, her activities are imperceptible to an outside observer. The lowliest class, however, in the social order, the worker, is ostensibly the busiest class: It is engaged in foraging for food, nursing the young, and the general upkeep of the colony.

A parallel division of labor exists also in the human spiritual realm, though not as strictly classified nor hereditary. Beginning with the mouthpiece of God, the prophet: Like the queen, it is detached (according to God’s Plan) from routine physical endeavors, and concerned mostly with defining the path, and lighting the way of pilgrims: its activities are subtle, though eternal. Next come the instructors who propagate the message; the charity workers who engage in benevolent works; and the ordinary pilgrims who serve societies general functions. All of these activities are sanctioned, as long as they are dedicated, sacrificially, to the service of the Divine.

In the human spiritual order, the conspicuous activities of a pilgrim are not necessarily true indicators of its sanctity. Indeed, however much a spider may engage conspicuously in weaving copious structures of beauty, its yield is ephemeral in comparison with an oyster’s sole legacy, which, though, is slowly and subtly crafted, is of enduring beauty and value. It is not right to gauge the activities of a prophet by the yardstick of a charity worker, and vice versa. To the extent individuals are assigned roles in the fulfillment of God’s Plan, they are chosen. Whether or not they willingly accept their responsibilities is up to them; if they fail, then they are guilty of potentially thwarting God’s Ultimate Plan.

The ideal spiritual attitude requires that an individual know itself, and fully cultivate its attributes (faith) with the aim of channeling them resolutely for absolute service to the Godhead, through the members of the religious community, with humility and reverence. This is the grand will of God for the individual. The impressions a pilgrim projects to the public, in the process of serving God, should not be the concern of the pilgrim. At times, one may even appear to go against society’s accepted norms of behavior (an expression of the Spirit’s uniqueness in the individual). Under those circumstances, the temptation to conform must be resisted, provided one possesses the conviction of one’s moral orientation. Impressions should not be engineered; rather, as happenstances they should run their course. Ultimately, righteous deeds will manifest their goodness.

Truth in Science and Religion

This Revelation, emerging through scientific methods, calls for a dialogue on the relationship between religion and science. Science aims to reveal complex truths about the physical world and its phenomena through axioms, while religion seeks to understand the Embodiment of Truth, God in the Holy Spirit, via professed beliefs. The goals of science and religion are different. Yet, the distinctive methodology presented here shows that religion’s search for truth shares aspects with scientific investigation, even incorporating scientific methods towards its goals. There exists a realm of reality that science alone cannot access; this separates the religious quest for Truth from purely scientific pursuits. Reflecting on this religious narrative, it becomes clear that many significant scriptural truths, which predate modern science, have been corroborated by scientific evidence, along with the realization of ancient prophecies. In this context, religion’s quest is for the Embodiment of Truth, or put differently, the Absolute Truth, also referred to as the Divine Mind

As previously mentioned, the Absolute Truth is identified with the Holy Spirit, defined by the Cryptogram and symbolized by fire. This Absolute Truth embodies all truths. Jesus said, “I am the Truth…” (John 14:6), in the context of being one with the Holy Spirit. The Holy Spirit, permeating both good and evil, serves as the common factor—the Unifying Force—in all of creation (cf. Wisdom 7:24; 1:7).

The Spiritual Structure, Mount Zion, represents the Supra-grand Unified Force Field—the Cosmic Spiritual Principle which underlies all beings, manifest and unmanifest—the Ultimate Reality. It encompasses the total probability of the existence of all things.

As the Embodiment of Truth, the Holy Spirit consists of discrete elements: truths in quantum form (miniature structures). Each quantum signifies a closer or lesser approximation to an Ultimate Quantum Standard. These quanta are arrayed in a hierarchy that descends from this Ultimate Standard. The Throne of God the Father, located at the Infinite Apex of Mount Zion, personifies this Ultimate Standard of truth, while the quanta on the earthly plane are the most distant approximations. Each quantum truth is classified as positive or negative in relation to an Absolute Set of quanta within the Structure’s cornerstone: elements converging towards the Absolute Set (surface-b) are considered positive, and those diverging (surface-a) are deemed negative.

In the Absolute Set, quanta are organized in a descending order according to their closeness to the Ultimate Quantum Standard. Each quantum serves as a limiting approximation to its predecessor, creating an infinite progression within the Absolute Set. Elements of the Absolute Set are replicas of the Ultimate Quantum Standard, whereas the remaining quanta comprising the Macro Structure are mirages. Each quantum in the Absolute Set signifies a potential pilgrim’s position, serving as a “standard” guide for pilgrims on their associated path of surface-b, as they ascend in pursuit of their true selves. Following Judgment Day, this position solidifies as the eternal “standard” for all entities at the same level—universe—in the Structure. The mirages are similarly ranked, each one a diminished reflection of its Absolute Set’s standard. Thus, the Cosmic Structure portrays Absolute Truth as waning replicas and reflections of the Ultimate Quantum Standard.

In the truest sense, there are no absolute standards of truth, except for the “Ultimate” Quantum Standard: the transcendent, Indefinable Entity at the infinite peak of the Structure—God the Father—or the Cosmic Whole—God the Mother, also known as the Holy Spirit. All other truths are relative to this and to each other. However, to differentiate actual truths from mirages, the tangible from the intangible, quantum truths within the Cornerstone (the efficiency line) that deputize as standards are also regarded as a set of absolute standards.

Negative truth (or falsehood) is the trademark of the Evil Spirit, while positive truth is the hallmark of the Good Spirit; collectively they embody Absolute Truth. Every being possesses positive and negative elements, reflecting the self-similarity of their mini structure. However, the specific classification of each being hinges on its overall value and orientation in the Ultimate Plan of God—the convergence of all things toward the Godhead—the attainment of Perfection.

And so, to the extent “truth” is defined philosophically as the correspondence of the mind with reality, the Cryptogram denotes the Embodiment of Truth. Referring to Figure 4, below (the dual perspectives of the Cryptogram): “faith” signifies the mind, and the Cornerstone (the efficiency line, that is, the Heavenly Sanctuary) symbolizes reality. The “divine service” depicts the act or process of determining the correspondence of the (content of the) mind with reality. Consequently, the entirety of surface-b embodies the convergence (or confirmation) of the mind with reality, whereas the entirety of surface-a represents the divergence (or denial) of the mind with reality. The transitional phases of surfaces a-and-b depict varying degrees—quantum shadows—of reality.

The Infinite Peak of the Structure depicts the Ultimate Goodness. Hence, Jesus said: “No one is good but God alone”—Mark 10:18; Luke 18:19. Jesus acknowledged by this statement, the existence of a spiritual Standard Entity, an integral part of the Cosmic Whole, which is discrete and transcendent enough to be distinguished from Himself.

There is an alternative dual classification of Truth to the aforementioned positive and negative ones:

  1. Divine Truth or Supernatural Truth (the Unmanifest Being): that which is Its own source, the First Cause, and symbolized by all in the Potential Structure above the ground plane, and
  2. Natural Truth (the Manifest Being): that which is derived or created by the First Cause and represented by the ground plane of the Structure. 

Inclusive in the latter category are all manner of matter; and insofar as they are permeated and sustained by the Divine, they exist as composites of the natural and spiritual truths; with the natural predominating in the unmodified state of this union. Matter is further classified into a lateral order of importance, from relatively virgin matter to potential spiritual beings (from zone-a to zone-b of the ground plane): inanimate, sentient, conscious and intelligent beings. The intelligent beings are endowed with the greatest, inherent potentials for spiritual liberation—liberation from the dominance of the natural.

These distinctive pairs of dual classification of Absolute Truth: the positive and the negative, versus the divine and the natural, are based on the transverse versus vertical characterizations of the Structure, respectively.

The essence of Absolute Truth, the cornerstone of the Structure, is relatively immutable, while the rest is subject to short-term or localized fluctuations akin to those observed in a transverse wave, such as light. Governed by Cosmic Law, represented by the Macro Structure, Absolute Truth in its cosmic form remains immutable. However, its radiant portions, surfaces a and b, as opposed to its source, the efficiency line, are marked by short-term or localized variations. This combination of constancy and variability within the unitary structure exemplifies the prevailing theme of paradox in the nature of Truth (cf., Footnote*).

Mount Zion is described as a quantized system of graduated quantum truths, ordered in descending approximations to an Ultimate Quantum Standard at the Infinite Peak down to the earthly plane. And by virtue of Its derivation from combustion, Mount Zion has also been portrayed as a system of quantized packets of energy, in the form of mini structures (and stars), similarly organized: in descending approximations to an Infinitesimal Quantum Standard at the Infinite Peak down to the lowest quantum energy level on the earthly plane. This concept stems from the Cryptogram, which was generated from a combustion experiment at a fixed temperature and total flow rate; as such, it simulated an isolated thermodynamic energy-dispersal system.) 

Each quantum state or (uniform) energy level in the Cryptogram represents a random, physically equivalent condition of the isolated system.

In accordance with the second law of thermodynamics, Energy dispersal—Entropy—espouses Time flow.  And so, the depiction of Mount Zion as an energy dispersal system, through infinite quantum (energy) states, in both pure and mixed states, is an expression of Cosmic Entropy. Mount Zion is thus the embodiment of Cosmic Entropy. Consequently, Mount Zion inherently projects time from its source—the Ultimate Quantum Standard of truth—to its most fundamental quanta on the earthly plane.

In Mount Zion, the concept of time differs across the spectrum: At the Infinite Peak of the Structure, time loses its significance, while in the earth-bound affairs of humans, time is of the essence. For pilgrims engaged in spiritual pursuits, the importance of time fluctuates accordingly. The Structure itself reflects this, demanding varying levels of patience or perseverance from pilgrims as they ascend; near the Peak, it becomes timeless.

Indeed, each axis of the Structure—faith, divine service, and divine grace—has a time attribute, where time, t, ranges from minus infinity to plus infinity. (The moment when time, t, equals zero is related to the Transition: from the Old Rock Structure to the New, from the Pre-Exalted Christ to the Exalted One. It pertained to the cosmic event at Calvary, and the origin of the Apparent Structure.) Analogous to the energy aspects of Mount Zion, time has also been treated as a continuum, in contrast to the consideration of its discrete elements which correspond to the microstructures, where time, t, ranges in infinitesimal bursts; it exhibits both properties at once.

Mount Zion demonstrates a consistent transition in quantum (energy) states from its Source to the earthly plane, distinguishing two separate energy subsystems: the pure states and mixed states domains. Experimentally, surface-b represents the domain of pure states, characterized by “zero entropy”, while its counterpart, the mixed states domain, is associated with spontaneous reactions necessitating higher entropy. The vector arrows linking these dynamic subsystems identify surface-a as a dispersal or an irreversible subsystem and surface-b as a restorative or reversible subsystem. The entropy of the restorative subsystem, or the pure states domain, is not technically zero across the subsystem’s range, as its vector arrow suggests hypothetical increases in energy towards the Original Order, implying abstract reductions in entropy. Essentially, the “time flow” in this domain is conceptual and regressive, directed backwards towards the Original Order, and is deemed “Supernatural.” The vector arrow on surface-b symbolizes prophecy. Conversely, the dispersal subsystem, surface-a, exhibits actual entropy with a forward-moving “time flow,” categorizing it in the “Natural” realm. Collectively, the forward-moving and potentially backward-moving aspects of Time within Mount Zion fully embrace the scientific concept of “Entropy as the arrow of Time.”

The restorative subsystem involves spiritual returns to the Cosmic Source or the Supreme Throne. The pilgrimage on Mount Zion is associated with the microcosmic aspects of this spiritual return process, in contrast to the macrocosmic return phase of Mount Zion, known as the Big Crunch. This microcosmic aspect, the pilgrimage on Mount Zion, resembles the Big Crunch, a supernatural event, as it entails the transformation of humans into deities.

Many prophetic pronouncements from ancient Scriptures, hinting at future events, have been recalled and realized in this era. They relate to various communities, encompass numerous historical figures, and span multiple epochs as well as one lifetime (this age). These events, grounded in reality and predicted within the ‘realm of time’, collectively serve as evidence of the actions of a Supernatural Being.

Created truths, the natural ones, are expressions of the Supernatural: Just as a fluorescent object is extraordinarily revealed by latent, external radiations (black light), and the perception of the object confirms the presence of this radiant energy, so too does Supernatural Truth, which gives rise to natural truths, become recognized through an unusual manifestation of natural truths. Thus, supernatural truths reside within the natural, yet remain distinct from them. Indeed, psychic faith—the divine essence inhabiting natural truths—is made evident as productive faith and is sometimes extraordinarily evidenced as miracles by the force of circumstances.

Consequently, productive faith, whether it be understood as righteousness or grace, emerges from a combination of natural and supernatural truths. Truth, which embodies the potential and redemptive power of God in creation, exists within humans in both natural and supernatural forms, as previously indicated.

The impact of natural and supernatural truths on humans can be compared to the forces of gravity and lift on a rocket. For a rocket to take flight, its thrust must overpower the gravitational pull. In the same way, the supernatural should prevail over the natural for a pilgrim to soar above the terrestrial realm. Therefore, to be freed from the passions of the flesh, a pilgrim must gain divine grace through discipline to achieve the Ultimate Goal of Perfection. Analogous to a spaceship escaping Earth’s gravity, a virtuous pilgrim sheds the natural, destructive forces when transitioning from the mundane to the celestial spheres.

Religion seeks the Embodiment of All Truths (the Supernatural), while science focuses on the observable impacts of Absolute Truth in Nature (the Natural). Religion pursues the Creator of all things—the First Cause—whereas science examines the phenomena of creation. Religion is concerned with the Whole Truth, whereas science deals with a segment of the Whole. The potential of Religion is boundless, while that of science is confined by Nature.

Since the First Cause transcends nature and thus science, it is impossible to deduce or affirm Its Essence solely through current scientific methods; this is as futile as attempting to decipher the Nasca lines and Blythe effigies from ground level. A comprehensive view of these geoglyphs is only possible from an elevated position. Likewise, the Ultimate Reality cannot be comprehended from the natural earthly plane of scientific methods alone; it becomes discernible only from the elevated spiritual heights of Mount Zion**. (A paradigm shift in the authentication of Divine Revelation is necessary.)

These analogies clarify why the Holy Spirit, known as the Good Spirit, is often symbolized by a dove, an airborne creature, whereas the Evil Spirit is represented by a snake, an earthbound creature. Thus, adhering to the adage ‘where one sits determines what one sees’, the revelation of Mount Zion must have been realized through the Personification of the Holy Spirit, as affirmed in the Scriptures:

The Spirit scrutinizes all things, even the deep things of God . . . no one knows what lies in the depths of God but the Spirit of God (1 Corinthians 2:10-11).

Articulation of the Spiritual System

Some argue that if in fact there is a God who created all things, then where did It come from? Since this line of reasoning creates more problems than it solves (in the mind of disbelievers), science contents itself understandably (under prior circumstances) with the limited search for the comprehensive laws of nature, and the process of creation, thereby excusing itself from seeking the Creator.

However, the fact that humanity is limited physically to space-time dimensions should not preclude its acknowledgment of higher spiritual dimensions. (Notice Kaluza-Kleins “extra” dimensions***.) In truth, each of the planes of the Spiritual Structure above the earthly plane represent additional positive and negative dimensions to the known physical dimensions. Consequently, there are infinite dimensions in the Kingdom of God. The Cryptogram is thus a three-dimensional depiction of two sets of multiverses, each of infinite dimensions, and all in parallel, demarcated by a vertical plane which runs through the length of the Heavenly Sanctuary. They represent the Kingdom of Light championed by the Exalted Christ, and the Kingdom of Darkness led by Lucifer. (See Blog Post 11: “Dominion of Satan” & “Preamble to the Final Judgment.”)

Just as the physical laws of this limited, spatiotemporal world are based on axioms, the spiritual laws of the higher-dimensional worlds are based on faith.

It behooves humanity, therefore, to acknowledge that:

  1. There is One Cosmic Standard Spirit, God the Mother (i.e., the Holy Spirit), Onishe, in whom all beings exist; the Cosmic Spiritual Principle which underlies all beings, manifest and unmanifest.
  2. Unfurled within this Cosmic Standard are Three distinct Characters—the Trinity—which consists of: a) “The Source”, the Infinitesimal Standard, God the Father, who in turn gives rise to b) “The River”, God the Son, and c) “The Network” of tributaries and distributaries. The Standard Spirit is thus hermaphroditical, insofar as It embodies the two Progenitors, God the Father and God the Mother; and so, It is at once infinitesimal and infinite: a paradox.
  3. Inherent to the Trinity is another distinctive feature—the harmonious union of polar opposite Spirits—The Good and The Evil Spirits, a Duality; the Cosmic Spirit is, fundamentally, paradoxical. Thus, there are Three Characters in Two Forms common to the Three in One God: 3 in 2 in 1.
  4. Through God the Mother, God the Father, who, ideally, is transcendent, becomes ultimately immanent by degrees in God the Offspring, and manifested as the Light—the Absolute Truth, the Way, and the Life. Thus, God is at once transcendent, immanent and cosmic. The cosmic Spiritual Order is a kinship.
  5. Only through obedient faith in the Cosmic Spirit, the way of righteousness, is the Good Spirit accessible, and hence eternal bliss. In Evil, Divine wrath abides.
  6. All things in Nature have the potential for good and evil. While the Force of Good—the Convergent—leads toward Perfection in God the Father, the Force of Evil—the Divergent—leads away from Him toward chaos.
  7. The Force of Good is dominant over the Force of Evil, as attested by the fact that the junction where Good and Evil directly clash in the Structure—the Heavenly Sanctuary—is the epitome of Goodness.
  8. All God’s works can be grouped into opposing pairs exemplified by True and False; and it is depicted by surfaces a-and-b of Mount Zion.
  9. Mount Zion Embodies All truths.
  10. The search for Absolute Truth is the search for God.

Science is merely an appendage of religion serving to reveal the glory and might of God. Every human accomplishment is a result of Divine revelation. Just as a blind person’s unawareness of an object does not negate its existence, humanity’s unawareness of God’s creation doesn’t detract from the reality of its existence. When one makes a discovery, it is akin to a blind person stumbling over an object; it has been there prior to the encounter. In the true sense then, humanity neither invents nor creates, it only discovers; even so, it is through the intervention of the Holy Spirit, the Artificer of all God’s works.

Evolution

The discussion on the thermodynamic duality of Mount Zion posits that surface-b symbolizes latent, pure states with zero entropy, while surface-a, associated with spontaneous reactions, has higher entropy and encompasses mixed states. Evolution stems from the domain of Mount Zion linked to higher entropy (surface-a). Human evolution thus aligns with this stated article of faith: “From the Supreme Godhead humanity came into existence by imperfection (on surface-a) and has since fallen, and to Him all must strive freely to rise and thereby return to Perfection (via surface-b)”. As the Spirit of God pervades all things, every creature embodies an aspect of God’s Spirit. The primary distinction among creatures lies in the nature and quality of their spirit, which may be negatively or positively oriented, to varying extents.

God bestowed upon humanity an eternal spirit, and thus the Scriptures declare that God made humans in His own image and likeness, despite the diversity among the human race. The focus is on the spiritual essence rather than the corporeal form. This raises the question: why would humans be compared to God, who is Spirit, if not for the spiritual resemblance?

The concept of evolution need not unsettle believers, as it aligns with the previously expressed article of faith; such inquiries should be recognized as pertaining to the natural realm. Conversely, the creation narrative in the Scriptures should be interpreted spiritually, addressing spiritual themes. As previously mentioned: “Spiritual matters must be discerned in spiritual ways” (1 Corinthians 2:14). Literally, the creation story in the Scriptures serves as a myth that underscores God’s omnipotence. It also represents an effort at theodicy; yet, on a more profound spiritual level, it is quite mystical.

Consider these details from the creation narrative in the Book of Genesis: In the primeval Garden of Eden, where the mystical life-giving fruit flourished, the site for the Throne of the “Sword-bearing One” was marked:

At the East of the Garden of Eden . . . settled the Cherubim and a Flaming Sword [the Standard] which turned every way to guard the way to the Tree of Life [and the Supreme Throne] (Genesis 3:24)

Similarly, the orientation of the Shrine of Onishe, the Throne of the Sovereign Lord, in the True Garden of Eden located in Asaba, is reflected in the instructions given to Moses to construct the tabernacle facing East, in the likeness of this Heavenly Sanctuary (Exodus 26:22; 27-30). Indeed, the “Flaming Sword” (the Cryptogram) has “turned every way,” addressing all significant, contentious spiritual matters and previously unresolved theological questions, thus “guarding the way to the Tree of Life” (and the Supreme Throne: The Onishe-Rock-Fountain).

Indeed, the Cherubim, known as the Exalted Messiah and Standard Spirit, are intimately associated with both the Supreme Throne and the Tree of Life. Aaron’s rod, which miraculously budded and bore ripe almonds, foreshadowed the coming of the Exalted Messiah and His ancestral home. Thus, the “forbidden” Agbono Tree, bearing almond-like seeds, is the realization of that omen and represents the Scepter of the Exalted Messiah which grows in the vicinity of His Heavenly Throne, the Onishe-Rock-Fountain. (These details are elaborated in “The Messianic Scepter” from Blog Post 6 and correspond with the symbolism found in Revelation 22:1-2.) Consequently, the Lord instructed Moses to place Aaron’s rod back before the ark (the symbolic throne), signifying the Complementary Emblems and their co-location.

Thus, the creation narrative in the Book of Genesis suggests the preordained roles of both the Exalted Messiah—the Bearer of the Flaming Sword—and the “New” City of God, Ahaba. It does so by marking the “forbidden Mystical Tree” (the Agbono Tree) and the site of the “Cherubim’s Throne” (the Onishe Rock-Fountain) with His “Flaming Sword” (the Cryptogram), specifically to the “East” of the true Garden of Eden (Ahaba).

 

On Scriptural Inerrancy

An example of scriptural inaccuracy is found in Scripture’s portrayal of the Earth as an immobile planet “supported by pillars” (1 Sam. 2:8; Ps. 75:3; Job 9:6) around which the “rising” and “setting” sun was believed to revolve (Ps. 113:3). The proven present-day knowledge of cosmography contravenes this view. The scriptural passage which says that the Lord punishes the children and grandchildren to the third and fourth generation for their father’s wickedness (Ex. 34:7), cannot be reconciled with other passages which say that only the one who sins shall die (Ez. 18:1-20). Also, the inconsistent account by Matthew and Mark in regard to Jesus’s prediction of Peter’s betrayal of Him is incontrovertible (Matt. 26:34; Mk. 14:30). Furthermore, John’s Gospel account of Peter’s apostolic call (Jn. 1:40-42) is at variance with those of the Synoptic Gospels (Matt. 4:18-20; Mk. 1:16-18; Lk. 5:1-11). These are examples of the errors in the Scriptures noted here for the benefit of this discussion.

An accurate deliberation on the subject of scriptural inerrancy must take into account the development of the Scriptures. Just as a charcoal drawing gradually reveals the likeness of its subject with each stroke of the artist, so too the Scriptures gradually evolved through history to reveal God’s Structural Plan for humanity’s salvation through the work of each apostle, prophet, and scribe. When looking at a close-up of a charcoal drawing, one sees a jumble of grainy pigments. Similarly, upon close examination of the Holy Scriptures, one sees inconsistencies and inaccuracies; however, an overview of each work focuses the embodiment of its subject. In the case of the Scriptures, the vantage point from which an overview would be possible had not been reached until now.

In the above analogy, the Standard Spirit is the Artist with the apostles, prophets, and scribes as Its instruments. Even though appointed by God, they were nevertheless imperfect beings and, as such, occasionally exhibited human flaws (including ignorance, exaggerations and understatements). These minor inconsistencies, apparent under close scrutiny, do not however detract from the validity of the overall configuration. These flaws, in addition to language limitations, obfuscated the picture in the Scriptures. It is in light of these facts that Paul was inspired to make this prophecy:

We know in part, and we prophesy in part. But when the perfect comes, then that which is in part will pass away (1 Corinthians 13:9-10).

The development of the Word into a concrete picture is akin to the process of mining and refining gold. As gold lies inconspicuously amid debris in a mine, so the Cryptogram remained obscure and scrambled amidst inconsistencies and errors in the Scriptures. Just as a large mass of mineral material is usually whittled down to the pure metal, so the Mid Testament message, the penultimate in the progression of the Early Testament, has, further, been refined culminating in the Blueprint of God’s Grand Will. As miners, the apostles, prophets, and scribes dug out the ore from the mine, but it is only now that the gold has been extracted from the ore, refined and, by means of a pre-ordained matrix, shaped into its Definitive Form—the Cryptogram—the model of Mount Zion.

This Structure is the Standard by which all revelations must be judged.

In its genesis, the Word of God was received much as a desert nomad would encounter an oasis, after being parched by the sun. Moses and the Hebrews imbibed, as it were, water from this oasis oblivious of its pollution. Although the supply was enlarged in the Penultimate Era, it remained polluted. To purify this water and achieve its virgin state, distillation was necessary. Distillation involves a radical change; it requires patience, since the process is slow, and the use of appropriate apparatus and method. A similar process has, now, been achieved in the Religious System. Thus, the Spiritual Structure is the Distillate of God’s Word.

In other words, whereas the prior Scriptures are signals cluttered with noise, the Cryptogram is their pure encodement with the noise filtered out. This Hidden Code is the essence of the mystery in the Scriptures♣.

The purity, economy, consistency, and completeness of the Cryptogram distinguish it as the apotheosis of Divine Revelations. The distinctive feature of this Revelation lies not so much in the unveiling of the Hidden Code in the Scriptures nor in the novel manner by which this Code has been deciphered, but rather in the comprehensive perception of the, otherwise, complex Spiritual System. Thus, faith has been elevated to a noesis, demystified to a great extent, and hence set on a sound footing.

Error and chance are integral attributes of Nature which occur in varying degrees. Therefore, the Bible, being a natural oracular medium, is no less affected, as it has been injected with human foibles. Ironically, not even Divine Nature is immune to chance, as the Spiritual Structure, Itself, depicts the total Probability Distribution of the Divine. It illustrates the Organic Order which underlies probabilism. To a skeptic, the very acknowledgment of chance and error in Nature, impugn ipso facto the notion of the Divine. The extent and significance of the occurrence of chance and error in Nature is often exaggerated beyond reality, thus clouding the perception of the Divine Will.

This is akin to what happens when myopic attention is focused on the fluctuating motion of a stylus, as it records data of interest in an experiment. Of course, in the immediate vicinity of the stylus, only squiggles (the impressions of the error-chance component of the signal) are perceptible. The signal trend, discernible only in a prolonged interval is therefore overlooked. A certain wisdom and vision are required to peer through the veil of error and chance to discern and acknowledge spiritual truths.

While the skeptic dismisses, in frustration, the confusion posed by the smoke screen of chance and error, the wise relishes the joy which accompanies the success of discovering spiritual truths in spite of it.

It is by virtue of the foregoing probabilism, coupled with the seemingly random cosmic incidence of evil, that the human freedom to believe is safeguarded, by design, within the Grand Teleology. Thus, the influence of the Omnificent One is kept relatively obscure and not made so overt as to constitute an inducement for automatic loyalty to It; otherwise, there would be no grounds for skepticism. But, as it is, faith, as a deliberate choice for God, presupposes the option to reject Its sovereignty; and with this option comes the divine justification for reward and punishment.

Therefore, the acceptance of the Scriptures, as the Word of God, despite the obvious inaccuracies, and inconsistencies it contains (most notably, the earlier portions), is an expression of faith. The assertion that the Scriptures are literally true is either due to a lack of sufficient familiarity with the Word or a manifestation of insincerity.


* This dormant condition of Ultimate Reality is antithetical to Its current state, where the Primordial Absolute projects Itself into complementary opposites; together, these conditions of Ultimate Reality constitute a cycle, and affirm Heraclitus’s position over that of Parmenides: Change is the only true constant.

** This was the reality sought by many philosophers, with limited success, and whose certainty eluded them all. Such figures as Heraclitus, Plato, Descartes, Hegel et cetera. Even David Hume, the skeptical empiricist, would have had to give pause in the face of this empirical evidence.

*** Theodor Kaluza and Oskar Klein (German and Swedish physicists respectively) were first to hypothesize the existence of higher dimensions, beyond the known spatiotemporal dimensions.

♠ An expression of the fractal nature of the Spiritual Structure

♣ Psalms 78:2; Matthew 13:11, 35; 1 Corinthians 2:7; Romans 16:25; Ephesians 3:1-9; 6:19-20; Colossians 1:26-27; 2:2-3.

                                  The Universal Church

The Significance of Jesus’s Statement to Peter

Even with Jesus, the complete Plan of God, as revealed by the Cryptogram, was kept veiled by design until its present fulfillment. Consequently, all references to the Spiritual Structure, though augmented through Jesus in the Mid Testament, continued to be in cryptic form.

And so, this relevant statement by Jesus, following Peter’s profession of faith, will be seen in its true light: It was an allegory, whereby the designation of Peter—a Rock—was used as a metaphor to refer to the development of the Apparent Structure:

And I say to you, you are Peter, and on this Rock [the Holy Spirit] I will build my Church, and the gates of hell shall not prevail against it. I will give you the keys of the Kingdom of Heaven; and whatever you declare bound on Earth shall be bound in Heaven, and whatever you declare loose on Earth shall be loosed in Heaven (Matthew 16:18-19).

This Rock, Mount Zion, is the Emblem of the Holy Spirit, the Third Person of the Trinity, on whom the Apparent Structure, the Church (that is, the Messianic Kingdom) is being built (cf., Dan. 2:44-45). The reference to “the keys of the Kingdom of God” relate to this Cryptic Code, particularly the element of faith, which is defined, ultimately, with respect to the Holy Spirit: The All-encompassing Spirit. It is no coincidence that Simon was designated “Peter” on the occasion of the first profession of faith by a just man, considering that the “Rock” is the culmination of the subject of faith.

The Holy Spirit is the consummate subject of faith: the epitome of God’s Word. Hence, Jesus declared that all sins will be forgiven humanity—even the sin against the Father, and the Son as well—except the sins against the Holy Spirit, the Spirit of Truth. Thus, the only unforgivable sin is that against the Embodiment of Faith: The Holy Spirit*. The Cryptogram, indeed, identifies faith as the prime component of the fundamental key to the Kingdom of God, by its portrayal of the Grand Law; it illustrates the necessity of the primacy of faith to Divine Justice, the Grand Key. As the keeper of these keys, the Holy Spirit is the Standard of Truth, the Final Arbiter of Divine Justice, with Divine Authority to bind and to loosen on Earth and in Heaven. This attribute of the Holy Spirit is depicted in the Cryptogram by the vector-arrows: On surface-b, it portrays those things which are bound by truth, and on surface-a, those which are loosed by falsehood.

Due to the mysterious nature of the Rock, the Holy Spirit, and subterfuge by the Devil, the above allegory by Jesus was misconceived. The passage was interpreted, literally and arrogantly, to imply that Simon Peter was given complete Spiritual Authority over God’s people, including Divine Powers to bind and to loosen, on Earth and in Heaven. In time, this assumed authority became institutionalized by its delegation to Peter’s successors, in a process that came to be known as sacred tradition. Eventually, sacred tradition was elevated by these shepherds to equal status with the Word of God; in some instances, it acquired the significance of the proverbial tail wagging the dog. The Holy Spirit was seen as the shepherds’ instrument for exercising this Divine Powers and ensuring their freedom from error. This deviation led to the creation of erroneous doctrines that lack any basis in truth. Some of these will now be discussed.

The Dogmatic Constitution on Divine Revelation

The doctrine on Divine Revelation was founded on the shepherds’ twin claim to sacred tradition and scriptural erudition.

As to scriptural erudition, the shepherds’ claim that knowledge of both the language, and social context of the scriptural authors are necessary for a deep understanding of the author’s intentions; even though the Living Word is universal and essentially valid for all times and circumstances. And having presumed the guardianship of these Sacred Texts, they view themselves as the only authorized interpreters of these texts.

On the basis of these claims, the shepherds reserved to themselves exclusively, the authority to teach and interpret the Word of God; guaranteed, they assume, of freedom from evil and hence error, by virtue of the Holy Spirit. To maintain and advance this prerogative amongst their members, they recommend frequent reading and meditation of the Scriptures to the clergy. Thus, the clergy will be better equipped to feed the “regurgitated” material to the flock, whom they assume are spiritually immature, and ignorant**.

The shepherds’ approach to this doctrine is akin to a military operation where officers are trained with actual weapons, while the enlisted soldiers receive training with simulated arms due to safety concerns for the new recruits. Consequently, the training period for the recruits was extended to build their confidence. However, the mere presence of the army tipped off the enemy, who swiftly launched an assault on the ill-equipped and unsuspecting camp. Overcome by panic and a lack of confidence, some recruits surrendered to the enemy, and the others were vanquished. The seasoned enemy, intent on asserting dominance, then focused on the small group of commanding officers who were away from the front line. The camp fell into enemy hands, and the soldiers, unable to defend themselves in hand-to-hand combat against the formidable foe, were overwhelmed. Ultimately, the decision to use simulated weapons in training proved futile.

Are these shepherds wary of the lay uses of the Scriptures because of possible misinterpretation? In that case, it need be pointed out that the Living Word is experienced uniquely by each pilgrim in its daily living. The interpretation of Scriptures is accomplished by the Holy Spirit, directly or indirectly, through a pilgrim’s conscience. Hence, the promise was made in Scriptures: “I will put my laws in their minds and write them in their hearts” (Hebrew 10:16; 8:8, 10; Jeremiah 31:33).

If the Word of God, already in the hearts of pilgrims, is to mature and produce fruit, it must be nourished progressively, first with milk, and then with solid food. For as Paul noted: “Everyone who lives on milk alone is ignorant of the Word that sanctifies, for he is a child” (Hebrew 5:13).

The Institution of Confession

The doctrine of confession requires believers to confess their sins to a cleric in order to obtain forgiveness. This is also referred to as the sacrament of penance. To support this doctrine, the shepherds cite Jesus’s statement to the apostles following their reception of the Holy Spirit: “Whose sins you forgive, they are forgiven and whose sins you retain, they are retained” (John 20:22-23), implying that it was addressed to the apostles and their successors, exclusively; however, it is actually applicable to all believers who are endowed with the Holy Spirit. The powers conferred on the apostles, on that occasion, were concomitant with the mini spirits (mini structures) they had just received (See “The Miniature Structures” in Blog Post 13).

Although the apostles were the first to experience the outpouring of the Holy Spirit, following Jesus’s resurrection and ascension, they were not the only ones to be so blessed (cf., Acts 8:14-17). These mini spirits with their associate powers are accessible equally to all deserving pilgrims, through the Spiritual Structure.

Reference was made also to the powers to forgive sins, in another scriptural passage, in connection with Jesus’s teaching on fraternal correction (Matthew 18:18). In that instance, the power to forgive sins was conferred not to an apostle but to a hypothetical pilgrim. The reference to the Church, in that passage, related to a larger number of witnesses. Paraphrasing that passage by Jesus: Try settling an issue one-on-one first with your brother who sins against you : if that fails, bring him before two or three witnesses; if that fails, bring him before a larger group: the Church; and if that fails, treat him as “you” (not the Church) would a Gentile or a tax collector: “For whatever you bind on Earth shall be bound in Heaven, and whatever you loose on Earth shall be loosed in Heaven (Matthew 18:18)”.

The powers to “bind and to loosen” in this reference related to the microcosmic constituents of the Powers inherent in the Mother Structure—the All-encompassing Spirit—portrayed by Jesus’s allegory of Peter (Matt. 16:18-19) which is depicted by the Cryptogram, the Emblem of the Holy Spirit. The former passage related to a pilgrim’s exercise of the powers granted it by virtue of having received the Holy Spirit (Matt. 18:18), whereas the latter made reference, allegorically, to the inherent Powers of the Holy Spirit incarnate (Matt. 16:19). The Holy Spirit’s Powers in these two passages reflected the Structure’s fractal property: Its mini structure/Mother Structure self-similitude. Hence, identical phraseology was used in both passages even though they represented two modes of the Holy Spirit’s Powers: Its particular and Universal Powers.

The shepherds’ assumed authority for instituting the doctrine of confession were an attempt to expropriate the Holy Spirit’s Powers, resulting from their misconception of Jesus’s allegory of Peter. The basis for this authority has now been discredited.

The shepherds, offer several reasons for the “sacrament of penance”: firstly, it provides the faithful with opportunities for the examination of conscience; secondly, the penance imposed at confession serves to atone for the sins committed, and to deter the faithful from committing sins in the future; and thirdly, the faithful receive absolution of their sins from the prayer offered by the cleric.

This practice gives the false impression that it is sufficient to examine one’s conscience on isolated occasions, instead of emphasizing the need for constant watchfulness. Even though not all may achieve this ideal goal, it is, nevertheless, the responsibility of the shepherds to encourage pilgrims to strive for it. A contrite heart, and a sincere desire to forsake sins are more important requisites for the forgiveness of sins than the penance imposed by the cleric However, the converse may be inferred from the sacrament of penance. A complacent pilgrim may view the sacrament of penance as the only requirement for total absolution, in which case it may remove the inhibition to sin, and possibly incite one to give in to temptation: “I will indulge myself now and confess later”. The Scriptures teach that one is forgiven in the measure one forgives others; the institution of confession does not project this view (Matt. 6:12; 18:21-35; Luke 11:4; Sirach 28:2).

Confession, in of itself, does have positive spiritual value. As attested in Scriptures:

He that covers his sins shall not prosper; but whoso confesses and forsakes them shall receive mercy (Proverbs 28:13).

It is the institution of confession that is detrimental to the soul, as it impedes spiritual growth. If a pilgrim sins against anyone, he or she should confess the sin to the victim or to a fellow pilgrim(s), with a clear conscience as one’s goal; it does not have to be to a cleric.

Idolatry

Over the years, the successors of Peter introduced images into the house of God; they promote their veneration by selling candles to worshipers, encouraging them to light the candles while kneeling in supplication before those images. Such cults are contrary to the will of God. Even though the Natural Israelites had been instructed once to look at a molten image, a seraph serpent, in order to be healed, it should not be construed that such a practice continues to be valid (Num. 21:4-9). Hezekiah later destroyed the molten image (2 Kgs. 18:4). Rather, God relates to each generation according to its developmental level. Although the incident of the seraph serpent had been permitted at that primitive stage of man’s knowledge of God, such a practice is now loathsome to God, in light of the revealed knowledge of the Holy Spirit. Moreover, notwithstanding the fact that God gave instructions for building the ark, and allowed its veneration, He later indicated His disapproval of such practices:

And it shall come to pass, when you become multiplied and increase in the land, in those days, says the Lord, they will no longer say: “The ark of the covenant of the Lord.” It will no longer come to mind, nor will they remember it, nor will they visit it, nor will it be made anymore. (Jeremiah 3:16).

Jesus reinforced this teaching: 

But the hour is coming, and is here now, when the true worshipers shall worship the Father in spirit and truth; for the Father seeks such to worship Him. God is a spirit, and they that worship Him must worship in spirit and truth (John 4:23-24).

It becomes clear from the trend in Scriptures that God has, gradually, been leading humanity away from physical forms of worship toward a more spiritual one. Although God created humanity in His own image and likeness, He nevertheless placed humans in a natural realm, while He is pure Spirit. He expects pilgrims to seek Him out. In order to succeed in this, one must transpose oneself from a predominantly natural state to a spiritual one. Consequently, any divine service that lays emphasis on physical means of worship is a regressive one.

The pagans, who worship idols, believe that their images represent higher spiritual beings. This practice is not unlike what the shepherds promote. It is inexcusable for anyone to argue that the practice of worshiping God through an image is an expression of faith. To do so implies that the pagan is also expressing its faith rather than practicing idolatry.

Papal Infallibility

It is declared that whenever the pope pronounces a statement on matters of faith or morals, either separately or in conjunction with the body of bishops, he does so, infallibly. However, historical facts do not support this dogma. For instance, prior to Copernicus and Galileo, the shepherd’s sanctioned view of cosmography, as elicited from Scriptures, was that the “rising” and “setting” sun revolved around the (stationary) Earth supported by pillars (cf., 1 Samuel 2:8; Psalms 75:3; Job 9:6-7). They have since reversed position on this, and publicly apologized for hounding Galileo for his heliocentric belief: clearly admitting error. Even so, the shepherds continue to assert papal infallibility arguing that such rebuttals are merely the inevitable outgrowth of human knowledge and history playing out, and that they have no bearing on the substance of papal infallibility. It is disingenuous for these shepherds to claim supernatural powers which assumed foresight upstream of history, and then to dissemble when historical events unfolded differently. It begs the question: How does this dogma aid in feeding the flock? (Jesus’s persistent command to Simon Peter—John 21:15-17.) Indeed, it is a lot harder to discern the role of this dogma in feeding the flock than it is to see in it a virtual sheepdog that serves to control and ensure compliance of the flock. Rather than apologizing publicly for the unjust treatment of Galileo, the shepherds’ righteous action should have been to renounce papal infallibility, and thus honor him as an agent of light who contributed to exposing the fallacy of this dogma. Truth should matter; and religion absent truth is amoral. Ominously, the pillar on which this dogma stood has crumbled.

Celibacy

As a condition for initiation into religious life, celibacy has been mandated by successors of Peter. It is argued that marriage would interfere with clerical functions, and that celibacy is a way of consecrating oneself to God. Although Jesus remarked about those who renounce marriage of their own free will for the sake of the Kingdom (Matthew 19:12), He did not require it of His apostles, as there is evidence in Scriptures that some of the apostles were married including Simon Peter***. Paul’s preference for celibacy was influenced by his incorrect expectation of the impending Parousia.

This is what I mean, brothers, the appointed time has grown very short; from now on let those who have wives live as though they have none, and those who mourn as though they were not mourning . . . I want you to be free from anxieties. The unmarried man is anxious about the affairs of the Lord; but the married man is anxious about worldly affairs, how to please his wife, and his interests are divided. And the unmarried woman or girl is anxious about the affairs of the Lord, how to be holy in body and spirit; but the married woman is anxious about worldly affairs, how to please her husband. I say this for your own benefit . . . to secure your undivided devotion to the Lord (1 Corinthians 7:29-35; 1 Thessalonians 4:16-17).

Even so, he recognized that the decision to marry is a pilgrim’s prerogative:

If anyone thinks he is behaving improperly toward his virgin, if she is beyond puberty, and his needs require him to, let him do what he will; he does not sin; let him marry (1 Corinthians 7:36).

Marriage, as an ordained institution of God, could also serve as a stabilizing factor to a pilgrim in its service to the Divine. Is it just to deny a pilgrim the right to a personal decision? The doctrine on celibacy does not give one the latitude to serve as a cleric and be married at the same time. In effect, it is restrictive and therefore contrary to what Jesus meant with regard to freely renouncing marriage. The individual who decides to forego marriage because it has no other option if it desires to serve as a cleric has actually been denied the opportunity to exercise its other God-given right; such a one has not chosen freely. Paul’s prophecy has been fulfilled which said:

The Spirit expressly says that in later times some will depart from the faith by giving heed to deceitful spirits, and doctrines of demons, through the pretensions of liars whose consciences are seared, who forbid marriage, and command abstinence from foods♠, which God has created to be received with thanksgiving by believers who know the truth. For every creation of God is good, and nothing to be refused if it is received with thanksgiving (1 Timothy 4:1-4).

Titles and Honor

While the flock of Peter’s successors refer to God as our Father, in the Lord’s Prayer, they address the pope as our Holy Father; even though Jesus specifically warned against such human exaltations:

As for you, do not be called rabbi; you have but one teacher, and you are all brethren. And call no man on Earth your Father, for you have one Father, who is in Heaven. Do not be called master, for you have one Master, the Messiah. The greatest among you must be your servant; whoever exalts himself will be humbled, and whoever humbles himself will be exalted (Matthew 23:8-11).

Clearly, this is a defiant act. Apparently, they see no limitations to their presumed spiritual empowerment, even to defying Jesus: a usurpation of Divine Authority. Paul, indeed, prophesied about this lawless one who exalts himself above God (2 Thess. 2:4), and resorts to his fictitious appellation of Peter—the Divine Title—as the source of his authority. Can one be holy by virtue of an office, or is holiness the state of upright living? Simon Peter, moved by the Holy Spirit, said:

Of a truth, I perceive that God is no respecter of persons, but in every nation, he that fears Him and acts righteously is acceptable to Him (Acts 10:34-35).

Therefore, one’s holiness comes not by virtue of one’s station in life nor can it be judged by humans; rather, it comes from righteousness, through obedience to the Holy Spirit.

The successors of Peter also allow and even expect the faithful to kneel and kiss their rings in homage. When Cornelius knelt before Simon Peter himself, Peter responded: “Stand up: I am only a man” (Acts 10:26).

Canonization and Adoration of Saints

The popes also engage in the exercise of judging and choosing from among its deceased faithful, those who had led exemplary lives worthy of being declared saints in a process known as canonization. The ultimate criterion for canonization is that at least two verifiable miracles must be attributable to a candidate for sainthood. Upon the shepherds’ approval of a candidate, the title of “saint” is conferred on the individual, declaring him or her worthy of veneration; a calendar day is then assigned for that purpose. Furthermore, relics, photographs, and other images of these “saints” are offered for sale and promoted to the faithful, with the implication that through association with such artifacts, the faithful could petition the saints, who would likely intercede with God to fulfill their various wishes, even including healing them of ailments. There are, currently, commercial tourisms focused on visits to “miraculous sites” associated with particular “saints”; these are not just superstitious beliefs, but they are downright idolatrous. And by approving one candidate for sainthood while rejecting another, the shepherds are engaging in discrimination as well. 

The shepherds have tried to distinguish canonization from Divine Judgment by arguing that the pope does not make anyone a saint, but only acknowledges what God has already decided. This is, however, a false distinction, since human judgments are still involved in their determination of God’s decisions. The shepherds cannot read the minds of people, let alone the mind of God (c.f., 1 Sam. 16:7). They do not have all the facts, nor direct communication from God. As humans, their judgments can only rely on external evidence—miracles; such evidence are not immune to ignorance, sentiments, and illusions.  A particularly outstanding exhibition of folly by these shepherds, in this regard, is illustrated by the canonization of Lucifer incarnate—Pope John Paul II—who was canonized in 2014 by Pope Francis. (See Update on the Interpretation of the Third Secret and the “Interpretation of the Third Part of the Secret of Fatima” in Appendix B.) 

Instead of engaging in the selection, characterization, and adoration of individuals, the focus should have been on God’s revelation through them. In this way, members of the Church would gain knowledge and understanding of God’s Plan in the mystery of the Holy Spirit. Another Paul’s prophecy has been fulfilled which said:

For the time is coming when people will not endure sound teaching but having itching ears they will accumulate for themselves teachers who suit their wishes; and they will stop listening to the truth and turn to fables (2 Timothy 4:3-4).

Putting a Price on God’s Gift

Mass is the principal means of worship for these shepherds and their Christian denomination; it is a ritual led by clerics involving the lay faithful in their celebration of Jesus’s Mission as the anointed, cosmic, Sin-offering Goat. Mass is usually celebrated once a day, but multiple times on Sundays and on special occasions. During mass a collection plate would usually be passed around enabling celebrants to make free-will contributions for the upkeep of the Church. According to this denomination’s doctrine, the “fruits of the Mass” give rise to forgiveness of sins for the living as well as the dead, among other benefits. They categorize the “fruits of the Mass” into “general fruits”—which apply to all participating celebrants (or the general public), and “special fruits”—reserved for specific intentions of some members. For the benefits of “special fruits”, the faithful are required to pay a fee—a fixed amount—that would help channel the prayers of clerics to the Divine for the special intentions of payers; those intentions may include remission of the sins of a deceased loved-one, healing of one’s ailments, success at work, et cetera. The same mass may fulfill both types of fruits of the mass.

This doctrine implies that the benefits of “special fruits” are accessible in exchange for money. When Simon, the magician, offered Peter money in return for the power of the Holy Spirit, Peter responded: “May you and your money perish, because you thought that the gift of God can be purchased with money” (Acts 8:20).

The shepherds argue that the fixed charge for mass intentions is merely a stipend and serve to fulfill the scriptural admonition: “the laborer is worth his wage”. However, assessing a fixed amount of money for a service is tantamount to establishing a price for that service; but requesting a donation for a service is a different matter. Consider this scenario: Since all celebrants at the same mass may derive the “general fruits”, would “buyers” of the “special fruits” who also participate in the same mass be entitled to additional benefits by virtue of their payments? If so, then the grace of God is being offered for sale; and if not, then the shepherds are engaging, technically, in fraud. 

If one can truly remit the sins of another for a price, then salvation would be up for sale and the rich would have an edge in that scheme. This is contrary to the scriptural teaching which said that everyone will be rewarded on the merits of its own actions (Roman 2:6; Psalms 62:12; Prov. 24:12). This scriptural teaching was implied obliquely also in the parable of the “Rich man and Lazarus” (Luke 16:19-31).

The Apostacy Prophesied is Now Revealed

To the extent the foregoing doctrines are human concoctions with no basis in truth, they impede inner vision and spiritual growth: serving merely as shackles and leashes for reining in the flock to ensure their spiritual compliance. Through such institutionalized doctrines, the shepherds limit, and control the consciences of pilgrims. Thus, instead of tuning in directly to the Divine Signal, the pilgrims find their communication links interposed by these shepherds. As a result, many are being led astray.

Although Jesus enjoined Simon Peter to feed the flock, he did not empower him to fashion shackles and leashes—to bind and to loosen, as these shepherds’ have claimed (John 21:15-17).

Jesus had a subtle vision of this later, cosmic betrayal in the name of Simon Peter, which transcended the archetypal, incidental one before His death (Matt. 26:69-75; Mk. 14:66-72; Lk. 22:55-62):

Simon, Simon, behold Satan has asked for you to sift you like wheat (Luke 22:31).

Recall that it is in the fictitious name of Peter (that is, the Rock: The Divine Title) that these shepherds promulgated unrighteous laws by which many are being led astray.

Hitherto, lawlessness had been at work under the Seal of Secrecy—the Mystic Rock—through the usurpation of Divine Authority, in the name of Simon Peter. Now, the Seal (that is, the Rock) has been “lifted”, and its true identity revealed: the Holy Spirit. (“Lifted” here connotes “exalted” as well—cf., Isa. 52:13.) Paul warned against this deception, and prophesied the apostacy; substitute “conceals” for “restrains” in the following passage:

Let no one deceive you by any means, since the mass apostacy has not yet occurred, nor the man of lawlessness been revealed [the pope] —that son of perdition who opposes and exalts himself above all gods, or object of worship; so that he seats himself in the Temple of God [Mount Zion], declaring himself to be God. Do you not remember when I was still with you, how I used to tell you about these things? You know what [conceals] him now so that he may be revealed in his time. For the mystery of lawlessness is already at work; only He [the Rock] who now [conceals] him will do so, until He [the Cover that is, Rock] is taken out of the way [i.e., “lifted” or “exalted”] ♦. And then the lawless one will be revealed, whom the Lord will slay with the breath of His mouth and destroy by the Manifestation of His [Presence] . . . (2 Thessalonians 2:3-12).

Inasmuch as the Lawless One is the false lawgiver, and the impersonator of the Holy Spirit, the Rock, who is the Consummate Christ, he is the False Prophet, and the Chief Anti-Christ. Like Nebuchadnezzar, the mythical king of Babylon, he (the pope) has turned into a beast. Indeed:

Fallen, fallen is Babylon [Rome] the great! She has become the habitation of Devils, and the hold of every foul spirit, and a cage of every unclean and abominable bird. For all nations have drunk of the wine of her lewdness, and the kings of the Earth have committed fornication with her, and the merchants of the Earth have grown rich from her wealth and wantonness . . . Depart from her my people lest you take part in her sins; lest you share in her plagues . . . for by her sorceries were all nations deceived . . . (Revelation 18:2-24; 17:1-18; 14:8-11)

Other Matters of Concern to Church Unity

Fund-raising

Although material resources are necessary for the Church to accomplish God’s work on Earth, discretion and moral judgment must be exercised in raising funds, as the end goal does not justify the means. Unfortunately, some churches employ questionable methods.

In every respect, the Church should act in a manner that reflects Her position as the moral conscience of society. Yet, some churches employ gambling as a fund-raising means, when even some secular sectors of society question its morality: recognizing its potential, negative influence on people. If this practice is prompted by the need for additional funds, then those concerned should consider other methods that would provide a useful service.

Some preachers use unscrupulous means to appeal for money, via the electronic media with which they build empires for themselves. They maintain a high lifestyle at the expense of donors. While the eventual rewards for clerics are indeed great, so too are the expectations of the office. The clergy will be accountable for whatever is entrusted to it. Once a commitment of service is made to God, it should be without compromise; the Scriptures affirmed:

No man having put his hands to the plow and looks back is fit for the Kingdom of God (Luke 9:62).

Church leaders should act responsibly by not embarking on unnecessarily expensive projects, on the basis of estimated donations. If costs begin to overrun budgets, sincere and honest appeals should be made to members for additional funds; however, should donations still fall short, and all other honest, fund-raising means are exhausted, the leaders should accept the situation as God’s will, and consider ways of eliminating or cutting down some projects. Human beings do not trim flesh in order to fit the body into shrunken clothes, rather they tailor the clothes to fit the body. By the same token, Church leaders must not compromise the Word of God in order to accommodate their programs.

Members of the Church, for their part, should contribute to the Church generously and freely, according to their means. However, keep your works of charity a secret: “For the Lord who sees in secret shall repay you (Matthew 6:4).

Significance of the last super

Following God’s pattern of using historical events involving the Natural Israelites to teach humanity about significant spiritual events in the New Era, the feast of Passover was a prelude to Jesus’s institution of the Last Super, the Eucharist. In the New Order, Jesus was the Lamb through whom humanity’s potential for salvation was effectuated. As in the Old Passover (where the Israelites were liberated through the blood of a lamb), this new spiritual freedom was won through the blood of the Lamb. Just as Passover marked the beginning of Natural Israel as a nation, the Eucharist commemorates the birth of Spiritual Israel. Similar to the Old Covenant Passover, the Last Supper was instituted by Jesus on the night before the beginning of the spiritual freedom of the New Israelites. To pilgrims, therefore, the Eucharist supersedes the Old Covenant Passover.

In order to deemphasize the natural aspects of the old event, Jesus left out many of the rituals and observances of the Old Passover. This newly instituted event retained only two symbols from the past: the unleavened bread, and the wine. Both of these represent the Sacrificial Lamb of the New Order. Food is essential to physical life, and bread, as a staple, is used in connection with Jesus to symbolize His importance to the spiritual well-being of pilgrims. Wine, on the other hand, is used to uplift the human spirit. Its association with Jesus in the Eucharist, reminds pilgrims that those who partake of it are being spiritually uplifted. The communion of bread and wine by the Church, is an expression of its members’ willingness to share in Divine life through the Holy Spirit.

Similar to the Old Covenant Passover, the Eucharist has two segments:

  1. The sacrificial offering of the Paschal Lamb—the bread and wine, and
  2. The partaking of the Paschal Meal.

Jesus attested to the significance of the Eucharist as a sacrifice, when He used separate symbols to depict His body and blood, an indication that His blood would be shed from His body, just as the paschal lamb of Passover. He also communicated that the Eucharist is a meal, when He gave the bread and the wine to His disciples to eat and drink:

And He took bread and gave thanks and broke it, and gave it to them, saying: ‘This is my body which is to be given for you: do this in remembrance of me’. He did the same with the cup, after eating, saying: ‘This cup is the New Covenant in my blood, which will be shed for you’ (Luke 22:19-20).

Note that He said to observe this ceremony in remembrance of Him.

Following the Old Passover precursor, the observance of the New Passover should be once a year. This is necessary for balance in perspective. The fundamental (as distinguished from the cosmic) significance of the Events at Calvary, which the Eucharist commemorates, derives from its immediacy to each pilgrim: as a universal model of self-sacrifice necessary for self-realization.

It is evident from the foregoing discussion that the bread and wine of the Eucharist were meant to be symbols for the Spirit of Jesus, that is, the Word of God. Jesus also indicated He was speaking hyperbolically, when He talked about eating His flesh and drinking His blood:

It is the Spirit that gives life; the flesh profits nothing; the words that I have spoken to you are Spirit and life (John 6:63).

In essence, the life-giving Spirit is received, not from the ceremonial bread and wine of the Eucharist, but from living life according to one’s divinely appointed nature and circumstances, in accordance with the Grand Law of God. Thus, the uniqueness of the Divine is expressed in the pilgrim.

It is, therefore, incorrect to refer to the mystery of God in terms of the bread and wine of the Eucharist changing into the exact body and blood of Jesus. Jesus, Himself, distinguished His original sacrifice from any future reenactments when He said to do so in remembrance of Him. The Eucharist is not a form of sorcery; but some worshipers have turned it into one, by their rituals, magical attributions to the rituals, and in some instances, unintelligible incantations.

Jesus sought in many ways to de-emphasize the ritualistic aspects of worship. In one case He cited the passage from Hosea:

For I desire mercy, and not sacrifice, and knowledge of God more than burnt offerings (Hosea 6:6; Matthew 9:13; 1 Samuel 15:22).

In another, He taught:

If you bring your gift to the altar, and there remember that your brother has something against you, leave your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift (Matthew 5:23-24).

Through these passages, Jesus made it clear that one’s way of living is more important than the ritual of the Eucharist.

Unfortunately, some believers perceive the Eucharist erroneously as the central focus of worship. Although the Eucharist signifies the spiritual meal for the pilgrimage (comparable to the manna of the natural Israelite), it is meaningful if a pilgrim adheres first to the Word of God in its daily life. In essence, the entrée consists of doing one’s duties in life, through adherence to the Word of God, which then entitles a believer to the dessert: the Eucharist. When members of the Church offer Jesus in the Eucharist, they are, in effect, offering their own sufferings in life to God, provided they first commit their lives to God’s Will:

I beseech you, therefore, brethren, by the mercy of God, that you present your bodies as a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not conform to this world’s; but be transformed by the renewing of your mind, that you may judge what is good, pleasing, and perfect will of God (Romans 12:1-2).

Ordination of Women

Although Jesus chose an all-male group of apostles, He did not suggest barring women from proclaiming the Gospel message. His choice of apostles was based on the social traditions of the region and time and was not intended to convey a teaching. Nevertheless, the clergy, for the most part, has continued to exclude females from their ranks.

In attempting to discern the Will of God, it is important to distinguish between the Ideal law of God and the natural ones. The Ideal law of God is spiritual, reflecting Its Supreme Holiness, and transcending the natural. The Natural law, on the other hand, is based on social the norms, and values of humanity. For example, in earlier times, the Natural law of Moses commanded abstention from certain kinds of food in order for his compatriots to remain sanctified; however, in later times, Jesus improved upon this teaching:

There is nothing from without a man that entering into him can defile him; but the things which come out of him are what defile him (Mark 7:15; Matthew 15:17-20)

While the Natural law is subject to change, the Ideal law remains constant. Any law that is based on natural differences is less than ideal. The Ideal law is epitomized by the golden rule: “Do unto others as you would have them do unto you” (Matthew 7:12; Luke 6:31; Tobit 4:15). This reflects the transcendence of God’s Commandments over human differences. At the time of the apostles, however, the world was neither spiritually nor socially ready to accept the equality of all humans before God. This is evident from Paul’s directives to the Church community:

Let the women learn in silence with all submissiveness. And I permit no woman to teach, or to have authority over men, but to be silent. For Adam was formed first, then Eve. And Adam was not deceived, but the woman having been deceived became a transgressor (1 Timothy 2:11-14; 1 Corinthians 14:34-38).

According to these passages, women should not be ordained as clerics. However, excluding someone, because of their gender, from a position that would afford them the opportunity to serve God most effectively is prejudicial and, therefore, violates the golden rule. Paul, himself, attested to the fact that all people are equal before God:

There is neither Jew nor Greek, there is neither slave nor freeman, there is neither male nor female: for you are all one in Christ Jesus (Galatians 3:28; Colossians 3:11).

As such, women ought to be granted equal opportunities for serving God and attaining positions in the Kingdom of God, particularly since each individual will be judged on the merits of its own actions. The world has made considerable social progress since the time of the apostles and should be ready for another step forward toward Ideal Justice.

Equality of All People

The human condition, in terms of potentiality and destiny, is an imperfect one. The physical variety within the human race is an expression of this imperfection. The challenge to pilgrims, from the spiritual perspective, is to transcend these physical limitations, in accordance with Divine Justice, both from within and without the self, in one’s daily living. The only spiritual difference of any consequence is that between the just and the unjust, and this is judged by God according to one’s actions and thoughts based on faith. A wise pilgrim should always strive to look beyond the physicality of humanity, in order to identify with truth and justice. Evil, however, seeks to take advantage of humanity’s imperfections in its struggle against truth and goodness; its influence is evident in the apartheid policies of some governments and institutions. Echoing Isaiah:

Woe to those who decree unrighteousness and who write unjust laws, which they have prescribed. To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless. And what will you do in the Day of Visitation, and in the desolation which shall come from afar? To whom will you flee for help? And where will you leave your glory? (Isaiah 10:1-3).

All those who look away while injustice is being committed are equally guilty and will meet with the same fate.

Contraception

Sexual intercourse is a prerogative of married couples. However, it should be regarded as a fringe benefit rather than the primary wage of marriage. As with most things, overindulgence in sex amounts to abuse. The primary purpose of sexual intercourse is reproduction. But, if for some justifiable reason, a couple decides to defer reproduction even by artificial means, they should be able to do so, within the limits of a truthful conscience. In any case, restraint should still be exercised.

Abortion

To grapple with the issue of abortion morally, it will be necessary to articulate the purpose of life on Earth; and this can be inferred from an element of the article of faith (in Blog Post 8): From the Supreme Godhead humanity came into existence by imperfection, and thus have fallen (from Mount Zion); and to Him all must strive, freely, to rise and thus return: to Perfection (at the Godhead). And so, life on Earth offers humanity, as individuals, the opportunity to transform oneself into the Divine essence; it is where a person can be forged into a god. The spiritual transformation of a soul begins with the acquisition of inherited traits from two parents: the intrinsic element of Divine Justice (see Cosmic LawBlog Post 9). From the perspective of righteousness, discussion on abortion must relate to these inherited traits.

And so, consideration should be given to the circumstances surrounding the acquisition of these inherited traits when making critical decisions regarding abortion. For example, if the life of an expectant mother is threatened by her pregnancy, abortion would be necessary; and where there is evidence that an unborn child will have considerable probability of mortality, abortion would be justified, also; however, in the special case where morbidity is anticipated, and evidence clearly indicates significant, mental impairment, abortion would be morally justified, as well. The mental component of a person is an essential element of his or her spiritual being necessary for one’s pilgrimage on Mount Zion; with it, one can accent to faith and act in service to the Divine. (Therefore, by implication, a life inflicted with schizophrenia from childhood is a no-fault life lived; a life lived as though it never existed.)

Life on Earth begins with the conjugal union of a man and a woman, with each partner contributing half of the offspring’s traits. For a wholesome human union, consent, trust and respect are presumed if the woman, charged by nature to serve as a vessel for the developing fetus, is to fulfill her holy mission. Rape is a violation of these binding spiritual qualities. In effect, the victim of a rape is being forced to donate a part of herself to an unholy union. As such, pregnancy resulting from such an act entitles the aggrieved party to an abortion. The same holds for childhood pregnancy as a result of an incest.

For all other reasons one may seek abortion, such as unexpected pregnancy, financial limitations et cetera, it should be noted that abortion is a radical measure to a preventable problem. If appropriate preventive measures are taken, under justifiable circumstances, and pregnancy still occurs, a believing couple should accept the situation as God’s will. Any informed person who subscribes to righteousness must recognize that the issue of abortion concerns the termination of life. The Spirit that sustains natural life is also present in a fetus at conception, and since all life belongs to God, no one has the right to claim it, outside of the exceptions articulated above.

Beware of single-issue religionists, who would use anti-abortion advocacy much as spice is used to camouflage the stench of rotten meat.

Homosexuality

Homosexuality is an act serving no other purpose than the lustful pleasure of the flesh:

Therefore, brothers we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die; but if, through the Spirit, you put to death the deeds of the body, you will live (Romans 8:12-13).

In this day and age, some proponents attribute homosexuality to biological causes, and conclude thereby that the indulgent party cannot be guilty of satisfying a natural urge. The same argument is, sometimes, made for both rapists and kleptomaniacs. Yet, no one questions that rape and thievery are crimes. (This is not to say that in levying sentences for civil offenses, extenuating circumstances should not be given consideration.) The significant point is that an act is, by its very nature, either right or wrong. The degree of the particular act, righteous or sinful, is a different matter, and it is judged by God.

That is not a fair comparison, you say, since homosexuality is a loving act between consenting adults (and should, therefore, not be a sin), whereas rape and thievery are injurious to others. If that were so, then a secret, adulterous union between two heterosexual adults would not be a sin; and neither would wife swapping. The Law of God, though, is on a higher plane! (See Romans 8:5-13; Ephesians 5:3-17).

The fact is that burdens are thrust upon all, in various forms, both innately and from without. Thus, the Chance component of Absolute Justice is also at work; one is expected to accept, by faith, the evil with the good in life, as Fate apportions it (see “The Grand Law and the Cosmic Law”—Blog Post 9). A believer is not at liberty to balk at the challenges of life.

However, one must acknowledge too that the need for companionship is integral to humanity. Consequently, there is nothing inherently wrong with a platonic bond tween same-sex couple. This distinction is relevant because of the challenges presented to such couples by civil society. Because celibate, same-sex unions are not currently recognized everywhere, legitimate legal rights accorded heterosexual couples are denied to same-sex couples: This is unjust.

Appeal For Church Unity

The schism within the universal Church today is evidence of Her incomplete spiritual development. As the manifestation of the Holy Spirit, the Church should reflect the unity which is inherent in the Spirit. Paul so noted in his appeal to pilgrims:

With complete humility and meekness, with long-suffering forbearing one another in love, endeavor to keep the unity which has the Spirit as its source, and peace as its bond. There is one body and one Spirit [depicted by the Cryptogram], just as there is one hope given all of you by your calling, One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in all (Ephesians 4:2-6).

This is not a unity that is based on a uniform outlook in life, but one that is bound by Absolute Truth—the Holy Spirit—who allows for the diversity of human potentials and destinies.

As members of God’s household, who are in the flesh, the Church on Earth needs a natural, unified organizational structure through which God’s Plan can best be fulfilled in the Holy Spirit. The administration of this Church should rest primarily, but not entirely, with those who dedicate their lives for this purpose: the clergy; however, the faithful should not submit slavishly to the clergy. Rather, as freeborn citizens of the Heavenly Kingdom, pilgrims should search actively for truth and live by it; each member relying ultimately on its cultivated conscience for guidance. The clerical office merely affords a pilgrim the opportunity for total dedication to God. Those who dedicate their lives, with grace, in service to God—within and without the clergy—deserve to be treated with honor and respect within the community and will be rewarded in good measure.

Religious appointments must not require the approval of governments, as is presently the case with some groups. Inasmuch as the Church appreciates the cooperation of all governments, interference by them in Church matters, whether or not in good faith, must be discouraged. Such meddling can only hamper unity within the Universal Church.

In order for unity to be realized, all should work from a common ground: the Word of God. The obstacle to unity is rooted in erroneous human doctrines. Therefore, submit to the exhortation:

That henceforth we may no longer be children, tossed here and there, and carried about by every wind of doctrine, by the sleight of men, by [their] craftiness and deceitful wiles. Rather, let us speak the truth in love, and grow up in all things, into Him who is the head, Christ: through whom the whole body, joined and knit together by every joint with which it is supplied, when each part is working properly, makes bodily growth and builds up itself in love (Ephesians 4:14-16).

Since God’s Ultimate Plan is more evident now than ever before (through the revelation of the Cryptogram), believers should arouse themselves to the urgency of this matter and prepare to accept the Truth. To repudiate truth simply on the sentimental grounds of tradition, or other provincial attachments would clearly not be commensurate with the sublimity with which God should be revered. If truth rests with God, then reason must always prevail. Paul’s passage exemplifies this appeal to the universality of the Divine:

One of you says, I am of Paul, another, I belong to Apollos; and I of Cephas; and I of Christ. Is Christ divided? (1 Corinthians 1:12-13).

For while one says: ‘I am of Paul’; and another: ‘I am of Apollos’, are you not merely human? Who then is Paul? And who is Apollos? Servants through whom you believed, as the Lord has assigned to each. I have planted, Apollos watered; but it is God that made it grow. Now he who plants, and he who waters are one, and each one will receive his own reward according to his own labor. We are coworkers with God, while you are His cultivation, His Building [the Apparent Structure] (1 Corinthians 3:4-9).

So, let each member of this Spiritual House abandon its provincial allegiance, and unite under the banner of a Universal Church, with Truth in God as the binding force. As the Scriptures certify: a household split into factions cannot stand (for long) [Matt. 12:25; Mk. 3:25; Lk. 11:17]. Human traditions should not be upheld solely on the grounds of the duration of the practice. The Scriptures caution:

Do not be ignorant of this one thing: that one day is to the Lord as a thousand years, and a thousand years as one day (2 Peter 3:8).

The only worthwhile tradition is that which involves the search for, and the adherence to truth and justice based on faith in the Holy Spirit. 


*Hebrews 10:26-27; Gospel of Thomas 44; Matthew 12:31-32; Luke 12:10; Mark 3:28-29.

**As history bears out, the shepherds kept the flock in ignorance, and strongly resisted the dissemination of God’s Word until the advent of Martin Luther.

***1 Corinthians 9:5; Matthew 8:14-15; Mark 1:30-31.

♠This prophecy has been utterly fulfilled by these shepherds, who also commanded abstinence from meat.

♣See “Update on the Interpretation of the Third Secret”.

♦In other words, the pope has been stripped of his cloak, Peter; thus, revealing the “man of lawlessness”.