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.