Interpretation of the Third Part of the Secret of Fatima

The revelation of the Cryptogram, the model of Mount Zion, anticipated the release of the “Third Part of the Secret of Fatima” (“Third Secret” for short), as it provides the setting necessary for the authentic interpretation of the “Third Secret”. Moreover, it gives insight into the following scriptural passage: the contextual parallel to the “Third Secret”:

How have you fallen from Heaven O Lucifer, Son of the Dawn! How are you cut down to the ground, you who mowed down the nations. You said in your heart: ‘I will ascend to Heaven; above the Stars of God, I will set up my throne; I will sit on the Mount of Assembly in the far North [i.e., Mt. Zion: the Temple of God]; I will ascend above the heights of the clouds; I will be like God Most High. Yet, you are brought down to the Netherworld: to the [Lowest] Depths of the Pit. (Isaiah 14:12-15; cf., 2 Thessalonians 2:3-4) Note that Lucifer was cast here as God’s Adversary: Satan).

Isaiah’s satiric allusion to the king of Babylon (Isa. 14:4ff) anticipated the supreme betrayal by the present-day “king of Babylon” (the pope) through the usurpation of Divine Authority in the name of Peter (that is, Rock): the Divine Title. In the foregoing passage, Lucifer merely aspired to supplant God Most High resulting in its downfall, whereas the pope actually usurped Divine Authority. Heavens’ anger is, therefore, stoked against this Adversary. The Scriptures prophesied his doom. The penultimate prophecy concerning this personage was conveyed dramatically through the theophanic visions of three children.

The “Third Secret” is a coded report of this theophany. (See Appendix C for the report.) It portrayed the pope scaling a steep Mountain (that is, Mount Zion) to a Peak, in accordance with Isaiah’s prophecy above. Moreover, the pope was seen much like Lucifer:

In an immense light that is God: ‘something similar to how people appear in a mirror [i.e., inverted] when they pass in front of it’, a Bishop dressed in White ‘we had the impression that it was the [pope]’ (“Third Secret”—Appendix C ). 

The name “Lucifer” was used by Isaiah for Satan; its meaning is light bearing. Interestingly, Lucifer shares meaning with the “Morning Star” which is paradoxically an appellation of the Exalted Christ (Rev. 22:16). These scriptural usages are nuanced. For a subtle distinction in the meaning of these appellations: Recall that, in the Simple Whole structure, the Holy Spirit bifurcates and radiates from the Heavenly Sanctuary like polarized light constituting surfaces a-and-b of Mount Zion. (See “God the Holy Spirit” in Blog Post 10). Surface-b’s radiant beams are those of the Morning Star, the Good Spirit; but surface-a’s radiant beams are (negative) reflections of the Good Spirit, “Lucifer”. Therefore, there are differences in the nature of the Morning Star and Lucifer (cf., Proverbs 4:18-19). These differences are not apparent either in the Simple Whole or from suggestions of these appellations. But in the Complex Whole structure, the differences are amplified to the degree between light and darkness, through the discrete segregation of the qualities. (See Figure A4 in Appendix A.)

The above citation suggests that in the vision, an aura of negative, Divine light surrounded the pope, presenting him as the mirror image of God. Consequently, the pope was seen as the Inverse God or Anti-Christ. The “Divine light” and the “mirror image” were clues to the pope as the Divine Antagonist. Therefore, the “Third Secret” has enabled the process of confirming the Lawless One’s identity as foretold in Paul’s prophesy (cf., 2 Thessalonians 2:3, 8; see also first citation above).

The “Third Secret” has validated Paul’s passage which warned of Satan’s imposture as an angel of light (Lucifer): In the vision, Satan (that is, the pope) appeared in the guise of an angel of light; even his associates—“the other Bishops, Priests, men and women Religious”—masqueraded as ministers of righteousness (see 2 Corinthians 11:14-15).

Like Lucifer who aspired to ascend the throne of God (on  surface-b of Mount Zion) resulting in his downfall (on surface-a), and the cosmic scapegoat, Muhammad, who was led (on surface-b) to the top of Mount Zion prior to his fall (on surface-a), the pope actually ascended (on surface-b) in the guise of an angel of light to the Apparent Peak of Mount Zion also, before his fall (on surface-a), that is, before:

. . . He was killed by a group of [Heavenly] soldiers who fired bullets and arrows at him and in the same way there died one after another the other Bishops, Priests, men and women Religious and various lay people of different ranks and positions [mass apostates] (“Third Secret”; 2 Thessalonians 2:3; Revelations 19:14).

By this fall, the light of the pretender was extinguished. Mount Zion will, indeed, be purged of the anti-Christs—on surface-a—(Lucifer, all his associates and all his hosts), so as to purify the remnant of pilgrims—on surface-b—that is, “the [surviving] souls that were [still] making their way to God” (in the vision) on the Absolute Peak, as portrayed by the Cryptogram. Hence, the aspersorium was used to sprinkle the remnant of pilgrims with the blood of the (victims).

While the “Bishop dressed in White” symbolized the papacy, other clues suggested a specific pope (which enabled the propitious release of the “Third Secret”): the one “with halting step, afflicted with pain and sorrow”. This same pope, John Paul II, had passed through “a big city [on a hill, Jerusalem] half in ruins and half trembling” (much as in the “Third Secret”), on a mission he dubbed: Jubilee pilgrimage.

The term, “half in ruins and half trembling” in the vision’s report, referred to the political turmoil in Old Jerusalem, and call to mind the suicide-bombings at about the time of Pope John Paul II’s Jubilee pilgrimage. Above all, it related to the spiritual “demise” of Old Jerusalem in the process of her supplantation by the nascent, Messianic Capital, Ahaba. The former capital is being relegated to Lucifer and his minions, as the latter emerges from obscurity with the Manifestation of the Exalted Christ: to whom She belongs.

The Jubilee pilgrimage was related to Pope John Paul II’s journey back in time to the earthly source of Christianity; it celebrated the history of salvation (that is, the history of Mount Zion) up to the Events of the Cross. (See Blog Post 1—which predated the release of the “Third Secret”—for a narrative of the history of Mount Zion). In accordance with that historical narrative, the Jubilee pilgrimage was indicative of the “ascent” of Mount Zion by the “Bishop dressed in White”, which also terminated in a cross (on its Apparent Peak). The Jubilee pilgrimage was, as such, the fulfillment of the vision’s prophetic ascent of Mount Zion (as augured) by the “Bishop dressed in White” and proclaimed by Lucifer in the Book of Isaiah (14:13-14). The Jubilee pilgrimage has thus identified John Paul II further with the bishop dressed in white. (See Pope John Paul II’s Jubilee Letter of June 30, 1999: “Concerning Pilgrimage to the Places linked to the History of Salvation”. The consignment of the “Vision’s Report” to secrecy was an authentication-watermark; its content and timeline are now being used to literally validate comparable elements of this Book, along with all of its other accompanying revelations, as noted in the “Vision and Prophet Divinely Ratified”). And so, by using John Paul II’s own words and actions, this Author has now identified him as Lucifer incarnate and the Lawless One, through the agency of the Third Secret.

On a prior pilgrimage to Old Jerusalem, the future Pope John Paul II wrote: ” . . . My steps cannot tread on you; I must kneel. Thus, I confirm today you were indeed a place of meeting. Kneeling down [à la the bishop dressed in white] I imprint a seal on you … I will take you and transform you within me into a place of new testimony“(Ibid., §4).

As portrayed by the Cryptogram, the Sanctuary—Jerusalem—is, indeed, the meeting place on Mount Zion where the Good Spirit (the Exalted Christ) and the Evil Spirit (Satan) clash. The Sanctuary, as previously indicated, is divided subtly into positive and negative realms in the Simple Whole structure, in contrast to its clear partition in the Complex Structure. The Positive Jerusalem relates to Heaven, God’s Dwelling on Earth, while the Negative pertains to Satan’s phantom Home, the threshold of metaphysical chaos. The Positive Jerusalem is relatively New and has been Identified as Ahaba (or Asaba) in Nigeria, the origin of the Exalted Messiah. With her emergence, the character and custody of Old Jerusalem changed, effectively: from a transitory positive-and-negative sanctuary to a permanent Negative (as the Lord has departed from her). Through this transformation, Old Jerusalem was rendered a forbidden sanctuary, effectively demolished; it was entirely relegated to Satan and his followers. Thus, the unveiling of the New Jerusalem by the Exalted Messiah has transformed the Old into a sanctuary for Satan; as a result, Old Jerusalem has faced its downfall, realizing the prophecy of Daniel (Dan. 9:24). In acknowledgment of this shift in the custody of Old Jerusalem, “Lucifer” (i.e., Pope John Paul II) wrote this fitting remark: “Oh place … You were transformed so many times before you, [Jesus’s] place became mine” (Ibid., §4). He staked his claim further by kneeling down, thereby imprinting his seal on her. True to his hidden nature, Pope John Paul II showed reverence for the scripture of the enemy camp: On May 14, 1999, he bowed while receiving a gift of the Quran from a Muslim delegation, and subsequently kissed it. He, thus, “betrayed his faith”.

The Temple Mount in Old Jerusalem was the secondary, real high place from where Muhammad, as Cosmic Scapegoat, was banished further to Satan in Mecca valley, following his expulsion from Heaven, the primary High Place; hence, it is a vacant and “forbidden” sanctuary (“al haram” in Arabic). It was, therefore, no coincidence that Muhammad’s “Night Journey” involved both disengaged Positive and Negative Sanctuaries. Old Jerusalem in tandem with Mecca defines Satan’s realm (the Divergent) and marks its ‘fall’ in the Simple Whole structure. Hence, Islam laid claim to Old Jerusalem by installing the Dome of the Rock atop the Temple Mount. So, at hajj, (the reenactment of the scapegoat’s fall), Kaaba (a contrived high place) typifies the “new” Temple Mount. No wonder “Lucifer” aspired to transform Old Jerusalem into a place of “new testimony”—Ibid., §4. (See 1st ¶ Footnote ♠ in Bog Post 11).

In addition to Lucifer, (i.e., the pope) and his cohort, the “Third Secret” witnessed a combative Christ (Lucifer’s Nemesis) in the guise of an Angel. Armed in the vision with a Flaming Sword (His war emblem), the Exalted One thus planted evidence of His identity. As Protagonist, the Flaming-Sword-bearer was incognito in the vision as an anonymous Angel; His Flaming Sword became the key to His identity. So, it is remarkable that the first edition of this Book featured the Exalted Christ and His Flaming Sword almost seven years before the release of the “Vision’s Report”, and under a similar context as in the vision. It, thereby, identified the vision’s Flaming-Sword-bearer, presciently, as the Exalted Christ. Moreover, the first edition also linked the identity of the Exalted Christ with His Sword through His birth Name: Olisadumkwu Obiaya: the Mystical Sword-(bearing)-Warrior; it even used this same highlight, presciently. (See “The Mystical Warrior and His Sword” in Blog Post 6; this section of the Blog Post has remained essentially unchanged since the first edition). These unique validations of His identity affirm His testimony. (The following scriptural citations all associated the Messiah with a sword, thus identifying the sword as a distinguishing mark of The Messiah—a Messianic Emblem: cf., Revelation 1:16; 2:16; 19:15, 21; Gospel of Thomas [16]; Matthew 10:34; Psalms 45:3-5; Isaiah 66:16; 1 Enoch 62:15. And so, the Cherubim is another depiction of the Messiah, as evidenced by His association with the Flaming Sword in the Book of Genesis—Gen. 3:24).

By flashing His Sword then pointing to the Earth, while uttering a forewarning of “penitence”, the Flaming-Sword-bearer gestured His threat of coming to war against His foes—reminiscent of His threat to Pergamum, the city of Satan’s throne (cf., Revelation 2:16). Accompanied by His Alter Ego, God the Mother (Onishe), the Presence of the Couple implied the Supreme Throne. Before the “Vision’s Report”—the “Third Secret”—was released, it was observed in the first edition that the Supreme Throne is the Seal of the Secret Bond of this Divine Kinship* (this same highlight was used in that prior citation—cf., “The Capstone: The Supreme Cornerstone” in Blog Post 3).  Thus, the Union, symbolized by the Cherubim, was associated with the Supreme Throne. This Book refers to the Couple in several forms, such as Choice and Chance, Alpha and Omega, Grand Law and Cosmic Law, and God the Father and God the Mother. Scriptures indeed mentioned the Pair’s Nuptials in several passages (Revelation 22:17; 21:2; and 2 Esdras 10:1). The Union is also deduced from its conjugate attributes: simultaneously a particle and a wave, both infinitesimal and infinite, as well as near and far, among others.

The joint appearance of God the Mother alongside the Flaming-Sword-bearer heralded the Coronation and Election of the Flaming-Sword-bearer. The Book of Enoch foretold this Alliance, and of the Elect One co-Enthroned with the Lord of Spirits:

O you kings, O you mighty who inhabit the world, you shall behold my Elect One sitting upon the Throne of my Glory. And He shall judge Azazel, all his associates and all his hosts, in the Name of [Onishe] the Lord of Spirits! (Enoch 54:5; Psalms 82:1).

Indeed, Justice—Mount Zion—is Elijah’s “standard” here for passing judgment and waging war against Azazel, all his associates and all his hosts, in fulfillment of this scriptural passage (cf., Rev. 19:11). Accordingly, the Cryptogram is the basis for the authentic interpretation of the “Third Secret”. Moreover, it served to establish the Tripartite Agency of the cosmic Atonement Sacrifices; to distinguish the Cosmic Sin-offering Goat “for the Lord” (Jesus) from the Cosmic Scapegoat “for Azazel” (Muhammad); to confirm the Cosmic (human) Sin-offering Bullock offered in Ahaba; to affirm Elijah’s Eternal, High Priesthood as distinct from the cosmic Sacrificial Agents; to expose Islam as a Satanic religion, and its adherents as hosts (or armies) of Azazel; to confirm the transfer of Divine Authority—the Scepter—from Judah to “Shiloh”, a non-Jew; and to unmask the pope, exposing Lucifer and the city of Satan’s throne, Rome.

In the aforesaid Divine Union, the Lord of Spirits is the impersonal, Cosmic Absolute (cf., Rev. 21:2, 9-10); distinct from the Supreme Person—the Elect One—whose countenance (alone) was fittingly likened to that of man in the cited passage (cf., last ¶ in Blog Post 4). Hence, He was known as the “Son of Man”, preexisting alongside the coeternal Union (the Cherubim).

There [in Ahaba**], I beheld the Ancient of Days, whose Head was like white wool, and with [Her] Another, whose countenance resembled that of Man. His countenance was full of grace, like that of one of the Holy Angels***. Then I inquired of one of the Angels who went with me, and who showed me every secret thing concerning this Son of Man; who He was; whence He was, and why He accompanied the Ancient of Days. He answered and said to me: This is the [Exalted] Son of Man, to whom Righteousness belongs; with whom Righteousness has dwelt; and who will reveal all the treasures of that which is concealed; for the Lord of Spirits♠ has chosen Him; and His portion has surpassed all before the Lord of Spirits in everlasting uprightness (1 Enoch 46:1-2).

As affirmed in the above passage, the (Exalted) Son of Man is the Embodiment of righteousness, since justice abides with Him; He is thus one and the same with the Holy Mountain. (Compare Jeremiah 31:23c; Psalms 36:6; Matthew 16:18). Paraphrasing the last two clauses in the above citation:  “For the Lord of Spirits has chosen [i.e., anointed] Him [as] the Most Holy One” [cf., Daniel 9:24]). Before these referenced passages in the first Book of Enoch and the Book of Daniel, these clauses were used only in connection with the high priest, Aaron; he was thus the forerunner of the Royal, Heavenly High Priest, and Exalted Messiah.

. . . He shall judge secret things. Nor shall any be able to [gainsay] Him, for the Elect One is in the Presence of [Onishe] the Lord of Spirits, according to [Her] own pleasure (1 Enoch 48A:3-4).

The Lord of Spirits seated upon the Throne of [Her] Glory: The Elect One (1 Enoch 60:10).

Here, again, the Elect One shares the Supreme Throne with the Lord of Spirits.

In that hour was this [Exalted] Son of Man invoked before the Lord of Spirits, and His Name [Osadumkwu] in the Presence of the Ancient of Days. Before the sun and the signs were created, before the stars of Heaven were formed, His Name [Olisadumkwu] was invoked in the Presence of [Onishe] the Lord of Spirits (1 Enoch 48:2-3).

Therefore, the Elect and the Concealed (or Veiled) One existed in [Her] Presence before the world was created, and forever (1 Enoch 48:5).

The Gospel of John attested further to the preexistence of the Chosen One in this Union. He was recognized here by Name. According to John’s meditation:

In the beginning was the Word [Olisadumkwu]; and the Word was [and is] with God, and the Word [is] God [that is, Elijah]. He [is eternally] present in God. Through Him all things came into being, and apart from Him nothing came to be. Whatever came to be in Him found life: life for the light of men (John 1: 1-4).

The “Word” was not Jesus’s birth name. The appellation was used with Jesus only after his mission, in contrast to the Exalted Christ whose God-given name implies the Word, in fulfillment of Isaiah’s prophecy (Isa. 49:1-2; c.f., Ephesians 6:17). If the Word is God, then the Word must be Lord. Thus, the “Word is God” implies the “Lord is God”: Elijah. Indeed, the use of the “Word of God” in connection with Jesus anticipated Elijah.  “Through Him all things came into being”: Thus, He is the source and embodiment of all things—from Alpha to Omega. The Word of God has indeed evolved: from the mysterious Flaming-Sword-bearer of the mythical Garden of Eden in the beginning, to His Manifestation for the Eschatological War from the true Garden of Eden—from obscurity to certitude, darkness to brilliance—cf., Footnote ♥ in Blog Post 6

Thus, the Chosen One is aptly named “Elijah”, now linked with the Sword-bearing Angel in the vision, while His adversary, Lucifer, is revealed as the “Inverse God” embodied by the pope. In anticipation of the Third Secret’s release, the Messianic Mission was predefined, in the first edition, in terms of Elijah’s mystical ascent of Mount Zion to its absolute peak, His Heavenly Throne. (See the first paragraph of “The Mystical Warrior and His Sword” in Blog Post 6.) And so, the subsequent disclosure in the “Third Secret” of a rival mission—also involving the mystical ascent of this mountain by the pope—identified the latter as a messianic imposture. As predicted by the referenced passage, Elijah’s positive ascent of Mount Zion entailed His progression at goodness, justice and truth, by overcoming the downhill resistance of evil. Thus, His ascent of Mount Zion was a metaphorical prophecy of His War against the Anti-Christ, namely, the pope. Accordingly, He was identified with Israel: One who struggles or wars against (the Evil in) God. It follows, then, that the pope’s ascent was negative and thus a manifestation of “friction” against Elijah. It was the inverse of Elijah’s ascent, as evidenced by the retrograde nature of Pope John Paul II’s ascent—the Jubilee pilgrimage. Indeed, the pope’s ascent was notably seen in the vision as a fake: a mirror image. By recognizing the pope as a messianic impostor, he became linked further with Lucifer, the Chief Anti-Christ. In Rome’s interpretation of the “Third Secret”, Pope John Paul II was dubbed the “sweet Christ on earth”, thus confirming his impersonation of the Exalted Christ. (See the Introduction to the “The Message of Fatima” by the Congregation for the Doctrine of the Faith.)

Indeed, the pope met his demise for being an impostor and a usurper. His appropriation of the Messianic Title, “Peter”—another term for Mount Zion, and the symbol of Messianic Embodiment—serves as proof of his imposture. Evidently, the pope perished at the Apparent Peak of the Mountain (marked by the cross) and before he reached the Throne of God at the Absolute Peak. His blood, along with that of his fellow “victims,” was subsequently used to sanctify the surviving pilgrims who “were [still] making their way to God” at the Absolute or Potential Peak. In essence, the elimination of the contaminants cleansed the remnants.  In contrast, Elijah’s ascent was predestined to reach its Absolute Peak as prophesied in the first edition. (See the first paragraph of “The Mystical Warrior and His Sword”, in Blog Post 6). It is important to note that these terms—the Apparent Peak, Absolute Peak, and Potential Peak—were, predefined in the first edition before the release of the “Third Secret”. (See ¶3 of “The Spiritual Pathways” in Bog 8.) Also, the acknowledgment of God’s Presence on that Mountain identified it as Mount Zion, His Dwelling Place (c.f., Isa 8:18; 24:23; Psalms 74:2; 2:6).

In the first edition, the pope was portrayed as the Chief Anti-Christ and equated with the Lawless One from Paul’s prophecy, whom it indicated the Lord [Elijah] will destroy with the Breath of His Mouth [i.e., with the Fiery Sword]” (see “The Mystical Warrior and His Sword” in Blog Post 6). Consequently, the first edition predicted the pope’s downfall through the Fiery Sword, thereby affirming the “Third Secret.” Appropriately, the Protagonist, bearer of the Flaming Sword from the “Third Secret,” is depicted as the revelator of this mystery.

With the mark of the Divine Seal—the Cryptogram—on this document, the current Author has figuratively ratified the “Vision and Prophecy” of the “Third Secret”, in accordance with Daniel’s prophecy (Dan. 9:24). Moreover, He has also literally affirmed it, to the degree that He foresaw the “Report on the Vision of Fatima”, as demonstrated in various ways herein. As bearer of the Flaming-Sword—the Cryptogram—the present Author has confirmed His identity with the vision’s Flaming-Sword-bearer, and demonstrated His identity with Elijah also, being “The Ultimate Prophet” and “Keeper of the Heavenly Flame” (cf., Mal. 4:5-6; 1 Kgs. 18:36-39; 2 Kgs. 1: 9-12; Sirach 48:3; Isa. 66:15-16).

By ascending Mount Zion to reach for the Supreme Throne, Lucifer (that is, Pope John Paul II) strove to be like God Most High, or the Exalted Messiah, in accordance with Isaiah’s prophecy (Isa. 14:13-14). That was the “mystery (or secret) of lawlessness”! Satan has now been stripped of his cloak, ‘Peter’, thus revealing the pope as the Lawless One. And so, Paul’s prophesy regarding the revelation of the Lawless One has been utterly realized [2 Thessalonians 2:8]. (See “The Apostacy Prophesied is Now Revealed” in Blog Post 14.) The true Exalted Christ–the real ‘Rock’—has, indeed, manifested His Presence with His Insignia.

Lucifer’s feigned humble ascent of Mount Zion—on his knees—in the pope’s personage, belied his sly grab at the Supreme Throne. This Spiritual War for Celestial dominance, between the Exalted Christ and Lucifer, epitomized the universal struggle between Good and Evil, between the Kingdoms of light and Darkness. While the Exalted Christ—the Flaming-Sword-bearer—engaged in the renewal of Supreme Power by entitlement, Lucifer embarked on Its usurpation by deception (2 Thessalonians 2:9ff). Elijah’s Messianic Mission, prophesied here in terms of His ascent of Mount Zion, resulted in the renewal of the Supreme Throne. In contrast, the pope’s ascension of Mount Zion and his eventual fall, as augured by the “Third Secret”, resulted in the complementary renewal of the Lowest Depths. The actual Presence of the Flaming-Sword-bearer, in the vision, validated His preexistence and entitlement, in contrast to the “Bishop dressed in White”, who was seen virtually, as in a mirror.

By His present Manifestation, the Flaming-Sword-bearer has introduced everlasting Justice (firmly based upon science); ratified the “Vision and Prophecy” of the “Third Secret”, literally and figuratively; and thereby confirmed His Own Anointment (that is, Election) as the Most Holy One, in fulfillment of Daniel’s prophecy (Dan. 9:24; cf.,1 Enoch 46:2). The completion of the milestones from Daniel’s prophecy confirmed the shift of Celestial Capital from Old Jerusalem to the New City of God, Ahaba, as well as the transfer of Divine Authority—the Scepter—from Judah to “Shiloh”, that is, from the Pre-Exalted Christ to the “Most Holy One”. (See Footnote♥ in Blog Post 3; cf., Gen. 49:10)

* See “Further Evidence for the Ultimate Messiah” in Blog Post 3; and “The Cosmic River Crossing” in Blog Post 5.

** The New Jerusalem following the renewal of Heaven and Earth (cf., 1 Enoch 45:4-5)

*** Notice that the Elect One was likened to an Angel here, also; but in the “Third Secret” He appeared anonymously.

♠ The “Lord of Spirits” is the Congregation of Spirits: God the Mother (cf., Tao Te Ching [25]). And the “Elect One”—the Son of Man—is the Ideal Member of this Conglomeration (cf., ¶9 of “The Messianic Scepter” in Blog Post 6).

                          The Third Part of the Secret of Fatima

The Third Part of the Secret of Fatima revealed at the Cova da Iria-Fatima*, on July 13, 1917.

I write in obedience to you, my God, who command me to do so through his Excellency the Bishop of Leiria and through your Most Holy Mother and mine.

After the two parts which I have already explained, at the left of Our Lady and a little above, we saw an Angel with a flaming sword in his left hand; flashing, it gave out flames that looked as though they would set the world on fire; but they died out in contact with the splendour that Our Lady radiated towards him from her right hand: pointing to the earth with his right hand, the Angel cried out in a loud voice: ‘Penance, Penance, Penance!’ And we saw in an immense light that is God: ‘something similar to how people appear in a mirror when they pass in front of it’ a Bishop dressed in White ‘we had the impression that it was the Holy Father’. Other Bishops, Priests, men and women Religious going up a steep mountain, at the top of which there was a big Cross of rough-hewn trunks as of a cork-tree with the bark; before reaching there the Holy Father passed through a big city half in ruins and half trembling with halting step, afflicted with pain and sorrow, he prayed for the souls of the corps he met on his way; having reached the top of the mountain, on his knees at the foot of the big Cross he was killed by a group of soldiers who fired bullets and arrows at him, and in the same way there died one after another the other Bishops, Priests, men and women Religious, and various lay people of different ranks and positions. Beneath the two arms of the Cross there were two Angels each with a crystal aspersorium in his hand, in which they gathered up the blood of the Martyrs and with it sprinkled the souls that were making their way to God.

                                                                                                  Tuy-3-1-1944

 

*This is how Rome released it in June of 2000, using the same emphasis, spelling and punctuations.

                                                 Conclusion

What had lain hidden since time immemorial has, now, been revealed: the Cryptogram, the model of the Messianic Kingdom. This Revelation identifies seven mystical objects in the Scriptures—the Divine Fire, the Spiritual Mountain, the Rock-Fountain, the Divine Seal, the Tree of Life, and the Spiritual Sword—as one and the same Structure: The cynosure of Divine Revelations. It is the pictorial design of a tapestry fashioned from a composite fabric of the Early and Mid-Testament Scriptures. Or rather, it is the comprehensive picture of a three-dimensional spiritual jig-saw puzzle, whose pieces are the passages in the prior Scriptures. Although this Structure had been alluded to in various scriptural passages, only now has it been made manifest as both the model of the Heavenly Kingdom and the Messianic Insignia; its thematic role in Scriptures highlighted; and its general features comprehensively revealed. The fact that this Revelation is rooted in natural science and attested to by various scriptural personages who existed long before the dawn of science, demonstrate, a posteriori, its Divine origin.

Thus, the Manifestation of the Messianic King with this Insignia, in keeping with scriptural prophecies, is the crown jewel of Divine Witness.

 

 

 

                                          Divine Revelations

The Divine Symbol

In accordance with prior Scriptures, three natural elements have been associated with the Person, Abode, and Authority of God: Fire, a Mountain and a Rock-Fountain. Of these three, Fire was most often associated with the most remarkable events in Scriptures. Hitherto, because there was no hint in Scriptures that Fire symbolized anything more than Divine Sanction for these events, its true meaning remained hidden. There was no indication that it was correlated to the Mountain and the Rock: that they are one and the same Cryptogram. These symbols constituted subtle clues to a Hidden Enigma.

Recognizing that Fire has profound spiritual significance, translating this formless symbol into a Pictogram, deciphering this Pictogram, and correlating it with the two other physical symbols, altogether acknowledge and unravel this Divine Mystery: The Ultimate Revelation.

The characteristic form and meaning of the Pictogram, which compacts information, has enabled the Nature and Will of God to be transmuted: from the domain of the arcane and ethereal to the realm of the empirical and the noetic; from blind belief to systematic knowledge.

Acknowledgments

Other prophets of God Most High notably Zoroaster and Lao Tsu, and other spiritual texts such as the Bhagavad Gita, espied the Ultimate Reality portrayed by the Cryptogram, albeit incorrectly. Each of these percepts, unduly emphasized one aspect or other of the Spiritual System, thus distorting the comprehensive picture of the Divine Plan.

While Zoroaster correctly identified the Spiritual System with Divine Fire, he remotely portrayed it as two, independent, spiritual entities, Good and Evil; whence came the dualism in the Scriptures.

Lao Tsu, however, expressed Ultimate Reality as the Great Tao. The Yin-and-Yang symbol of Ultimate Reality—the Taijitu—is but a two-dimensional crude depiction of the Cryptogram; to the extent that the appellation signifies the “dark” and “sunny” sides of a hill, it correctly portrayed the Spiritual Structure as a Dyadic System. Lao Tsu’s text, the Tao Te Ching, though imprecise, expressed profound truths. It is representative of the insights of a relatively advanced spiritual being.

The religious system, Taoism, which evolved in the wake of Lao Tsu found developmental impetus in its opposition to another contemporary system by Confucius, whose contrasting emphasis is on moral social order. The doctrine of Taoism endorsed, as a rule of life, spontaneity as opposed to methodology; individuality, in preference to social order; performance of duty through non-action, in contrast to deliberate active pursuit of a vocation. As a universal model of living for all levels of spiritual seekers, Taoism is inappropriate.

 Consider the ideal spiritual model: the combustion process in a furnace. Soon after ignition, the furnace is relatively cold; the air/fuel mixture is unstable; and the probability of combustion occurring is less than ideal. As the process progresses, temperature accretion occurs; the mixture stabilizes, and through experience, the optimum combustion ratio is ascertained. All of these enhances the chances of subsequent combustion. A mode is soon attained in the furnace where combustion becomes virtually automatic—efficient.

In view of the above ideal model, Lao Tsu based his model of spiritual living on one phase: the automatic mode (for gaining divine grace) without proper cognition of the intervening spiritual stages. In spiritually advanced persons, virtue becomes ingrained through practice. Thus, spontaneity is achieved only through disciplined exercises. It is important therefore to clarify, with respect to the Tao Te Ching, the need to acknowledge the stratification of spirituality as attested by the Cryptogram, and the fact that only a few can attain its (relative) Summit.

Confucianism, as a complement to Taoism, has noble aspirations, but deficient as a religious system, because of its overly humanistic bearings. The spiritual component of Confucianism is incidental. It is primarily concerned with exigencies of social order. Taoism, on the other hand, emphasized only the cosmic dimensions of the Divine, without reference to the personal Nature of God. Although the Taijitu portrayed Ultimate Reality as a Binary system, the Tao Te Ching scrupulously avoided any identification of the Tao with Good and Evil; its primal attribute on which Divine Justice is based. Still, the Tao Te Ching can be a useful guide for the spiritually mature, provided the foregoing observations are taken into account.

Indeed, the Spiritual Structure may be perceived also as the embodiment of circumstances in flux, expressed as probabilities. To a pilgrim, every occasion in life is an opportunity for spiritual advancement, depending, of course, on the nature of one’s response to events. Potentially, a change in one’s circumstances can evoke doubt, anxiety, fear, and even stress (as depicted by the incline of the Structure). Taoist vision of Reality is inclined toward this Probability or Chance attribute of the Divine. There is nothing wrong with this view of Ultimate Reality, provided an aspirant acknowledges the dutiful service to the Godhead which the Structure enjoins upon it, in accordance with Its fundamental guiding principle: serve Goodness and avoid Evil. It is through confidence in the Supreme Godhead acquired through discipline, and divine grace that doubt, anxiety, and fear are dispelled. Taoism sought this approach to life vaguely, and evoked Ultimate Reality, the Great Tao in the process.

In summary, Taoism exaggerated the element of Chance in the system, while minimizing the Choice component; it emphasized Determinism at the expense of Freedom of Choice between good and evil.

The Bhagavad Gita’s vision of Ultimate Reality is embodied in the Brahman-atman concept; the True Spirit-mirage aspects of the Spiritual Mountain. Although its stated goal of uniting the self with Brahman (the mirage spirit with God the Son) is an insightful aspiration, one recommended approach, meditation (Bhagavad Gita 13:24 or 25—BG 13:24 or 25), is not in accord with the fundamental principles embodied by the Cryptogram. As a spiritual lifestyle, meditation dissociated from work (that is, divine service) has no spiritual relevance. The contemplation referred to in the Bhagavad Gita, which derives from non-action, is indicative of the state of union with God the Son, rather than its view, at times, of contemplation as a lifestyle option to achieve such a union. Non-action which is typical of the state of relative rest or dynamic equilibrium (in the Heavenly Sanctuary) is not synonymous here with idleness, but with efficiency of action; thus, it is not dissociated from useful service. This criticism is directed only at idle meditation as a spiritual lifestyle, such as are observed by the Sannyasins. Useful contemplation should suffuse the life of all pilgrims in the accomplishment of their duties.

The Standard Spirit to whom all acts of creation are ultimately attributed, accomplishes Its creative work indirectly through the acquiescence of agents, whether for good or evil, according to Its Will. Thus, It is transcendent, and immobile (not idle). Insofar as a pilgrim remains in the flesh, it is inevitably an agent of God on Earth, though not an indispensable one; inherent in this is the fact that an aspirant for God must perceive itself, for as long as it exists in the human mode, as having the responsibility of contributing services on Earth toward the accomplishment of the Divine Will.

In view of the foregoing discussion, this conclusion in the Bhagavad Gita is misguided: that once union is achieved with Brahman, there remains nothing left to be done (BG 3:17) save to relish the blissful ecstasy that derives from such a union. While the Heavenly Sanctuary is, indeed, the State of Rest, it is a State of Relative (not Absolute) Rest. Efficiency of (moral) action with selflessness is the goal for action in the performance of one’s duties in life, not idle quest for bliss on Earth. Thus, the enlightened ones still carry on the work of life, but with relative efficiency and equanimity.

Separated from the world (as God Himself) by being consecrated, the enlightened ones are not immune to problems. In fact, finding fulfillment in God sometimes means being dogged by problems. However, by virtue of accumulated grace, those who attain the Heavenly Sanctuary are able to endure all their troubles with relative peace. This is how they bear witness to God. For these witnesses, life on Earth is not blissful but sacrificial; they live, as it were (in this world), in the eye of a storm: surrounded by turbulence and occasionally buffeted by strong wind, but unhurt by it all.

One who attains the Heavenly Sanctuary becomes infused with Divine Light, but instead of entrapping the light to itself, one radiates it for the benefit of those pilgrims who are yet to achieve their goal. It devolves on the enlightened ones to serve as guides, in this mutual pilgrimage, by words and deeds, in accordance with one’s endowments and opportunities in life. Unless contemplation, as a lifestyle compatible with one’s nature, is utilized as a vehicle for enhancing human knowledge of the Divine Purpose, and thus bringing about its fulfillment, it is a selfish exercise, with no beneficial spiritual service.

Contrary to the implication in the Bhagavad Gita, attainment of union with God (in the Heavenly Sanctuary) is not the end of the journey, as the Cryptogram attests. Spiritual progress should continue toward the Ultimate Peak of the Structure, which is infinite. This does not imply a progressively busier life; paradoxically, to the contrary, since optimum efficiency is the goal for action.

The grave misconception in the Bhagavad Gita concerns its doctrine of transmigration (or reincarnation). This doctrine undergirds Hinduism. Bliss, as a reward, is generally acknowledged to be conferred on the righteous. With respect to the doctrine of Final Judgment, this reward is understood to be deferred beyond this life; but such is not the case with transmigration. According to the doctrine of transmigration, heavenly bliss is realizable here on Earth by the enlightened ones*. Physiological practices, yoga, which have little or no relevance in the promotion of God’s Kingdom on Earth, were devised as a vehicle for supposedly transporting one to this state of bliss. The euphoric feeling one experiences from such practices is psychophysiological; to regard it otherwise is delusional, given the generally acknowledged arduous life of the enlightened ones. One may succeed in escaping briefly from this world’s problem by such practices, but reality soon sets in again.

According to the doctrine of transmigration, one’s heredity, ancestry, and station in life are determined by one’s actions in prior lives: karma. Given this fact, it is interesting to note that practically all the major religious personages in history had humble beginnings. To imagine that God would consistently manifest Its Spirit through individuals of unsavory character in their prior lives challenges credulity.

Also, the doctrine of transmigration goes, a priori, against the idea of God as the protector of the orphan, the widow, and the weak. Since their statuses reflect failure on their part, in keeping with Karma doctrine, it would be contrary to justice for Heavens to reward disloyalty. In Hinduism, as such, the community of believers inherently looked askance at all who belong to these “undesirable” groups of people from birth. It is this mentality that encouraged snobbery among adherents of the Bhagavad Gita, leading to the institution of the caste system (and the burning of widows—sati or suttee**), which the Bhagavad Gita upholds and defends. According to the Bhagavad Gita***:

Those who take refuge in me [that is, the divine Lord Krishna] though they be born of sinful wombs: women, merchants as well as workers can yet attain to the highest goal. How much more, then, are the brahmins, the righteous, the devotees and the royal saints . . . (BG 9:32-33).

This passage equates righteousness with one’s station in this life: It recognizes royalty, and intellectuals as meritorious and saintly, while denigrating women, merchants and workers as people of sinful births. If all women are sinful by nature, one wonders how the “pious” brahmins and royal “saints” came into existence. These “born miscreants”—women, merchants and workers—are expected to take solace in their lesser chance of redemption, knowing that the pious brahmins and royal saints have clearer paths to redemption. Infact, the Bhagavad Gita claims that a king is the exemplar of God for humans (BG 10:27). And so, if beings necessarily follow their nature as the Bhagavad Gita contends (BG 3:33), then spiritual fulfillment (moksha) would, most assuredly, be the prerogative of the royal saints and pious brahmins, while damnation would be reserved for those with sinful births: women, merchants, workers ♠. The paradoxical nature of the Divine suggests that human hierarchical structures do not necessarily mirror Divine status; in fact, the opposite is often more probable, though not invariably so.

The doctrine of transmigration has given birth to insensitivity, culminating in the unjust system of castes. (Apparently, concern that crossbreeding between castes would result in offspring of lower spiritual, and hence material, worth provided the impetus for the caste system—cf., BG 1:41). To ignore such a grave error is to endorse the perpetuation of the evil practices which feed on it.

The Bhagavad Gita does not specify what epitomizes righteous action. Treating others as you would like to be treated is the guiding principle for righteousness in some religions; this is obviously untenable in Hinduism, whose caste system inherently disparages all outside the brahmin class.

The doctrine of transmigration developed in a religious system whose ideals are opposite to those of that religion which gave rise to the doctrine of Final Judgment: In the former, royalties, intellectuals—persons of ascendant class—are held up as exemplars, whereas in the latter, the Messiah comes as a Servant; the ungodly system of castes is the legacy of the former, while the love of humanity, justice, and truth is the abiding refrain of the latter.

Much like the Tao Te Ching, the Bhagavad Gita is correct on certain particularities. Its emphasis on freedom from both attachments to and desire for other than the Supreme Godhead is commendable. However, the Bhagavad Gita and Lao Tsu’s vision of the Comprehensive System of the Divine are skewed according to their respective bias, and lack the type of clarity, balance and consistency that only the benefit of the Divine Blueprint can ensure, but so do the Early and Mid-Testament Scriptures. However, the Early and Mid-Testaments uniquely prophesied the revelation of the Salvific Scheme, now made manifest utterly in this Late Testament, thus providing proof of its authenticity.

The consensus among these other Divine revelators is that the attributes of the Divine are too subtle to communicate, and knowable only by intuition. By implication, the revelation of the Divine Blueprint would have been unlikely. Yet, they proceeded to describe Divine Characteristics as it was obvious to them. Admittedly, the ultimate goal is to experience God directly. Even so, it is through improved knowledge of Her ways that one is better equipped to approach the Godhead, and one’s personal experience of Her Cosmic Presence is potentially heightened. To know and yet to be silent about God is to rob the world of its most precious jewel. It has, always, been God’s plan to reveal Herself, and Her ways to humanity, but by degrees, as the history of Revelation attests in different geographic regions of the world.

This is all in keeping with Isaiah’s prophecy regarding the [Exalted] Messiah:

. . . For out of Zion [Ahaba] will go forth the Law, and the Word of the Lord [Olisadumkwu] from [New] Jerusalem. And He will judge among the nations and will render decisions for many people . . . (Isaiah 2:3-4).

Evidence of Another Human Sacrifice in the Salvific Plot

A fundamental issue of concern to most questioning aspirants for God is the necessity of human sacrifices to the Salvific Plan. While the reason for the necessity of human sacrifices have not been offered, its Divine sanction has been affirmed here through scriptural witnesses whose testimonies can now be verified. Another hidden, Divine evidence in connection with this idea has been imprinted in the remarkable history and experiences of another chosen people—the Ahabam (I settle here) people—who inhabit a town—Ahaba or Asaba—on the southwest bank of the Niger River, in Nigeria.

That the path to salvation is a difficult one is almost a universally accepted spiritual truth. This reality is inherent to the Divine Nature and Purpose as reflected by the Cryptogram, which portrays a pilgrim’s path to salvation as the ascent of Mount Zion.

The dialectic genre by which this truth was established is applicable also for affirming the reality that salvation is undergirded by human sacrifices. It is through unique spiritual experiences, in the course of human history that the pattern of Divine Will is manifested through the instruments of chosen peoples.

Through Ahaba people—and hence through Nnebisi (that is, [God the] Mother is Supreme), the original predecessor of this author’s earthly clan—the mystical, (human) sacrifice of Jesus by which the Spiritual Structure was inaugurated was, strikingly, reenacted. The later human sacrifice (of an unnoted Albino) was offered by Ahaba people (in ratification of Jesus’s entry in to the “Veil” of another body, Nnebisi) in their role as the eternal, Priestly Clan. In furtherance of this Salvific Scheme, “the Lord of Spirits”, Onishe Ahaba, has manifested Herself ultimately as a “Servant” through the consummate Spirit of Elijah, in fulfillment of Isaiah’s prophecies. Through this chosen people, the following prophecy proclaimed by Moses concerning the Jews is fulfilled:

They have moved me to jealousy with that which is not God, they have provoked me to anger with their vanities: and I will move them to jealousy with those who are not a [nation]; I will provoke them to anger with a foolish [people] (Deuteronomy 32:21; Romans 10:19).

As the eternal City of the Supreme God, or the New Jerusalem, Ahaba is not a nation, as had been asserted with the above passage in prior times. The context of this citation is reinforced by other passages:

God has chosen the foolish things of the world to confound the wise, and God has chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised, has God chosen, yea and things which are not, to bring to nothing the things that are, that no flesh might boast in H[er] Presence (1 Corinthians 1:27-29; Isaiah 49:7; 53:3).

Also:

God has formed the body so as to give greater honor to the lowly members in order that there may be no schism in the body, but that the members should have the same concern one for another (1 Corinthians 12:24-25).

One who wishes to approach God must therefore cloak itself in humility as the Lord has done. Not only did God manifest Her Supreme and Standard Spirit—Onishe Ahaba—last, but She does so as a Servant, a lowborn member of humanity. Hence Jesus was prompted to utter this admonition: “If anyone desires to be first, he must remain the last one and servant of all” (Mark 9:35). Indeed, “Blessed are the meek, for they shall inherit the Earth” (Matthew 5:5).

As a lowborn, the Servant of the Lord is like the low-lying ocean into whom flows all the spiritual streams of Divine knowledge.

With Him dwells the Spirit of intellectual♣ Wisdom, the Spirit of instruction and of power, and the spirit of those who sleep in righteousness; he shall judge secret things (1 Enoch 48A:3; 50:3; Colossians 2:3).

This is the [Exalted] Son of Man to whom Righteousness belongs; with whom Righteousness has dwelt; and who will reveal all the treasures of that which is concealed: for the Lord of Spirits has chosen Him . . . (1 Enoch 46:2; translated by Richard Laurence).

The Scriptures testified further: “By His knowledge shall my righteous Servant justify many” (Isaiah 53:11; 52:13). Indeed:

The Lord has given me the ‘tongue’ of the learned, that I may know how to speak to the weary a word that would rouse them . . . (Isaiah 50:4).

The profundity of the Truth revealed here coupled with the fulfillment of several scriptural prophecies, authenticate this message of salvation. These prophecies, proclaimed through Hebrew personages, found their fulfillment in an Asaba Person, attesting to the universality and impartiality of the Divine. God is not partial to one person or clan, but chooses them as She sees fit, to bring about Her Grand Plan for humanity.

The Testaments

The revelation of God’s Plan can be classified into three principal stages: the Early, the Mid, and the Late Testaments.

In the Early or Old Testament, the elements of the system of Divine Justice were proposed: the elementary Law of God, and the proper conduct for God’s household members. The Early Testament was the Era of postulates, or the nuts-and-bolts Era. At that nascent stage, knowledge of God was primitive, and the faith of the young nation of Natural Israel was feeble. Extraordinary measures were required to reassure the people of God’s presence. Therefore, signs and wonders were employed, through Moses, for inaugurating Divine Revelation formally. (The miracles were a manifestation of God as the Wholly Other, and thus as a Transcendent Being. Notwithstanding the spectacle which accompanies this form of Divine Manifestation, it is inferior to the empirical or immanent form of Divine Revelation, because it is ephemeral and local.) If the Nature of God is likened to a textbook, then the concept of God at this stage was limited either to the shallow, external identification of the textbook or to the frivolous scrutiny of the letter of every word. As a result, the Natural Israelite’s understanding of the thematic Nature of God was wanting, and even disavowed.

In the Mid, or New Testament, the element of faith was introduced, and the format of the system of God’s Plan was enunciated: salvation through faith. During this period, empirical evidence (reasoning from data) began to supplement miracles in authenticating Divine Revelation. Jesus engaged the people’s reasoning and referenced Scripture to support His teachings. With a greater understanding of God in this era, Jesus’s miracles were generally less dramatic but still conspicuous, involving fewer people compared to those of Moses. This Divine Manifestation remained partly transcendent. Jesus often urged secrecy, suggesting that those who engaged in display lack understanding. The people’s misunderstanding of God’s Plan led them to expect a worldly salvation, and they would not settle for less from Jesus than was delivered through Moses: the miraculous liberation of the Jews from Roman domination.  This period marked the beginning of the synthesis of the Father’s Grand Design. A significant feature of the Mid Testament was its interpretation of the Early Testament in the light of contemporaneous events. However, Divine Revelation was still at an amorphous stage at this time.

Finally, in this Late Testament age, the Grand Design of God’s Will has been revealed in its crystalline form: the Cryptogram. As humanity has grown in knowledge and matured in understanding God’s ways, reason has supplanted miracles as the primary means of authenticating divine revelation. The impact of miracles evanesces over time, eventually becoming myths and legends, while the Cryptogram’s empirical evidence is unfading.  Notice that the Spiritual Structure—the Kingdom of God—was established before the Blueprint was revealed, enabling reliance on rationality in this Ultimate Revelation. Therefore, it cannot be argued that the mystical activities and testimonies associated with the Spiritual Structure were the results of human agencies following a foreknown plan. It is both illogical and presumptuous for a creature to think it can independently discern the nature of its own cause; such knowledge comes solely through divine revelation. Before the Blueprint was revealed by scientific methods, several aspects of it were described in different epochs, by different biblical personages, who existed long before the dawn of science, suggesting a Supernatural Orchestrator. This is the empirical basis for the Late Testament’s authenticity. Behold, a paradigm shift in the authentication of Divine Revelation! The prior Scriptures serve as a transcendent data bank, while the current Divine Manifestation is wholly immanent, making the transcendent Word accessible, though not to everyone.) Thus, the Late Testament, the Cryptogram, serves as the Key to understanding the Early and Mid-Testaments.

Although Divine Revelation has now reached its zenith, it remains an active process that demands the seeker’s deliberate and conscious effort to attain enlightenment. This principle was underscored by Isaiah and Jesus during the earlier phases of Divine Revelation. Hence, Jesus spoke in parables and cited Isaiah’s passage: “By listening you shall hear and not understand, and by looking you shall see and not perceive” (Matthew 13:13-14; Isaiah 6:9). That this particular Revelation is esoteric is, therefore, consistent with the necessity for diligence in the search for enlightenment.

Although the revelation of God’s Will commenced with the Jews, it was neither completed nor systematized by them. The most sublime aspect of it—the Spiritual Structure, which epitomizes the Whole System—was revealed through a non-Jew. This was done to ensure fairness and to prevent human boasting. As it is said: “I will be gracious to whom I will be gracious and will show mercy to whom I will show mercy” (Exodus 33:19). Similarly, the foundation of any building cannot boast about being the first material laid, or its role to the entire structure, as it lacks the loftier view and resplendent beauty which the rest of the structure displays, without the burden of weight. Thus, the best is reserved for the last. It is important to remember that the choice of material, and the layout of any structure are at the discretion of the architect and builder. Moreover, it’s essential to understand that for shelter, a foundation alone is insufficient.

The Grand Covenant

God the Father, desiring to bequeath His Kingdom upon humanity, initiated a Covenant to that end. Through Moses, He laid out the basic prerequisites for this inheritance. Yet, the Grand Covenant was not enacted until the arrival of Jesus. The “First Covenant” functioned as a provisional arrangement, pending the activation of the enduring universal covenant (Galatians 4:1-7).

With Jesus as the Sacrificial Lamb, God formally initiated the Covenant in the same manner His covenant with Abraham was consummated when He promised to give the descendants of Abraham the land of Canaan (Genesis 15:7-21). Through the loss of His body, that is, with His blood, Jesus entered into the New Heavenly Kingdom by His corporal veil, Nnebisi, thus activating the Grand Covenant. However, even after its activation, the terms of the Covenant, namely Divine Justice, were not established: the concept of divine grace remained undefined, and at times, only a verbal profession of faith was proclaimed.

Finally, Elijah, as the Holy Spirit of the Most High comes to complete and codify the Covenant in accordance with Justice, affixing the Seal of His Authority. Thus, this Supreme Testament is holographic and requires no witnesses. These last acts bear witness to the culmination of the Covenant initiated by Abraham and actualized through Jesus. What remains is the execution of this Will, the Last Judgment, at which time the designated heirs in God the Son will inherit the Kingdom of God (Daniel 7:18, 27).

The Grand Covenant has been an evolving process, and Elijah marks the significant end of that process.

* Bhagavad Gita 5:21; 4:39; 6:27-28

** Sati was a Hindu religious practice whereby a widow would be expected to immolate herself on her husband’s funeral pyre. The name originated from the legendry goddess Sati, wife of Shiva, who burned herself to protest her father’s mistreatment of her husband.

Christian missionary workers eventually succeeded in bringing this heinous practice under control, by exerting influence on colonial rulers throughout southeast Asia. Harsh measures had to be used to grab the attention of the Hindu priests, in order to bring about change:  In 1850, a British officer in India, Sir Charles Napier, imposed the death penalty by hanging for any Hindu priests found to be associated with widow-burnings. And in 1861, Queen Victoria issued an edict banning sati throughout her domain in India. And even so, the practice continued into the modern era.

*** Also concern about the disruption of the caste system was expressed in Bhagavad Gita 1:39-42

♠ Contrast Bhagavad Gita 6:41-44 with 16:19-20

♣ This citation is clearly more pertinent to this Personage than to Jesus.

                                      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 Law—Blog 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”.

 

 

 

               Divine Patterns in the Scriptures

Mount Zion: The Mystery of God, as formatted here, has been based on the Divine ratification of this Author as the Anointed One, with the complementary evidence of the report on the Vision of Fatima—that is, the Third Secret—all in accordance with Daniel’s prophecy (Daniel 9:24). Thus, the Divine approval of this Author has paved the way for the manifestation of the Cryptogram without the need for esoteric scientific formulae, whereas in the prior publication of this Book, the systematic disclosure of the Cryptogram was first undergirded by arcane and novel scientific data, necessitating the evidential revelation of this Author as the Chosen One.  The present format of the Book, as noted in Blog Post 7, has been designed to eliminate obscure mathematical symbols in the development of the Cryptogram, based on verifiable Divine approval of the Author, and with the aim of broadening the reach of this Book’s audience. As a result, those blog posts that came before the complete development of the Spiritual Structure (Blog Post 10) lacked full context and ought to be revisited thereafter. In the initial publication, the subject matter of “Blog Post 1” came under the current heading, and before the following subtitles.  What follows, then, would best be understood in relation to Blog Post 1.

Correlation of the Natural and Spiritual Systems

From the foregoing description of Scriptural Events culminating in the rebirth of the Holy Mountain, emerges the pattern of two sequential Systems: A Natural System, and an Eternal Spiritual One. The Natural System, founded on the law, is a phantom of the later Spiritual System, which is based on faith, and yields eternal life. From this overview of Scriptural Events, one sees how God used natural means which are easily identifiable to teach humanity about spiritual matters which are otherwise abstract; thus, the natural preceded the spiritual.

The significance of the natural Israelites descending from one ancestor is realized in the spiritual kinship of the Holy Spirit. The ancestral lineage of natural Israel symbolizes the Divine Hierarchical Structure: By his willingness to offer his son, Isaac, in sacrifice, Abraham symbolizes God the Father, who offered His Son, Jesus, for the potential salvation of humanity (Genesis 22:1-13). It is in this natural context that Abraham is referred to as the father of faith. Isaac, as the designated, willing and spotless sacrificial lamb, signifies Jesus. Indeed, Jesus testified: “Your father Abraham rejoiced to see my day; he saw it and was glad” (John 8:56). Jacob, in whom God’s promise to Abraham was fulfilled, symbolizes the Holy Spirit incarnate in the Consummate Elijah, whom the Scriptures prophesied would come before the Judgment Day to restore all things. As the husband of two jealous sisters (Rachel and Leah), and their maid servants (Bilhah and Zilpah), Jacob represents Elijah, the nexus that will unify the factious elements of the entire Spiritual Israel. What did the Scriptures say about Elijah?

He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers, lest I come and smite the world with a curse (Malachi 4:6).

Recall that of the sons of Abraham, Isaac was the son of the promise, while Ishmael was cast out. Of the sons of Isaac, Jacob was the blessed one, whereas Esau bartered away his birthright. Of the sons of Jacob, however, all were sons of the promise, indicating that it was through Jacob that God’s promise to Abraham was consummated. Thus, the Hebrews were identified more closely as a people, not with Abraham or Isaac, but with Jacob, whom the Lord renamed Israel; hence, the eponymy: Israel. As such, Israel is the prototype of the Consummate Elijah—the Perfect Incarnation of the Holy Spirit—the All-encompassing Spirit. It is noteworthy that Jacob, the sinner (that is, the deceiver), was the one through whom God’s natural promise to Abraham was fulfilled.

The twelve tribes of Israel depict the twelve major dominions of the Kingdom of Light. The enslavement of the Israelites in Egypt symbolizes the bondage of humanity to sin and death. Their liberation from slavery through Moses, signifies the salvation of humanity from sin and death through Jesus. Hence the Lord said to Moses on Mount Sinai: “I will raise up for them a prophet like you from among their brethren . . .” (Deut. 18:18). The physical pilgrimage made by the natural Israelites to the promised land is symbolic of the spiritual pilgrimage being made by the New Israelites on the Holy Mountain. Many of the Israelites, Dathan and Abiram’s cohort, were destroyed in the desert due to pride and overconfidence in their own judgment, foreshadowing that many (pilgrims) will be lost on the Holy Mountain due to self-righteousness (Numbers 16).

That Israel portends events in the Kingdom of God was reflected by the passage which portrayed the establishment of natural Israel in terms that parallel the later development of the Apparent Structure, the Spiritual Israel:

You brought them in, and planted them in the mountain of your inheritance, the place, O Lord, where you made your Dwelling; the Sanctuary, O Lord, which your hands established (Exodus 15:17).

The Babylonian exile and enslavement of the Israelites was a forerunner of the spiritual captivity of the New Israel by Rome, the New Babylon. Just as the Israelites were liberated, through Cyrus, God’s anointed, whom the Lord called by name (Isa. 45:1-4), so the Lord, who also called me by name shall deliver the New Babylonian Captives. The dispersion of the Israelites from the promised land foreshadowed the division within the Church. The restoration of the State of natural Israel foreshadows the reunification of Spiritual Israel before the Judgment Day.

These parallels between the natural System and the Spiritual One have been drawn in order to reveal the role of natural Israel in God’s Ultimate Plan of salvation. In the past, the Old Israel has served as the interim model of Justice, and agent of the Word of God. However, her role in these capacities is now outmoded, inasmuch as the community of Spiritual Israel has been inaugurated, and the Ideal Blueprint of Justice revealed, in fulfillment of Daniel’s prophecy (Daniel 9:24). The active role of Natural Israel in the Divine Scheme was transitory. Any implication of a perpetual covenant between God and Natural Israel has no more significance than the reference to the perpetual priesthood of Aaron and his descendants; or Jeremiah’s erroneous assertion that David will never lack a man to sit on the throne of the house of Israel*. These were, merely, prophetic symbolisms, in which significant events and conditions in the history of natural Israel foreshadowed the Ultimate Reality, the Messianic Kingdom. (See Genesis 49:10). This relationship between the Natural and the Spiritual, the Old and the New, has ended with the revelation of the Ideal Blueprint. Therefore, the Jews must now join the community of believers, and forsake ethnocentrism.

The Miniature Structures

A Mystical Fire witnessed the outpouring of the Holy Spirit on Pentecost Day; it parted and rested on each of the disciples present. The parting of this Fire (the Potential Structure), and its resting on the disciples on Pentecost Day, marked the beginning of the Apparent Structure. While the large tongue of Fire, from which the smaller tongues parted, represents the Macrocosmic Structure, the parted tongues depict the microcosmic constituents of this Mother Structure. These Mini structures are present in the Mother Structure in two basic classes: as actual structures in the Heavenly Sanctuary (the efficiency line), and as mirages on the rest of the Structure. The Blessed Trinity remains intact within each mini structure, insofar as the parted tongues of fire retained all the features of the large tongue, from which they parted, indicating that the Father and the Son are inseparable, coexisting as One in the Holy Spirit. (And so, the fractal nature of the Spiritual Structure can be inferred, as well.) Hence, Jesus said:

My Father and I are One (John 10:30).

Believe me that I am in the Father, and the Father in me . . . (John 14:11).

. . . And yet I am not alone, because the Father is with me (John 16:32).

(Note that Jesus made no reference in these passages to the Third Person of the Trinity—the Holy Spirit—since the Spirit was yet to come, and thus had not been made manifest. Hence, Jesus spoke frequently about the Holy Spirit in future tense.) Thus, the Three Persons are coeval with each other within the Unity: beginningless and eternal.

Paradoxically, the mini structure which illustrates the indivisibility of the Triune Spirit exists, nevertheless, as a sub-division of the Integral Whole: The Mother Structure. Like electromagnetic light, the Spirit is at once discrete and continuous, particular and universal. The Grand Law epitomizes the discrete or personal aspects of Divine Grace, while the Cosmic Law idealizes the continuous or cosmic aspects; together, they portray the Absolute Spirit.

Organization of the Miniature Structures

The mini structures, infinite in number, are microcosms of the cosmic struggles between good and evil; the human conscience typifies the battlefield for these mini struggles. Inasmuch as they are similar to the Mother Structure, the Cosmic Good and Evil (surfaces a-and-b), they are fractals, and reflect a pilgrim’s potential for good and evil. Surfaces a-and-b of the Mother Structure depict the multiple states of imbalance in these mini struggles: For the complacent pilgrim whose good deeds slightly outweigh its evil, its mini structure is oriented such that its good spirit (surface-b) is exposed, contributing to surface-b of the Mother Structure. However, for the apostate whose evil spirit is dominant, the orientation of its mini structure is such that its evil spirit (surface-a) is revealed, thus, contributing to surface-a of the Mother Structure. In the Heavenly Sanctuary of the Mother Structure, the mini structures of the sons of God are erect and in balance, thus, serving as the standards by which the outcome of the struggles on surfaces a-and-b of the Cosmic Structure are decided.

The Scriptures affirm that the Mother Structure—the Rock—comprises mini-rock-structures, by its description of pilgrims as living stones: “You, too, are living stones built as an Edifice of Spirit [i.e., Peter: The Cosmic Rock] . . .” (1 Pet.2:5; Matt. 16:18). Though the mini structures share a universal form with the Mother Structure, the spirit is, uniquely, expressed in each mini form by its orientation and rank: The degree to which each approximates or deviates from the Standard One at the Infinite Peak.

These mini structures are classified according to their ruggedness and luster: The precious stones of greater durability and luster are the actual mini structures that constitute the Cornerstone, the Heavenly Sanctuary, while the stones of lesser quality are mirages, and constitute the remainder of the Mother Structure. The precious stones are of twelve types, each type represents a major dominion:

The foundations of the wall of the City [New Jerusalem] were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, an onyx; the sixth, carnelian; the seventh, chrysolite; the eight, beryl; the ninth, topaz; the tenth, a chrysoprase; the eleventh, a jacinth; the twelfth, an amethyst (Revelation 21:19-21).

(Precious stones, which have their origins in the Earth’s crucible, were used in the Scriptures to depict the true spirit: their rarity signifies that only a few will acquire the true spirit; their radiance symbolizes that this spirit is the source of holiness and glory; their value points to the true spirit as the source of wisdom and life; and their ruggedness and durability represent the spirit’s indestructible and eternal nature.) In contrast to the precious stones of the Heavenly Sanctuary, the stones of surface-a are cut from wax, while those of surface-b are a motley of higher grade than wax.

The entire Mother Structure, then, is made up of different quality stones, whose ruggedness and luster depend on their positions; these qualities increase with increasing height in the Structure. On Judgment Day, the entire Structure will be tested with Fire, and the survival of each individual will depend on the nature of its stone:

Now, if any man builds on this foundation with gold, silver, precious stones, wood, hay, stubble, each man’s work shall be made manifest; for the Day shall declare it, because it shall be revealed by Fire, and the Fire shall try every man’s work of what sort it is. If the building [mini structure] a man has raised on this foundation survives, he will receive his reward, but if a man’s building burns, he will suffer loss . . . (1 Corinthian 3:12-15).

Baptism of Water and the Spirit

The symbolic process by which new members are initiated into the Universal Church, the baptism of water and the spirit, is a reenactment of the Cosmic Events which led up to the renewal of the Spiritual Mountain. John’s baptism of repentance, and Peter’s profession of faith, both intrinsic to the origin of the Mother Structure, are expressed on a miniature scale when an individual believes in God and assents to faith. Through the assent of faith (symbolized by the baptism of water), the ground (i.e., the conscience) is prepared, and the foundation is laid for rebuilding the mini structure within the individual about to receive the renewed spirit. It is in the context of this mini structure that Paul admonished pilgrims thus:

Do you not know that you are the temple of God, and that the spirit of God dwells in you (1 Corinthians 3:16)?

Following the process that restored the Mother Structure, the mini structure is similarly renewed within each new believer. This renewal begins with the death to sin through the baptism of fire—renouncing evil and embracing virtue through self-sacrifice and perseverance—and culminates in the resurrection to a new life of grace in God, marked by the acquisition of the Holy Spirit. Thus, the pilgrim is reborn.

The Real and the Mirage Spirits

If an individual wishes to receive the real spirit as opposed to the mirage, it must sacrifice its life to God through complete and enduring absorption in God. This is the ideal form of worship. Jesus promised:

If you love me, keep my commandments and I will pray the Father, and He will give you another Paraclete, that He may be with you forever, the Spirit of truth, whom the world cannot accept, because it neither sees Him nor knows Him, but you know Him because He dwells with you and will be in you (John 14:15-17).

When Jesus said that the Father will “give you another Paraclete”, He was referring to the real spirit that will supplant the mirage. One who receives the actual spirit will possess it forever; not so, the individual who receives the mirage. The spirit’s influence in its life may be short-lived, depending on the steadfastness of its commitment to the Holy Spirit. In general, one who receives the mirage spirit is also said to be born again (though in a superficial sense), inasmuch as it is a member of the Universal Church, and therefore a citizen of the Kingdom of Light. However, this citizenship cannot be guaranteed while the individual is here on Earth.

These two manifestations of the spirit—the real and the mirage—correspond to the two major classes of mini structures—the rugged, precious stones of the Heavenly Sanctuary, and the less rugged materials that constitute the rest of the Mother Structure. A pilgrim may transform its essence to align with either form of spirituality, through deeds informed by the Word of God via the Holy Spirit. Jesus alluded to these two forms of mini structures in His parable:

Whoever hears these words of mine and does them, will be like a wiseman who built his house on rock, and the rain descended, and the floods came, and the winds blew, and beat on that house, but it did not fall because it was set on rock. And whoever hears these words of mine and fails to do them will be likened to a foolish man who built his house on sand, and the rain descended, and the floods came, and the winds blew, and beat on that house, and it collapsed and was completely ruined (Matthew 7:24-27).

Like the Mother Structure, the mini structures are also capable of growth. As new members join the fellowship, miniscule mirages emerge from the earthly plane, increasing in ruggedness and luster, as they ascend toward the Heavenly Sanctuary, where they are absorbed, and transformed into real mini structures. Through such a transformation, the old order passes away, and a new one is created. The Scriptures affirmed:

If any man is in Christ [the Heavenly Sanctuary] he is a new creation: the old has passed away, behold the new has come (2 Corinthians 5:17).

The Mini Fountains

The mini structures were portrayed also in Scriptures as mini fountains, approximate replicas of the Standard Wellspring at the Infinite Peak. (See Revelation 22:1). The higher the mini fountain is in the Heavenly Sanctuary the closer it approximates the Ultimate Fountain. Jesus remarked:

Whoever drinks of the water that I shall give him will never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life (John 4:14; Revelation 7:17).

It is the aggregate of these real mini fountains which constitute the River in the Heavenly Sanctuary:

Then he showed me the river of life-giving water, clear as crystal, proceeding out of the Throne of God, and of the Lamb (Revelation 22:1).

While the real mini fountains, the sources, are in the Heavenly Sanctuary, the rest of the Mother Structure consists of mirages: the effluent.

The God of Gods

The mini spirits—being individual spirits, and potentially identical to the Absolute Spirit—are personal gods. These various depictions of mini spirits relate to aspects of the Standard, Personal God. As such, the Standard Spirit is the God of gods, and the Lord of lords. Hence, the Scriptures said:

The Lord your God is God of gods, and Lord of lords, the Great, the Mighty and Fearsome God, who is impartial and takes no bribe (Deuteronomy10:17).

‘You are gods‘, I say, ‘sons of the Most High; yet, like men, you will die, and fall like any prince’ (Psalms 82:6-7).

Do you, indeed, decree justice, you gods? Do you judge the sons of men fairly (Psalms 58:1)?

Is it not written in your law: ‘I said, you are gods?’ If He called them gods to whom the Word of God was addressed (and Scripture cannot lose its force), do you say of Him whom the Father consecrated, and sent into the world: ‘You are blaspheming,’ because I said, ‘I am the Son of God’ (John 10:34-36)?

The Standard Spirit

As a shadow of the real mini structure, a pilgrim’s mirage spirit (on surface-b) serves as bearings for homing into its potential, true spirit (in the efficiency line). Paul observed:

For what man knows a man’s innermost self, save the man’s own spirit within him? Similarly, no one knows the things that lie in the depths of God, but the Spirit of God. Now, the spirit we have received is not the world’s spirit, but God’s Spirit helping us to recognize the gifts He has given us [the true self] (1 Corinthians 2:11-12).

Thus, a pilgrim’s union with its true spirit (in the Heavenly Sanctuary) is, in effect, an approximate realization of its true self; the Absolute True Self being God the Father. Ideally, in this enlightened state, the pilgrim apprehends with its mind’s eyes, a telescopic vision of Absolute Truth—the Mother Structure. (The total view looking down from any point [mini structure] in the Heavenly Sanctuary, gives a relative cosmic picture of the Infinite Structure.) Thus, the universal specific, the mini structure, is magnified and viewed as one with the Universal Infinite, the Mother Structure.

Conversely, a pilgrim’s mini structure, in the Heavenly Sanctuary, is an infinitesimal, approximate model of the Mother Structure; the Absolute Model being the Standard One at the Infinite Peak. In this respect, the mini structure is perceived as a discrete entity.

And so, the Standard Spirit is at once infinitesimal and infinite: a paradox. While the Infinitesimal Standard Spirit is akin to a Seed, God the Father, the Infinite Standard is likened to the Womb, God the Mother—the All-encompassing Spirit—who bears the Offspring, also; even so, they are all coeval. Hence, the fellowship of the Spirit is a kinship. And since God the Father and God the Mother, the Complementary Standards, are conjoined, the Standard Spirit is hermaphroditical**. (C.f., Last ¶ in Blog Post 4; ¶9 of “The Messianic Scepter” in Blog Post 6)

As God the Mother, the Standard Spirit is the Impersonal Absolute—the Cosmic Law—but as God the Father, He is the Supreme Person—the Grand Law.

Like a hologram, every portion of the Spiritual Structure, however infinitesimal, retains an image of the Standard Structure, albeit adulterated by varying degrees. Thus, the Standard Spirit is in all, yet all are in the Standard Spirit. The mini structures depict the manifold existence of the Supreme Spirit, God the Father; all of them rooted in descending approximations of Him, in the One Cosmic Form of Divine Nature, the Mother Structure***. Thus, the Spirit is both One and Many.

This attribute of the Divine is a major point of divergence between the Natural and Spiritual Israelites, with the former rejecting this notion in the prior absence of strong evidence. It is, rather, one of the many paradoxes of the Divine, of which the Cryptogram is their universal depiction.

Insofar as the mini structures share common characteristics with the Mother Structure, they also exhibit a Dual Nature; hence, the Three Persons in the One God have Two Forms common to them.

Though indwelling in pilgrims, in the form of mini structures, the Mother Structure is yet separate from her creatures♠ (as illustrated by the analogy of the magnetic field and iron filings). She is the Framework in whom all find support; the Eternal Home longed for by pilgrims.

*Exodus 29:9; Numbers 18:19; Sirach 45:24,7; 1 Chronicles 23:13; Jeremiah 33:17-18.

**Therefore, the invocation of the Lord’s Prayer should include reference to God the Mother (Onishe): “Our Mother and Father, who are in Heaven . . . (Matthew 6:9-13; Luke 11:2-4)

***Hence, God the Father is the “Exponent” of God the Mother; and God the Mother is the “Lord of Spirits”.

♠See the Gospel of Thomas 3

 

              Scriptural Evidence for the Spiritual Structure

The Holy Mountain: Mount Zion

The Cryptogram portrays pilgrims scaling a mountain toward its peak. In the process of deciphering this Code, supportive passages from the Scriptures have been cited. If this Code which depicts the Structure of God’s Kingdom as a Mountain is authentic, then, one would expect to find specific references to this Holy Mountain in the Scriptures. Several passages are identified and cited below. The first is from the Book of Isaiah:

It will come about in the last days, that the Mountain of the Lord’s house will be established on the top of the Mountain and will be raised above the hills; and all nations will stream toward it. And many people will go and say: ‘Come, let us climb the Lord’s Mountain, to the house of the God of Jacob; that He may teach us of His ways, and we may ‘walk in His paths.’ For out of Zion will go forth the Law, and the Word of the Lord from Jerusalem. And He will judge among the nations and will rebuke many people. They will beat their spears into pruning hooks; nations will not lift up sword against nation, neither will they learn war anymore. O house of Jacob, come, and let us walk in the light of the Lord (Isaiah 2:2-5; Micah 4:1-4).

Obviously, the mountain in reference in this passage is a mystical one. Not only has mention been made of the “Mountain of the Lord’s house“, but the description of this Mountain is also congruous with the decipherment of the Cryptogram, including specific references to “walk in His paths“, “walk in the light of the Lord” and the “presence of many nations“. All peoples have been invited to “climb the Lord’s Mountain“. In his day, Isaiah pointed to a future time, when the “Mountain of the Lord’s house will be established on the top of the Mountain . . .“. Thus, he prophesied the development of the Apparent Structure—the Kingdom of God—on top of the Potential Structure: The Holy Spirit. The excerpt: “And it will be raised above the hills” refers to the dynamic nature of the Apparent Structure, indicating that it will grow to higher heights, thus predicting the growth of God’s Kingdom. The Mountain is adjudged to be the seat of Divine Authority, and the Kingdom of Peace.

Further scriptural evidence gives credence to this Cryptic Code in the Scriptures:

O send out your light and your truth; let them lead me; let them bring me to your Holy Mountain, and to your Dwelling Place [the Heavenly Sanctuary]. Then will I go to the Altar of my God, to God: my supreme joy . . . (Psalm 43:3-4).

These passages bear witness to the Spirit of prophecy, which gave utterance to these visions of God’s Kingdom, through the Mystical Structure of the Holy Mountain.

The Spiritual Mountain is often referred to in various allegorical forms:

Thus says the Lord: ‘I shall return to Zion and will dwell in the midst of Jerusalem; and Jerusalem shall be called a City of Truth, and the Mountain of the Lord of hosts: the Holy Mountain‘ (Zechariah 8:3).

In this passage, Jerusalem and the Holy Mountain refer to the same Structure. Jerusalem is to the Holy Mountain (the Heavenly Mount Zion) as the Sanctuary (the Holy of Holies) is to the Temple, and as Judah is to Jacob (or Israel). The Following passages convey these relationships:

When Israel went out of Egypt, the house of Jacob from a people of strange language, Judah was His Sanctuary, and Israel His dominion (Psalm 114:2).

And I will bring forth descendants from Jacob and out of Judah inheritors of my Mountain; and mine elect [the sons of God] shall inherit it, and my servants [the complacent] shall dwell there (Isaiah 65:9).

The New Jerusalem

God chose Judah out of the children of Jacob; through his descendants He would raise an Anointed Seed (a Messiah) from the house of Israel. Regarding this Messiah the Scriptures prophesied: “There shall come a Star out of Jacob and a Scepter shall rise out of Israel . . .” (Numbers 24:17). God also chose David, a descendant of Judah, and a forebear of the Messiah, through whom He renewed His pledge to Judah:

I have made a covenant with my chosen, I have sworn to David my servant: your Seed will I establish forever and build up your throne to all generation (Psalms 89:3-4).

This promise has been fulfilled in Jesus, who descended in a carnal sense from Judah and David. Hence, Jesus is the Apparent Star of David, and is portrayed as such through the members of His body, in the efficiency line of the Cryptogram. The Spirit testified:

I, Jesus, have sent my Angel to testify to you these things in the churches, I am the Root and Offspring of David, and the bright and Morning Star (Revelation 22:16).

As the city of David and the symbolic Dwelling of God, the Natural Jerusalem is often used in the Scriptures in a metaphorical sense to refer to both the Heavenly Sanctuary, the New Jerusalem, and the new chosen people: the sons of God. It is used to refer to both the occupants and/or the state. Jeremiah prophesied about this New City:

At that time, they shall call Jerusalem the Throne of the Lord; and all the nations shall be gathered in Jerusalem, to honor the name of the Lord; no more shall they follow the imaginations of their evil heart (Jeremiah 3:17).

This prophecy has been fulfilled mystically in the Spiritual Structure on which pilgrims are portrayed streaming toward the Throne of God, Zion, in the New Jerusalem, Asaba.

The identification of the sons of God in the Heavenly Sanctuary with the City, Jerusalem, offers insight into this passage from the Sermon on the Mount:

You are the light of the world. A city set on a hill [Jerusalem] cannot be hidden. Nor does anyone light a candle, and put it under a bushel, but on a candlestick; and it gives light to all who are in the house. Let your light shine before men, so that they may see your good works, and glorify your Father who is in Heaven (Matthew 5:14-16).

Just as candles are mounted on candlesticks to provide light for members of a household, so the sons of God are perched on the highest points of the Spiritual Structure to provide light for members of God’s household. The Heavenly Jerusalem is positioned on the Ridgepole of the Spiritual Mountain just as the Natural Jerusalem is situated on top of an earthly hill.

Again, it was noted in Scriptures:

Jerusalem built as a city with compact unity: to it the tribes go up, the tribes of the Lord, according to the testimony of Israel, to give thanks to the name of the Lord. For in it are set thrones of Judgment, the thrones of the house of David (Psalms 122:3-5).

This passage, again, refers to a Mystical City, the Heavenly Sanctuary. Pilgrims of many nations are portrayed as heading to Her. It is in this Spiritual City that thrones will be set for the Final Judgment.

In the Book of Revelation, the apostle, John, described his vision of this Holy City, Jerusalem:

And He carried me away in the spirit to a great and high Mountain, and showed me that Great City, the Holy Jerusalem, descending out of Heaven from God, having the glory of God, and Her light was like a stone most precious, even like jasper, clear as crystal. It had a wall great and high, and had twelve gates, and at the gates twelve Angels, and names written thereon, which are the names of the twelve tribes of the children of Israel; on the east, three gates; on the north, three gates; on the south, three gates; and on the west, three gates (Revelation 21:10-13).

This passage is further evidence of the Mountain being a mystical one, as opposed to a natural mountain. From his position on the Apparent Peak of the Mystical Mountain, John was able to see the unoccupied positions of the Son’s body descending with great luster from the Potential Peak of the Structure—the Throne of God the Father.

Another passage from the same Book affirms that this City is indeed a New Jerusalem:

And I John saw the Holy City, New Jerusalem, coming down from God out of Heaven, prepared as a bride adorned for her husband. And I heard a loud voice from the Throne saying: ‘Behold, God’s Dwelling among men [the Heavenly Sanctuary], and he will dwell with them, and they will be His people; and God, Himself, will be with them, and be their God. And God will wipe away all tears from their eyes; and there will be no more pains’ (Revelation 21:2-5).

The population of this Other Jerusalem is intimated by the apostle, John, following his vision:

And I looked, and behold, the Lamb was standing on Mount Zion, and with Him a hundred and forty-four thousand, having His name and the name of His Father written on their foreheads . . . These are the ones who have not been defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. They have been redeemed from among men as first fruit for God and the Lamb; and in their mouth no lie was found, for they are blameless (Revelations 14:1-5).

Note that the Glorified Christ and members of His Body are associated with the Heavenly Mount Zion. The one hundred and forty-four thousand refer to the sons of God. They are divided into twelve groups, corresponding to the number of major dominions (Revelation 7:5-8). These figures attest to the scriptural passage: “Many are called but few are chosen” (Matthew 22:14).

Who Can Ascend God’s Mountain?

He who walks uprightly, and does justice, who thinks the truth in his heart. He that does not backbite another, nor does evil to his neighbor. He who despises the wicked, but honors those who fear the Lord. He who pledges his word and keeps it, who lends not his money at usury, nor accepts a bribe against the innocent (Psalms 15:1-5)

He who has clean hands and a pure heart, who desires not what is vain, nor swears deceitfully. He will receive blessing from the Lord, and vindication from the God of his salvation. Such is the generation of those who seek the face of the God of Jacob (Psalms 24:3-6).

He that puts his trust in me will possess the land and will inherit my Holy Mountain (Isaiah 57:13).

Also, the sons of the stranger that join themselves to the Lord, to serve Him, and to love the name of the Lord, to be His servants . . . and hold to my Covenant: these I will bring to my Holy Mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted in my altar; for my house shall be called a house of prayer for all peoples. (Isaiah 56:6-7).

These passages highlight the centrality of Mount Zion to salvation, and specify spiritual conditions for its ascent, lending credence to its mystical nature.

To be just under the Old Era, one was required only to observe prescribed procedures and behaviors (altogether known as the law of Moses), correctly. At that time, faith as presently defined was non-existent. Consequently, none of the Early Testament passages list faith explicitly as a requisite for ascending the Mountain. However, in the mid Testament Era, following the inauguration of the Apparent Mountain, the condition for Justice was improved upon: Not only was preliminary faith (the Apostles’ Creed) introduced—though without any reference to the Structure—its primacy over action was, thereafter, insisted upon for justice.

Who Will Survive on the Day of Visitation?

. . . Whosoever calls on the name of the Lord shall be saved, for on Mount Zion there will be a remnant, as the Lord has said, and in Jerusalem survivors whom the Lord will call (Joel 2:31-32).

The sun and the moon will be darkened, and the stars will withdraw their shining. The Lord also will roar out of Zion and utter His voice from Jerusalem; and the Heavens and the Earth will shake; but the Lord will be the hope of His people, and the strength of the children of Israel. So will you know that I am the Lord your God who Dwell in Zion, my Holy Mountain; then will Jerusalem be holy, and strangers will never again pass through her (Joel 3:15-17).

The preceding passage certifies that on Judgment Day, Mount Zion will roar and shake to separate the just from the unjust, much as wheat is sifted from chaff. Following this Event, there will be a prohibition against trespassing on the Mountain—a prohibition against apostasy—since all opportunities for spiritual advancements will cease.

For out of Jerusalem will go forth a remnant, and out of Mount Zion, survivors. The zeal of the Lord will do this (Isaiah 37:32).

And it will come to pass that he that is left in Zion, and he that remains in Jerusalem will be called holy, even everyone that is written among the living in Jerusalem (Isaiah 4:3; Obadiah 1:17).

But you who forsake the Lord, forgetting my Holy Mountain, who prepare a table for that troop, and who furnish the drink offering unto that number. Therefore, will I remember you to the sword, and you will all go down in slaughter, because when I called you did not answer; when I spoke, you did not hear; but did evil before my eyes, and chose that wherein I did not delight. Therefore, thus says the Lord, behold, my servants will eat, but you will be hungry; behold, my servants will drink, but you will be thirsty . . . (Isaiah 65:11-15).

As these passages prophesied, only a remnant will be saved, in the wake of the Cataclysm: those who do not forsake the Lord’s Holy Mountain. Consequently, the apostates on surface-a of the Spiritual Structure who have fallen away, and the unbelievers on the earthly plane who do not ascend, will not be saved. (See 4 Ezra 8:1-3; 9:15-16; 21-22. These citations are from the Revised Standard version.)

Divine Providence

And on this Mountain, the Lord of hosts will provide for all people a feast of fat things, a feast of wines on the lees well refined. And He will destroy on this Mountain the veil that veils all people, and the veil that is spread over all nations. He will swallow up death in victory. And the Lord will wipe away tears from off all faces. And the reproach of His people He will take away from the whole Earth; for the Lord has spoken it. And it will be said on that Day ‘Behold, this is the Lord; we have waited for Him; let us rejoice and be glad in His salvation’. For on this Mountain will the hand of the Lord rest . . . (Isaiah 25:6-10).

And the Lord will create upon every dwelling place of Mount Zion and upon her assemblies, a cloud and smoke by day and the shining of a flame fire by night; for upon all the glory will be a defense. And there will be a Tabernacle [Sanctuary] for a shadow in the daytime from the heat, and for a place of refuge, and for a cover from storm and from rain (Isaiah 4:5-6).

There will be no harm or destruction on all my Holy Mountain; for the Earth will be full of the knowledge of the Lord, as the waters cover the sea (Isaiah 11:9).

Then the moon will be confounded, and the sun ashamed when the Lord of hosts reigns on Mount Zion, and in Jerusalem and before His elders gloriously (Isaiah 24:23).

You will sing, as in the night when a feast is kept; and gladness of heart, as when one goes with a pipe toward the Mountain of the Lord; to the Rock of Israel (Isaiah 30:29).

The foregoing passages spoke of Mount Zion as the Redemptive Station, and testified, further, to the mystical nature of this Mountain.

Evidence For the Structural Shape

The Scriptures offer evidence that the Spiritual Structure has a definite shape: In the interpretation of the king’s dream in the Book of Daniel, it was pointed out that the Structure was hewn from a mountain:

And in the days of these kings, the God of Heaven will set up a Kingdom [the Messianic Kingdom] which will never be left to other people, but it will break in pieces and consume all these kingdoms, and it will stand for ever. That is the meaning of the stone you saw hewn from the mountain without hands being put to it, and that it broke in pieces the iron, the brass, the clay, the silver and the gold; the Great God has made known to the king what will come to pass hereafter; and the dream is certain, and the interpretation thereof sure (Daniel 2:44-45).

Through the spirit of prophecy, Daniel, in no-uncertain terms, linked this Mystical Mountain with the Kingdom of God. The fact that the stone was hewn from another piece—a mountain—tallies with the purposeful shape of the Cryptogram, which gives the impression of a chiseled figure. It was indicated: “the stone [itself] became a great mountain and filled the whole Earth” (Daniel 2:35), alluding to the growth of the Spiritual Structure. The point is, thus, made that while the stone-structure—-hewn from a mountain—remains a mountain, it is a uniquely shaped mountain. It becomes clear that the Stone and the Mountain referred to in the Scriptures in connection with the Kingdom of God—the Messianic Kingdom—are one and the same Structure: Zion.

Isaiah prophesied about an important feature of this Structure: Its Cornerstone:

Therefore, thus says the Lord: “Behold, I am laying a Stone in Zion, a Stone that has been tested, a precious Cornerstone, as a sure foundation; he that believes in It will not be moved’ (Isaiah 28:16; 1 Peter 2:6).

Indeed, Jesus testified that He, Himself, is the Cornerstone of this Structure:

And He looked at them and said: “What is this that is written: ‘the Stone which the builders rejected has become the Cornerstone’ (Luke 20:17; Matthew 21:42; Psalms 118:22).

While Jesus, as God the Son, is the Apparent Cornerstone, the Holy Spirit constitutes the entire Structure—the Consummate Rock of Salvation. Observe from the Cryptogram (Figure 4) that the efficiency line, which represents God the Son, is indeed, the Cornerstone of the Structure. As the Apparent Cornerstone, Jesus defines the boundary between polar opposites:

1. Good and Evil.
2. Truth and Falsehood.
3. Grace and Sin.
4. Light and Darkness.
5. Spiritual and Natural.
6. Life and Death.
7. Wisdom and Folly.
8. Peace and Turmoil.
9. Just and Unjust.
10. Pro and Con.

In this capacity, Jesus is the Apparent Edge of a Wedge—the Knife Edge—that divides opposite parts; thus, the Structure is also a Mystical Sword; hence Jesus said:

Do not think that I have come to bring peace on Earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law; a man’s foe will be those of his own household (Matthew 10:34-36; Luke 12:51-53; Revelation 19:11-21).

Indeed, the righteous pilgrims and the apostates—surfaces a-and-b—are foes in the One Spiritual “Household”. Thus, the foregoing passage is comprehensible, only by virtue of the Architecture of the Spiritual Structure. Otherwise, one is hard-pressed to reconcile it with Jesus’s Mission of initiating the Kingdom of God on Earth, the Kingdom of Peace.

As a wedge, the Stone-Structure is at once a Rock of Refuge to believers and a Stumbling Stone to unbelievers:

To you, therefore, who believe, the Stone is [a refuge, and as such] precious; but to unbelievers, it is rather . . . a Stumbling Stone and a Rock that will make them fall. Those who stumble are the disbelievers in the Word of God; it is their appointed fate to do so (1 Peter 2:7-8).

Why? Because they sought justice not by faith, but as it were, by the works of the [natural] law. For they stumbled on that Stumbling Stone, as it is written: ‘Behold, I am laying in Zion, a Stumbling Stone, and a Rock to make them fall; whosoever believes in Him will not be put to shame’ (Romans 9:32-33).

Taken together, the preceding observations affirm a subtle point: The distinctive form of this empirical evidence—the wedge shape of the Cryptogram—follows the foreknown function of this hitherto hidden, Spiritual Structure in the Scriptures—thus, further authenticating the Pictogram.

Since Jesus is the apparent, Central Beam—the Ridgepole which supports the Structure—members of His body are said to be the pillars in the Spiritual Temple of God:

‘He that overcomes will I make a pillar in the Temple of my God, and he will never leave it. I will write upon him the name of my God, and the name of the City of my God, the New Jerusalem, which comes down out of Heaven from my God. And I will also write on them my new name’ (Revelation 3:12).

Evidence For the Gradation of Divine Grace

As illustrated by the shading of light in the Cryptogram, the gradation of Numinous Power in the Spiritual Structure gives the impression of water cascading from a rock-source like a fountain. The Scriptures attested to this portraiture of the Structure: “For with you is the Fountain of Life [divine grace]; in your [Flame] shall we see light” (Psalms 36:9).

 While in the desert, on their journey to the promised land, the Israelite community became exceedingly thirsty, and clamored for water from Moses and Aaron. They provided them with water from the rock-fountain, as the Lord had commanded them. However, in the process, Moses and Aaron sinned against God:

And the Lord said to Moses and Aaron: ‘Because you did not believe me, to sanctify me in the eyes of the children of Israel, therefore, you will not lead this community into the land I will give them (Number 20:12).

Moses and Aaron were denied entry into the promised land because of their disbelief (in connection with the rock-fountain), signifying that faith (in the Holy Spirit) is the primary requisite for entry into the Heavenly Kingdom. The water flowing out of the rock symbolized God’s refreshing grace—the Holy Spirit—emanating from the source of life in the Heavenly Sanctuary.

This event in the history of Natural Israel portended events in the Messianic Kingdom, the Spiritual Israel. It is in this regard that Paul observed:

All drank the same spiritual drink; they drank from the Spiritual Rock that followed them, and that Rock was Christ (1 Corinthians 10:4).

It has been shown how in the Blessed Trinity, God the Father is structured in the Son (the Apparent Cornerstone) to become the Holy Spirit (the consummate Rock of Salvation). Hence, the Rock is said to represent Jesus, also.

The spiritual water from this Rock is what Jesus alluded to when He said:

If any man thirsts let him come to me and drink. He that believes in me let him drink. Scripture says: ‘Out of Him [i.e., the Rock] will flow rivers of living water’ (John 7:37-38).

Again, while Jesus is identified, superficially, with this Rock-Source, the subsequent passage makes clear, however, that it is the Holy Spirit who actually embodies this Rock-Fountain:

But He said this in reference to the Spirit, whom those who believed in Him were to receive, for the Spirit had not yet been received, because Jesus had not yet been glorified (John 7:39),

The Snow-capped Mountain

With its shading of light, the Cryptogram resembles, also, a snow-capped mountain: an apt metaphor for the Spiritual Structure. The same attributes needed for mountaineering are required also for the spiritual pilgrimage: courage, fortitude, discipline, and training. The chief difference is that the former is in the realm of nature, and concerned with overcoming physical elements, while the latter is in the spiritual domain.

The body which, ordinarily, functions under conditions of plentiful oxygen supply becomes increasingly exerted during mountaineering due to hypoxia: this condition intensifies toward the summit of a mountain. Similarly, to reach and maintain a position at the relative or true Peak of the Spiritual Structure (i.e., at the efficiency line), the human soul experiences stress from operating constantly at the critical level of faith. To operate under this mode entails a willingness to accept the (unique) dangers presented in life by fate, and persevering through them in accordance with Justice.

Only a few hardy climbers overcome the harsh elemental conditions—low pressure, high wind, freezing temperatures, and hypoxia—to reach the peak of a high mountain, signifying that the true Abode of the Divine—the Heavenly Sanctuary—is inaccessible to all, but a few: a remnant.

Ironically, the higher one climbs up the Spiritual Mountain the harsher the conditions a pilgrim encounters; yet the ultimate aim of the pilgrimage is the attainment of eternal peace in God the Father. Obviously, the nature of the final reward is of the other-worldly.

The foregoing discussion affirms that Divine Nature and human nature are diametrical opposites, and only by transfiguration from primarily a natural being to essentially a spiritual one can a pilgrim gain access to the Divine, at the relative or True Peak.

To achieve this objective, one should be able to shed fear, and acquire confidence in God under trial, reject vice, and affirm virtue.

Thus, the teachings of the Spiritual Structure contrast with the doctrine of the mean (as some advocate with the Taijitu symbol, and by Aristotle’s golden mean): Rather, than espousing compromises between opposite qualities, it advocates optimizing the pro and rejecting the con with regard to ethics. Without the vector attributes of the Structure, the Ridge (the efficiency line) would, indeed, present a facade of a median between opposites. The danger remains that the Ridge may be perceived, superficially, as merely the foci of numinous forces in flux; the Infinite Peak being the ultimate Focal Point. The vector arrows make clear, however, that the Ridge is more: It is the optimum loci of the positive forces, the Spearhead for Righteousness. As such, it is the Citadel of Justice, Goodness, and Truth. Thus, the Ridge, though “unique” is not a neutral zone.

Evidence for its Combustion Origin

Since the Cryptogram was revealed through an experiment in combustion, and in light of the evidence in the Scriptures in support of the Structure as the symbol of God’s Kingdom, one would expect to find specific references to combustion in connection with the Kingdom of God in the Scriptures. There are, in fact, many passages where Combustion—Fire—was associated with the Presence and Authority of God, beginning with the Lord’s covenant with Abram:

And it came to pass that when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp passed between those pieces. In the same day the Lord made a covenant with Abram . . . (Genesis 15:17-18).

God appeared to Moses in a burning bush:

And the Angel of the Lord appeared to him in a Fire out of the midst of a bush: and he looked, and behold, the bush burned with Fire, and the bush was not consumed (Exodus 3:2).

God revealed His Glory by Fire:

Moses and Aaron went into the meeting tent. When they came out and blessed the people, the glory of the Lord appeared to all the people. Then Fire came out from the Lord’s presence and consumed the burnt offering, and the fat on the altar; and when all the people saw this, they cried out and fell on their faces (Leviticus 9:23-24).

Elijah’s sacrifice was consumed by Fire:

Then the Lord’s Fire came down and consumed the burnt sacrifice, and the wood, and the stones, in the trench. And when all the people saw it, they fell on their faces, and they said: ‘The Lord He is The God: The Lord He is The God [literally, Elijah] (1 Kings 18:38-39).

Elijah was taken up into Heaven, in flaming chariots and horses:

It came to pass as they still went on and talked, that behold, there appeared a chariot of fire, and horses of fire between them, and Elijah went up to Heaven (2 Kings 2:11).

Gideon’s sacrifice was also consumed by Fire:

The Angel of the Lord said to him, take the meat and the unleavened cakes, and lay them on this rock, and pour out the broth. And he did so. Then the Angel of the Lord put forth the end of the staff that was in his hand and touched the meat, and the unleavened cakes; and there rose up Fire out of the rock and consumed the meat and the unleavened cakes. Then the Angel of the Lord departed out of his sight (Judges 6:20-21).

Notice in this passage, that the Rock and the Fire were involved in the same event. Both signify the Presence and Authority of God. This same connection was made in another passage, when the Angel of God ascended amidst Manoah’s sacrificial flame:

So, Manoah took a kid with a meat offering, and offered it upon a rock to the Lord. And the Angel did wonders as Manoah and his wife looked on: For when the Flame went up toward Heaven from off the altar, the Angel of the Lord ascended in the Flame of the altar. And Manoah and his wife looked on and fell on their faces to the ground (Judges 13:19-20).

God approved of David’s sacrifice by Fire:

David built there an altar to the Lord, and offered burnt offerings, and peace offerings, and called upon the Lord; and He answered him from Heaven by Fire upon the altar of burnt offering (1 Chronicles 21:26).

Solomon’s sacrifice was also consumed by Fire:

When Solomon had made an end of praying, the Fire came down from Heaven, and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the house. The priests could not enter the house of the Lord, for the glory of the Lord had filled the Lord’s house. And when all the children of Israel saw how the Fire came down and the glory of the Lord upon the house, they felled down upon the pavement with their faces to the ground and they worshiped and gave praise to the Lord . . . (2 Chronicles 7:1-3).

Fire was associated with the Presence of God in Daniel’s vision:

As I watched, thrones were set up, and the Ancient of Days did sit whose garment was white as snow, and the hair on His head like pure wool; His Throne was like the Fiery Flame, and His wheels as Burning Fire. A Fiery Stream issued forth from where He sat; thousands ministered to Him, the judgment was set, and the books were opened (Daniel 7:9-10).

The Throne of God spouted Flames also, in Enoch’s vision:

From underneath this Mighty Throne, rivers of Flaming Fire issued. To look upon it was impossible. One Great in Glory sat upon it: Whose robe was brighter than the sun, and whiter than snow. No Angel was capable of penetrating to view the face of Him . . . A Fire was flaming around Him. A Fire of great extent continued to rise up before Him, so that not one of those who surrounded Him was capable of approaching Him, among the myriads who were before Him . . . (1 Enoch 14:19-24)

Before Isaiah began prophesying about the Spiritual Mountain, he was purged of his sins first with a live coal taken from the altar which was before God:

Then one of the seraphim flew to me, with a burning coal in his hand, which he had taken with tongs from the altar; and he laid it upon my mouth, and said, behold, this has touched your lips and your iniquity is taken away, and your sin purged (Isaiah 6:6-7).

Ezekiel described the vision he saw by the river Chebar:

As I looked, behold, a whirlwind came out of the north, a great cloud, and a Fire enfolding itself, and a brightness was about it, and in its midst something like glowing metal in the midst of the Fire. Within it there were figures resembling living beings . . . their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures: and the Fire was bright, and out of the Fire came forth lightning (Ezekiel 1:4-13).

Ezekiel witnessed, in another vision, the instruction given to the Angel of God:

And He spoke to the man clothed in linen, and said: ‘go in between the wheels, under the cherub, and fill your hands with Coals of Fire between the Cherub and scatter them over the city.’ And he entered as I watched (Ezekiel 10:2).

It is written in the Book of Psalms, also:

From the brightness before Him passed His thick clouds, hailstones and Coals of Fire. The Lord also thundered in the Heavens, and the Highest uttered His voice, hailstones and Coals of Fire (Psalms 18:12-13).

The last four scriptural references highlight coal—a combustible rock—as the fuel for the Fire symbolizing God’s Presence and Authority. The mention of coal, a carbon compound, is noteworthy. Carbon monoxide, which is polar, arises during coal combustion and exhibits unique characteristics that set it apart from non-polar fuels like hydrogen. This polarity causes an inhibitory effect in the presence of excess carbon monoxide, an effect not observed with excess oxygen. Thus, in the combustion of coal, or organic matter, one can distinguish between conditions of surplus fuel and surplus air. This distinction mirrors the religious differentiation between the unjust (surface-a) and the just (surface-b), indicating that the Kingdom of God is modeled after coal (i.e., organic) combustion.

The most important Early Testament evidence associating combustion with God’s presence is the episode on Mount Sinai, when God gave the Ten Commandments to the Israelites, through Moses. On that occasion, Fire was seen billowing from the top of the mountain like a volcano:

And Mount Sinai was altogether on smoke, because the Lord descended upon it in Fire; and the smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly (Exodus 19:18; 24:17).

In this passage, combustion, the symbol of Giod’s presence, was associated with a mountain, another Divine Emblem. Notice that the smoke of the Fire was compared to that of a furnace, indicating that the combustion was controlled and purposeful.

The scriptural evidence of combustion provided, thus far, has been limited to the Early Testament. However, there were also events in the Mid Testament where combustion was associated with the Presence and Authority of God, including the one at Pentecost when the outpouring of the Holy Spirit was witnessed by Fire:

When the Day finally came, they were gathered in one place. And suddenly there came a sound from Heaven as of rushing mighty wind, and it was heard all through the house where they were sitting. There appeared tongues as of Fire, which parted and came to rest on each of them. And they were all filled with the Holy Spirit . . . (Acts 2:1-4).

On Mount Sinai, one remote ball of Fire was reported on top of the mountain accompanied by smoke. The presence of the smoke indicated inefficient combustion, signifying that the Covenant, which was witnessed on that occasion, was incomplete and inefficient. In the later Pentecostal Event, however, there was no smoke reported with the Fire, symbolizing the efficiency of this New Covenant. Instead of one distant Fire (signaling the transcendence of God) as in the Old Order, parted tongues of Fire rested on each individual present (symbolizing the immanence of God, in the New Order). Contrast the proximity of the Fire on Pentecost Day with the remoteness of the lone Fire on top of Mount Sinai, and the terror which accompanied the latter Event. While the Fire on top of Mount Sinai witnessed the ratification of the Old (and transitory) Covenant on a natural mountain, that of the Pentecost glorified the dawn of the New (and lasting) Covenant, and the institution of the Apparent Mountain.

The Fire which attended the outpouring of the Holy Spirit on Pentecost Day was the Fire Jesus was referring to when He said: “I have come to light a Fire on Earth. How I wish the Flame were ignited” (Luke 12:49).

Scriptural evidence has, thus, been cited linking combustion with the Three Persons of the Trinity—God the Father, God the Son, and God the Holy Spirit—giving credence to the Cryptogram (the Combustion Wedge) as the model of the Heavenly Kingdom.

In the Mid Testament, Fire was identified both as the instrument of salvation for the just, and the means of destruction of the unjust:

John answered by saying to them all, I, indeed, baptized you with water, but one mightier than I will come, the latchet of whose shoes I am not worthy to untie. He will baptize you with the Holy Spirit and with Fire; His fan is in His hand: to clear His threshing floor, and He will gather the wheat into His barn; but the chaff, He will burn in unquenchable Fire (Luke 3:16-17; Matthew 3:11-12).

Whereas the baptism of fire is the source of life for the just, the unquenchable fire is identified as the means of destruction of the unjust. God’s pattern of benefiting the just by the same means He uses to punish the unjust is seen throughout the Scriptures; for example, the ten plagues caused the Egyptians considerable distress and lamentation, while it resulted in the freedom of the Israelites, and their esteem among the nations. Also, Goliath’s death at the hand of David brought shame and defeat to the Philistines, while it earned the Israelites glory and honor. Indeed, these examples mirror the Spiritual Mountain—the Divine Nature—whose ways lead both to salvation (surface-b) as well as to damnation (surface-a).

Isaiah prophesied that the destruction of the unjust shall be by Fire:

For, behold, the Lord will come in Fire, and His chariots like wind, to render His anger with fury, and His rebuke with Flames of Fire. For by Fire and by His Sword will the Lord judge all flesh; and many shall be slain by the Lord (Isaiah 66:15-16).

The Scriptures indicated also that this devouring Fire is, nevertheless, the home of the just:

The house of Jacob will be a Fire and the house of Joseph a Flame, and the house of Esau will be stubble and they will kindle in them and devour them; and there will not be any remaining of the house of Esau (Obadiah 1:18).

Hitherto, fire has been used to represent either God’s Presence, Abode or Authority. Moreover, in other passages, God was, actually, described as a Consuming Fire:

Wherefore, we who are receiving a kingdom which cannot be moved, should hold to God’s grace, whereby we may serve God acceptably with reverence and glory; for our God is a Consuming Fire (Hebrews 12:28-29; Deuteronomy 4:24).

Even in the physical sciences (Cosmology), it is now a generally accepted fact that all matter in the cosmos derives from a Primordial fire—the Big Bang.

The preponderance of the foregoing evidence affirms that Fire—the Cryptogram—is indeed the Divine Signature.

The Natural Mountain Versus the Spiritual One

It was stated in Scriptures that the natural came first and was followed by the spiritual (1 Corinthians 15:46). And earlier, it was intimated here that the natural mountain of the Old Covenant is Mount Sinai, while the spiritual one of the New Covenant is Mount Zion. In view of the Cryptogram, the analogy made in the following scriptural passage between events related to these two mountains would be better appreciated:

For you have not come to an untouchable mountain burning with Fire, nor to blackness, and darkness and whirlwind; nor the voice speaking words such that those who heard entreated that the words should not be spoken to them anymore. (For they could not endure that which was commanded, and if even a beast touch the mountain, it should be stoned or thrust through with a dart. And so terrible was the sight, that Moses said: ‘I exceedingly fear and quake.’) No, you have come to Mount Zion, and to the City of the living God, the Heavenly Jerusalem, and to an innumerable company of Angels, to the general assembly and Church of the first born, which are written in Heaven, and to God, the Judge of all, and to the spirits of just men made perfect. And to Jesus, the Mediator of the New Covenant . . . (Hebrews 12:18-24).

Two types of mountains have been used in the above reference to distinguish between two stages in a common evolutionary process. Though the mystical objects identified with both stages are inherently the same, mountains, the differences in the nature of the mountains reflect important distinctions in the stages of the evolution. Mount Sinai is earth-bound and temporal; it, thus, represents the early, transitory stages of the process, while the Mount Zion in reference is arcane and ethereal depicting the more advanced spiritual stages. The events connected with the former portended activities associated with the latter.

 Moses made repeated trips between God (whose presence was indicated by Fire at the top of the natural mountain) and his compatriots at the foot of the mountain: interceding for them and bringing back God’s commands (see Exodus Chapters 19 and 24). Moses’s role as a mediator on Mount Sinai was temporary. Jesus, on the other hand, maintains an eternal link, through the Holy Spirit, between God the Father and His children on the Spiritual Mountain.

(Note that the Structure is inherently One System. Jesus’s role as a Mediator is best understood in terms of the Architecture of the Spiritual Structure. By virtue of this Architecture, the transcendent Standard Spirit—God the Father, at the Infinite Peak—becomes immanent. Each immanent spirit, depicted by the parted tongues of fire on Pentecost Day, is an approximate replica of the Father’s Spirit. When viewed in this sense, there is no intermediary between God and humanity. However, the aggregate of these immanent replicas, and the process by which the immanency was made possible, through the Son, and ultimately through the Holy Spirit, is the sense in which Jesus was referred to as a Mediator.)

In the natural event, a select few—Moses, Joshua, Aaron, Nadab, Abihu, and the seventy elders—were permitted to ascend the natural mountain, although only Moses was allowed near the top. The rest of the people were forbidden to even approach the mountain, thus evidencing the transcendence of God in this later stage.

However, in the later Spiritual Event—following the resurrection and ascension of Jesus into Heaven—all just people have been invited to ascend the Spiritual Mountain. This was attested to by the Fire which parted and rested on each of the disciples on the Day of Pentecost. In contrast to the earlier event when the people went up to the Fire at the peak of Mount Sinai, in this later stage, the Fire came to the people instead, attesting to the immanency of the Spirit at this time.

In another scriptural passage, Paul also differentiated the [Old] Jerusalem of the natural Mount Sinai from the [New] Jerusalem of the spiritual Mount Zion:

For this Hagar is Mount Sinai in Arabia and corresponds to [the Old] Jerusalem which is now in bondage with her children. But the [New] Jerusalem [Mount Zion] which is above is free, and it is She who is our Mother (Galatians 4:25-26; cf., Hebrews 12:22, see preceding citation).

The evidence cited thus far certifies that the Cryptogram is the Blueprint of the Heavenly Mount Zion. It addresses all of the symbols by which the Heavenly Kingdom is associated with in the Scriptures—the Holy Mountain, the Stone Structure, and the Spiritual Fire. Ezekiel called attention to these various identities of the symbol, while remarking on the two-faced nature of apostates, as exemplified by the king of Tyre (cf., Isaiah 14):

You were marked with the Seal of Perfection, full of wisdom and perfect in beauty. You were in Eden, the Garden of God; every precious stone was your covering . . . I placed you with the Cherub; you were on the Holy Mountain of God, walking up and down in the midst of the Stones of Fire. Blameless were you in your conduct from the day you were created (Ezekiel 28:12-15)

Until iniquity was found in you . . . Then I cast you out of the Mountain of God, the Cherub drove you from among the Stones of Fire (Ezekiel 28:15-16).

The Cryptogram sheds new light on these scriptural passages:

Whoever is near me [that is, Jesus] is near the Fire, and whoever is far from me is far from the Kingdom (Gospel of Thomas 82).

. . . the Lord whose Fire is in Zion, and His Furnace in Jerusalem [that is, the Heavenly Sanctuary] (Isaiah 31:9).

Summary of the Evidence

Evidence, thus, abounds in the Scriptures, albeit in cryptic form, affirming the reality of the Spiritual Structure. The evidence detailing features of this Structure corroborates the identity of the Pictogram as the foreordained Cryptogram in the Scriptures: Its tapered mountain-like visage and chiseled wedge shape—characteristically named the Cornerstone—are frequently alluded to; the dynamism of the Potential Structure illustrated by the cascade from a rock fountainhead is evident in the Cryptogram; the subtle interplay of polar opposite forces, a scriptural motif, is also reflected; the, hitherto, mysterious concept of the Trinity is uniquely illustrated; and Fire, which gave birth to the Cryptogram, is shown to be a constant mystical witness to several theophanies in the Scriptures, an affirmation of the correlation between this Spiritual Structure and its provenance.

                                 The Kingdom of God

Final Judgment

The pilgrimage on the Spiritual Structure continues, until one’s demise in this life, or the Final Judgment. At this time, one’s position on the Structure becomes frozen as there are no further opportunities for spiritual advancements. It is this final location that will determine one’s eternal rewards. For all intents and purposes, then, the day of one’s demise is, in effect, one’s Last Day insofar as no further change will be possible on the Structure, thereafter. As such, the call to reform is as urgent today as it was in the days of Jesus, when it was imagined that the Judgment Day was imminent.

The Scriptures testified that on the Last Day, when the sons of God come to inherit the Kingdom of God, the just shall be separated from the unjust:

. . . As a shepherd separates his sheep from the goats and He will set the sheep [the complacent] on His right hand, and the goats [the apostates] on His left (Matthew 25:32-33; see also Daniel 7:22, 18).

The sons of God represent the standards in the Structure by which all shall be judged—the good (surface-b) and the evil (surface-a) —just as the imaginary line of the Combustion Wedge established the critical ratio by which furnace combustion was graded. All those who have lived by faith shall be rewarded, each in direct proportion to its devotion in accordance with a mathematical formula for the distribution of rewards: the Law of Eternal Rewards. This law is a linearization of the exponential function which expresses the Spiritual Structure; it pertains only to the just who are depicted by the linear portions of the Structure.

On Judgment Day, the sons of God shall receive the crown of life. As sons, they will sit on thrones to judge the good and the evil, on their respective levels. As ordained ministers of the Heavenly Sanctuary, they will be like God, and shall see God by varying degrees. They shall become the eternal light sources by which the nations will walk; and they will be given the power to rule nations. From the sons of God will flow the eternal life-giving water that’ll nourish and sustain the rest of the Kingdom. The Scriptures extolled these blessed ones:

You are a chosen generation, a royal priesthood, a holy nation, a people He claims for Himself to declare the wonderful deeds of the One who called you out of darkness into His marvelous light. Once you were no people, but now you have found mercy (1 Peter 2:9-10).

For the sons of God, the Judgment Day will be a Glorious Day. Regarding their fate on this Day, the Scriptures certified:

And the wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever (Daniel 12:3).

(Again, this scriptural passage is in accord with the portrayal of the sons of God in the Cryptogram.) Jesus promised: . . . “If a man keeps my saying, he will never see death” (John 8:51). Physical demise for these individuals, involve transformation to a complete blissful spiritual existence.

On Judgment Day, the complacent pilgrims, also—the sheep—shall receive eternal life. However, as a result of their listless service to the Divine, their rewards shall be diminished; and they shall not see God in His glory. Instead, they will receive sustenance indirectly from the sons of God in the Heavenly Sanctuary. Because of their remoteness from their spiritual treasures in the Heavenly Sanctuary, the complacent pilgrims shall remain in a suspended state of animation following their demise on Earth, until their life-sustaining treasures are made accessible to them on Final Judgment. It was prophesied:

And many of those who sleep in the dust of the Earth will awake, some to everlasting life . . . (Daniel 12:2).

Jesus also remarked about this group:

And this is the will of Him who sent me: that everyone who looks upon the Son and believes in Him will have eternal life. I will raise him up on the Last Day (John 6:40, 44).

Observe from the Cryptogram (Figure 4a), that the complacent pilgrims, as depicted by the vector arrow (on surface-b), are, indeed, facing the Son (the efficiency line); they set their sights on Him as their goal. (The stipulation in this excerpt can be truly understood only in the light of the Structure’s vector attribute. The pilgrims in the two preceding references are, thus, distinguishable from the sons of God, “who will never see death”—John 8:51.)

The apostates (on surface-a) —the goats—however, shall be counted among the unbelievers on the earthly plane, who are condemned to languish in the Eternal Flame. Having squandered their spiritual treasures in the Heavenly Sanctuary, the apostates will rise along with the unbelievers only to be eternally damned. Again, it was prophesied:

And many . . . will awake . . . some to shame and everlasting contempt. (Daniel 12:2).

Note that the Spiritual Structure will serve as guideline, on Judgement Day, for rewards and punishment. Justice will be measured out in accordance with the classification of the Structure.

Dominion of Authority

The Cryptogram illustrates the stratification of God’s Kingdom. The vertical planes, h and k, reveal sample edges of infinite, horizontal, cross-sectional planes, stacked one upon the other to constitute the entire Structure. Each star in the efficiency line is associated with a cross-sectional plane. As a result, there are as many cross-sectional planes as there are stars in the efficiency line. The horizontal lines on surfaces h and k of the Cryptogram exemplify these planes. See Figures 4 and 6.

Each cross-sectional plane represents a “universe” within the Kingdom of God. These individual universes are grouped into twelve even layers to form twelve major dominions of authority, corresponding to the twelve tribes of Israel. (For simplicity, five colors, instead of twelve, have been used on surfaces h and k of the Cryptogram to typify the twelve major dominions.) Although the major dominions are semi-autonomous, they are all under the jurisdiction of God the Father, through the Son and ultimately through the Holy Spirit. Each major dominion is subject to an apostle, hence Jesus said:

And I appoint unto you a kingdom as my Father has appointed unto me, that you may eat and drink at my table in my Kingdom and sit on thrones judging the twelve tribes of Israel (Luke 22:29; Matthew 19:28).

As affirmed in the Scriptures, the apostles will be chosen from the four corners of the Earth:

And they will come from the east, and the west, and from the north and south, and they will sit at table in the Kingdom of God. For behold, some are last who will be first, and some are first who will be last (Luke 13:29-30; Matthew 8:11-12; 19:30).

The entire Structure depicts the Divine Hierarchical Organization. Although the Structure of God’s Kingdom is presently latent, in the life to come it shall be revealed variously to the Elect in glory.

All authority, power, and glory springs from God the Father, and it is exercised by the Holy Spirit through the Son. The Holy Spirit is the Architect and Builder: The Selector of God’s Works. This authority is delegated to the sons of God, by degrees, according to their levels in the Structure. The duller stars below are subject to the brighter ones above. Conversely, the larger planes below are subject to the smaller ones above. The star position in each plane represents the throne for that particular universe. It is, indeed, as Jesus promised:

To the one who is victorious, I will grant the right to sit with me in my throne even as I also overcame and took my sit beside my Father on His Throne (Revelation 3:21).

The occupants of these stars’ positions, then, are kings with the Glorified Christ as the King of Kings:

These will war with the Lamb, and the Lamb will overcome them; for He is Lord of lords, and King of kings; and they that are with Him are called: the chosen [the sons of God], and the faithful [the complacent] (Revelation 17:14).

Regarding the investiture of authority within the kingdom, it was prophesied in the Book of Daniel:

But the judgment will sit . . . And the Kingdom and dominion, and the greatness of the kingdoms under the whole Heaven, will be given to the people of the saints [the sons of God] of the Highest God, whose Kingdom is an everlasting one, and all dominions will serve and obey Him (Daniel 7:26-27).

Jesus elaborated on the investiture of power in the Heavenly Kingdom:

And He who overcomes and keeps my words until the end, to him I will give power over the nations; and he shall rule them with a rod of iron; he will shatter them like the vessels of a potter, as I have also received authority from my Father; I will give him the Morning Star (Revelation 2:26-28; Wisdom 3:7-8).

Authority Within a Sub-kingdom

Each sub-kingdom (cross-sectional plane) is a classification of God’s household members of identical grace level, illustrated by locations of identical light intensity in the Structure. Although the representative of the Son—the star—in a given sub-kingdom has the same light intensity as other denizens of the sub-kingdom, authority shall, nevertheless, be vested solely in that agent, as it, alone, is a replica of God the Father; the others are merely reflections of Him. The star, being the most efficient, will be deserving of authority in the sub-kingdom. The others would have either failed to maximize the yield from their gift of faith (surface-b), or have negated the benefits of their actions, through disobedience (surface-a). As light sources, the stars represent the source of life, but as photons, the complacent pilgrims in the sub-kingdom will be dependent upon the stars in the Heavenly Sanctuary.

In profiling the individual worthy of the star position, Jesus used the hypothetical case (in Luke’s Gospel) of the faithful steward whose master placed him in charge of distributing the rations of food to the household servants before going away. Upon his return, the master was pleased to find the steward conscientiously performing his duty. Jesus then commented: “In truth, I say to you, that he will make him ruler of all that he has [the sub-kingdom]” (Luke 12:44).

With respect to the faithful on surface-b, their importance within their sub-kingdom will be assessed by their proximity to the star. Although those farthest from the star would have been accorded the most faith (as reflected by the Cryptogram), they will, nevertheless, be the least important in the sub-kingdom, as they would have failed to maximize their yield from their gift of faith.

This is supported in the Scriptures by another hypothetical case (an extension of the previous example from Luke’s Gospel) of two complacent servants who failed to carry out their master’s will in his absence. It was noted that the informed servant who failed, inadvertently, will receive a severe beating, while the ignorant servant will be given fewer lashes. At the end of that passage, Jesus commented: “Much will be required of the person entrusted with a lot; and a greater profit expected from one in whom a large capital has been invested” (Luke 12:47-48).

It follows, then, that good deeds alone are not accurate indicators of one’s holiness; rather, righteousness will be correctly determined by the measure of one’s response, via good deeds, to one’s endowments and opportunities in life.

In locating these complacent servants in a plane (sub-kingdom) of the Cryptogram, the informed servant will be positioned farther away from the ruling star than the ignorant servant.

With regard to the apostates on surface-a, there will be no hope for them, as they would have given priority to their own actions by defying the Rule of Justice which stipulates that faith must dictate one’s actions.

Jesus illustrated the situation of the apostates with a further hypothetical case (again from Luke) of the steward, who, while his master was away, beat the servants who were placed in his care, and overindulged himself in food and drink, saying to himself: “My Lord is taking his time about coming” (Luke 12:45-46). The Scriptures pointed out that the steward’s master will return on a day he least expects him, and will cut him off, and group him with the unbelievers. His punishment will be more severe than either of the complacent servants, inasmuch as he deliberately disobeyed his master’s will.

The Divine Cardinal Points

An imaginary vertical plane following the length of the Heavenly Sanctuary—the north-south pole axis—runs through the depths of the Spiritual Structure dividing it and, hence, each sub-kingdom, into two zones—west and east—the just and the unjust, respectively. It cleaves even the Sanctuary into Positive and Negative Realms: with the Positive Sanctuary, the Abode of the Good Spirit, on the western side, and the Negative Sanctuary, the Threshold of Chaos and the beginning of Satan’s Realm, on the eastern side. (Note that the arrowhead in each Domain—surface b-or-a—points to the habitation of the Spirit in that realm.)

It is forbidden for a pilgrim, in any sub-kingdom, to cross the Cornerstone (that is, the Sanctuary) from east to west—the zone of the unjust (surface -a) to that of the just (surface-b)—except on the earthly plane, the state of no grace; where zone-b, the west, represents the potential just. However, the transition from west to east is allowed in the sub-kingdoms, through a deadly sin. This is the manner by which surface-a becomes populated.

The Parable of the Ten Minas

The distribution of authority within the Kingdom of God, and the rewards of the faithful on Judgment Day has been shown consistently to follow Divine Justice as classified by the Cryptogram. Jesus used the Parable of the ten minas to further illustrate the Will of God in this regard (Luke 19:11-27).

In the parable, a nobleman travels to a distant country to obtain royal authority and then return. Before departing, he entrusts ten minas (representing spiritual gifts) to each of his ten servants, instructing them to invest the money wisely in his absence. Upon his return, only three servants report back on their stewardship. Two of them have turned a profit, symbolizing the faithful children of God, and are rewarded by the king in proportion to their gains. The servant who earned ten minas is given ten cities (sub-kingdoms), and the one who earned five minas is put in charge of five cities. The third servant, who buried his mina, neither loses nor gains; he embodies the cautious pilgrim who, by playing it safe, ultimately suffers loss. In the parable, this servant is deprived of his mina and denied any authority. This story affirms the “Law of Eternal Reward,” asserting that one’s recompense is commensurate with one’s efforts.

In the hierarchy of the Heavenly Kingdom as depicted by the Cryptogram, the servant tasked with overseeing ten villages is represented on the efficiency line, ten planes above the earthly plane. Similarly, the servant responsible for five villages is also placed on the efficiency line, five planes above the earthly plane. These industrious servants’ positions are marked on the Structure due to their nobility, in contrast to the complacent pilgrim who remained a household servant and thus has no distinct position.

The remaining seven servants, each entrusted with ten minas but who failed to provide an account to their master, represent the apostates. From the parable, it is inferred that they not only failed to generate profits but also squandered their capital through imprudent investments. These servants were categorized alongside other anti-Christs who, as the parable states, were sentenced to death.

Through this parable of the ten minas, and the previous hypothetical servant cases (Luke 12:41-48), Jesus identified the system of Eternal Rewards and Authority with the three-dimensional nature of the Spiritual Structure. While in the hypothetical servant cases, He focused on rewards and authority within a sub-kingdom (a plane of the Structure), in the parable of the ten minas, He discussed the dominion of authority on a higher level, involving several sub-kingdoms (tiers of the Structure).

Note that Matthew’s account of the parable of the talents emphasized a different theme from that of Luke. Matthew’s account taught principally the importance of balancing one’s divine scale of justice: the proper matching of spiritual gifts (standard weight) with positive actions (sample weight) [Matthew 25:14-30]: The servant entrusted with five talents yielded another five, and the one with two talents produced another two.  The use of different hypothetical figures (five, two, and one talents) also highlighted the fact that individuals are endowed with different spiritual gifts. Hence, it was added in Matthew’s passage that He gave to each according to its ability (Matthew 25:15). Luke’s account did not make this differentiation, however. Rather, it utilized universally standardized spiritual gifts; indeed, standardizations brought about through the use of universal standard factors. Each servant was, thus, given an equal sum—opportunities. This presentation, though idealistic, was useful for highlighting the message in Luke, namely, that:

1. spiritual gifts however variant in this life, will eventually be universally normalized; and
2. each individual will be rewarded in direct proportion to its normalized productivity.

It, therefore, becomes clear why Luke’s account detailed the nature of the rewards, while Matthew’s account only made a cursory reference to it: There will be no Eternal Rewards without the universal normalization of the parameters for Divine Justice.

These discussions are, again, in keeping with Jesus’s prophecies regarding the Holy Spirit: “When He, the Spirit of Truth comes . . . He will disclose to you what is to come” (John 16:13). Furthermore: “. . .He shall teach you all things and [with evidence] bring to your remembrance all that I have said to you” —John 14:26.

Dominion of Satan

In the course of the Israelites’ Exodus, the Lord instructed Moses to build the Tabernacle to face east*. That command was based on the geography of the Spiritual Structure as well**, as were the instructions for the course of the ritual-scapegoat on the customary Day of atonement:  After the imposition of sins on the scapegoat’s head, an escort would lead the scapegoat eastward from the gate of the sanctuary and subsequently pushed it off a cliff into the valley below (cf., Leviticus 16). The geography of the Cryptogram accords with this ritual-plan: Notice that the efficiency line, which depicts the Sanctuary, is on the critical edge between surfaces a-and-b, with the downward vector arrow on surface-a indicating a cliff at the efficiency line, and that it faces east. Thus, the customary practice of sending the scapegoat east from the sanctuary on the Day of Atonement is logically depicted in the Cryptogram.

However, following the establishment of New Jerusalem, Asaba, Muhammad’s “Night Journey,” as Cosmic Scapegoat, had to be modified from the normal scapegoats’ route in recognition of the new reality of two distinct Sanctuaries: The New Jerusalem and the Old. Upon the rejection of Muhammad by God Most High, Onishe,  as the “Lord’s Sin-offering-Goat”, he was escorted east from the gate (or threshold) of this New Heavenly Sanctuary, in a banishment and fall to the Temple Mount in Old Jerusalem; he was, then, led further east from there to Azazel (that is, Satan) in the wilderness-valley of Mecca. Muhammad’s stopover at the Temple Mount in Old Jerusalem was noteworthy as it confirmed the relocation of Jerusalem, the “City of God on Earth”, prophesied in Scriptures, and established by Jesus’s passage with His Blood into the ‘Veil’ of His Body, in the New Heavenly Sanctuary. Muhammad was led, initially, from the true City of God, which was other than Old Jerusalem, and that other City, Ahaba, is indeed the New Jerusalem. Denied refuge, also, at the Temple Mount, Muhammad was led away in furtherance of his fall from that secondary high place to the valley of Mecca. The final leg of Muhammad’s “trip”, from the Temple Mount in Old Jerusalem to the wilderness-valley of Mecca, served to mark off, symbolically, the Dominion of Satan and the threshold of chaos in the Simple Whole structure. And so, by this transition, the character and custody of Old Jerusalem began to shift from a transitory positive-and-negative sanctuary to a permanent Negative Sanctuary (or Forbidden Refuge); thus, its relegation to the clan of Ishmael (Islam) was initiated. Indeed, the Mosque at the Temple Mount has the befitting name of al-Haram (meaning “the forbidden”). As Divine ratification for these events, the Dome of the Rock*** was subsequently built on the Temple Mount, above the Western Wall.

Note that in the Old Order, the generic scapegoat’s ritual-journey was marked not by its ascent to the Temple Mount, but by its escort away from sanctuary, as it would subsequently be pushed off a cliff in a fatal fall to the wilderness-valley for Azazel. And so, to that hapless scapegoat, the sanctuary was a negative or forbidden refuge♠. Similarly, in the re-enactment of the “scapegoat’s journey” by Muslims at hajj, it has never been the pilgrims’ trip to (or ascent of) the “grand high place“, namely Kaaba♣, that has been of import, but the pilgrims’ departure away from the sanctuary at Kaaba; it symbolized a fatal fall from the “grand high place“. The pilgrims always attire as if for burial prior to their departure from the sanctuary, indicating their impending demise while rendering the “sanctuary” a negative or forbidden refuge to the pilgrims. And the Islamic name for the sanctuary at Kaaba is appropriately Masjid al-haram (“al-haram” meaning “the forbidden”). Indeed, it is the departure-part of the hajj, away from sanctuary, that is regarded by Islam as the “greater hajj”.

And so, any consideration of Muhammad’s “Night Journey” should focus on his banishment and fall from the Heavenly Sanctuary, and not engage in the glorification of his ascent to the Heavenly Sanctuary. To argue otherwise would imply either that Muhammad: 1) had been granted a second chance of starting the sanctification process for another entry into Heaven; or 2) had chosen to leave the safety and bliss of Heaven. Neither of these are reasonable options: Muhammad would have had to be morally pure to be allowed into Heaven in the first case, and so, no purpose would have been served by sending him out into the world to initiate the sanctification process all over. And in the second instance, it is fair to say that no sane person would have chosen to leave the safety and bliss of Heaven for the ordeal and challenges of life on Earth.  In reality, Muhammad was rejected by the True God, and banished from (the gate of) Heaven as the tertiary agent of a Tripartite, Sin-offering Agency. For these reasons, the emphasis on Muhammad’s “Night’s Journey” should be on the relevant aspects of his role, which is his banishment and fall from Heaven, as the Cosmic Scapegoat for Azazel. 

Preamble to the Final Judgment

The entire, preceding discussion is a preamble to the Final Judgment. It is promulgated by Elijah in His dual capacity as the Heavenly High Priest and Exalted Messiah. As the Heavenly High Priest, Elijah will atone for the Kingdom of Light, on the cosmic Day of Atonement, through the invocation of the Tripartite, Atonement Agency: with Jesus as the Cosmic Sin-offering Goat, Muhammad as the Cosmic Scapegoat, and the Albino who was offered in Ahaba—the New Jerusalem—as the Cosmic Sin-offering Bullock. As the Exalted Messiah, He will sit in judgment on the Good and the Evil, on the Last Day. Take note:

O you kings, O you mighty who inhabit the world, you shall behold my Elect One sitting upon the Throne of my Glory. And He shall judge Azazel, all his associates and all his hosts, in the name of [Onishe] the Lord of Spirits (1 Enoch 54:5; cf., 82:1).

* In the Simple Whole, a vertical plane divides the Structure into two opposing sets of multiverses, representing the Kingdom of the Exalted Christ versus that of Lucifer. Each of these Kingdoms comprise 12 major dominions. The 12 sons of Israel symbolize the 12 major dominions of the Kingdom of the Exalted Christ (the Kingdom of Light), while the 12 sons of Ishmael symbolize the 12 major dominions of the Kingdom of Lucifer (the Kingdom of Darkness). Hence the Scriptures prophesied about Ishmael: “In opposition to his brethren shall he dwell” (Genesis 16:12).

 

** The Lord instructed Moses to build the Tabernacle according to the “pattern” shown to him on top of the mountain (Exodus 25:40, 9); Cf., Blog Post 6: “The Mystical Warrior and His Sword”.

 

*** The Rock under the dome signifies the Negative Cornerstone (a stumbling stone), the counterpart to the Positive One in Asaba (the Rock of Refuge).

 

♠ The term “sanctuary” typically signifies a place of refuge; however, in the context of sin-offering rituals, the goat designated for the Lord was often slaughtered, its life seemingly lost, with its blood brought inside the veil of the sanctuary to atone for the people’s sins. Scriptures confirm that blood represents life (Lev. 17:11, 14; Deut. 12:23). Therefore, while the goat’s body was discarded, its blood, carrying spiritual significance, was preserved. In this metaphysical act, the blood of the sin-offering goat brought into the sanctuary paradoxically bestowed eternal life upon the sin-offering agent. In contrast, the scapegoat, sent alive as an offering to Azazel, faced certain doom, as it was denied sanctuary access before being cast off a cliff to Azazel in the wilderness-valley. For this unfortunate scapegoat, the sanctuary represented a forbidden, or negative place of refuge—an oxymoron. Thus, the sanctuary of the Old Order, through the use of two male goats—one for the Lord and one for Azazel—demonstrated both positive and negative aspects. Consequently, the metaphysical structure of Mount Zion, upon which the Old Order was based, also contained Positive and Negative Sanctuaries. It is noted that through Muhammad’s “Night Excursion,” the sanctuary at the Temple Mount in Old Jerusalem transitioned from a temporary positive-and-negative sanctuary to a permanently negative one on Earth, marking the onset of Satan’s dominion. Interestingly, the inverse correlations of the Good and Evil Spirits, as observed in Mount Zion and Death Valley, were preserved in the Judaic sin-offering rituals, hinting at a cosmic drama orchestrated by a Supernatural Force across different peoples and eras (refer to “The Dual Nature of God in Blog Post 10” for further insight). Unlike scientific events, this cosmic spiritual drama is unique and non-replicable, yet its complete narrative is profoundly compelling.

The hajj was instituted by Muhammad in acknowledgment of his role as Cosmic Scapegoat; it involves devotional rituals by which a pilgrim adopts the role of a scapegoat, through a small-scale re-enactment of Muhammad’s “Night Journey”. In the process of establishing the hajj, Muhammad adapted Kaaba (Masjid al-haram) as a substitute for “Haram al-Sharif” (the Temple Mount) in Old Jerusalem. Even the black stone inside Kaaba is a substitute for the rock under the dome in Al-Haram Al-Sharif. No wonder, the two sanctuaries share the designation, al-haram, exclusively. The hajj rituals are segmented into two parts: Those rituals which are in accordance with a pilgrim’s arrival at the sanctuary (Kaaba) and prior to (or alternatively without) departure from Kaaba constitute the (ascent or) —“lesser hajj”, whereas those that are in accordance with a pilgrim’s departure from the sanctuary are regarded as the (fall or) —“greater hajj”. Muhammad incorporated also rituals involving relevant aspects of Ishmael’s life into the “lesser hajj”, along with those of his escort and mother, Hagar, to reflect their ordeal as a result of their banishment from Abraham’s home (that is, sanctuary); these rituals serve to recognize Ishmael’s role as the prototypical human scapegoat, (cf., Genesis 21:1-21).

Customarily, in the Old Order, on the Day of atonement, the high priest would confess the sins of the (natural) Israelites over the head of the scapegoat to be carried away from the gate of the sanctuary to Azazel (Satan) in the wilderness-valley (Leviticus 16:10; 20-22). Since the scapegoat is the sacrificial goat “for Azazel”, the destination of the hajj would always be Satan’s abode. And so, the hajj, as a model, ambulatory journey for scapegoats, had to be located in the physical vicinity of Satan’s abode on Earth, namely, the wilderness-valley of Mina. (And the house of Islam—which includes their Lord—identifies with wilderness-valley or uncultivated valley—Quran [14:37])

Indeed, there exists at Mina, a monument dedicated to Satan and maintained by Islam: The Jamarat.  And Mina is, significantly, where Muslim-pilgrims are required to always encamp at hajj (away from Kaaba, the symbol of the True God’s house); where sacrificial scapegoats are offered vicariously by pilgrims signaling the demise of the scapegoat; where pilgrims shave their heads, emblematic of pilgrims discarding the sins imposed on their heads as scapegoats; and where pilgrims shed their symbolic burial shroud to indicate the end of the ritual-journey.

In the course of the hajj, as pilgrims proceed from Arafat station heading toward their destination at Mina, they are exhorted thus in the Quran: “. . . When you depart from Arafat celebrate the praises of Allah at the “Sacred Monument” and celebrate his praises as he has directed you . . .” (Quran 2:198). However, Muzdalifah, the only station between Arafat and Mina (where stones are generally gathered for throwing at Satan’s Monument) is devoid of any structure or landmark that could possibly meet the definition of a monument. And so, the “Sacred Monument” mentioned in the above qur’anic passage refers surreptitiously to the Jamarat. By inference, the exhortation to: ‘celebrate the praises of Allah at the Sacred Monument’ identifies “Allah” with the monument’s brand: “Satan”. The casting of stones at Satan’s Monument is among the required final rituals of the hajj; and pilgrims may tarry up to three days, casting stones at the monument. Considering all of the above, the act of casting stones at Satan’s Monument is a perverse devotion to Satan. 

Kaaba derives its importance to Islam because of its proximity and service as signpost, to the wilderness-valley of Mina. (At hajj, pilgrims get direction upon departure from Kaaba to go east from there in the manner of scapegoats.) The importance of the two other revered mosques in Islam are determined by their proximity to the wilderness-valley of Mina.  Masjid al-Nabawi, located at Medina, is next in order of importance, followed by the “farthest mosque”, Haram al-Sharif in Jerusalem.

 

♣ For the literal, Arabic meaning of Kaaba visit this link (and look under the sub-title: “The Other Names of the Kaaba”): The Kaaba (missionislam.com).  According to that official Islamic site: “Literally, Kaaba in Arabic means a high place with respect and prestige”, in other words “A grand high place.”