Author: jobiaya

Blog Post 10

Posted on by jobiaya

                                              Divine Nature

The underlying Latent Principle, the Ultimate Reality, the First Cause of all causes, the Eternal Beginningless, the Numinous Power on whom the Apparent Structure is founded is none other than the One God. The Cryptogram, which is Divine Signature, has enabled this profound revelation of Its Divine Nature.

The Trinitarian Nature of God

Realistically, the concept of the Three Persons in One God—the Trinity—is difficult to visualize from the human perspective and experience. However, by virtue of the Cryptogram, it is now possible to, logically, acquire knowledge of the concept, useful for operating within the Spiritual System. The Cryptogram depicts the Blessed Trinity. (Again, below are shown two detailed perspectives of the Cryptogram for ease of reference.)

God The Father

The Infinite Peak of the Structure, the position with the brightest Star, represents God the Father:

. . . Who is the only Potentate, the King of kings, and Lord of lords; who only has immortality; dwelling in the light which no man can approach unto; whom no man has seen, nor can see; to whom be honor and power everlasting. Amen! (1 Timothy 6:15-16).

The portrayal of Divine light in this passage corresponds to that of the Cryptogram, which shows an explosion of light emanating from the Throne of God the Highest. This intensity suddenly fades as it recedes into the darkness of the earthly plane, below. (C.f., “The Spiritual Light” in Blog Post 8; Proverbs 4:18-19). John certified:

This then is the message which we have heard of Him and declare to you that God is Light, and in Him there is no darkness at all (1 John 1:5).

As for the location of the Father’s Throne—at the Infinite Peak of the Structure—the Scriptures attested:

The Lord is high above all nations, and His Glory above the Heavens. Who is like our God enthroned on high and looks upon the Heavens and the Earth below? (Psalms 113:4-6).

Indeed:

For thus says the High and Lofty One [Himself] who inhabits eternity, whose name is Holy: ‘I dwell in the High and Holy Place . . .’ (Isaiah 57:15).

God the Father is the Ultimate Source of all things: the Standard of Perfection by whom all must strive to attain. Thus, the journey of the pilgrims, and the growth of the Apparent Structure are directed upward toward God the Father. As such, this pilgrimage is in accord with the petition in “the Lord’s prayer”: “. . . Your Kingdom come” (Matthew 6:9-13; Luke 11:2-4).

God The Son

The long composite Light Source (the efficiency line) which stretches from the origin of the Structure to the Infinite Peak symbolizes God the Son. (See the Cryptogram Schematic, also, in Figure 4, below). It comprises infinite stars, approximate replicas of the Standard One at the Infinite Peak, each representing a position of a member of the sons of God. The position immediately adjacent to the Standard Spirit—God the Father—is a lesser, approximate replica of this Standard, with each subsequent position being a lesser approximation, forming a series of diminishing replicas down to the earthly plane. Through this gradation of the Father’s Spirit in the Son, pilgrims are able to approach the Father by degrees, who, otherwise, is transcendent at the Infinite Peak of the Structure.

Pilgrims reaching the Heavenly Sanctuary (the efficiency line), from the earthly plane below, absorb the light of the star permanently and phosphoresce. Just as iron rods in a hot furnace become incandescent and glow, so the sedulous pilgrims who attain to the relative Summit are permeated by the light, and share in the divinity, through the Son; hence, they are called sons of God:

And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying Abba, Father (Galatians 4:6).

For God who commanded light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Christ [the efficiency line] (2 Corinthians 4:6).

This spiritual transformation, characteristic of those who come in close proximity to God, was presaged by Moses’s partial transfiguration on Mount Sinai:

And when Aaron and the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come near him (Exodus 34:30).

Jesus’s transfiguration on the mountain also typified this transformation:

And after six days, Jesus took Peter, James, and John his brother, and brought them up to a high mountain apart. And was transfigured before them; and His face did shine as the sun, and His raiment was white as the light (Matthew 17:1-2).

(Note that these two events occurred on top of mountains.)

Paul alluded to this mystery of God in the Son.

All things are of God, who has reconciled us to Himself by Christ, and has given to us the ministry of reconciliation. That is to say, that God was in Christ [the efficiency line], reconciling the world to Himself, not imputing their trespasses to them (2 Corinthians 5:18-19)

For through [Jesus] we both have access . . . to the Father (Ephesians 2:18).

It is by virtue of this Mystical Architecture—the Cryptogram—that Jesus, who personifies God the Son, made the following statements:

I am the Light [on the Ridgepole of the Structure] that is over all things . . . (Gospel of Thomas 77).

While you have the light, believe in the Light that you may become sons of the Light (John 12:36).

I am the Light of the world: he that follows me shall not walk in darkness but shall have the light of life (John 8:12).

While I am in the world, I am the Light of the world (John 9:5).

(The following citations derive their significance from the Cryptogram’s structural feature of God the Son embodying God the Father.)

I am the Way . . . no one comes to the Father but by me (John 14:6).

He that has seen me has seen the Father (John 14:9).

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

And He that sees me sees Him that sent me (John 12:45).

But I am not alone because the Father is with me (John 16:32)

Observe that the efficiency line, which portrays God the Son, is like a composite magnet that is pulling all magnetic materials (pilgrims) to itself out of a mixture containing other nonmagnetic substances below (nonbelievers). This representation is consistent with Jesus’s statement:

Now is the judgment of this world; now shall the prince of this world be cast out [on surface-a]. And I, when I am lifted up from the Earth, will draw everyone to myself [on surface-b] (John 12:31-32).

(Note that Jesus’s “Magnetism” was dependent on His Ascension into Heaven.) This magnet—God the Son—comprises infinite, tiny magnets (positions of the sons of God) linked side by side in a Chain forming the efficiency line. The magnet exerts an attractive force on surface-b of the Structure, and a repulsive one on surface-a.

When magnetic materials are under the influence of this magnet, they acquire magnetic properties themselves, which they in turn exert on other like substances and so on, resulting in a chain reaction. The strength of the magnetic pull is experienced mostly by those substances in direct contact with the magnet and becomes progressively weaker farther away from the magnet.

The tiny magnets located high in the inclined chain of magnets (the efficiency line) have a proportionately greater magnetic field strength than the lower ones. As a result, the entire Structure maintains a uniform magnetic field strength with respect to height—testimony to God’s Absolute Justice. This information is depicted in the Cryptogram by the gradation of light.  (See Figure 6).

God The Holy Spirit

The entire Structure represents God the Holy Spirit. In the Heavenly Sanctuary (that is, the efficiency line), It is one and the same with the Son. From the Sanctuary, the Holy Spirit bifurcates and radiates like polarized beams of light constituting the pathways of the Structure; as such, it exhibits different characteristics in surfaces a-and-b of the Structure. The Light Source—the Unlit Torch—alone, represents God the Son; but it is the aggregate of the Source and Its radiance—the Flaming Torch—that symbolizes the Holy Spirit.

Just as the sun’s rays pass through space, invisibly, until they strike matter (in the Earth’s atmosphere), so the Holy Spirit radiates through the Spiritual Structure, unnoticed, until It impacts a subject in Its path.

As the Apparent Structure, the Manifest Being, the Holy Spirit is revealed, technically, by pilgrims as approximate images of the Father—the Star images—in two forms: as replicas and mirages or, if you will, actual and virtual images linked in chain formations to constitute the Apparent pathways. But as the Potential Structure, the Unmanifest Being (the vacant portions of the Framework), the Holy Spirit remains latent as approximate replicas and mirages of the Standard Star. As one moves down the Structure from the Peak, the star images, both the actual and the virtual, fade by degrees, eventually disappearing on the earthly plane.

The pathways of surfaces a-and-b are partial reflections or mirages of the Son’s body: The pathways of surface-a are reflections of the immature positions (the curve-shaped, lower portion of the efficiency line), while those of surface-b are reflections of the more advanced positions (the linear-shaped portion of the efficiency line). (The Cryptogram is described mathematically by an exponential function; the straight portions of the Structure are linearization of this function. It is quite apt that the Transcendent God is, efficiently, described by a transcendent function.)

The Holy Spirit is, therefore, the consummate representation of the Primal Spirit in Its diverse forms: In the Heavenly Sanctuary, He is the Standard Spirit, God the Father, in union with His replicas—that is, God the Son—and in the rest of the Structure, He is as mirages (or reflections) of the Father in the Son. Accordingly, reference has been made to the Three Persons in One God: Just as the Father is in the Son, so the Son is in the Holy Spirit. Indeed, the Scriptures affirmed: “For through [Jesus] we both have access in One Spirit to the Father” (Ephesians 2:18). And so, the Holy Spirit is, ultimately, the “Way” to the Father (cf., John 14:6). He is the total union of the Father and the Son: The All-encompassing Spirit. And so, in the Holy Spirit the Unity of the Divine is perfectly expressed. Hence, Jesus declared:

Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Ghost will not be forgiven, either on Earth or in Heaven (Gospel of Thomas 44).

Jesus said: “. . . I am all: from me all came forth. and to me all attained”; only insofar as He is in the Holy Spirit. (See Gospel of Thomas 77; John 1:3).

Through the Holy Spirit, and hence through the Son, God the Father who is, in essence, transcendent at the Infinite Peak has thus become immanent also, through His replicas and mirages, but by approximate degrees in accordance with the layout of the Cosmic Structure. As such, God has become at once transcendent, immanent, and cosmic.

The Spirit which emanates from the Heavenly Sanctuary is in motion, whereas the Source from which It radiates is motionless; The Macrocosmic Spirit is thus both dynamic and static*.

(For convenience, below are shown, again, two perspectives of the Cryptogram schematic for the benefit of the following discussions)

The Dual Nature of God

While the entire Structure describes the Holy Spirit in absolute terms, regions of the Structure are classified as Good or Evil in relation to God the Son: Surface-b’s vector arrow portrays the Good Spirit guiding pilgrims to God the Son, whereas surface-a’s vector arrow depicts the Evil Spirit seducing them away from God the Son. Accordingly, all who succumb to the Evil Spirit are called anti-Christs. In keeping with these portraitures, the Good Spirit’s disciples are engaged in an assemblage with God the Son (in the Heavenly Sanctuary), whereas the Evil Spirit’s cohort promote dispersion as anti-Christs. Indeed, as God the Son, Jesus anticipated these relevant features of the Structure: “Whoever is not with me is against me, and whoever does not gather with me scatters (Luke 11:23; Matthew 12:30).

John identified two groups of anti-Christs:

 a) The apostates or self-righteous pilgrims on surface-a

Little children, it is the last time; and as you have heard that the anti-Christ is coming, so now many anti-Christs have come. This is how we know that it is the last time. They would have continued with us, but they went out from us, that it might be made clear they all are not of us (1 John 2:18-19; cf., Proverbs 2:13-15).

(The underlined clause makes the point that apostates on surface-a were former pilgrims on surface-b; they are thus backsliders. The same point had been made in Proverbs 2:13; and the vector arrows illustrate it.)

b) The disbelievers on the earthly plane:

And every Spirit that fails to acknowledge Jesus Christ as come in the flesh is not of God; and this is that anti-Christ which as you have heard is to come; and even now it already is in the world (1 John 4:3; 1 John 2:22; 2 John 7).

The Evil Spirit and its followers (on surface-a) turn their backs on the Light, the Son of God, for fear that their evil deeds and lies may be exposed, whereas those who belong to the Good Spirit (surface-b) face the Light, as their deeds are done in truth. The above observations are depicted in the Cryptogram by the pair of opposing vector arrows (See Figures 4 and 6): One arrow points to the efficiency line—the Light—while the other points away from it, thus affirming the scriptural passage:

For everyone who does evil hates the Light, lest his deeds should be exposed. But whoever acts in truth comes to the Light, so that his work may be clearly seen as done in God (John 3:20-21; cf., Jeremiah 2: 27b)

While surface-b represents the paths of truth, and surface-a, the paths of falsehood, the entire Structure represents Absolute Truth.

Inherent in the Spiritual Structure, therefore, is the absolute concept of God, which encompasses the positive and the negative, the good and the evil. In the Early Testament, it was described nebulously as “the blessing and the curse”, “life and death**”. These early references were precursors of Divine Justice embodied by the Spiritual Structure, which represents binary pathways by which an individual may choose to walk.

The corollary to the above, namely, the proverbial struggle between the Good and the Evil Spirits is featured in the Cryptogram, in the form of the opposing vector arrows. (While one arrow points up to the efficiency line, the other points down from it.) However, the Cryptogram registers assurance that the Good Spirit, the Superior Power, ultimately triumphs over the Evil Spirit in this struggle, as witnessed by the fact that the junction where Good and Evil directly clash in the Structure—the Heavenly Sanctuary—is the Epitome of Goodness. (Notice that the efficiency line, being the vector sum of two positive vectors in surface-b, is also positive—see Figure 4.)

There exists, paradoxically, within the Spiritual Structure, a certain harmony and unity composed of polar opposites; there is opposition, but no contradiction. Characterized by asymmetry about the Sanctuary, the Structure is, nevertheless, the epitome of stability—the Rock***.

The significance of the Dual Nature of God derives from the difficulty encountered in the perception of God as Wholly Good, in the face of prevailing evil in the world, even though He is Omnificent, Omnipotent and Omniscient. Hitherto, the problem of evil had been attributed to another First Cause, the Devil (in an attempt to justify a wholly Good God), thereby espousing, implicitly, a two-first-cause principle, an antilogy. In the Scriptures, the Devil (or Satan) is distinguished from God, as a separate personality, and identified as the originator of evil:

Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them (Job 1:6).

Now Satan stood up against Israel, and provoked David to number Israel (1 Chronicles 21:1).

And He showed me Joshua, the high priest, standing before the Angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan: ‘The Lord rebuke you, O Satan . . .’ (Zachariah 3: 1-2)

You belong to your father, the Devil, and you want to do the desires of your father. He was a murderer from the beginning and does not stand in truth because there is no truth in him. Whenever he tells a lie, he speaks from his own nature, because he is a liar and the father of lies (John 8:44).

This foregoing notion of a purely Good God is irreconcilable with other scriptural passages. Indeed, the Lord was credited with causing some prophets to lie:

Now, therefore, behold, the Lord has put a lying spirit in the mouths of all these prophets of yours, and the Lord has declared evil against you (1 Kings 22:23).

The prophet Amos stated: “Shall evil befall a city without the Lord causing it” (Amos 3:6)? Several other passages in the Scriptures also attributed evil to God:

The reason they could not believe was that as Isaiah said: ‘He has blinded their eyes and hardened their heart that they should not see with their eyes nor understand with their heart and be converted and I would heal them’ (John 12:39-40; Isaiah 6:9-10).

For the inhabitants of Maroth waited carefully for Good, but evil came down from the Lord to the gate of Jerusalem (Micah 1:12).

The following day, an Evil Sirit from God came over Saul, and he raged in his house, while David was playing the Lyre, as was his wont. With his spear in hand, Saul cast it with the intent of striking David. But twice, David eluded him (1 Samuel 18:10-11).

‘See, now, that I, even I, I am He, and there is no god besides me: I kill, and I make alive; I wound, and I heal; neither is there any that can deliver out of my hand’ (Deuteronomy 32:39).

‘I form the light and create darkness; I make peace, and create evil; I, the Lord. do all these things’ (Isaiah 45:7).

These scriptural passages, obviously, portray God in a negative sense, contrary to the prior cited passages; they imply, indirectly, that the Spirit of God is also inherently Dual by Nature. This Early Testament concept, however, focuses more on God’s retribution of infidelity to Him, and less on Evil as an inherent Nature of God. Thus, the idea of evil had been kept apart from God. Nowhere in prior Scriptures is the Dual Nature of Giod stated explicitly. Even so, according to the passages, God brought on the evil in each case.

The Comprehensive Nature of God

Hitherto, Scripture’s portrayal of God’s Nature has been inconsistent, as reflected by the foregoing passages. The only coherent picture of the One God is that which depicts its total spiritual attributes, as portrayed by the Cryptogram: The Good and Evil Spirits, Duality, paradoxically in union within the Trinity. While the Trinity refers to the distinctions within the One Spirit irrespective of orientation, the Duality addresses the differentiation within the Spirit solely on the basis of orientation. However, both characterizations involve the Absolute Spirit. Thus, there are Three Persons, in Two Forms common to the Three, in One Universal God. The Trinity pertains to the distinctions made within the Unitary Spirit on a vertical basis, with respect to its Architecture, whereas the Duality relates to the transverse differentiation within the same Spirit. This Supra-cosmic Spirit manifests Itself readily in nature in its Binary form. The Binary mode of this Spirit is basically two-dimensional, with respect to its Architecture, that is, it is on the earthly plane, whereas Its Trinitarian aspect is of higher, spiritual dimensions, and thus more difficult to discern. The unveiling of the Cryptogram is thus the revelation of the Form of God’s Nature. (See the Gospel of Thomas 30 for a hint at the Comprehensive Nature of the Divine)♠.

God-Humanity Relationships

It is important to clarify, as necessary, ambiguities in the polar opposite attributes which the Cryptogram symbolizes, since it correlates many contrary attributes. For instance, moral Goodness-and-Evil must be distinguished from natural Goodness-and-Evil: that which is expected of an individual—Choice—distinguished from that which is imposed—Chance. Although the emphasis here is on the moral aspects of Divine Justice (Choice), the natural component (Chance) is also implied in Its absolute sense which encompasses God-humanity relationships. In order words, how a pilgrim conforms, by Choice, to the necessary, changing contour of the Chance Mold—the Potential Structure—is a measure of the pilgrim’s loyalty to the Divine. The ultimate reward for humans in this Justice System is eternal bliss with the Good Spirit, while the ultimate punishment is eternal torment with the Evil Spirit. The judgmental criteria are the degrees to which individuals, on the basis of faith, adhere to the ethical standards as defined by the Holy Spirit in their journey through this life. Although the conditions confronting individuals—fate—is unique to them, one factor is common to all: the journey, though intrinsically good, involves an uphill struggle. Those who attempt to circumvent the challenge wind up on the wrong side of the track. Thus, the Spiritual Structure is depicted as a set of allowed and forbidden spiritual domains on which an individual may choose to walk.

In light of the foregoing discussion, the prior search for a theodicy was fundamentally flawed, as evil was treated as a separate and independent entity, and not as part of the total nature and workings of the One God. As the Cryptogram shows, the Spirit of God embodies infinite Goodness and infinite Evil. In an absolute sense, it does not possess one attribute to the exclusion of the other—a hallmark of Divine Justice. To the extent that Evil is personified by the Devil, it is within the comprehensive structure of the Divine Nature. The presence of such paradoxes within the Unitary Spirit is a fundamental mystery of God revealed. This novel scriptural concept of God requires a dispassionate assessment of the Truth, thus necessitating the dispelling of certain customary beliefs and half-baked notions about the Divine Nature.

What aspect of God’s Nature an individual ultimately experiences at the end of this life—whether Its benevolence or wrath—is presently up to the individual. This is what Divine Justice entails. Hence, prophets and preachers are sent to bear witness; to the just, they are messengers of hope, but to the reprobate, they bring warnings of an impending doom, and serve as evidence to them against the Day of Judgment.

As depicted by the Cryptogram, the attainment of goodness involves an uphill climb, and so, advancement in grace inherently implies overcoming ordeals: the downhill resistance of evil. This is especially the case with those pilgrims in the Heavenly Sanctuary—the highest points on the Structure, as noted by Paul:

For I think that God has set forth us the apostles last, as it were, appointed to death; for we are made a spectacle unto the world . . . (1 Corinthians 4:9-13; Romans 8:36).

However, they also have sufficient grace to combat the evil that confront them. Therefore, the more one seeks and attains goodness in God, the greater the natural evil (temptations and/or misfortunes) that befalls one; and hopefully, the more grace one acquires for combating it.

The Abode of the Absolute, the Heavenly Sanctuary, is the Knife Edge on which the scale-beam of Divine Justice rests. Advancement on this critical path entails balancing the caution and vigilance necessary for the avoidance of evil against the abandon and zeal required for accomplishing one’s duties in life: balancing aversion to evil (surface-a) against passion for righteousness (surface-b). This is essentially the law of God expressed in two-dimensions; the Cryptogram, in its totality, is a three-dimensional illustration of it—the Consummate Law. Thus, to be in the Heavenly Sanctuary is, for a pilgrim, to be in a state of (dynamic) equilibrium. Denizens of this Divine Court must be able to absorb (opposite) perturbations with equanimity, if the necessary balance is to be maintained on this Knife Edge: misfortunes must be humbly accepted with the good in life. So, natural evil must be seen as opportunities for spiritual advancements being part of the comprehensive milieu appointed by God for accomplishing Its Will for humanity.

The elegance and seeming simplicity of the Spiritual Structure as the solution to the problem of evil are indeed hallmarks of Divine Nature.

The Magnetic Field and Compass

God the Son (the efficiency line) has already been likened to a composite magnet. Now, the Holy Spirit (the Macrocosmic Structure) can be viewed in terms of the sum of the magnet and the magnetic field. The directions of the magnetic field correspond to the directions of the grace vector field in Figure 4. Just as latent magnetic lines are outlined by the presence of magnetic substances (such as iron filings), so the spiritual pathways, the Potential Structure, are revealed as the Apparent Structure by the presence of pilgrims.

The importance of the Holy Spirit to pilgrims can be likened to the relevance of the Earth’s magnetic field to compasses. Just as a ship’s compass is reliant on the Earth’s magnetic field for navigational bearings, so a pilgrim’s conscience is dependent upon the Holy Spirit for spiritual guidance. While the Earth’s magnetism is the common link that binds all magnetic compasses, truth is the common factor that binds all consciences. In essence, the Holy Spirit is the Field or Domain of Absolute Truth.  Jesus, in fact, described the Holy Spirit as the Spirit of Truth (John 14:16-17; 15:26; 16:13. Therefore, to deliberately disobey after knowing The Truth is a sin against the Holy Spirit, which is the unforgiveable sin: the deadly sin.  The Scriptures certified:

For if we sin willfully after we receive knowledge of The Truth, there remains no more sacrifice for sins, but a certain fearful looking for of judgment which shall devour the adversaries (Hebrews 10:26-27; Gospel of Thomas 44; Mark 3:28-29; Matthew 12:31-32; Luke 12:10).

The bearings indicated by a magnetic compass are interpreted in relation to a fixed axis—the north-south poles. Similarly, the orientation of an individual’s conscience (positive or negative) is assessed with reference to a fixed axis in the Spiritual Structure—God the Son. A positive conscience, founded in faith, is directed toward eternal life in the Son, through grace (surface-b), while a negative conscience, based on self-righteous action, is directed away from the Son toward death, through sin (surface-a).

In order to approach God, one must align oneself positively with grace, much as a compass needle. The Word of God helps a pilgrim develop a protective shield: to resist temptation, and enhance its judgment, similar to the way a magnetic compass is shielded from interference that may compromise its accuracy. The effectiveness of this protective shield depends on the depth of one’s knowledge of God’s Will. The individual lacking knowledge of God’s Word is akin to a captain navigating its ship equipped with an erratic compass.

No matter how accurate a compass may be, it merely provides guidance; it is not responsible for the ship’s motion. By the same token, the conscience provides only guidance. An individual advances in holiness by acting according to a truthful conscience.

The Radio Signal

The Holy Spirit is being poured out into the world from the Heavenly Sanctuary, just as radio waves are beamed from a transmitter. With the gift of faith, a pilgrim becomes equipped with the appropriate receiver (the conscience) for tuning into this perennially ubiquitous signal (the instant Word of God). In order for these receivers to function, they require conditioning, that is, bias voltage from a power source (the general Word of God). However, the reception is subject to interference, insofar as the receivers are located in a noise zone (amidst falsehoods). The quality of the reception is, therefore, dependent upon both the atmospherics and the sophistication of the circuits designed into the receivers. A sensitive receiver is one that sorts out faint signals amidst a noisy background. By analogy, a wise conscience is also one that sorts out truths from a complex situation. A high-fidelity system is one that hears the Word of God and keeps it.

Flared like a megaphone, the Cryptogram signifies the final amplification of the Divine whisper heard by Elijah on top of the mountain (1 Kings 19:12-13) ♣; and since it symbolizes the Third Person of the Trinity, the Holy Spirit is the Consummate Word of God—the Consummate Law and the Will of God.

This is all in keeping with Jesus’s prophecy about the Holy Spirit:

The Advocate . . . whom the Father will send in my name, He will teach you all things, and remind you of all that I have told you (John 14:26).

The Cryptogram Affirms Other Scriptural Passages

Although one’s actions cannot be attributed to grace, grace can, indirectly, influence actions. With reference to the analogy of the Structure with magnetic field and compasses: On surface-b, where the magnet asserts an attractive influence, the higher the position of a pilgrim’s compass the more defined is its needle, and the less confusion involved in the upward mobility toward the “Author of Life” in the north. (Those rich in grace are not easily overcome by temptation.) In contrast, on surface-a, where the magnet asserts a repulsive influence, the compass is directed away from “Life”, and thus the apostate is led astray toward “Death” in the south. The Cryptogram, therefore, bears witness to this scriptural passage:

For whosoever has to him shall be given and he shall have more abundantly; but whosoever has not, from him shall be taken away even what he had (Matthew 13:12; 25:29; Mark 4:25; Luke 8:18).

This passage would fly in the face of anyone’s sense of justice sans reference to the Cryptogram; it is another reflection of the paradoxical Nature of the Divine.

The Cryptogram also bears witness to the scriptural admonition:

Therefore, come out from among them. And separate yourselves from them, says the Lord, and touch nothing unclean and I will receive you, and I will be a Father to you, and you shall be my sons and daughters (2 Corinthians 6:17-18).

Those ascending the Structure have separated themselves from the worldly, below. The apostates, unable to resist the lure of worldly passions, are portrayed on the Cryptogram as heading to where their hearts and minds are—on the earthly plane. The Scriptures, indeed, cautioned:

Lay not up for yourselves treasures upon the Earth, where moth and rust corrupt, and where thieves break through and steal; but lay up for yourselves treasures in Heaven, where neither moth nor rust can corrupt, and where thieves do not break through nor steal; for where your treasure is there will your heart be also (Matthew 6:19-21; Luke 12:33-34).

 

* Jesus, in fact, characterized traits of the (personal) spirit as ‘motion and rest’ (cf., Gospel of Thomas 50).

**Deuteronomy 30:15-20; 28:1-14; 15-69; See, also, (Zoroastrian) Yasna 30; 3-6.

***Compare the Cryptogram with Heraclitus’s Logos and his doctrine on the unity of opposites. With the benefit of the Cryptogram, the ambiguity of Heraclitus’s aphorisms exploited by Plato and Aristotle has been eliminated; they imputed to Heraclitus the identity of opposites, and the denial of non-contradiction.

♠For another hint at the Comprehensive Nature of the Divine, see Tao Te Ching (42). Even here, the Structure (that is, the Taijitu) portrays its vector (or sense) attribute: “All things have their back to the Female (the Yin), and stand facing the Male (the Yang)”.

♣Elijah heard the whisper as the Most High’s Alter Ego: One close to God.

 

Blog Post 9

Posted on by jobiaya

                                  Divine Justice

Underlying the description of the Structure thus far is the implication of Divine Justice (with respect to pilgrims): What exactly are the conditions for ascending and maintaining positions on It? And where on It? In order words, how is divine grace precisely acquired?

As reflected by the Cryptogram, divine grace is dependent on faith and divine service. And divine service implies action, as it is external to the performer. It is the projection of a pilgrim’s spiritual mentality. In contrast, the element of faith is internal, with components of inspiration, intuition, and reason; all of which is knowledge based. And faith’s operational center—the conscience—is an individual’s spiritual relay and control station.

The Role of The Conscience

The conscience serves as a moral compass, providing guidance along the paths of truth and justice in accordance with the Word of God, through the Son and the Spirit, leading the pilgrim through the storm of life. Paul stressed the importance of relying on the conscience and warned that those who fail to do so destroy their faith (1 Timothy 1:19). In his Epistle to the Romans, Paul noted: “Happy is he whose conscience does not condemn him in that which he allows” (Romans 14:22). John also said, concerning the role of the conscience: “Beloved, if our conscience does not condemn us, then we have confidence toward God” (1 John 3:21).

The accuracy of the bearings provided by a compass depends on the level of sophistication of the compass. The more refined the compass, the more accurate its readings. Similarly, the judgment of the conscience is as good as the information and knowledge it possesses. Consequently, one’s adherence to the paths of truth and justice which lead to salvation, depends on one’s knowledge and understanding of the mystery of God’s Plan through the Trinity. Everyone called to fellowship in God has some potential for grasping this mystery.

The Word of God, in Scriptures, is the spiritual food essential for the development of the conscience. Pilgrims must live according to the Word of God, relying on it for guidance, and revitalizing their faith by it. The wisdom of one’s judgments is dependent on one’s spiritual nourishment. The strength of one’s contributions to the Universal Church depends on the level of discipline acquired through spiritual training, reflected by one’s actions, and based on faith in the Trinity.

The Scale of Justice

Divine Justice is likened to scales and balances: On one scale pan lies an individual’s spiritual gifts—the capacity to know God’s Will—the measure of one’s faith. On the opposite scale pan are an individual’s actions—the response to one’s spiritual gifts. The spiritual gifts, which include temporal endowments, constitute the standard weight, while the actions represent the sample weight. One’s actions are, thus, measured against one’s spiritual gifts. Divine Justice requires that this scale be maintained in constant balance for the optimum reward.

Since everyone is endowed with spiritual gifts to varying degrees, the standard weight of measurement is, as it were, personal. Although the sample weight is the variable factor, the standard weight is also subject to change; increased faith must be matched by increased action, in order to maintain the balance of the scale, for as Jesus certified: “To whom much is given, of him shall much be required” (Luke 12:48).

If the standard weight is greater than the sample weight, it indicates that the individual is not reaching their potential, despite their actions being just. This condition depicts the complacent pilgrim. On the other hand, if the sample weight surpasses the standard weight, it suggests that the individual has overstepped the bounds of their conscience as defined by the Holy Spirit, characterizing them as an apostate or a self-righteous pilgrim. A balanced scale represents the sons of God.

The Scriptures observed: “A just weight and balance are the Lord’s: all the weights in the bag are His works” (Proverbs 16:11). Since the scale and weights of justice are in the Lord’s hands, and He alone knows the exact weights that are involved, the only way an individual can hope to maintain its scales in balance is through righteous devotion to God.

The Comprehensive Law

Just as the economy and safety require the introduction of oxygen before carbon monoxide in furnace combustion, so, too, in the spiritual system, economy and safety necessitate that faith takes precedence over divine service (cf., Blog Post 7: “Development of Combustion Wedge” & “Laws of Nature Governing CO Combustions”).

The primacy of faith over divine service in the quest for divine grace, or righteousness is the distinguishing feature of the Mid Testament era. Indeed, in his letter to the Galatians, Paul proclaimed that one is saved by faith, and not by the law:

. . . Even we have believed in Jesus Christ, that we might be justified by faith in Christ Jesus, and not by the works of the law; for by works of the law shall no flesh be justified (Galatians 2:16).

The law in reference here is the Mosaic law, consisting of the Ten Commandments—the Ideal law—along with various other precepts, rituals, and observances—the Natural law. It is this Natural law which cannot lead to justice with God, as it is on a human level, contrary to the Divine Nature. For instance, the Scriptures exhorted the faithful to be holy as the Heavenly Father is holy and affirmed God’s forbearance in letting His light shine on both the just and the unjust. Yet, the Mosaic law prescribed strict retribution. It demanded the stoning of blasphemers and adulterers, whether they were foreigners or natives. Furthermore, the complexity of the Mosaic law, with its six hundred and thirteen commandments, made it difficult to comprehend and follow. Even so, the people were warned: “Cursed is he who fails to do all the words of this law” (Deut. 27: 26; Lev. 26:14ff). It is because of flaws such as these that the Mosaic law was rendered obsolete, as affirmed by the Scriptures:

Wherefore I gave them also statutes that were not good, and precepts whereby they could not live (Ezekiel 20:25).

Hence Paul stated: “For by works of the law shall no flesh be justified”.

In order to appreciate the import of the doctrine of the primacy of faith over divine service, one must allow that a religious action could conceivably lose its spiritual moorings, thus becoming merely a perfunctory action. The Mosaic law, with its numerous ritual practices, has acquired these characteristics by its very nature. Thus, its emphasis is on procedure, and not on faith, giving its observance the aura of magic. Ritual ensures only cultic loyalty, not divine grace; since it is merely an attempt to invoke Truth through mimicry, it is ersatz, and thus cannot, ideally, be a substitute for the real Truth, which is abstract and sublime.

The Scriptures note that forgiveness of sins, and hence justice, comes only through faith in the Trinity—the Word of God—as embodied consummately by the Holy Spirit. Any belief that is contrary to this teaching is an erroneous one.

Because a pilgrim’s actions must be guided by faith, faith must precede divine service, if one is to be justified. Faith and divine service, then, can be said to have sense or direction. And since both have magnitude, they are, by definition, vector variables. The proper orientation of faith and divine service (the independent variables) is essential for righteousness—the state of grace—just as the correct orientation of the reactants’ molecules (oxygen and carbon monoxide) was essential for heat in combustion.  The fact that the vectors, faith and divine service, are noncommutative in their correlations with divine grace affirms that divine grace is a vector product.

The Cryptogram is, therefore, the vector-product-field for Divine Grace. (Below are shown, again, two perspectives of the Cryptogram for ease of reference).

The Grand Law and the Cosmic Law

The Cryptogram portrays the Spiritual Mold which gives form to a pilgrim’s spiritual attributes necessary for its journey to God Most High: It defines the paths of righteousness through its vector properties. In fact, the Cryptogram affirms the primacy of faith: the scriptural mandate which stipulates that faith must precede divine service for righteousness; its vector arrows show how righteous paths begin with faith on surface-b, while the converse is true on surface-a—the apostates’ paths (cf., “Explaining the Cryptogram”, in Blog Post 7). Binary Laws epitomize the rules which govern the operation of Divine Justice on the Spiritual Structure.

The Grand Law is one of the binary laws. It is a mathematical expression of the Spiritual Mold that correlates a pilgrim’s spiritual attributes in accordance with Righteousness. As the attributive aspect of Divine Justice, the Grand Law reflects a pilgrim’s judgement in the acquisition of divine grace which serves to determine one’s location on the Spiritual Structure. In the journey of life, all are endowed with special gifts and constrained by limitations, presented with opportunities and burdened with adversities. These intrinsic and contingent human factors are accounted for, also, in the acquisition of divine grace essential for the pilgrimage to salvation. The Cosmic Law is the complementary, mathematical expression of the Spiritual Mold which incorporates these inherent and circumstantial factors in the application of Divine Justice.

And so, the Grand Law depicts a pilgrim’s Choice or Freewill component of Divine Justice, while the Cosmic Law denotes its Chance or Allotted element. These binary laws though distinct are yet integral to Justice. The former expresses one’s measure of divine grace, whereas the latter represents the probability of acquiring that grace. The Grand Law is particular as it pertains to a pilgrim’s choice; but the Cosmic Law is universal as it encompasses all else, potentially. The one is from within, while the other is from without. Operating together, they constitute Absolute Justice, the Consummate Law. 

The Chance element, which is beyond the realm of human control, has both inherent and circumstantial factors: the inherent factor denotes those potentials one is endowed with by birth, while the circumstantial factor refers to the extraneous circumstances one encounters in life. The inherent factor is to the element of faith as computer hardware is to software.

Faith is the potential saving power of God within the faithful. The ability to discern God’s Will is a measure of one’s faith. Faith remains dormant until it is acted upon through divine service, then it yields grace: the effectual saving power of God. Grace is awarded on the basis of one’s response to faith. Faith is the spiritual gift of God, and divine service represents one’s conscious response to this gift. Each pilgrim’s response varies according to its level of discipline.

With this information, the three basic categories of Justice can be identified from the vector-product-field, the Cryptogram:

1. Faith greater than divine service

This describes the spiritual state of believers whose total response to God falls short of the faith that has been invested in them: the complacent pilgrims. Though classified as just, they are nevertheless guilty of negligence.

2. Faith less than divine service

This condition of the vector field describes the sinful state of apostates. Because their actions are defiant and beyond the constraints of faith, the standard weight of justice, they invariably tip the scale of justice contrary to righteousness, by assuming more spiritual powers than has been allotted them. Their actions outweigh their faith. Such actions are negative and self-destructive, as they are in opposition to the Truth—the Holy Spirit. These pilgrims are guilty of giving priority to their self-righteous actions, thus reversing the order of orientation for faith and action (divine service). They are wise in their own estimation.

3. The third category of Justice describes the spiritual state of the ideal pilgrims, the sons of God, and is defined by:

Faith equaling divine service.

Because these pilgrims follow the Spirit’s lead, their actions match their faith. Indeed, the Scriptures affirmed: “For as many are led by the Spirit of God, they are the sons of God” (Romans 8:14).

(Thus, every point on the efficiency line of the Cryptogram defines the limiting, positive action—divine service—for each assigned level of faith; alternatively, each point defines a matching pair of faith and divine service necessary to maintain balance on the efficiency line. See Figure 4).

It becomes apparent, from the foregoing discussion, that to be justified, one’s actions must either match one’s faith, or at the least be within the constraints of the Grand Law. Divine Justice, therefore, stipulates that:

Faith must be greater than or equal to divine service.

It bears on the proper relations between faith and action.

It is becoming evident from the foregoing discussion that the combustion process closely parallels the Spiritual System. For a more accurate portrayal of Righteousness, the units of measurement for the elements of Justice as stated above (faith and divine service) must be expressed in universal standards, much as the molecular units of CO combustion are standardized. Differences in personal endowments (faith) coupled with variance of divine service (works of the law) make it necessary to normalize these attributes for an equitable measure of Divine Justice. 

The Instrument of Justice

The apparatus of justice consists of a spiritual conversion device, and a separate storage facility. It is similar in design to a hot-water tank or power plant system, which also has its energy storage equipment (the tank or boiler) separate from its conversion apparatus (the furnace). Just as a chemical agent (fuel) is converted into heat in the power plant system, the actions of believers are converted into grace in the religious system. The latter conversion involves a transition from a natural realm to a spiritual one.

The spiritual conversion of each action is a discrete process. The resulting grace from a believer’s action is added to its prior level to constitute its new position on the Spiritual Structure. Associated with each discrete grace is a wave packet, in the form of a mini structure; it is the microcosmic constituent of the Cosmic Law that defines the probability space for that discrete grace.

A minor offense has a damaging effect on a pilgrim’s spiritual furnace, the abode of the Holy Spirit, in essence cooling off its spirit, and thus affecting its conversion process. However, because of the pilgrim’s privilege of God’s forgiveness through the Holy Spirit—the Spiritual Structure—the damage is reparable through atonement. But, while the believer’s spiritual furnace is under repair, the level of its storage tank (grace) remains stagnant as subsequent positive actions are directed toward the restoration of its furnace. Following the restoration of the pilgrim’s furnace, the acquisition of grace resumes for the just on surface-b and the efficiency line.

A deadly sin, on the other hand, causes irreparable damage to both the spiritual furnace and the storage tank of a pilgrim, resulting in the continuous and eventually total loss of stored-grace, and the inability to ever generate and retain divine grace, again—cf., Heb. 6:4-6; 2 Pet. 2:20-22. (The combustion process also reflected this failed state: By adding CO beyond the efficient state while oxygen was kept fixed, a point was reached in the experiment when further increases in CO resulted in spontaneous reaction and extinguished burning. See Blog Post 7, “Classes of Combustion”.) Although the pilgrim may be physically alive, it is spiritually dead.

The arrow heads in Figure 4 indicate the directions of vectors in the Structure. The Cryptogram vector arrows attest to the following scriptural passage:

The way to life leads upward for the wise man, that he may depart from hell below (Proverbs 15:24).

It also affirms the scriptural usage of height in connection with spiritual matters:

Set your affection on things that are above, not on things that are on Earth (Colossians 3:2).

You are from beneath; I am from above. You are of this world; I am not of this world (John 8:23).

Furthermore, the Cryptogram highlights the dichotomy between safety and danger, life and death, implicit in these passages:

He who walks uprightly [as on surface-b] is safe, but he whose ways are crooked [as surface-a] falls into the pit (Proverbs 28:18).

While surface-a depicts negative grace (that is, sin), and surface-b portrays positive grace, the entire Structure represents Absolute Grace. (This structural feature is comparable to the form of numerical representations: Numbers are generally stated in absolute values, but when distinction is necessary, they are also expressible in negative and positive values.) The following passage exemplifies this distinction:

So that, as sin reigned through death [on surface-a], grace may reign through righteousness [on surface-b], leading to eternal life by Jesus Christ [on the efficiency line] (Romans 5:21).

It is further evident from the foregoing discussion that the combustion process closely parallels the Spiritual System. Thus, the Cryptogram depicts the Comprehensive Law of God structured according to Justice; it is the ultimate codification of the Divine Law.

The commandments of God

The guiding rule for all actions—the law of faith—is epitomized by this scriptural passage:

You shall love the Lord your God with all your heart and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself (Luke 10:27; Deuteronomy 6:5; Leviticus 19:18).

This Ideal law concerns a pilgrim’s responsibility to God, to its fellow beings, and to itself. Loving God is contingent upon the fulfillment of one’s responsibilities to its fellow beings, and to itself.

For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil and do good; let him seek peace and follow it. For the eyes of the Lord are over the righteous, and His ears are open to their prayers: but the face of the Lord is against those that do evil (1 Peter 3:10-12; Psalms 34:12-16).

This passage identifies two types of positive actions: the negation of a negative—to eschew evil—and the endorsement of a positive—to do good. Because evil is negative, and to eschew (or avoid) is also negative, eschewing evil is to engage in a double negative, which results in a positive. Although avoidance implies inaction, if an impulse (like passion) is resisted in the process, action is inferred. In a spiritual sense, then, avoidance of evil constitutes a positive, self-purifying action. For examples, avoidance of such impure actions as fornication, lying, lust, idolatry, jealousy, and adultery. The endorsement of positive actions refers primarily to actions towards others—the love of one’s neighbor. It is through the love of one’s neighbor, the avoidance of evil, and the pursuit of justice with God in mind, that a pilgrim can truly love God (the ultimate positive action). It is following the fulfillment of these obligations that one’s sacrifice of praise and thanksgiving to God becomes acceptable.

Imagine a vertical plane along the efficiency line, which runs through the depths of the Cryptogram dividing it into zones a-and-b. This partition of the Structure illustrates the fundamental aspect of the Divine Law: it is two-dimensional, as it enjoins humanity to avoid the domain of evil, zone-a, and to affirm the reign of goodness, zone-b.

A lawyer in Luke’s Gospel questioned Jesus about who his neighbor was. That question elicited the “Parable of the compassionate Samaritan” from Jesus. At the end of the parable, the lawyer was able to answer his own question: the neighbor was the one who “showed mercy on him” (Luke 10:37). This parable emphasized that love of neighbor implies good works (or positive actions) toward others.

In the Scriptures, the interpretation of love has greater depth, and demands more of believers than the worldly usage. John defined love as walking “according to the commandments . . .” (1 John 5:3). He elaborated on this:

This is how we perceive the love of God, because He laid down His life for us; we ought to lay down our lives for our brothers. But who has enough of this world’s goods, and sees his brother has need, and shuts up his compassion from him; how can the love of God be in him? My little children, let us not love in word, neither in tongue; but in deeds and in truth (1 John 3:16-18).

The divine service axis of the Cryptogram is synonymous with love for God, if love for the Divine is the motivation for the acts of neighborly love and personal sanctity. Divine grace, on the other hand, is rewarded from above, and represents the love of God for humanity.

Vigilance and caution are necessary for adhering to these teachings on good works. Consider the hypothetical case of a treasure hunter who overlooked the treasure in his backyard, in quest for a richer and more exciting treasure. After locating such a treasure, he sought the assistance of strangers to help recover the find; and in doing so, he unwittingly alerted robbers. They waylaid him, beating him and stripping him of his find. Had he secured the treasure in his own backyard first, he would have had the means to hire trusted hands to assist with the distant treasure, thus keeping his activity a secret, and averting the tragedy that befell him, in addition to profiting from two treasures (cf., Gospel of Thomas [97]).

The aim of the foregoing discourse is character development—faith, humility, love, probity, discipline, perseverance, et cetera—which is necessary for fulfilling the self-potential of an individual and contributing to the accomplishment of the Divine Will. Self-potential is achieved when good character is blessed with wisdom. The individual’s conscience is thus in tune with the Divine Will—constantly listening in, correctly judging, and obediently serving Truth.

The Commandments of God, as articulated above, are merely fundamental guiding principles by which seekers of Perfection in God can accomplish their larger role in life. A pilgrim’s duties must accord with its unique nature. Fulfilling one’s duties in life is the ultimate divine service.

The Use of Faith and Good Works by Paul and James

The introduction of the vector properties of faith and divine service has facilitated a deeper reconciliation of James’s teachings with those of Paul regarding faith and good works. James stated in his Epistle that faith without good works is dead, and he argued:

Was not Abraham, our father, justified by his works when he had offered Isaac, his son, upon the altars (James 2:21)?

Paul seemingly countered James:

For if Abraham were justified by works, he has reason to brag, but not in God’s view. For what does the Scripture say? Abraham believed God, and it was credited to him as righteousness (Roman 4:2-3).

Although these teachings might seem contradictory, the differences are only superficial. Consider the relationship between psychic faith and productive faith: Productive faith is the expression of psychic faith through good deeds. Paul’s reference to “faith” pertained to productive faith, while James addressed the more foundational concept of psychic faith. However, there were instances when Paul spoke of psychic faith, and on those occasions, he too emphasized the significance of action.

For in Jesus Christ, neither circumcision nor the lack of it avails anything; only faith which works by love (Galatians 5:6).

Paul further affirmed that faith alone cannot supplant (obedience to) the Ideal law; rather, it should complement it:

Do we then make void the law through faith? God forbid. Yes, we establish the law (Romans 3:31).

Paul commented, once more, in a similar manner:

It is not the hearers of the law who are just before God, but the doers of the law (Romans 2:13-15).

Taking Paul’s statement “we are saved by faith and not by works” (Gal. 2:16; Eph. 2:8-9) at face value, it appears to conflict with other scriptural passages that suggest our ultimate judgment will be based on our deeds or works (2 Cor. 5:10; Matt. 16:27).  Conversely, if judgment is solely based on works, then it negates the role of divine grace. But, as affirmed by the Cryptogram, judgment will be predicated on divine grace, which, in turn, derives from good works rooted in faith.

Although James appeared to give more weight to good works; however, like Paul, he recognized the importance of faith:

See, there, how faith aided his works, and by works was faith made perfect (James 2:22).

James acknowledged that faith is the foundation of Justice:

Yea, a man may say, you have faith, and I have works, show me your faith without works, and I will show you my faith by my works (James 2:18).

It is clear that both James and Paul did not support the exclusion of faith or divine service in the acquisition of divine grace. While Paul emphasized the primacy of faith over divine service (works of the law—Gal. 2:16; Eph. 2:8-9) for the acquisition of divine grace, James underscored the indispensability of divine service (good works) in achieving righteousness. However, this does not mean that all good works necessarily imply faith, as faith and good works are mutually exclusive or independent variables. For instance, good works performed under duress, for vanity***, or other improper motives are not productive, as they do not express faith. Therefore, good works must be performed solely to serve God, or for the sake of goodness itself by those ignorant of God. “Good works” encompass more than corporal works of mercy, they include any positive action that aligns with the Divine Will, such as Abraham’s willingness to sacrifice Isaac which is depicted as a good work in the Scriptures (James 2:21; Genesis 22:1-18).

Indeed, as noted above, the Cryptogram affirms the primacy of faith over divine service in the attainment of divine grace: its vector arrows show how righteous paths begin with faith, while apostates’ paths begin with divine service. (See Figure 4a.) Science, which was not available in the days of Paul and James, provided the tool for expressing these abstract concepts, and reconciling these seemingly contradictory scriptural passages.

Consequently, while the independent variables, faith and divine service, are essential to salvation, the Spiritual Structure is ultimately the overriding, Guiding Principle which encompasses all.

The Parable of The Ten Virgins

The parable of the ten virgins underscores the essential role of good works to productive faith (Matthew 25:1-13). The foolish virgins brought their lamps (symbolizing faith) without oil (representing divine service), and thus lacked the spiritual light (signifying divine grace) necessary for salvation. That the foolish virgins were denied access to the oil of the wise, conveys the fact that salvation is ultimately won or lost on the merits of one’s own deeds. Indeed, the Law of Eternal Rewards is essentially a normalized Grand Law. The influence of others is limited to the enhancement or diminution of one’s probability for divine grace, as determined by the Cosmic Law.

Observations From the Cryptogram

Thus far, the Cryptogram portrays life’s pilgrimage as an uphill climb, a constant struggle. Apparently, it gives the impression that it is much easier to walk on the natural earthly plane than to climb the spiritual heights of divine grace. Such misconceptions, coupled with human frailties, cause many to seek relief on the earthly plane, unaware of the hidden shackles of slavery on this plane. The toils of these earthly dwellers, however, do not yield the life-giving grace that accrue to the free pilgrims on the Structure.

Since humanity is by nature imperfect, and so tends toward sin, it must work against this natural state to reach higher spiritual heights. This can be achieved only through spiritual training. Thus, the probability for Divine Justice is optimized and maintained, as one continually strives for perfection within the limits of one’s given nature and circumstances♠. Spiritual training, and hence optimizing the probability for Divine Justice, involves:

1.  biasing or sensitizing the conscience to the Word of God in the Scriptures—the Spiritual “Software”–through education, meditation, frequent reading and/or discussion of the Scriptures; and

2.  spiritual exercises, such as fasting, patient endurance, vigilance, and other good works in general.

Thus, the probability for Divine Justice is defined either by one’s orientation on the earthly plane, or by one’s current position on the Spiritual Structure. It is optimum when “faith is greater than or equal to divine service”. Optimum efficiency of moral action is the goal for action.

Paul compared the benefits of religious discipline with physical exercise:

For bodily exercise profits little, but spiritual discipline is profitable unto all things (1 Timithy 4:8).

The expressions of faith through divine service evidence hopes and trust in God. Hence, the Scriptures noted that “faith is the realization of things hoped for; the evidence of things not seen (Hebrews 11:1). Legitimate hope, therefore, is contingent on the expressions of faith (Romans 5:3-5) through divine service. Thus, hope is a shadow of divine grace. In view of this evident truth, the Cryptogram is congruous with Scripture’s observation that in the end, three things will prevail:

And now abides faith, hope [divine grace], and charity [divine service], these three (1 Corinthians 13:13; 1 Thessalonians 1:3; 5:8).

These elements constitute the three principal variables of the Cryptogram.

It can be deduced from the synthesis, thus far, that divine grace is both a gift and a reward. Inasmuch as psychic faith is a gift of God essential for grace, grace is inherently a gift of God. However, in order for psychic faith to yield grace, it must be acted upon. When grace is viewed in this light, it is a reward for positive actions. Grace can, therefore, be referred to paradoxically as both a reward and a gift, just as light can be described in terms of both a wave and a particle. (Grace and light—indeed, electromagnetism—are correlates♣.)

It is misleading, as the Cryptogram corroborates, to claim that one will be saved merely by professing with the lips that Jesus is Lord, as some narrowly interpret the Scriptures. These believers often cite the passage:

That if you confess with your mouth the Lord Jesus and believe in your heart that God raised Him from the dead, you will be saved (Romans 10:9).

This passage identified only one essential element of salvation, psychic faith, and superficially at that. As such, it is incomplete; unless of course, the call for action is understood. Jesus, Himself, cautioned:

Not everyone that call to me, Lord, Lord, shall enter into the Kingdom of Heaven; only he that does the will of my Father who is in Heaven (Matthew 7:21).

On the strength of the previous scriptural passage, salvation has been reduced by some preachers to the specific acts of “confessing and accepting Jesus” before them publicly. The public confession of Jesus must be identified with one’s way of living, and it involves life’s struggles; for example, taking public action (not an ostentatious one) in defense of the rights of the weak and the helpless. Anything less than this interpretation amounts to an empty show of religion. If anything is evident from the Cryptogram, it is that salvation, contrary to the impression given by some preachers of a momentous single event, is, rather, a dynamic life-process. This is not to imply that spiritual growth is by any means uniform, as certain events might result in quantum leaps.

In order for one to truly benefit from the Scriptures, one must grasp the essential elements in their gestalt. The Cryptogram is the necessary Gestalt.

* Galatians 2:16; Ephesians 2:8-9; Romans 3:28

** 2 Corinthians 5:10; Matthew 16:27; Jeremiah 17:10; Psalms 62:12.

*** Actions performed for recognition or human approval have no spiritual value. Hence, Jesus emphasized the importance of secrecy in the performance of good deeds (cf., Matthew 6:1-6; 16-18). In the quest for righteousness, vigilance and attention to detail are desirable attributes. Refer to the Gospel of Thomas (97) for insight. Consider the shock and disbelief that some may experience on Judgment Day.

♠ In the art of self-sacrifice, each momentary realization of one’s limitations, with reference to, and reverence for, the Cosmic Presence, is a means and essence of self-transcendence. Thus, self-transcendence entails a life’s suffusion with contemplation. Contemplation, as such, is not necessarily a sedentary, insular exercise, but a dynamic lifestyle.

♣ Divine Grace is also, at once, both a wave and a particle as exemplified by the Cosmic Law and the Grand Law. (The pilgrim is depicted as a dot within the Cryptogram).

Blog Post 8

Posted on by jobiaya

                                     The Scriptural Variables

 

Through the foregoing combustion experiment, the form and general characteristics of the Hidden Code in Scriptures—the Combustion Wedge—has been revealed. To decipher this Code and thus understand the spiritual meaning of the Structure, the keys to the Code would be needed.

Like any three-dimensional picture, the Combustion Wedge has three axes corresponding to three variables. The variables are oxygen concentration, fuel concentration (CO), and combustion heat. Two of the axes, the oxygen and the fuel axes, are on the ground plane, while the third axis, the combustion heat axis, is perpendicular to that plane. The spiritual correlates of these experimental variables—the fundamental key to the Code—will first be identified from the Scriptures, and then paired with the corresponding axes of the Combustion Wedge.

Faith

Faith, in essence, involves belief and trust in One God, Its revealed nature and will concerning humanity’s ultimate goal of eternal peace. God is by nature Tripartite: God the Father, God the Son, and God the Holy Spirit—or God the Mother—each character distinguishable from the others within the Unity. At the same time, God is also Dual, as It exhibits opposite qualities Good and Evil; ultimately, It creates and destroys, gives life and brings death. Thus, there are Three Persons in Two opposing forms common to them, in One universal God. This is the nature of God which figures ineluctably in human destiny.

The Dual Nature of God, Its impartial nature, relates to Divine Justice; no matter that one of Its components, Evil, appears ruthless in the circumstances it presents, it is, on the whole, the benchmark against which Its creatures are judged.

  1. Divine Goodness—one attribute of God’s Dual Nature—is the seat of Its supreme power, wisdom, and benevolence. It is the positive perdurable force innate in God by which Its faithful creatures are sanctified. Thus, only by righteousness is positive union with God, and eternal bliss, possible.
  2. Divine Evil—the complementary attribute of God’s Dual Nature—is the abode of Its maleficent, and relatively weaker power. In contrast to Divine Goodness, its associative powers are alluringly accessible (but ephemeral) in this world, and thus irresistible to reprobates. 

Imperfection was imposed on humanity by God at creation, rendering it incapable of the sanctity required for eternal bliss. As a result, humanity is inherently separated from its cherished goal of eternal bliss with God by an Abyss. This dilemma necessitated Divine intervention, with a solution offered conditionally via the Trinity. The Trinitarian Nature of God is, therefore, the positive response to the negative bias of human imperfection.

In His grand plan, God the Father, the first person of the Trinity, devised a plan for uniting humanity with Himself positively, through the second and third persons. This plan involved erecting a Bridge—Divine Wisdom—across the Eternal Gulf allowing the obedient faithful to journey to sanctuary in God’s Abode. Even so, the evidence of an Omnificent Being would remain relatively obscure, preserving the individual’s freewill to undertake this pilgrimage, since salvation necessitates a choice between Good and Evil, upon which Divine Justice rests. Therefore, the exercise of the human free will, granted to decide whether or not to undertake the journey, is the stipulated condition for salvation.

God the Son, the second person of the Trinity, was sent to bridge the Chasm, taking the form of Jesus to initiate the mission:

For God so loved the world that He gave His . . . Son, that whosoever believes in Him should not perish, but have everlasting life (John 3:16).

(The sonship of Jesus is strictly in spirit, and not in a carnal sense*.) In keeping with the Divine Plan, Jesus was crucified, died, was buried, and on the third day rose from the dead, and ascended bodily into Heaven. Through His suffering, death, resurrection and ascension, Jesus laid the girders for the Divine Bridge, demonstrating the quintessential criterion for salvation: the complete self-sacrifice expected of all believers, in service to the Divine.

It would require the actions of God the Holy Spirit to complete the Bridge Deck, reveal utterly this mystery of God’s Kingdom, and thereby provide guidance to the faithful on their pilgrimage, as Jesus testified:

When He, the Spirit of Truth comes, He will guide you into all truth; for He will not speak by Himself; but whatever He hears, that will He speak; and He will show you things to come (John 16:13).

Furthermore:

. . . He will teach you all things and bring all things to your remembrance, whatsoever I have said to you (John 14:26).

The Bridge would be the sole medium for the absolution of humanity’s sins, sanctifying itself progressively toward Perfection in its ultimate quest for union with God the Father. Pilgrims advance on this Bridge only by living out the teachings of God through the Son and the Spirit in their daily experiences. Theoretical knowledge of God would not suffice; experiential understanding is crucial. As noted in Scriptures: “One never put to the proof knows little” (Sirach 34:10).

The pilgrimage continues until Judgment Day, when the gateway to this Bridge would be shut forever, and all who have willingly embarked on this journey shall receive their reward, commensurate with their deeds. 

From the Supreme Godhead, humanity came into existence by imperfection, and has since fallen, and to Him all must strive freely to rise and thereby return to Perfection.

Salvation, as a universal, evolutionary process, has been set in motion by God, but it requires a human response to be realized. Although the incarnation of the Son and the Holy Spirit occurred at specified moments in history, all those who strove for righteousness before these events are also embraced in the process of salvation. The historicity of Divine Revelation, though intellectually gratifying, is of minor spiritual consequence. The essential element is the realization of the Spirit through belief in the Divine Plan and righteousness.

The above discourse constitutes the fundamental assent of a pilgrim. Although faith is multifaceted and entails more, what is articulated here represent those prophetic features, essential to salvation, which distinguish this faith from all others. While the foregoing article is not, per se, persuasive of its Divine sanction, the subsequent and resulting scientific synthesis of prior Divine Revelations, in accordance with prophecy, are what constitute proof.

Inasmuch as faith is essential to salvation, it is identified as one of the spiritual variables of the Structure.

Divine Service

The Scriptures teach that one cannot lay claim to God’s grace on faith alone. James likened faith without good works to a body without a spirit:

Receive with meekness the engrafted word, which is able to save your souls. But be doers of the Word and not hearers only (James 1:21-22).

Jesus dwelt at length on this subject, as witnessed by John’s Gospel: “He that has my commandments and keeps them, he it is that loves me” (John 14:21).

Faith in God must be coupled with positive action, in accordance with one’s endowments and opportunities in life, if one is to realize spirituality. This positive action, referred to in the Scriptures as obedience to God’s Will or Commandment, is identified as another spiritual variable. It is referred to here as divine service: in part, to connote responsibility and one’s comprehensive duties in life.

It inheres, that since only specified actions are acceptable, there must be unacceptable negative actions. Thus, an individual retains, also, the freedom to act. The independent freedoms to believe and to act are essential features of Divine Justice.

Divine Grace

The Lord bestows His grace on all who obey His commands. This grace is essential for salvation. The Scriptures certify: “For by grace are you saved through faith (Ephesians 2:8). Because grace is a requisite for salvation, it is identified as the third scriptural variable. While faith and divine service are independent variables in the religious system, grace is the dependent variable. It is a function of faith and divine service; “For by grace are you saved through faith [and divine service]”. Divine grace is synonymous with holiness, and the attainment of Perfection in God is grace par excellence. One is cautioned:

Follow peace with all men, and holiness, without which no man shall see the Lord. Looking diligently lest any man fail of the grace of God . . . (Hebrew 12:14-15). 

The Independent Variables

Before matching the spiritual variables with the axes of the Graphic Structure, it is important to establish that faith and divine service are independent of one another: the presence of one does not imply the presence of the other. In the Scriptures, this distinction is not always obvious. James wrote in his Epistle that faith without good works is dead (James 2:26). Yet, in discussing faith, Paul cited the passage which states that Abraham’s faith was counted as justice (Romans 4:3). How can this be possible, if faith is said to be dead without good works? Paul’s usage of faith implied action. Abraham obeyed God by leaving his birthplace to dwell in a foreign land. He was also willing to sacrifice Isaac when he was tested, even though it was through Isaac that God’s promise to him was to be fulfilled. These examples illustrate positive actions by Abraham that were rooted in faith.

Faith was used in different ways by James and Paul: One’s usage of faith was independent of action, while the other’s reference to faith implied action.

Jesus’s view of the relationships between faith and positive action can be gleaned from the “Parable of the Seed” (Mark 4:1-20). In that parable, the seed, which is the Word of God, was received by four groups of people. The first group refused to believe, while the other three believed, but in varying degrees. The second group had no roots and therefore failed to produce fruit; it was unable to persevere under trial. The third group also failed to produce fruit, as it was lured by carnal desires due to lack of discipline. The fourth group, however, produced abundantly by acting on the word it received through patient endurance.

Four points can be made from this parable:

  1. Faith is, fundamentally, independent of action: In this parable, not all who believed produced fruit. Faith which is independent of action will be referred to as psychic faith. It is this psychic faith that is represented by one of the graph axes. (Whenever the word faith is used alone here, it will be in reference to psychic faith.)
  2. In order to produce fruit, psychic faith must be coupled with positive action. In the “Parable of the Seed”, two of the three groups that believed failed to produce fruit, because their actions were not defined by the Word they received, psychic faith. Faith that is affirmed through positive action will be referred to as productive faith.
  3. Inherent in the above point is the fact that not all actions yield divine grace. Just as faith is independent of action, so too action is independent of faith.
  4. Faith and action are not absolute; they have magnitude. As seen in this parable, the Word of God resulted in different levels of productivity.

Application of the Key to the Code: The Cryptogram

Having established that faith and divine service are independent of one another, the application of the key to the Code—the exact correlations of the experimental or natural variables with the spiritual variables—follows. The natural variables share certain common features with the spiritual; it is through these shared characteristics that the natural variables acquire their spiritual connotations. Thus, the disparate sets of variables are paired according to the parallels which exist between them.

Faith is the spiritual correlate of oxygen. Both of these variables are life sustaining elements. Whereas oxygen supports physical life on Earth through the process of combustion (metabolism, home, and industrial heating), faith in the Trinity leads to eternal, blissful life with God through the baptism of fire (life’s ordeals). Just as oxygen is freely available to all living, breathing things, faith is freely bestowed on all who are called to life in the Holy Spirit. Like oxygen—air—which in nature is ethereal, psychic faith is invisible, even mystical.

Divine service and fuel are another corresponding pair of variables with common characteristics. Divine service is the fuel that supports the fire of God’s love for pilgrims. Unlike faith and oxygen, which are free commodities, divine service and fuel (acquisition) involve work. Also, in contrast to faith and oxygen, which are subtle, divine service (action) and fuel (food, coal, oil et cetera) are evident commodities.

The remaining pair of variables consist of divine grace and combustion heat (or product). Both are forms of efficacious power or force essential to life: One sustains natural life, while the other nourishes the spiritual. Both are also dependent variables: God’s grace is dependent on faith and divine service, while combustion heat is dependent on oxygen and fuel.

The identification of the spiritual variables with the graph axes, and hence the spiritual implication of the Pictogram can, now, be achieved, by substituting the natural variables with their corresponding spiritual correlates: oxygen concentration with faith, fuel concentration with divine service, and combustion heat with divine grace. The decoded Cryptogram is shown in Figure 4. The independent variables of faith and divine service are contained within the same plane, the earthly plane, which depicts the state of no grace. However, the dependent variable of divine grace, which represents the mercy and love of God, is awarded from above for faith and divine service; as such, its axis is appropriately above the earthly plane.

The mere identification of the spiritual variables with the Pictogram is meaningless, unless, of course, the implied Spiritual Structure (which it portrays) can be authenticated from the Scriptures. Therefore, the identification of the Structure in the Scriptures, and the verification of Its attributes are among the major objectives of this treatise.

 

*Indeed, Paul testified under the influence of the Holy Spirit that Jesus descended from David, according to the flesh, but was made [not born] Son of God in power, according to the Spirit of Holiness, by His resurrection from the dead [and ascension into Heaven] (Romans 1:3-4). Jesus’s Divine Sonship was consummated by His entry inside the Veil.

 

 

                                          Structural Details

Spiritual Classifications

In accordance with the foregoing portraiture, the Spiritual Structure embodies the Numinous Power—Divine Grace—by which humanity can gain access to the Divine, through prescribed Principles. Since the Structure is distinctly partitioned into regions with uniform characteristics, pilgrims who access the Structure are classified according to their positions on It.

The Complacent Pilgrims

Surface-b represents the paths traversed by pilgrims who seek salvation through faith, but lack the firm, spiritual discipline necessary for producing lasting fruit. Detracted by the comforts of this world, they become complacent. Their spiritual maturity is impeded by passion for the worldly. The returns on the faith God invested in them fall short of His expectations. To the complacent believers, divine service is limited to specific events and periods. if no serious crisis or dramatic religious experience occurs, they are content to continue their worship in the same routine manner, neither growing in spiritual insight nor living up to God’s will for them.

The Apostates or Self-righteous Pilgrims

Surface-a depicts the paths of pilgrims who forsake truth for falsehoods: backsliders who reject righteous ways (surface-b) for sanctimonious ones. After having embarked on straight paths, these pilgrims resort to crooked ways. Thus, they abrogate faith in the Word of God—the Holy Spirit—in preference for self-righteousness. Self-righteousness, a form of apostasy, stems from arrogance; marked by shortsightedness, it is a sin of pride. These pilgrims delude themselves, feign authority, and are overconfident of their own judgments. Blind to the Truth, they reject the Authority of reason. Not only do these pilgrims fail to live up to their divinely appointed role, but they also violate their unique, higher nature.

The Sons of God

The third group, the sons of God, represents the ideal pilgrims. They are distinguished by their unswerving devotion to the Divine Purpose. The pathway of this group is depicted on the Spiritual Structure by the long narrow strip: the efficiency line. (See figure 4a). As portrayed in the Cryptogram, the narrow ridge represents the highest grace points, thus evidencing the group’s holiness. Jesus exhorted pilgrims to follow this narrow path:

Enter through the strait gate, for wide is the gate, and broad is the way that leads to destruction, and many follow this way. But because strait is the gate, and narrow the way that leads to life, few there are who find it. (Matthew 7:13-14).

Extreme care is needed to tread this efficient path, as it demands caution similar to that required of a tightrope walker. One can no more walk on the efficiency line without the guidance of the True Spirit than can a tightrope walker tread an inclined rope blindfolded.

The sons of God are located in the Sanctuary of the Mystical Temple of God, depicted by the Cryptogram. The Spirit of God, which is lavished on this group, functions through their consciences.

The Unbelievers

To cover the gamut of God’s Kingdom, mention must be made also of the unbelievers, who, though, are informed about God, choose not to believe in Him or serve Him. The unbelievers are depicted by the ground plane of the Structure, where the spiritual spark fails to ignite. For unbelievers, the focus of worship is always the altar of materialism.

Evidence for the Spiritual Classifications

The four classes of believers referred to in the “Parable of the Seed” pertain to the spiritual classification of the Structure (cf., Mark 4:1-20; Matthew 13:1-23; Luke 8:4-15; Gospel of Thomas 9).

The seeds that fell on the path are the disbelievers on the earthly plane of the Structure (where the divine spark fails to ignite). Those that fell on rocky ground correspond to the apostates on surface-a, who receive the Word initially with joy, but when tribulation comes, they fall away (extinguishing the spiritual fire.) The seeds that landed among the briers are analogous to the complacent pilgrims on surface-b, in whom worldly desires choke off the Word, and it bears no fruit (yet a glimmer of spiritual fire remains, suggesting hope.) Finally, the seeds that fell on good ground represents the sons of God on the efficiency line (where the divine flames burn brightly in the Heavenly Sanctuary.)

The Spiritual Pathways

Attention will now focus on the spiritual composition of the Pictogram. Surfaces a-and-b consist of two families of curves a-and-b, respectively.  

See Figure 5. Each curve comprises coordinate points representing varying levels of divine grace. Curve-b represents the spiritual journeys of pilgrims seeking salvation, while curve-a depicts the trajectory of those descending toward damnation. Originating from the earthly plane, pathway-b rises with increasing grace, and terminates at the efficiency line’s junction, where pathway-a originates. Conversely, pathway-a falls with decreasing grace, culminating back on the earthly plane. Thus, every point on the efficiency line marks the convergence of pathways a-and-b, with the highest junction being the Peak of the Structure.

The Spiritual Structure consists of an infinite number of potential latent pathways—termed the Potential Structure—and it is of infinite height and size. However, it is the pilgrims traversing these pathways that essentially outline or reveal the Spiritual Structure, thereby defining the size of the Apparent Structure. Growth in the population of the pilgrims, and their advancement to higher spiritual heights, result in increases in the size and height of the Apparent Structure. Consequently, the structure features both a Potential or Absolute Peak of infinite height, and an Apparent Peak capable of infinite growth. Jesus’s “Parable of the Mustard Seed” and “the Leaven Bread” relate to this growth process (Matthew 13:31-35; Mark 4:30-34; Luke 13:18-21).

The Spiritual Light

The Cryptogram portrayed in Figure 4 lacks detail for completeness. Often, concepts such as truth, wisdom, knowledge, understanding, peace, et cetera, embodied by divine grace, are symbolized spiritually in the Scriptures by light.

Thus, imagine a light source—a star—at each juncture of the efficiency line, signifying God in the Son. The brilliance of each star is determined by its position at the efficiency line; the closer to the Peak, the brighter is the star. The efficiency line is, therefore, a huge composite light source, with increasing brightness, from the origin of the line to the Infinite Peak of the Structure. The variation in the brightness of the stars indicates the varying degrees of holiness and authority along the efficiency line. Stars closest to the origin are dull, indicating the spiritual immaturity of these positions, in contrast to the brighter stars toward the Peak. Each star casts light downward along its path, guiding pilgrims to salvation. However, the light’s intensity wanes further from the star, plunging the earthly realm in total darkness.

Figure 6 depicts the Cryptogram shaded to convey this gradation of light, symbolizing the influence of the Holy Spirit.

The Cryptogram thus embodies both the heat and the light attributes of fire, through its outline and detailing, respectively.

In view of this portrayal of God’s Kingdom—the Gospel—the following scriptural admonition acquires a different, and deeper insight: a sense of realism:

And so, we have confirmed the Prophetic Word. You [complacent pilgrims*] will do well to focus on It as you would a light that shines in a dark place, until the day dawns, and the Morning Star arises in your hearts (2 Peter 1:19; Gospel of Thomas 77).

The Prophetic Word proclaims Jesus as the Son of God, a declaration confirmed by the Divine Voice on the mountain and certified by the apostolic witness of the preceding passages: 2 Peter 1:16-18. To truly understand this passage, view it through the lens of the Cryptogram. Imagine a pilgrim at the start of pathway-b in darkness, and at the end of this path, on the efficiency line, there is a solitary twinkling star. Its light intensifies with every step the pilgrim takes, culminating in their union with the star.

Observe the structural differences between pathways a-and-b, which constitute surfaces a-and-b. Pathway-a is crooked, as such its radiant light cannot travel far. Nevertheless, the occupants of this path are already in the dark, as their backs are toward the star. This observation from the Cryptogram is in accord with Scripture’s portrayal of the “apostates” (on surface-a) as individuals:

Who leave the paths of uprightness [pathways-b] to walk in the ways of darkness [pathways-a]; who rejoice in doing evil, and delight in perversion; whose ways are crooked, and devious their paths (Proverbs 2:13-15).

Pathway-b, in contrast, is straight, enabling the star’s light to travel farther down this path than pathway-a, thus providing greater illumination to the pilgrims on this path; moreover, the pilgrims are actually facing the star. And so, the straight paths are identified with wisdom, a concept that is exemplified in the Scriptures:

I guide you on the way of wisdom, and I lead you on straight paths (Proverbs 4:11).

In his wisdom, the psalmist also petitioned God accordingly:

Lead me, O Lord, in your righteousness, because of mine enemies make your way straight before my face (Psalms 5:8).

A star on the efficiency line is to a pilgrim as a lighthouse, or a beacon, is to a ship. The light from a beacon may not be bright enough to completely illuminate the dark for an approaching ship, yet it is sufficient to provide guidance. To a receding ship—a divergent one—however, it serves no purpose. Like the receding ship, the apostate is lost in darkness in spite of the guiding star, while the complacent pilgrim receives guidance from the spiritual light, akin to the vessel approaching the beacon, as affirmed in the Scriptures:

The path of the just [pathway-b] is as the shining light, that shines more unto perfect day. The way of the wicked [pathway-a] is as darkness: they know not what they stumble** (Proverbs 4:18-19).

This passage indicates a gradation of light on the spiritual paths, consistent with the portrayal of the Cryptogram which shows increasing brightness on surface-b toward the efficiency line, and ultimately toward the Peak of the Structure. See Figure 6.

Although the complacent pilgrims on pathway-b perceive the light, they merely experience the radiant energy; hence, only the reflections of the Holy Spirit are at work in them. Conversely, the pilgrims on the efficiency line are permeated by the light source, indicating that the Holy Spirit actually dwells within them.

Pilgrims on pathway-b are vulnerable to visual impairment, and spiritual disorientation, since they experience only the image of the Holy Spirit. Since pilgrims share a common goal, it is incumbent on all to assist each other along the straight paths, through encouraging words and deeds, heeding the lesson from Scriptures: “Your word is a lamp to my feet, and a light to my path” (Psalms 119:105). True fellowship in the Trinity should be an unselfish human partnership in God. Scripture promised: “Whoever brings a sinner back from error shall hide a multitude of sins” (James 5:20).

Pilgrims reaching the efficiency line enter the realm of salvation. This milestone, while significant, is not the journey’s conclusion but the end of one phase and the beginning of another. The goal of the second phase involves maintaining one’s position on the efficiency line—the Abode of the Holy Spirit—while advancing toward Absolute Perfection at the Infinite Peak. This is a different kind of experience from the initial journey. The Holy Spirit is present in the efficiency line—the Heavenly Sanctuary—by varying degrees. Accordingly, pilgrims who attain to the Heavenly Sanctuary experience the True Spirit by varying degrees, reflecting their positions within the Structure. The benefit of the Spirit increases as one ascends toward the Potential Peak, and since that Peak is infinite, the journey continues until God’s appointed time.

While the sons of God in the Heavenly Sanctuary are assured of protection from evil’s allure, the complacent pilgrims, still en route to the Sanctuary, are not. The complacent pilgrim is likened to an astronaut outside their spaceship in deep space whose only link with the ship is their umbilical cord—their life support. Just as the astronaut’s safety is compromised by their remoteness from the haven of their ship, so too is the complacent pilgrim’s life jeopardized when removed from the Heavenly Sanctuary. And the farther away both are from sanctuary, the graver the risks.

It may seem ironic that the sons of God, who are perched precariously on the critical edge between life and death, are protected from danger, while the complacent, on seemingly safe ground, are not. This observation from the Cryptogram is in accord with Jesus’s saying:

Whoever desires to save his life shall lose it; and whoever [risks] his life for my sake shall find it (Matthew 16:25).

The possibilities of the complacent pilgrims falling from grace are real. Peter discussed the fate of those who fall away:

After they have escaped the pollution of the world through the knowledge of the Lord and Savior, Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known it, to turn from the Holy Commandment delivered unto them. But it has happened to them according to the true proverb: ‘the dog has turned to his own vomit again; and the sow that was washed to her wallowing in the mire” (2 Peter 2:20-22).

Indeed, it is far better not to ascend the spiritual heights than to fall from grace once one attains it. Again, the Scriptures affirmed this point:

It is impossible for those who were once enlightened, and have tasted of the Heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good Word, and the powers of the world to come, if they shall fall away to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put Him to an open shame (Hebrews 6:4-6).

These passages refer to the apostates, who, having fallen from grace on surface-b are now depicted as backsliding on surface-a of the Cryptogram.

*Imagine a complacent pilgrim at the bottom of pathway-b in the dark; and far atop this path is a lone twinkling star on the efficiency line, its brightness growing with each approaching step.

**Pathway-b is like a ray of light of “rising” brightness, and pathway-a is its inverse: a ray of “falling” brightness (which ends in darkness), where the unjust wind up following their “stumble” from pathway-b (cf., Proverb 2:13-15, above). As portrayed too by the vector arrows in Figure 4, those on pathway-a were once on pathway-b.

 

Blog Post 7

Posted on by jobiaya

The Cryptogram

 

Introduction

These qualities render pictures effective tools for communication. As the fields of mathematics and science expanded, it became increasingly necessary to express some of the complex ideas and formulae in a less ambiguous, more easily communicable, and universally accepted format. A pictorial representation best fulfills these requirements—giving rise to the concept of the graph. The simplicity and versatility of a graph make it a particularly useful form of communication.

Science and religion share a common goal: the search for the Embodiment of Truth. If religion is to achieve the degree of noesis attained by science, then Divine Revelation must provide some concrete and verifiable answers to fundamental questions raised by its principal claims. The timeworn attribution of mystery in response to critical theological questions will no longer suffice in this day and age. Humanity has advanced in knowledge to a level that now permits the unveiling of this mystery. Since science deals with God’s creation, and is a form of Divine Manifestation, it is employed here to accomplish this purpose in accordance with scriptural prophecy and Divine Will. The logical question then is: How can Divine Revelation be scientifically verifiable?

There is a Cryptogram (that is, a Hidden or Coded Message) in the Scriptures—Fire—universally acknowledged to be the Divine Imprimatur. Through scientific methods, this formless symbol has been translated into a Pictograph. Biblical personages of different epochs, who existed long before the dawn of science, espied and described features of this Pictograph, thus providing proof of its authenticity.

Living according to the Word of God is a requirement for spiritual fulfillment. Although God’s Plan is immutable, humanity’s present understanding of Its Will is without a doubt obtuse, with many theological questions begging for answers. The Word of God revealed hitherto has been subjected, willy-nilly, to differing interpretations, with the implication that there is no discernible system.

To foster uniformity of interpretation, different groups claim exclusive stewardship of God’s Word based solely on their assertion of human tradition. While one group’s claim is based on the commonality of its language with that of the scriptural authors, another’s rests on some purported divinely vested authority. In the opinion of these claimants, scriptural erudition is equated with fluency in the language of the scriptural authors, as it is claimed that the intentions of the authors are never completely captured in translation. However, given that Spiritual Truth, the core of the Scriptures, is infinitely profound and universal, it necessarily transcends linguistics. Since language is merely the vehicle for communicating this Truth, it can assume different modalities. Much as in the sciences, Spiritual Truth is universal without a particular language or cultural affiliation, and accessible to all gifted and diligent individuals. In any language, simplicity and clarity of expression, in the contemporary style, should be the only requirement for using it to communicate the Word of God.

Generally, humanity is fascinated by mysteries, and necessarily so, since it is this attribute which provides the impulse for inquiry. The more obscure a subject matter is, the more it enthralls the imagination and evokes solemnity. Organized religion often exploits this human trait, excessively. Thus, it is wont and content to cloak some aspects of religious concepts and practices in terms of mysteries, by giving them the aura of magic. These practices, however, run contrary to the connotation of Divine Revelation. Obviously, God wishes to make known Its Nature and Purpose fully to humanity, be it though by stages; otherwise, the whole concept of Divine Revelation would be moot.

Scientific advancements, and language development have now made this succeeding stage of Divine Revelation possible, through identifying and decoding the cryptic Blueprint in Scriptures. Detached from human variables, this Blueprint provides the framework for comprehending the Word of God objectively; it constitutes the harness by which the warp and the weft of God’s Words are interwoven into a common fabric, thus enabling the integration of the Sacred Scriptures.

As previously noted, this cryptic Blueprint was derived from a combustion experiment which resulted in a three-dimensional graph, a Pictogram, whose features match those of the mystical object used in Scriptures to symbolize God and the Kingdom of Heaven (His Abode), namely, the Rock Structure or the Holy Mountain. In the Scriptures, the association of mountain with lawgiving, as in the Ten Commandments and the Sermon on the Mount, was neither coincidental nor circumstantial; it was rather mystical. This Mystical Structure—Mount Zion—is the quintessence of the Divine Will. That the Holy Mountain originated from an experiment in combustion is consistent with the significance Scripture attaches to fire. In the Scriptures:

  1. God was described as a Consuming Fire.
  2.  God appeared to Moses in the form of Fire, both on the mountain and the burning bush.
  3. Jesus indicated that He came to cast Fire upon the Earth.
  4. The Holy Spirit descended on the apostles in the form of Fire.
  5. Elijah, the acknowledged Eschatological Prophet called down Fire from Heaven (in His initial Mission) on three occasions and ascended into Heaven in a chariot of fire. (It is, also, a universally acknowledged fact now in cosmology that the cosmos originated from a Primordial Spark).

The complete knowledge of any process lies with the comprehension of its total system. The Spiritual Mountain represents the total system of Divine Justice.

Mount Zion: The Mystery of God has been based on the Divine Emblem. In the initial presentation of this Book, esoteric, scientific symbols had to be used in a novel and systematic development of the Structure, necessitating the evidential revelation of this Author as the Chosen One; but by adhering to scientific usages, its range of audiences became limited to initiates. This is not a desirable outcome for a spiritual matter of relevance to all.  Through ample scriptural citations, at appropriate stages of its decipherment, this Structural Form has, hopefully now, been established within the scientific cognoscenti as The Seal of God, and its Author as the Divinely Anointed One. 

In this later presentation of the Book, the current blogs have been formatted so as to first establish Divine sanction for its Author and the Book—without reliance on science—facilitated by the report on the “Vision of Fatima”, in accordance with Daniel’s prophecy (Dan. 9:24). As such, it is expected that acknowledgement of Divine sanction for this Book and its Author warrants acceptance of the experimental results that produced the Divine Emblem. Thus, the report on the “Vision of Fatima”—the Third Secret—has made it possible for this Author to potentially overcome the hurdles inherent in the presentation of a science-based material to the uninitiated, religious populace.

To this end, the current and subsequent blogs will focus on the general description of the Cryptogram and its scriptural implications; the scientific data underpinning the accompanying discussions would then be presumed on the basis of the Divine sanction that has been established.

Below are shown two different perspectives of an attractor derived experimentally from the controlled combustion of carbon monoxide (CO)—a bi-product of coal combustion. Combustions, in general, involve the chemical interactions of fuel with oxygen (air) to yield heat (and light). A cursory inspection of the three-dimensional structure shows the three essential elements of combustion—oxygen, fuel (CO) and heat—being represented by three axes. The Structure depicts how CO interacts with oxygen to yield heat; and so, it is a type of Pictograph or Pictogram. Because the Structure has the semblance of a wedge, it is also referred to as “Combustion Wedge”.

Classes of Combustion

Air (i.e., oxygen) interacts proportionately with fuel (CO) under certain conditions to promote burnings. Theoretically, every fuel type (CO, hydrogen, methane etc.) would react totally with oxygen (in the air) at a specific ratio to achieve complete combustion. This is generally referred to as the stoichiometric ratio. However, in reality, stoichiometric ratios are hardly attainable in combustions. The desirable goal in an industrial burning is to approximate a stoichiometric ratio: an ideal air/fuel ratio or efficient ratio. In CO burnings, the efficient ratio varies depending, technically, on the characteristics of a “furnace” and its operating mode.  The upshot of all of this is to highlight the import of air/fuel ratios in combustions.

Combustions are often classified on the basis of air/fuel ratios. The “Imaginary Line” in Figure 1a, represents locations of efficient ratios in the CO combustion system. In this experiment, when excess CO was introduced into the reaction above the efficient ratio while oxygen was kept fixed, combustion was inhibited; and with further increase in CO, a point was soon reached where spontaneous reaction occurred resulting in extinguished burning. The upshot of this inhibitory effect was the loss of fuel (CO) due to incomplete combustion. The non-linear face of the Combustion Wedge, Surface-a, depicts this class of combustion. (The failure of CO oxidation as a result of the presence of excess CO, even in the presence of available oxygen, is a peculiarity of CO combustion. Neither hydrogen nor methane reacted in this way.) On the other hand, when oxygen was introduced in excess of the amount necessary for an efficient ratio while CO was kept fixed, combustion was unaffected even with further oxygen increases. Even so, this class of combustion was inefficient as well. This is because the excess oxygen, generally derived from air (a mixture of gases), contributed to the dissipation of heat generated from the combustion.  This class of combustion is represented by surface-b. The Imaginary Line, therefore, was determined to be the most effective CO combustion mode, as minimum amounts of oxygen interacted wholly with proportionate amounts of CO for the complete oxidation of the CO measure. Although CO combustions under surface-b operational mode was inefficient, its product was nevertheless positive in contrast to that of surface-a where combustion was inhibitive.

Development of Combustion Wedge

The experimental technique used in the development of the Combustion Wedge involved keeping one of the two gas reactants, oxygen or CO, fixed while varying the other, and vice versa. Thus, the effects of each gas reactant on the products—that is, on the heat generated measured in temperatures—were isolated. The idealized, experimental graphs are shown below in Figures 2b and 2a. (The real graph-plots will be found in the Book numbering system on Page 13, and the PDF numbering system on Page 33). The Combustion Wedge was inferred from these graphs.

Figure 2b shows a fixed amount of oxygen introduced into the reaction-chamber before varying amounts of CO were subsequently added; whereas Figure 2a represents the inverse case, where a fixed amount of CO was introduced initially before varying amounts of oxygen were then added. And judging by these two graphs, it is more efficient, in CO burnings, to introduce oxygen before CO. Figure 2b typifies the constituent curves of surface-b in Figure 1a, while Figure 2a exemplifies the curves of surface-a. The arrowhead in Figure 2b indicates positive energy, that is, increases in the oxidation of CO resulted in increases in temperature. Conversely, the arrowhead in Figure 2a reflects negative energy or failed reactions: This graph typifies also the excess CO condition in the experiment (discussed earlier) and was “regenerated” in either of two ways: by increasing CO above the efficient air/fuel ratio while keeping oxygen fixed, or by decreasing oxygen below the efficient air/fuel ratio while CO was kept fixed. The Imaginary Line represents the highest, positive-energy locations on surface-b. The gradients of the constituent curves of surface-b in Figure 1a were very similar and accounted for the regularity of surface-b, except at the lower regions toward Point C, the origin. In that immediate vicinity of the origin, the incline of constituent curves of surface-b gradually began to splay downward, and the Imaginary Line sloped off as well. (The structural differences between these distinct regions of surface-b were analogous to the differences between burning CO in a correctly sized furnace versus in an oversized one.) The depiction of surface-a has been idealized; its constituent curves, in reality, had been chaotic and unrepeatable.

Explaining the Pictogram

The ground plane which includes Point C of the Pictogram represents combustion inactivity. Any length measured from Point C along the oxygen axis gives a measure of oxygen introduced into the system. From the endpoint of the oxygen measure project another line (on the ground plane) perpendicular to the oxygen axis and parallel to the CO axis: its length gives the measure of CO that interacted with the preexisting oxygen measure. The length of a vertical line projected from the end point of the CO measure to its contact-point on surface-b represents the amount of heat generated by the interactions of the said CO and oxygen measures. The foregoing description is the method of interpreting combustion reactions in the Pictogram. The actual reaction-path in this case would be traced from the end point of the oxygen measure upward along the surface of the curve to the said contact-point on surface-b. (The air/fuel ratio for the end point of this particular reaction-path can be ascertained from the oxygen and CO measures.)  Heat (or Energy) represented by height in the Combustion Wedge was generated by infinite, molecular reactions in infinitesimal, incremental measures. As such, there are infinite energy levels exemplified by the horizontal lines on surfaces h and k in Figure 1b. By extrapolation, an infinite measure of oxygen interacting with an infinite measure of CO would yield an infinite size and height of the structure.

Laws of Nature Governing CO Combustions

To begin this discussion, it is important to distinguish between stable and unstable types of fuel. Fuels that tend to react spontaneously with the environment and need to be handled with care, like hydrogen and methane, are unstable fuels; while those that do not react readily with the environment are stable. CO (a derivative of coal) is an example of a stable fuel. The focus of this discussion is on stable fuels.

At room temperature, CO was not conducive to reaction with oxygen; it required input energy, known as activation energy (even with the aid of a catalyst), in order to initiate its reaction with oxygen. In other words, elevating the temperatures of CO and oxygen was a precondition of the reaction.  Proper orientation of CO and oxygen molecules was another necessary condition for the reaction. This orientation-property accounted for differences in reactions between the presence of excess oxygen (air), and the presence of excess CO above their efficient ratios (discussed earlier), and manifested by the structural differences of surfaces b-and-a. It also underpinned the necessity for the introduction of oxygen before CO: for efficiency reasons as well as to avert spontaneous explosions, technically. The fact that correct orientation of oxygen and CO molecules was necessary for the reaction process implied that the molecules had “sense”. In the field of science, any quantity that has magnitude and exhibits “sense” is by definition, a vector; a vector is represented formally by an arrow. The arrow heads depicted in Figure 1a express the directional senses for the reaction elements: the reactants (CO and oxygen) and their product (heat).

As the combustion product, heat was dependent on the interactions between oxygen and CO. The order of introducing the gas reactants into the experiment influenced their heat biproduct. And as observed from the experimental data, oxygen had primacy over CO in that relationship; this vector property specified an order for the reactions. In other words, oxygen and CO were noncommutative in their correlations with heat. As such, heat was determined to be a vector product. And so, the Combustion Wedge portrayed the vector-product-field for CO combustions. Precise mathematical expressions correlate these variables, efficiently.

A managed CO combustion for “useful purposes” requires a controlled condition. Indeed, CO combustions are best controlled in a furnace, a hearth or a stove. The laws of nature that govern such controlled combustions can be identified with necessity and purpose: The ambient conditions that define the probability of CO combustion occurring relate to necessity (and by implication, chance), while the choices made for the usage of the combustion pertain to purpose (an expression of the will). The “ambient conditions” refer to the activation energy, the orientation requirements for CO and oxygen, and the CO and oxygen supply flow rates. The “choice element” refers to the desired output usage: how much heat to generate for a specific purpose, which in turn refers to the measure of oxygen and CO needed for that goal. Of the two laws of nature that govern controlled combustion, “choice” is the attributable component, and it is identified with the product of combustion, heat, whereas the “chance” component is identified with the probability of generating that heat. These binary laws though discrete are yet integral to CO combustion. The chance element sets the limit for the choice component. As such, the former is spatial (or universal) while the latter is local (or particular). The laws of “Chance” and “Choice”, or “Necessity” and “Free Will” rule in controlled combustions.

Fractal Properties of CO Combustion

Consider that the Combustion Wedge depicts the aggregate products of infinite number of discrete molecular reactants operating under similarly controlled conditions. Indeed, the CO combustion process involves the iterations of a fundamental combustion unit. (This is how fractals are formed.) And so, the Combustion Wedge is an amplification of what each constituent unit product would look like over each of its distinctly defined conditions (or classes of combustions) and hence features of the Structure. It, thus, comprises miniature structures similar in form to the Mother Structure, with features of the mini structures exposed in corresponding regions of the mother structure so as to give it form. For instance, on surface-b of the Mother Structure, the mini structures would be oriented so as to display only those surfaces which correspond with that of the Mother Structure and so constitute surface-b of the Mother Structure, except at the Imaginary Line where the mini structures would be displayed wholly. Self-similitude is therefore a feature of CO combustion, another characteristic of fractals.

Observe from the Combustion Wedge that in CO oxidation, the transition from the regularity of surface-b to the chaos of surface-a involves a bifurcation of the combustion process at the Imaginary Line; this is also a characteristic of fractals.

To the extent CO and oxygen molecules require activation energies for combustion, their energy states prior to combustion or oxidation must be negative relative to the ambient temperature of the reaction. The fact that the resting temperature of the reactants’ molecules (that is, CO and oxygen prior to combustion) is below the temperature of reaction, is indicative of a Secondary (energy) Attractor. This Secondary Attractor has been shown mathematically to be a negative reflection of the Combustion Wedge whose form is evidently a hill relative to the ambient temperature of the reaction. And so, the form of the Secondary Attractor is necessarily a valley. The hill and the valley being mirror images of one another are self-similar. And the fact that self-similitude has been found at all scale levels implies that the CO combustion system is independent of scale: another fractal feature.

Considered as a whole, these various, aforementioned fractal properties affirm that the CO combustion process is a fractal. Its mathematical expressions have been established. (See Appendix B of the Book.)

Below are shown two perspectives of the Dual Attractor. Figures 3a and 3c are two different perspectives of the hill, while Figures 3b and 3d depict corresponding perspectives of the valley. The Dual Structure—the hill and valley together—is a complex, potential expression of the CO combustion system. The hill (that is, the Combustion Wedge), being the positive expression of the CO combustion process is the primary structure, whereas the valley (in its active state) is contingent on the viability of the hill. Thus, by virtue of its fractal properties, the hill offers a simpler portrayal of the whole CO combustion process.

(In Figures 3b and 3d, “(i)” denotes imaginary numbers.)

And so, two alternative forms depict the CO combustion system: the Combustion Wedge—the Simple Whole form, and the Dual Structure—the Complex Whole form. The Dual Structure is the macro bifurcation of the CO combustion process; similar bifurcations are expressed also in micro forms at the “Imaginary Line” and the “Chaos Line”. The macro and micro bifurcations denote another form of self-similitude. In the Simple Whole form, an imaginary vertical plane following the length of the Imaginary Line runs through the depths of the Combustion Wedge dividing it into two zones, the positive and the negative. As intimated earlier, the Imaginary Line is associated with the positive zone, whereas the “Chaos Line” (not identified in the Pictogram) is linked with the negative sector. The Chaos Line marks the starting points of chaos. In the Dual Structure, however, the Imaginary Line and the Chaos Line, though shown discretely, are yet engaged in a coupled structural form. And so, the Dual Structure represents the uncoupling of the positive and negative zones of the Simple Whole form; that is, the uncoupling of the “mixed states”.

The vector arrows of surface-f in Figure 3b indicate negative energies (or the resting energy state of reactant molecules), whereas those of surface-e express their countervailing activation energies. And so, the revelation of the “Valley-sub-structure” accounted for the necessity of activation energies. Surfaces m-and-n of Figure 3d show stratifications of energies in the Valley. Surface-n represents the varying levels of activation energies needed to counterbalance equal levels of negative energies in surface-m.

In keeping with Occam’s razor (the law of parsimony), the Combustion Wedge is the Ideal Form, being the simpler version of the two processes.

In order for this Ideal Form to embody the Kingdom of God and encapsulate the essence of Scriptures, the Combustion-Pictogram must first transmute into the Scriptural Cryptogram (Hidden Writing). Unveiling the keys to this Divine Code is thus a revelatory milestone.

 

 

Blog Post 6

Posted on by jobiaya

Further Evidence for The Ultimate Messiah Continued

This is the continuation of a topic that was introduced in Blog Post 3. The subject of this discussion also relates to the fulfillment of other Messianic passages in Scriptures in connection with an Exalted Messiah (other than Jesus): Such passages as those in Isaiah that pertain to the “Servant of the Lord” and His likely identity; how Aaron’s Divine “election” with his staff foreshadowed the ancestral home of the Exalted Messiah—the New Zion; how Jacob’s prophecy concerning Shiloh—a non-Jew—helps to recognize Judah’s successor to the Divine Authority (transfer of the Divine Scepter); how a Flaming-Sword-bearer—the Exalted Messiah—championed the Ultimate War against the anti-Christs led by Lucifer. Isaiah also prophesied this Final Combat between Good and Evil, but as a contest featuring the ascensions of Mount Zion by these Opponents—the Exalted Messiah and Lucifer; Isaiah’s take on the form of the contest is explained here.

The Servant is the Lord: Elijah

Note that Jesus was feared and grudgingly respected by the then leaders of Natural Israel, rather than being despised, because of their perceived threat from Him to the nation of Israel. For they reasoned that it was more expedient for them that one man should die for the people, than for the whole nation to perish (John 11:49-50). The actions of the leaders, even after Jesus’s death, of procuring guards to watch Jesus’s tomb, is further evidence of this. As a Jew among other Jews, no one despised Jesus because of His social status. While envy applied to how the leaders felt toward Jesus (because of His large number of followers), despise did not. Thus, He could not have been described as “the Slave or Servant of rulers”. Note that Jesus’s Mission was to His fellow Jews, and that He preached essentially to Jews (Matt. 15:24; 10:6). Jesus was mocked only for His views and primarily towards the end of His Mission. Even so, it was only on the instigation of the leaders. For the majority of His Mission on Earth, Jesus attracted a large following of admirers who regarded Him as a prophet equal to any of the prophets (Matt. 16:14). Of the Servant, however, the Scriptures testified:

Like a [lowly] root out of dry ground, He had no stately bearing in Him to make us look at Him, and no beauty that we should desire Him [in short: no charisma] (Isaiah 53:2)

Therefore, Jesus is not the Despised Servant of reference in the Scriptures.

In keeping with the paradoxical characteristics of the Divine, the first is last and the last is first (Matt. 20:16; Luke 13:30). The Servant is, indeed, the Supreme Lord—Adonai; Adonai is Yahweh; and Yahweh is God—Elijah. “Behold, my Servant . . . shall be lifted up and greatly exalted.” (Isaiah 52:13). Thus, “Elijah” is a cryptic title of the “Exalted” Servant. By His insignia, the Rock, you shall know Him: “For who is God save the Lord? And who is a Rock save our God? (Samuel 22:32; Psalms 18:31). Take heed, therefore, for the Lord your God is a Consuming Fire (Deuteronomy 4:23-24).

What I tell you in darkness, utter in the light; and what you hear whispered, proclaim from the housetops (Matthew 10:27).

The Messianic Scepter

The Agbono Tree (Irvingia Barteri) is the Scepter of the Consummate Messiah; forbidden to Asaba people, it bears almond-like seeds and grows on both sides of the Niger River in the Holy Dwelling of God the Highest (cf., Revelation 22:1-2). This tree is akin to Aaron’s staff, which uniquely sprouted, blossomed, and produced ripe almonds overnight among the staffs of the sons of Israel, affirming his divine selection (Numbers 17:5). By tagging Aaron’s staff while it bore ripe almonds for the confirmation of his divine election, Heavens foreshadowed the origin of The Chosen One, who is the eternal, heavenly, High Priest in the order of Melchizedek (Psalms 110:4). Aaron’s rod was, as such, a prophetic type of this Agbono Tree.

During Nnebisi’s era, the archetype of this tree stood near the Shrine of Onishe, the Throne of God, beside the Niger River. Close as the tree was to the river, its leaves would only fall on the nearby land, never into the river itself. Awestruck by what he observed at this most Holy Site, Nnebisi vowed to abstain from the fruit of Agbono tree. His descendants were, likewise, bound by the same oath. As the Forbidden Tree, it is reminiscent of the Mythical Tree in the primeval Garden of Eden, thus identifying Asaba as the real Garden of Eden. All are now invited to eat of this Tree of Knowledge of Good and Evil, to gain wisdom and eternal life through productive faith (see Gen. 2:9). This Agbono Tree, the Messianic Scepter, which grows abundantly in Asaba, is another Emblem of the Holy Spirit, the Exalted Christ. Accordingly, the Scriptures said of the Messiah (as King and High Priest): “The Scepter of your strength the Lord will extend from [New] Zion [Ahaba]: Rule in the midst of your enemies” (Psalms 110:2).

Once more, all this is in keeping with the testimony in Scriptures:

For that which has not been told them they shall see, and that which they have not heard they shall understand (Isaiah 52:15).

The Agbono Tree (often found near riverbanks) reflects the Exalted Messiah as the Model Spirit: And so, the Scriptures likened the Blessed One to this “[Ideal] Tree planted by streams of water that yields its fruit in due season, whose leaves never wither (Psalms 1:1-3; Jeremiah 17:7-8).

Again, the Exalted Christ is identified concretely with this Messianic Emblem—the Mystical Tree—while the Pre-Exalted Christ was associated with the mythical stump of Jesse.

The bud (Jesus) that sprouted on the stump of Jesse in the Old Jerusalem has evolved into this now-mature Agbono Tree in Asaba: The New Jerusalem. (For the nature of this transformation, see the last section of Blog Post 1—“The Tree of Life”). Thus, a mystical Transplantation was realized, in concert with Jacob’s prophecy:

The Scepter shall not depart from Judah, nor a lawgiver from between his feet [that is, from his seed], until Shiloh* comes, to whom the nations shall render obedience (Genesis 49:10).

This Transplantation, the Transmigration of Jesus into Heaven, and the Transition of the Rock-Fountain to Asaba are all one and the same phenomenon: The renewal and relocation of the Primal Spirit. (Regarding this Transition and Transmigration, see Blog Post 2). The completion of this relocation, and subsequent effusion of the Spirit, ratified by the cosmic, Priestly Sacrifice offered in Asaba, marked the beginning of the New Covenant. The stump signalized the transitory nature of the Spirit among the Jews, epitomized by Jesus, the Pre-Exalted Christ. As to this Evolved-Tree (from the Lone Seed of Jesse’s stump), and Its designated Site in the New City (relative to God’s Throne), the Scriptures attested:

And he showed me a river of life-giving water, clear as crystal, proceeding out of the Throne of God [the Rock-Source] and of the Lamb. In the midst of the streets of the City [Asaba: The New Garden of Eden], and on either side of the river, grew the Tree of Life, which produce twelve kinds of fruit, and yields Her fruit every month . . . for the healing of the nations (Revelation 22:1-2; cf., “The Consummate Messiah and the Messianic Capital” in Blog Post 2).

This Mystical Tree has attributes in common with Mount Zion: As the Tree of Life, it shares twelve categories with Mount Zion, that is, to the extent that it bears “twelve kinds” of life-giving fruit, and yields her fruit “every month” for the healing of the “nations” (i.e., for the healing of the “twelve Dominions of Light” in Mount Zion); and as the Tree of Knowledge, it exhibits “Good and Evil” qualities: again, much like Mount Zion. And so, this Mystical Tree is emblematic of the Holy Spirit, the Exalted Christ. As the Tree of Knowledge, the Holy Spirit’s wisdom encompasses cosmic “Good and Evil”; as such, He is the Final Arbiter of Divine Justice, with Divine Authority to judge “what is Good” and “what is Evil”.

Moreover, the above citation accords with the following presentation of a scriptural passage on the Consummate Christ: “He grew up before [His Throne] like a Young Plant . . .” (Isa. 53:2). Indeed, after the confirmation of Aaron’s anointment with his staff, the Lord directed Moses to put Aaron’s staff back in front of the phantom throne, where it had sprouted shoots and blossoms, echoing the foregoing scriptural presentation of the Consummate Christ, further confirming this version of the scriptural distinction. By linking the throne with Aaron’s staff which also bore ripe almonds, the Lord transformed the staff-turned-sapling into a scepter, and thereby bestowed Aaron’s priesthood with royal stature, as the harbinger of the Exalted Messiah. The Cherubim had also been shown in close association with each of these royal emblems—the Phantom Throne (Ex. 25:18-20, 22; Ps. 80:1) and the Tree of Life (Gen. 3:24) — thus reinforcing the Sovereignty of the Flaming-Sword Bearer: the Exalted Messiah. And so, the Heavenly Throne and the Royal Scepter are together emblematic of the Exalted Christ as the King of kings and reflect another facet of the Complementary Standards (cf., last ¶ in Blog Post 4). As a Complementary Standard, the Throne depicts His Personal attributes, whereas the Scepter—as the Tree of Life, a fruit-bearer, and the award of Justice for the many—portrays His impersonal, Cosmic Complement. Accordingly, the Psalmist would intone:

Your Throne, O God, endures forever and ever; your Royal Scepter is a Scepter for Justice (Psalms 45:6-7; Hebrews 1:8-9).

Therefore:

Whoever has ears should listen to the Spirit’s words to the churches: He that surmounts [Mount Zion] will I give to eat of the Tree of Life [an award], which is in the midst of the Paradise of God [Ahaba] (Revelation 2:7; 22:14) ⊗. (See Footnote ⊗)

Behold, Paul’s life goal: “. . . The prize of the upward calling of God in Christ Jesus” (Philippians 3:14).

The distribution of this (forbidden) Mystical Tree: often found near riverbanks, its almond-like seed, and the Table-Rock-Fountain Throne of God, The Onishe Shrine, are all together revelatory of the Celestial City, Asaba.

The True Messianic Emblem

The Rock-Fountain, that is, the Source, the River, and the springlets—as well as the Mystical Tree, and the Cryptogram—are all tangible, Messianic Symbols which also serve to identify the Consummate Messiah, and the Messianic Capital: Asaba. These various depictions of the Heavenly Kingdom are essentially different aspects of the same Spiritual Structure: The Messianic Emblem. And as copiously affirmed here, it is this Emblem—the Cryptogram—that is the real Messianic Insignia not the cross.

What I tell you in darkness, utter in the light; and what you hear whispered, proclaim from the housetops (Matthew 10:27).

The Mystical Warrior and His Sword

As reflected by the Spiritual Mountain, one’s progression at goodness, justice, and truth inherently implies a struggle or war: overcoming the downhill resistance of evil, in this mystical uphill climb. The Holy Spirit, who embodies this Cosmic Mountain, comes in a personal sense as Elijah—the Most High—to ascend to the Absolute Peak of the Structure**. And so, the Holy Spirit’s Mission on Earth, Elijah, is the Supreme Mystical Warrior. (It is through this Messianic Mission that the Apparent Peak of the Structure merges with the Potential Peak: the renewal of the Supreme Throne.) Hence also, the Holy Spirit is identified with Israel (One who struggles or wars against [the Evil in] God); and pilgrims who ascend the Mountain are known as the Spiritual Children of Israel.

Again, while Jesus is also a Mystical Warrior, as reflected in His saying that He has come not to bring peace on Earth but a Sword, He is merely a mythical Sword-bearer, being the Penultimate Warrior. It is Elijah who is the Ultimate Warrior and Sword-bearer, as witnessed by His Manifestation with this Mystical Sword: The Cryptogram, that is, the Consummate Word of God♠.

In his first Mission, Elijah struggled against, and overcame, the prophets of Baal, by literally calling down Fire from Heaven. Thus, he delivered the Natural Israelites from evil (and executed the enemies of God). So now, in His Consummate Form, as the Defender of the new Heavenly Sanctuary, Ahaba, He comes to war against the Evil in God, the anti-Christs, by calling down this Mystical Fire, and so to deliver the Spiritual Children of Israel, hence Elijah’s Cryptonym, Israel. (Thus, the pseudonymous identification of the Servant-Elect, a Gentile, with Elijah, Jacob, and Israel in the Scriptures, bespeaks His Title, Role and Mission, consummately.)

Paul, indeed, prophesied this Manifestation of the Lord, and His triumph over the Chief Anti-Christ:

And then the Lawless One will be revealed, whom the Lord will slay with the Breath of His Mouth [that is, with the Fiery Sword] and destroy by the Manifestation of His [Presence] (2 Thessalonians 2:8; Isaiah 11:4; 4 Ezra 13:10-11).

The Scriptures further prophesied this coming of the Lord (in the Spirit of Elijah, that is) in mystical fire, chariots and whirlwind (His former mystical mode of departure) to judge all mankind with the Fiery Sword (Isaiah 66:15-16); thus, fulfilling consummately the scriptural prophecy of Elijah’s return to Earth. As the bearer of this Sword, Elijah is the Eschatological Prophet (Revelation 19:11-21). With this Fiery Sword of the Spirit, the Laconic Word of God, He bars the way to the Tree of Life (and the Supreme Throne) for the anti-Christs, thereby safeguarding it for the Spiritual Children of Israel♥.

Indeed, His name affirms all this: Olisadumkwu Obiaya: the Mystical Sword-(bearing)-Warrior. Again, whereas the “Word of God” was used, remotely, to designate Jesus—only after His Mission (John 1:1, 14) —the Scriptures, however, prophesied the bestowal of this Glorious Name—the Mystical Sword-(bearing)-Warrior—on the Exalted One by birth (Isaiah 49:1-2; Rev. 19:13; Ephesians 6:17).

In the Garden City of God, where the life-giving fruit is grown, the bearings of the Sovereign Throne, for the Sword-bearing One, was specified:

At the east of the Garden of Eden . . . settled the Cherubim [that is, the Standard Spirit] 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).

So also, is the bearings of the Shrine of Onishe, the Throne of the Sovereign Lord, in the New Garden of Eden, Asaba. (Hence Moses was instructed to build the tabernacle to face east, after the manner of this Heavenly Sanctuary—Hebrew 8:5; Exodus 26:22, 27:30). Indeed, the “Fiery Sword” has here turned every way” addressing all significant, contentious, spiritual issues and, hitherto, unsettled theological problems; thereby “guarding the way to the Tree of Life [and the Supreme Throne]”

Chuang Tsu, a later disciple of Lao-Tsu, also espied this Mystical Warrior, His attributes and role, and the concomitant Events of His earthly life:

A lone brave soldier may conquer nine armies for the sake of recognition. If so, how much more can be done by the [Warrior] who rules Heaven and Earth, the All-embracing Spirit who is embodied only for a time, whose ears and eyes are just for conceptualizing images, who synthesizes all knowledge and never experiences death? He will soon . . .leave the dusty world and rise to another level. The world will naturally follow Him. Why should He be concerned with the affairs of the world? (Chapter 5 of the Seven Inner Chapters).

If all this astounds you, it was anticipated in the Scriptures: “As many were amazed at Him . . . Who would believe our report? To whom has the arm of the Lord been revealed? (Isaiah 52:14-53:1).

 

(Again, these Blogs are excerpts from the Book: “Mount Zion: The Mystery of God”. The current Blog Post will be found in the Book between Pages 206-213 (of the pdf numbering system), and between Pages [186-193] of the text.)

 

* As in Footnote ♥ in Blog Post 3, this passage also relates to the transfer of Divine Authority—the Scepter—from Judah to a non-Jew, from the Pre-Exalted Christ to the Exalted One. Shiloh (He to whom it belongs), the Ultimate Messiah, refers not to Jesus, who descended from Judah, but to one like Melchizedek: And so, Heavens revealed to Ezra: “One shall reign whom those who dwell on Earth do not expect . . . and One whom the many do not know shall make His voice heard by night” (4 Ezra 5:6-7 or 2 Esdras 5:6-7). It is this Exalted One, whom Paul foresaw as the (Ultimate) Deliverer in Romans (11:25-27); Isaiah identified as: “One of those [a race] from whom men hide their faces” (Isaiah 53:3; cf., Isa. 49:3-6 where the Servant is titled Israel and yet distinguished from the tribes of Jacob); the Book of Daniel and the first Book of Enoch designated the “Most Holy One” (1 Enoch 46:2). Footnote ♥ in Blog Post 3 calls attention to the milestones in the succession-process to this Divine Authority. And from the above passage, the Coming of Shiloh marked the start of the Succession era. As noted too in Daniel, the Protagonist of this Succession is from another (chosen) race. And accompanying the shift of Authority is the relocation of the Messianic Capital, New Jerusalem. Ezra even espied the phantom transfer of the Seal of Zion (4 Ezra 10: 23 or 2 Esdras 10:23). In anticipation of Judah’s successor to this Divine Authority, Moses prophesied the envy of the Jews towards (Ahaba) people (Deuteronomy 32:21). It was prophesied: “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 . . . to bring to nothing the things that are; that no flesh might boast in His Presence” (1 Corinthians 1:27-29).

 

** When viewed from another perspective, Elijah’s ascension of Mount Zion will be seen alternatively in terms of His progression from the Darkness of ignorance and superstition to the Light of Wisdom and Truth. At the Peak of Mount Zion, Elijah attained Supreme Enlightenment, having surmounted the Dark Dominion of Satan. Hitherto, under the spell of “darkness”, Satan kept many souls in spiritual bondage. And so, from His renewed Heavenly Throne, Elijah comes with the Torch of Truth and Justice to dispel darkness and proclaim liberty to the captives.

How beautiful on [Mount Zion] are the feet of [Elijah] who brings good tidings: announcing peace, bearing good news, announcing salvation, and saying to Zion: “Your God reigns” (Isaiah 52:7)

I, the Lord, have called [Elijah] for the cause of Justice . . . I have formed you and set you as a covenant for the people, a Light for the nations; to open the eyes of the blind; to bring out prisoners from detention; and from the dungeon those who live in darkness (Isaiah 42:6-7).

Indeed:

The Spirit of the Lord God is upon me, because the Lord has anointed me; [She] has sent me to bring good tidings to the lowly; to heal the broken hearted, to proclaim liberty to the captives, and release to the prisoners; to announce a year of favor from the Lord, and the day of vindication by our God (Isaiah 61:1-2).

Although the goal of pilgrims is also ascension to God Most High, none can draw near to the Supreme Throne except the Elect One, “who existed in [Her] Presence before the world was created, and forever” (1 Enoch 14:24; 48:5; 1 Timothy 6:15-16).

 

♠ See Footnote ♠ in Blog Post 5. According to the Gospel of Thomas (16), Jesus said that He came to bring “Fire”, “Sword” and “War”; however, that saying found its ultimate fulfillment in Elijah, the Eschatological Warrior.

 

♥ (Genesis 3:24). The Word of God has come full circle: from the mythical Flaming-Sword-bearer of the Forbidden Garden in Its “Genesis” to His Co-Manifestation with the true Forbidden Garden in Its “Denouement; from Alpha to Omega, Beginning to End, First to Last. Behold, the Cherubim!

 

⊗ While the Tree of Life grows within the Garden of God as correctly expressed in this passage, the river of life-giving water does not flow in the middle of the City as the passage cited above generally portrays it (Revelation 22:1-2); that would mean that the river divides the City. As indicated in the Book of Genesis, the Cherubim (usually associated with the Supreme Throne) settled east of the Garden of Eden (Gen. 3:24). Other Scriptural passages also indicated that the Tabernacle was built to face east, according to the pattern of the Real One shown to Moses on the mountain.  Furthermore, the Book of Ezekiel indicated that the Rock-Fountain (i.e., the Throne) marks the threshold of the Temple [i.e., the City], and as indicated in the Book of Revelation (22:1-2) where the Rock-source also flows into the river. Taken together, the Throne [that is, the Rock-Source] and the river should and actually bounds the City on the eastern side. Additionally, Ezekiel described the river as flowing down south of the Altar, clearly excluding the possibility of the river flowing in the middle of the City [Ezekiel 47:1]. And so, the correct translation for Revelation 22:2 should be:  “In the midst of the street of the City and on either side of the river grew the Tree of Life . . .” similar to the portrayal in Revelations 2:7.

Blog Post 5

Posted on by jobiaya

Elijah: Divine Seal, High Priest, And Messiah

 

Elijah

On their way down the mountain, following the transfiguration, the disciples asked Jesus why the Scribes claimed Elijah must come again (before the Judgment Day). He responded:

Elijah truly shall first come and restore all things. But I say unto you that Elijah has already come, and they did not know him . . . (Matthew 17:10-13; Mark 9:11-13).

At the time Jesus made this statement, John the Baptist had already been executed by Herod. Consequently, Jesus was not referring to him in His use of the future tense. Rather, He was signifying that Elijah will come again, for the third time, before the Judgment Day.

Elijah was sent the first time, in order to identify him with the Messianic Insignia, the Seal of God, and the Divine Fire from Heaven—the Holy Spirit. In addition to being taken up into Heaven in a fiery chariot, Elijah also called down Fire from Heaven on three occasions, signifying his role as the forerunner of the Judgment Fire (Sirach 48:3; 1 Kings 18:36-39; 2 Kings 1:9-12).

Elijah was sent the second time as John the Baptist, in order to prepare the way for Jesus’s coming, and to testify to the Baptism of Fire, the Holy Spirit, whom the world was about to receive through Jesus. Note that Jesus is not the Divine Flame, for He Himself testified: “I have come to light a Fire on Earth. How I wish the Flame were kindled” (Luke 12:49). Although Jesus described John as a burning flame, he was only a portion of the Main Flame, which is the Holy Spirit (John 5:35). Elijah—John the Baptist—was, again, identified with the Divine Flame. The Scriptures prophesied Elijah’s second coming:

Behold I will send my messenger, and he will prepare the way before me: and the Lord whom you seek will suddenly come to His temple, and even the messenger of the Covenant, whom you delight in behold he will come, says the Lord of Hosts (Malachi 3:1; Matthew 11:10-14).

As the Ultimate Torchbearer, Elijah comes for the third time, in His consummate form, to reveal the mystery of this Divine Flame, and to prepare for the Judgment Day in fulfillment of the Scriptures. On previous occasions, Elijah’s identity and testimony were supported by visible signs: the destructive fire from Heaven, and the anointing fire on Pentecost. In this final appearance, His Testimony is manifested in Spirit and Truth through the revelation of the Cryptogram. Formerly, Elijah called down the divine fire in a physical sense, but now He invokes it mystically, within the spiritual realm, with the aim of bringing Jacob back, and restoring the house of Spiritual Israel before the Day of the Lord, as prophesied by Isaiah:

You are my Servant, O Israel, in whom I will be glorified . . . says the Lord that formed me from the womb to be His Servant, to bring Jacob back to Him, so that [greater] Israel might be gathered to Him; for I am honored in the eyes of the Lord, and my God shall be my strength. And He said, it is a light thing that you should be my Servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also make you a light to the nations, that you may be my salvation to the end of the Earth . . . (Isaiah 49:3-7). 

The Servant is titled Israel here, and yet distinguished from the tribes of Jacob* (v. 3). Indeed, His name affirms this title: Obiaya (pronounced AUb-yAH-yAH): One who has come to make war or struggle (against [the Evil in] God): Israel. In contrast to the former occasions when the Divine Fire was called down, ostensibly and temporarily for destruction and restoration, in this final age, it is made manifest eternally and subtly for destruction and development also.

In another passage, the Scriptures also alluded to Elijah’s third coming before the Judgment Day, thus affirming Elijah’s uniqueness not only as the last, but also as The Ultimate Prophet:

Behold, I will send you Elijah, the Prophet, before the coming of the great and dreadful Day of the Lord: and He will turn the heart of the fathers to their children, and the heart of the children to their fathers, lest I come and smite the Earth with a curse (Malachi 4:5-6).

In essence, Elijah is a Deliverer. Hence, Simon Peter was moved to say:

Lord, it is good for us to be here: if you will, let us make three tabernacles: one for you, one for Moses and one for Elijah (Matthew 17:4).

As Deliverers, each of these Personages, Moses, Jesus, and Elijah was identified with a sanctuary, a place of refuge. But, in the following passage, “Elijah” alone was portrayed coming from Heaven Itself—the Ultimate Sanctuary—at the head of heavenly armies, and armed with an Emblem of War, while rushing at the Evil One with its hosts, thus distinguishing Him as The Protagonist and Standard-bearer:

And I saw Heaven [Ahaba] revealed and behold a white horse; and He that sat upon it [Elijah]** was called Faithful and True. Justice [i.e., the Cryptogram] is His “Standard” for passing judgment and waging war [Obiaya]. His eyes [i.e., visions] were as a Flame of Fire, and on His head were many diadems. Inscribed on Him was a name known to no one but Himself . . . And His name was the Word of God [Olisadumkwu].*** And the armies of Heaven, arrayed in fine linen, white and pure followed Him upon white horses. Out of His mouth came a sharp Sword for striking down the nations♠. He will rule them with a rod of iron. He will tread the wine press of the fury of the wrath of God the Almighty. He had on His vesture and on His thigh a name written: King of kings, and Lord of lords . . . And I saw the beast, and the kings of the Earth, and their armies gathered to make war against Him that sat on the horse and against His army. And the beast was taken and with him the false prophet that wrought prodigies in its presence that led men astray . . . These were both cast alive into a lake of fire burning with brimstone (Revelation 19:11-21).

Notice that Elijah’s weapon for war is the Sword of the Spirit (or the Word of God)—that is, the Cryptogram (c.f., Sirach 48:1-2). Hence, the Scriptures remarked above: “Out of His mouth came a sharp Sword for striking down the nations.” Indeed, the Cryptogram is Elijah’s “Standard” for passing judgment, and waging war against the anti-Christs. And as the “Standard-bearer”, the King of kings and Lord of lords, Elijah fulfills these war declarations against “Babylon” (Rome):

Raise up a Banner upon [Mount Zion] . . . I have commanded my sacred soldiers . . . to execute my anger . . . Listen! A tumult on [Mount Zion] . . . An uproar of kingdoms, of nations assembled! The Lord of Hosts is rallying an army for battle: They come from a distant land [Ahaba], from the end of Heaven, the Lord and the [weapon] of His wrath [the Cryptogram], to destroy the whole Earth. Wail, for the Day of the Lord is near . . . (Isaiah 13:2ff).

Set up a Standard against the walls of Babylon, make strong the watch, post sentries, prepare ambushes . . . (Jeremiah 51:12).

In anticipation of this Divine Manifestation, the Scriptures exhorted further:

. . . Lift up a Standard over the peoples . . . Say to the daughter of Zion: ‘Behold your Savior comes’ . . . (Isaiah 62:10-12).

Elijah’s Cryptonyms, acknowledged and revealed here, identify His Person and reflect His Mission—Olisadumkwu (may God help me speak), the Word of God; Obiaya (One who has come to war [against (the Evil in) God]), Israel. (Compare Rev. 19:14-15 with Isa. 13:4c-5.) Notice that the armies of Heaven join in Elijah’s battle, signaling His consecration to war. Hence:

 The Lord said to my Lord: Sit at my right hand [even here on Earth], until I make your enemies your footstool. The Scepter of your Strength the Lord will send out of Zion [Ahaba: The Dwelling of the Most High]; Rule in the midst of your enemies [here on Earth implied] . . . The Lord at your right hand shall strike through kings in the Day of His wrath (Psalms 110:2; 1 Enoch 54:5).

The foregoing passage evinces the Lord’s partnership with (Elijah), the Messianic King: As the Lord’s Alter Ego, they are mutually at each other’s right hand (as highlighted above). Indeed, they are inseparable, Complementary Standards signified by the two, gilded, identically carved cherubim in the transitory throne of God. Thus, the Complementary Standards are transverse.

In the past, Moses made a pilgrimage, in the company of witnesses—the seventy elders and the young, free nation of Israel—to the (natural) Mountain, the Divine Insignia, where he received the Word of God, the Ten Commandments (Ex. 24 and 19). Jesus, likewise, led witnesses—the twelve apostles, together with a (smaller) group of followers—also to this Divine Insignia, a (natural) Mountain—from where He proclaimed the Word of God, the Sermon on the Mount (Matthew 5). In this final age however, Elijah, that is, Olisadumkwu (the Word of God), the Ultimate Lawgiver, now comes, alone, to bring instead this Divine Signature—the Spiritual Mountain, the Laconic Word of God—directly (not through witnesses) to all people. Thus, this Testament, unlike the prior ones, is holographic. The Scriptures said of the Servant of the Lord: “He shall bring forth Justice [that is, the Holy Mountain] to the nations” (Isaiah 42:1; c.f., Jeremiah 31:23c; Psalms 36:6).

Whereas the Law was first given to humanity, through Moses, in a crude form, it was later modified by Jesus, and ultimately refined and codified by Elijah according to Divine Justice.

Moses is identified with the archetypal mini structure, the mirage version of it. Note that he did not enter into “God’s Rest”; that is, reach the natural promised land, the symbol of the Heavenly Sanctuary, where the true mini structures are. Jesus, on the other hand is associated superficially with the Cornerstone of the Structure, the symbolic Heavenly Sanctuary, the Old Jerusalem. It is Elijah who is identified with the entire Structure, Mount Zion and the New Jerusalem. Thus, the last is first, and the first is last. This Structure is the subject of the Hidden Code in the Scriptures, and Elijah is the Revelator of this Code together with Its Keys. (Matthew 16:16-19).

While Moses symbolizes the nascent Revelation, Jesus represents its penultimate, and Elijah signifies its denouement. Indeed, the Scriptures acclaimed Elijah’s honor: “Blessed is he who shall have seen you before he dies” (Sirach 48:11).

God the Father, as the Supreme Healer, confirmed Jesus’s Mission on Earth by the miraculous cures that were wrought through Him. God the Mother, Onishe Ahaba, as the Supreme Architect and Builder also bears witness to Elijah’s Mission through the revelation of the Blueprint of Her Kingdom. (The Standard Spirit is hermaphroditical.)

In rejecting Jesus’s Mission from God the Father, some cite among other reasons the lack of fulfillment of Jesus’s prediction that the Final Judgment would occur, and the glory of God’s Kingdom ushered in, in the lifetime of His listeners (Mark 13:30; Matthew 24:34). However, they fail to acknowledge His admission of His lack of knowledge of God’s Complete Plan: “As for the exact day or hour, no one knows it—neither the Angels in Heaven nor the Son—only the Father” (Matthew 24:36; Mark 13:32; Acts 1:7). Clearly, Jesus was unsure of the final leg of the process for the whole Salvific Scheme: the evolvement of the latter significant stage.

It is through Elijah that the Apparent Peak of the Structure merges with the Potential Peak—the renewal of the Supreme Throne—thus signifying the consummation of the growth process: the ultimate renewal. Elijah is the Holy Spirit of the Most High. It is the Spirit that is important; the flesh is illusory.

Just as Elijah was sent in his first Mission to a foreigner, the widow of Zarephat (1 Kings 17:7-16), to care for his physical needs, so in His Consummate Form He is united with one of a different race, Barbara, to provide for His temporal needs. It is to Barbara that this scriptural passage is ultimately addressed:

Hear O Daughter and consider . . . forget your people and your father’s house; so shall the King greatly desire your beauty; for He is your Lord and worship Him (Psalms 45:10-11).

Because of this circumstance of the Servant-Elect, many stereotype and despise Him even more, but as noted in the Scriptures:

I did not hide my face from shame and spitting. For the Lord God will help me . . . (Isaiah 50:6-7).

 

The Divine Seal: The Messianic Insignia

The Holy Spirit—the Mystic Rock—symbolized by by the Divine Fire is the Master Seal of the Messianic Kingdom. It is composed of miniature seals of identical form as the Master Seal: members of God’s household.

It is written:

Grieve not the Holy Spirit of God whereby you are sealed against the Day of Redemption (Ephesians 4:30).

The Divine Seal is, as such, the Insignia of Redemption, and hence the real Messianic Insignia not the cross. The Scriptures further testified:

Now, He who establishes us in Christ and has anointed us is God, who has also sealed us and thereby giving the first payment, the Spirit, in our hearts (2 Corinthians 1:21-22).

. . . In whom also after you believed you were sealed with that Holy Spirit who had been promised (Ephesians 1:13).

Clearly, from the above passages, the Holy Spirit is the Divine Seal: His present Manifestation and accompanying Insignia, the Cryptogram, affirm this. The abstract idea that it is on Jesus that the Father has set His Seal, is so only insofar as the Son, the Apparent Cornerstone, is in the Holy Spirit, the Consummate Rock and Matrix of the Divine Seal (John 6:27).

Indeed, John’s mystical visions pointed to these Events:

And I saw another Angel ascending from the east, having the Seal of the living God . . . saying: do not hurt the Earth, or the sea, or the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of those who were sealed: and there were one hundred and forty-four thousand sealed out of every tribe of the sons of [Spiritual] Israel . . . (Revelation 7:2-8).

(Receive, therefore, the Divine Seal and be saved.) John observed further:

Then from the smoke came locusts upon the Earth, and they were given power like the scorpions of the Earth have power. And they were commanded not to hurt the grass of the Earth, or any green growth, or any tree, but only those who do not have the seal of God on their foreheads (Revelation 9:3-4).

The foregoing references affirm that only those who bear the mark of the Divine Seal will be saved, further attesting to the Divine Seal, the Cryptogram (instead of the cross), as the real Insignia of Salvation: The Messianic Insignia.

While the miniature seals of the Heavenly Sanctuary are made of precious stones, the rest of the Master Seal are formed from less rugged materials. On Judgment Day, the Master Seal shall be ablaze, and the survival of each person will depend on the nature of its seal. Everyone should procure for itself now a seal (a personal god) of diamond quality, and not one of wax.

Whoever has ears should listen to the Spirit’s words to the churches: He that surmounts [Mount Zion] will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knows except he that receives it (Revelation 2:17. See! the prize of God’s upward calling [Philippians 3:14]).

The circumcision of Abraham was a prelude to the Seal of the Spirit:

He received the sign of circumcision as a seal attesting to the righteousness he received by faith while he was still uncircumcised; that he might be the father of all who believe without being circumcised, who thus have righteousness credited to them also. (Romans 4:11).

Just as physical pain accompanies circumcision, the natural seal of the Old Order, so tribulation and distress accompany the Baptism of Fire, the Spiritual Seal of the New Order. It is through perseverance in trial, in attestation of faith, that one receives the actual spirit, and becomes transformed: in essence born again. In nature also gemstones have their origin in magma, deep within the furnace of the Earth. Hence, the true spirits are correlated with gemstones. Thus, to acquire a true personal god is to acquire a true divine seal, in the Heavenly Sanctuary: The Divine Furnace. Indeed, the Lord’s Fire is in [Mount] Zion, and His Furnace in Jerusalem (Isaiah 31:9).

Just as a seal is customarily affixed to a document after its completion, so the Cryptogram, as the Divine Seal, attests to this document as the Definitive Revelation, and Elijah as the Seal of the Great Prophets.

 

The High Priest According to The Order of Melchizedek

Aaron and his descendants, as temporary high priests, were commanded to keep lamps burning in the sanctuary (Exodus 27:20-21). Thus, they prefigured Elijah, who, as the Eternal, High Priest, is the keeper of the Eternal Flame, as attested by Elijah’s historical association with the Mystical Fire, now epitomized by His Manifestation with this Metaphysical Fire: The Cryptogram.

The spiritual significance of the breastpiece worn by Aaron and his descendants is realized, in a cosmic sense, in the Master Seal: The Rock. Just as the names of the Natural Children of Israel were inscribed on twelve precious stones, as on seals, constituting the breastpiece of judgment (Ex. 28:15-30), so the miniature, personal seals bear the names of the Spiritual Children of Israel on a Rock-Matrix, forming the Master Seal (i.e., the Determinant of fate). Behold, the twelve types of gemstones that constitute the Cornerstone of the Structure! The Urim and the Thumim that were placed inside the breastpiece (to form a unit), symbolized polar opposites; pro and con, obverse and reverse, yes and no, positive and negative, good and evil, true and false, and so, surfaces-a and-b of the Spiritual Structure (Ex. 28:30). Aaron and his descendants, as transitory high priests of the human order, were decked out in the breastpiece  whenever they entered the man-made sanctuary, thus signifying Elijah, who embodies Mount Zion as Royal, High Priest, Standard-bearer and Keeper of the Heavenly Seal. In this role, Elijah is adorned with the Divine Signet Ring♣: The Standard Seal of the Personal Absolute or Supreme God. All the other personal seals—constituents of the Master Seal—are either approximations to, or deviations from, this Standard Seal.

The ark of the Covenant was another emblem, the general emblem, for the community of Natural Israel, which foreshadowed the Structure. In it was placed, among other items, the two Stone Tablets of the Ten Commandments.

Together, the ark and the breastpiece, the insignia of the Aaronic priesthood, prefigured more completely, the Messianic Standard, that is, Mount Zion: The Consummate Law. While the breastpiece portrayed the Chance element, by virtue of the Urim and Thumim, the ark depicted the Choice element, by virtue of the Stone Tablets. Thus, the breastpiece and the ark foreshadowed the Complementary Standards: the former symbolized the Standard without the faithful, and the latter that within. Both emblems were also charges of the Aaronic priesthood. The breastpiece of judgment was worn by the high priest over his heart, whenever he entered the sanctuary, and so he was as one with it. Thus, he portrayed Elijah as the Cosmic Law—the Embodiment of Fate—the Chance Matrix upon whom the community of Spiritual Israel is necessarily being formed, individually, on the basis of a Personal Choice: to abide by the Grand Law, as signified by the ark with its contents (Heb. 9:4; Deut. 10:1-2). As such, the ark of the Covenant reflected another facet of the same Seal embodied by Elijah: The Seal as Standard (Personal) Seal. Therefore, the Aaronic high priest adorned with the breastpiece, foreshadowed Elijah as the Consummate Standard Spirit: The Personal Absolute and the Impersonal (or Cosmic) Absolute; God the Father and God the Mother; the Standard Seal and Master Seal.

Like the Aaronic priesthood, their keeper, the complementary emblems of the old order: the breastpiece and the ark, were transient. Hence, Jeremiah prophesied:

And it shall come to pass, when you become multiplied and increase in the land, says the Lord, in those days 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 (Jeremiah 3:16).

Thus, the Aaronic priesthood with its emblems and charges—the ark, the breastpiece, and the burning lamp—necessarily prepared the way for the Eternal, High Priest: The Consummate Elijah.

As the Eternal, Heavenly High Priest, Elijah is distinct from Jesus, the Sacrificial Lamb. And like Melchizedek—the priest of the “Supreme God”, who was tithed by Abraham—He is a foreigner to Abraham’s clan:

The Lord has sworn, and He will not repent, you are a Priest forever according to the order of Melchizedek (Psalms 110:4)

Although Abraham was first to be chosen, and acknowledged by God for his righteousness, he deferred to, and was blessed by Melchizedek, another chosen one. Similarly, to inaugurate His Mission, Jesus, who descended from Abraham in the flesh, submitted to, and was baptized by, John the Baptist: a type of Elijah that was to come. Jesus explained it thus: “Allow it now for thus it is proper for us to fulfill all righteousness” (Matt. 3:15). Note that chief among Elijah’s duties in his first Mission was his priestly function on Mount Carmel (1 Kings 18); hence this Personage was associated with Jesus, the Sacrificial Lamb.

While God’s blessing on Abraham and his descendants which culminated in Jesus, the Sacrificial Lamb, is well known, Her blessing on Nnebisi, which peaked in the Eternal, High Priest, the Consummate Elijah, remained hidden until now. It is, indeed, as the Scriptures testified: “[S]he concealed me in the shadow of H[er] arm . . . In H[er] quiver [S]he hid me” (Isaiah 49:2). The secrecy and quietude surrounding this Covenant extends even to the vocational bearing of the Servant-Elect:

He shall not cry out, or lift up, or cause His voice to be heard in the street . . . until He establishes justice. (Isaiah 42:2-4).

The excerpt: ” . . . until He establishes justice” refers to the revelation of Mount Zion. The Scriptures indeed identified this Mystical Mountain with Justice, further confirming the identity of the Lord’s Servant who has revealed it:

. . . The Lord blesses you, O habitation of Justice, and Mountain of Holiness (Jeremiah 31:23c).

Your Justice is like the [Mountain] of God [Zion] (Psalms 36:6).

 

The Cosmic Atonement Sacrifices

The mystical Cosmic (human) Sacrifice recapitulated in Asaba—the source of the Cosmic Spirit, the origin of the Consummate Elijah—call attention, ultimately, to Elijah’s priestly office.

In the first Cosmic Event at Calvary, Jesus was a type of spotless Sin-offering Goat for the ordinary community of Spiritual Israel (Lev. 16:15). Whereas in the later Cosmic Event in Asaba, a Young Man—not of Abraham’s stock—also a spotless one (an albino whose name was not even noted) was offered as a Sin-offering Bullock for the Royal, Heavenly High Priest: The Consummate Elijah with His priestly clan in the Heavenly Sanctuary. While the community Sacrifice at Calvary occurred outside the symbolic Sanctuary, the priestly Sacrifice in Asaba was offered inside the true Holy of Holies, the New Jerusalem. Both Mystical Events resulted in the opening of the floodgates of the Holy Spirit: In the prior Event this was marked by the Divine Fire that parted and rested on each of the apostles; in the later, it was signified by the increased flow from a Rock-Fountainhead in Asaba, the Dwelling of “God Most High” (Onishe), resulting in the acknowledged overflow of her riverbanks. The mystical objects associated with both Events—the Divine Fire, and the Rock-Fountain—are equally symbols of the Holy Spirit; the former appeared ephemerally, while the latter endures. Hence the Scriptures prophesied:

For that which has not been told them they shall see, and that which they have not heard they shall understand (Isaiah 52:15).

Since the prior Event at Calvary was for the atonement of the larger community of Spiritual Israel—those on surface-b of the Spiritual Structure—knowledge of the Event was disseminated soon after. However, the Sin-offering in Asaba was for the atonement of the Chosen—the Royal, Heavenly High Priest—the Consummate Elijah with His priestly clan in the Heavenly Sanctuary. And so, knowledge and purpose of the Event were kept veiled until now.

In the atonement sacrifices of the Old Order, the High Priest would elevate the blood of the sin offering bullock and goat to the Temple Mount, passed them through a veil into the Holy of Holies, as propitiatory for the Convergent Force (surface-b). Those mystic acts foreshadowed Cosmic Events: The sacrificial death♥ and manifest ascension of Jesus: from the earthly plane of the Old Jerusalem to the Heavenly High Throne, Zion, in the New through the Carnal Veil (Heb. 10:20; 6:19-20). By entering this “Veil” with His blood, Jesus transformed into a different, “Concealed” Personage, Nnebisi (cf., 1 Enoch 48:5): “I myself have set up my King on [New] Zion [Ahaba], my Holy Mountain (Ps. 2:6). The cosmic, Priestly Sacrifice offered before this Throne, ratified this entry into the Holy of Holies, consummated the Spiritual Transition and affirmed the Priestly Messianic Age. The Veil thus demarcated the Eternal State from the Transitory; the New Covenant from the Old; the Exalted Messiah from the Pre-Exalted; the Enlightened Era from the Dark Ages; and the Holy of Holies from All Else. It epitomized the mystery surrounding the Heavenly Sanctuary, as foreshadowed by the shrouding of the phantom throne with the clouds of incense (Lev. 16:12-13). Thus, in intangibles—secrecy—Essence Abides.

In contrast to the sin-offering bullock and goat of old, the tertiary sacrifice—the scapegoat—was rejected by God as the High Priest would laden its head with iniquities, escorted it east out of the Temple Mount, pushed it off a cliff, into the wilderness-valley for Azazel: The Divergent Force (surface-a). Ishmael, who was banished by Abraham to roam the wilderness with his mother, was a type of scapegoat for Azazel: an event reenacted vicariously by Muslims at hajj. It is no coincidence that a shrine, simulating a high place, was erected to Satan at Mina: the base camp for hajj. Removed from Kaaba, it is where a pilgrim offers the scapegoat vicariously in memory of Ishmael. The nature and location of the shrine relate to Satan as Pillar and Goal of Ishmael as scapegoat. (The veiled Kaaba signifies the forbidden desire of Satan and the Scapegoat: The Heavenly Sanctuary.)

Like Ishmael, who was cast out of his father Abraham’s house, Muhammad, the Cosmic Scapegoat, was driven out of his home also, hence the significance of Hegira to Islam. Ishmael prefigured Muhammad, just as Isaac—another son of Abraham, and a type of sin-offering goat—foreshadowed Jesus. As Sin-offering Goat for the Lord, Jesus descended shortly into Hell—by His suffering, death and burial—before ascending to the Lord in Heaven (surface-b). Conversely, as Scapegoat for Azazel, Muhammad ascended—alive—to Heaven briefly, prior to his fall and banishment to Azazel in Hell: The Wilderness-Pit (surface-a). Aspects of these Mystic Acts were dramatized for emphasis: Jesus’s public Ascension marked His glorious Resurrection from Hell, whereas Muhammad’s communal banishment, the Hegira, spotlighted his shameful Expulsion and Fall from Heaven. So, the Ascension is to Jesus, as the Hegira is to Muhammad. The former Event evidenced exaltation, just as the latter exemplified damnation. Hence, the Ascension is celebrated with joyous songs on Sundays, while the Hegira is commemorated with mournful cries on Fridays. Both camps embody opposing Spiritual Kingdoms: The Kingdoms of Light and Darkness. Like Israel, Ishmael is the progenitor of twelve tribes (Gen. 17:20; 25:12-16; 21:13, 18). 

In summary, the Cosmic Atonement Sacrifices were a Tripartite Agency: The Sin-offering Bullock, the Sin-offering Goat, and the Scapegoat. The Sin-offering Goat was the initial Positive Agent of Atonement for the New Mount Zion; the Scapegoat, the oblique Negative Agent; and the Sin-offering Bullock, the higher Melchizedek-like, Priestly Agent. As Cosmic Sin-offering Goat, Jesus ascended Mount Zion, through the loss of His body (i.e., with His blood) in order to establish the ordinary community of New Zion. And by passing into another body, a Veil, He entered Ahaba, the Holy of Holies, transformed into a quasi High Priest, Nnebisi, the “forerunner” of the Exalted One (cf., Heb. 6:20). Thereafter, atonement was made in Ahaba with the Bullock’s blood for the Royal Heavenly High Priest, Elijah, His Priestly clan and the renewal of the Heavenly Sanctuary. In contrast, Muhammad ascended Mount Zion with an escort (in a bodily vision) to the Gate of the Heavenly Sanctuary, where Heaven imposed iniquities on his head as Cosmic Scapegoat. He was banished from there carrying away the iniquities to Satan, and so became the Negative Agent of Atonement for New Mount Zion. (And by shaving their heads at hajj, Muslims identify with the Scapegoat’s agency, while marking the end of its journey.) Muhammad’s ‘excursion’ is notably known in Islam as the “Night’s Journey”. The adoption of all Three Agents is essential to the priestly class, and to stem the encroachment of evil. Though for righteous pilgrims, recognition of the Cosmic Scapegoat is backhanded, it is necessary if one is to guard against depravity. This revelation of the Cosmic Sacrifices relates to Elijah’s High Priestly Role of atoning for the Kingdom of Light, through the invocation of the Tripartite, Atonement Agency on the Cosmic Day of Atonement.

 

The Cosmic River Crossing

After their liberation from slavery, the natural Israelites under Joshua crossed the Jordan River westward to a promised land, bearing twelve stones for the twelve tribes of Israel (Joshua 4:1-11); each stone depicting the miniature seals that constituted the breastpiece of the Aaronic priesthood. The High priest, as surrogate, also crossed the Jordan River bearing instead the phantom ark: the symbol of the Heavenly One.

However, following His freedom from slavery, “Nnebisi”, as quasi High Priest (of the “Supreme God”) according to the order of Melchizedek, crossed the Niger River (from Nteje), alone, also westward to a promised land, Ahaba, bearing but a single Table Stone, the Standard Seal/Master Seal. Thus, He prefigured the Royal, Heavenly High Priest and Standard-Ark-bearer: the Consummate Elijah. This Table Rock—the Mystical Ark of the New Covenant—is the Eternal Throne of God, the symbol of the Grand Law, and the Seal of the Unspoken Bond of kinship between God the Mother, Onishe, and Nnebisi. It is presently evident in Ahaba (by the Niger River): the Dwelling of the “Most High”.

 

 

 

Read More

* (Isa. 49:5-6) Behold the Judaic legend at Passover (which recalls a saving act): Elijah would return as an unknown guest (a stranger) to the house of Jacob: to bring Jacob back (to God), and so to deliver New Israel (Jews and Gentiles) from danger in a manner reminiscent of His victory over Baal and his prophets. Thus, Elijah is the Ultimate Messiah. For His tacit identification with Israel, see 1 Kings 18:31.

**Just as Elijah defended the cause of Righteousness against Baal for the sake of Israel by calling down the Divine Fire from Heaven, so too this Heavenly Personage champions the cause of Justice against the Anti-Christs in the interest of Heaven (the New Israel) through the use of the same “Emblem”; hence, He is identified with Elijah (cf., 4 Ezra 13:10-11 with Rev. 19:15,21; and Sirach 48:1).

***Olisadumkwu literally means: May God help me speak. The Word of God is inferred from it. Hence, His name was known to no one but Himself, even though His name was given in the same passage. In essence, the association of His name with the “Word of God” would not have been obvious.

♠The Sword of the Spirit is indeed identified with the Word of God in Ephesians 6:17. In the second Book of Esdras, Fire issued from the mouth of the Elect One instead of a Sword ( 2 Esdras 13:10-11). There, Fire (much like the Sword) was identified with the Law [or the Word of God] (2 Esdras 13:38). These war implements relate to the same Emblem, the Cryptogram.  For the identification of the Cryptogram with the Mystical Sword, see “Evidence For the Structural Shape” in Blog Post 12.

♣The personal attribute of the “Standard Seal” was foreshadowed in the Scriptures by the gemstones which constituted the breastpiece; the personalized gemstones were indeed likened to signets (Ex. 28:21).

♥By His death and burial, Jesus disposed of His body outside the old sanctuary to assume Another (His Corporal Disguise—cf., 1 Enoch 48:5) in a New and Heavenly Sanctuary on Earth: The New Jerusalem. Behold the Cosmic Migration and Renewal!

 

 

 

Blog Post 4

Posted on by jobiaya

The Holy Spirit’s Mission On Earth: Elijah

In the past, the Holy Spirit was received in parts, signified by the parted tongues of Fire that descended upon the apostles on the Day of Pentecost (Acts 2:3). Consequently, prior testimonies and prophecies in Scriptures were partial. In contrast, the Holy Spirit is now fully revealed, as evidenced by the unveiling of Mount Zion, representing the comprehensive embodiment of Truth and Justice. Therefore, the prophesied restoration of all things spiritual (the parted tongues of fire) has been fulfilled (Matt. 17:11; Mark 9:12; Isa. 49:6).

Jesus alluded to these dynamics in the following passages:

When the Paraclete comes, whom I will send from the Father, even the Spirit of Truth who proceeds from the Father, He shall testify of me (John 15:26)

Notice that Jesus differentiated the particular testimony of the Holy Spirit as a Person from the Spirit’s partial workings through the disciples by elaborating in the subsequent verse.

And you shall bear witness as well because you have been with me from the beginning (John 15:27).

The forensic nature of the Holy Spirit’s Mission on Earth is attested to here by His title of the Paraclete: The Exponent* or Advocate of Righteousness. Another evidence of this is seen in another scriptural passage: “[The Servant] will bring forth [i.e., reveal] Justice** [the Holy Mountain] to the nations” (Isa. 42:1).

In keeping with the designation of the Holy Spirit as the Paraclete, He advocates for God’s cause by recalling, affirming, and synthesizing—essentially synthesizing—the teachings of Jesus, the apostles, and the prophets through the Cryptogram, thus fulfilling another prophecy made by Jesus.

The Paraclete, the Holy Spirit, whom the Father will send in my name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said to you (John 14:26).

Observe that it is the Father who sends the Holy Spirit. Actually, the Primal Spirit merely unfolded from Its transcendent, Infinitesimal Source, to reveal the Absolute Spirit, the Holy Spirit. And so, God the Father is fundamentally the Exponent of the immanent, Cosmic Spirit.

Thus far, Divine Truth had been revealed incrementally, as the Spiritual Structure was yet to be fully disclosed.  Jesus recognized the shortcomings of prior Scriptures, and even His own teachings, by acknowledging the Holy Spirit, as the forthcoming Ultimate Guide and Teacher, The Messiah:

When, He, the Spirit of Truth comes, He will guide you to all truth: for He shall not speak by Himself; but whatsoever He shall hear, that shall He speak, and He will show you things to come (John 16:13).

In essence, what had been revealed before was perceived as if through a glass, darkly (1 Cor. 13:12). But, by the unencumbered light of the Holy Spirit incarnate, a completely lucid picture has, now, been revealed.

With Jesus, the Primal Spirit was in transition: still in the process of bringing light (i.e., revealing Truth [the Holy Spirit], Itself, fully) to the world. Thus, Jesus was a Torchbearer without the Flame. Hence, Jesus said: “I have come to light a Fire on Earth. How I wish the Flame were kindled”(Luke 12:49). Thus, He is the Unlit Star of David: The Pre-Exalted Christ.

As for the Consummate Spirit, the Scriptures said: “In your [Flame]—[that is, the Holy Spirit’s Flame: The Spiritual Structure***] —shall we see light” (Psalms 36:9). As such, it is the aggregate of the Flame-Source and Its Radiance that constitute the Holy Spirit in the Structure. The Holy Spirit is thus the Bright and Morning Star: The Exalted Christ.

The coming of Jesus enabled the opening of the floodgates of the Holy Spirit—a milestone of spiritual enlightenment—whose denouement marks another milestone: the coming of the Consummate Elijah bearing the Ultimate Spiritual Torch—the Cryptogram, or the Consummate Word of God. Regarding this spiritual light, it was noted further in Scriptures:

The revelation of your words sheds light, giving understanding to the simple (Psalms 119:130)

Your word is a lamp to my feet, and a light to my path (Psalms 119:105).

Elijah, as the Definitive Word of God and the Holy Spirit, stands as the Consummate Light of the world, the Standard Spirit of Wisdom, the Consummate Law, and the Will of God. Indeed, Elijah’s given name bespeaks His Mission: Olisadumkwu: May God help me speak (the Word of God).

The Early Testament’s references to the God of Abraham, the God of Isaac, and the God of Jacob (Ex. 3:6, 15: 1 Kings 18:36) prefigured the Mid Testament’s rudimentary concept of the Blessed Trinity♥—God the Father, God the Son, and God the Holy Spirit—now revealed in greater detail, in this Late Testament as Mount Zion.

Just as God’s blessing devolved upon Isaac from Abraham, and finally rested on Jacob, so also the Holy Spirit, the Word of God, proceeds from the Father through Jesus, and rests on Elijah; hence Elijah’s given name: The Word of God. With Jesus, the Apparent Cornerstone, the Spirit was still Becoming, but in Elijah, the Consummate Rock of Salvation, It attained Supreme Being. Thus, Elijah supplants Jesus, much as a developing fruit supplants a flower, and a seedling a seed. In essence, Jesus metamorphosed into Elijah. It is in Elijah that the outpouring of the Spirit finally matures and settles (ahabam), reaching Its zenith: the Omega. Thus, He is the Embodiment of All Spirits: from Alpha to Omega, Beginning to End, First to Last. Elijah embodies the Primal Spirit completely unfurled to reveal the various forms of Its Offspring, bringing to completion the development of the subject of faith.

Appropriately, the salvific process was initiated through an individual named Abraham, meaning ‘father of multitudes’ and was realized through one named Nnebisi, ‘mother is supreme’. Originating from the transcendent, Infinitesimal Seed, it culminated in the immanent, Infinite Womb; from the momentous, Primordial Spark to the interminable, Cosmic Stream; from Alpha to Omega, Beginning to End, First to Last. Hence Lao-tsu was prompted to utter this admonition: “Know the Man, but keep the Woman . . . know the White, but keep the Black” (Tao Te Ching [28]).

Jesus said of HIs Mission on Earth: “I am not sent but to the lost sheep of the house of Israel” (Matt. 15:24; 10:6). Of Elijah’s Mission, however, He said: “He shall restore all things” (Matt. 17:11; Mark 9:12; Isa. 49:6).

The Misnomer

In view of this Revelation, and the significant role of the Trinitarian Nature of God in the process of salvation, the prior reference to pilgrims as Christians was a misnomer. This terminology failed to acknowledge the Complete Standard Spirit: God the Father, the Source of the Salvific Scheme, and God the Mother—Onishe Ahaba—that is the Holy Spirit, the Consummation of the Process; the Alpha and the Omega, the Beginning and the End. This is particularly significant, since it is the Holy Spirit who embodies the Trinity consummately (Nnebisi: [God the] Mother is Supreme); unless, of course, the anointed role of the Holy Spirit is acknowledged by that terminology. Jesus not only differentiated the Holy Spirit from Himself but also implicitly affirmed the encompassment of the Divine in the Holy Spirit:

Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Ghost will not be forgiven, either on Earth or in Heaven (Gospel of Thomas 44; Mark 3:28-29; Matt. 12:31-32; Luke 12:10).

Thus, Jesus acknowledged another—the Holy Spirit as a Higher Standard. He likewise honored God the Father, in another passage: “The Father is greater than I” (John 14:28). Together, the Father and the Spirit are the Complete Standard embodied by the Consummate Messiah. These Complementary Standards—the Father and the Spirit—were symbolized by the two gilded, identically carved cherubim in the transitory throne of God; their contiguous wings signalized their Union (Ex. 25:18-20, 22; 1 Kings 6:23-28). It is in this capacity, as the Consummate Standard, that the Messianic King, the Consummate Rock, exercises the Supreme Authority: “to bind and to lose on Earth and in Heaven” (Matt. 16:19).

 

(This Blog Post is an excerpt from the Book between Pages 175-179 (pdf) [155-159] (text). The Book version has more footnotes.)

 Read More

*In His role as Divine Exponent—Interpreter of the Law—this Personage is identified with the Divine Emblem or Seal: the Cryptogram. Indeed, the role of “Interpreter of the Law” is generally associated with Elijah.

**For the co-relation of Justice with the Holy Mountain see Jer. 31:23c

***Recall that Combustion—Fire—is the source of the Structure. And that the Fire of the Holy Spirit on Pentecost Day was the Fire Jesus was referring to, above. In His capacity as the Spiritual Torchbearer, the Holy Spirit is often referred to, in Scriptures, as the Spirit of Truth.

♥Recall, also, that God appeared to Abraham by the oaks of Mamre as Three Persons (Gen. 18).

Blog Post 3

Posted on by jobiaya

The Capstone: The Supreme Cornerstone

The identity of the Messianic Capital was, ineluctably, linked with the Mystic Rock, Zion:

Thus says the Lord: ‘Behold, I am laying a Stone in Zion [Ahaba], a tested Stone, a precious Cornerstone, as a sure foundation: he that believes in it shall not be moved’ (Isa. 28:16).

While this passage was associated superficially with Jesus (and the Old Zion), being the Pre-Exalted Christ, it is literally and consummately, identified with the Exalted Christ, the Holy Spirit (and the New Zion: Ahaba) through Nnebisi. This is indeed consistent with the role of the Holy Spirit as the Supplanter. Thus, He is identified with Jacob, and referred to sometimes as the God of Jacob.

Nnebisi was born a slave in the town of Nteje, in Nigeria, East of the Niger River, and of a Mysterious Mother, absent a Father (Heb. 7:3). In His youth, He suffered much humiliation as a lowborn: One such incidence related to the annual custom of honoring the town’s most heroic and strong man. On this festive occasion, a strong bull was let loose into the wild, and all the young and able men of the town were challenged to corral and lead it back to town. Whoever succeeded in doing so was greatly honored with the emblem of strength and courage: the bull’s tail.

Nnebisi was powerfully built and stood head and shoulders above all in the town. When He came of age to participate in this festivity, He succeeded on His first attempt in corralling the bull. But, instead of honoring Nnebisi as was the custom, the event’s judges, without explanation, let loose the bull and sent the young men after it a second time. Nnebisi subdued and led it back to town again. This sequence of events was repeated a third time. Instead of honor, it was shame and deep hurt that Nnebisi felt.

On the heels of this experience, Nnebisi’s Mother resolved to set Him free. She invited Him to rendezvous with Her in the town’s marketplace, at dusk, after business hours. As Nnebisi approached the deserted marketplace, He observed His Mother walking towards Him upside down with Her basket atop Her feet. Nnebisi’s Mother performed other such disturbing feat to test Nnebisi’s courage, and to determine HIs fitness to strike out on His own (on His chosen Mission to the world). Nnebisi, however, held His ground and was not terrified.

Subsequent to passing the tests, Nnebisi’s Mother gave him a Table Stone to carry across the Niger River: to a, then, sparsely populated land west of the river. She instructed him to inhabit wherever the Stone happened to drop (that is, by chance). Upon reaching the opposite bank of the river, the Stone dropped at the foot of a hill (now the Shrine of Onishe: The Threshold of New Jerusalem). Thereupon, Nnebisi exclaimed: Ahabam (I settle here); whence came the name of the town, Ahaba, in fulfillment of the scriptural prophecy: “[Jerusalem] shall be called by a new name, proclaimed by the mouth of the Lord” (Isa. 62:2).

Indeed, the Spirit of the Lord has settled in Ahaba, signified by the Table Rock that came to rest on that occasion. Thus, through Nnebisi, this passage was, consummately, fulfilled: “I am laying a Stone [the Cornerstone and Capstone] in Zion”, says the Lord. As the earthly descendant of Nnebisi, the Inaugurator of the New Covenant, the Consummate Messiah is, indeed, the Tested Stone”—the Alpha and the Omega; the Beginning and the End–the Cherubim. Thus, the above excerpt from Scriptures is literally fulfilled in the Consummate Messiah.

Come to Him, a Living Stone, rejected by humans, but chosen and precious in the sight of God (1 Peter 2:4).

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

This Rock, Zion, the Table of the Consummate Law, the Eternal Ark of the New Covenant, is the Supreme Throne of God: The Seal of the Secret Bond of kinship between God the Mother, Onishe, and Nnebisi—the Impersonal and Personal Absolutes. It is presently evident in Asaba. Hence the Scriptures prophesied:

For that which has not been told them they shall see, and that which they have not heard they shall understand (Isa. 52:15).

Jeremiah espied these Events and, accordingly, prophesied the transience of the phantom ark. He was moved to prophesy further:

At that time, they shall call [New] Jerusalem the Throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord: [The Rock] (Jer. 3:16-17).

The Cornerstone was identified abstractly with the pre-Exalted Christ, Jesus, but it has now been made manifest concretely with the Exalted Christ, Elijah. These observed correlations are even so with other Messianic Emblems, such as the Divine Seal, the Divine Fire, and the Spiritual Sword.

Just as Abraham marked the beginning of the Old Covenant that terminated with Jesus, so Nnebisi personified the Budding Spirit, Alpha: The Beginning of the New Covenant, which culminated in Elijah, the Omega. The Former Covenant is associated with the transitory ark and the Aaronic-high-priest, whereas the latter is identified with the Eternal, Messianic-High-Priest and the Heavenly Throne, Zion. Even so, they are both integral parts of God’s Grand Plan for humanity.

Nnebisi’s River Crossing

In the two-dimensional, earthly sense: By going from east to west, Nnebisi crossed, as it were, from the domain of the unjust to that of the just, from the realm of the natural to that of the potential spiritual, as symbolized by the baptism of water.

In the higher-dimensional, supernal sense (on surface b—see Cryptogram-schematic), however, Nnebisi’s river crossing is the consummate archetype of a pilgrim’s mystical journey (symbolized by the baptism of water and the spirit). He typifies the pilgrim bearing the burden of innate limitations (the baptism of the spirit), as it wades faithfully across the uncertain currents of Cosmic Stream (the baptism of water), towards that contrary Bank of Repose (the New Jerusalem). Thence, the burden is disposed of, and transposed into a resource (a rock-fountainhead: the gift of the Spirit).

From the Supreme Godhead [d] humanity came by imperfection, and thus have fallen (on surface-a); and to It all must strive, freely, to rise (on surface-b) and thus return—to Perfection—through these transitions in the Structure.

Further Evidence for The Ultimate Messiah

The origin of The Messiah, the Exalted One, had been rightly a point of contention for Jews of Jesus’s time:

Yet, we know where this man [Jesus] is from. When the Messiah comes, no one is supposed to know His Origin [insofar as He is not of Judah’s stock, but a type of Melchizedek] (John 7:27 c.f., Gen. 49:10).

Accordingly, Heaven divulged to Ezra:

One shall reign whom those who dwell on Earth do not expect . . . and One whom the many do not know shall make His voice heard by night (4 Ezra 5:6-7 or 2 Esdras 5:6-7 Revised Standard Version).

It is all in keeping with the testimony in the Scriptures:

[S]he concealed me in the shadow of H[er] arm . . . In H[er] quiver [S]he hid me (Isa. 49:2).

Indeed, mystery is another Messianic motif: from the Cryptogram to His Cryptonyms; hence, the Messiah is the Seal of Secrecy—the Mystic Rock.

Paul observed:

I do not, brethren, want you to be ignorant of this mystery lest you be conceited: blindness has afflicted part of Israel until the full number of Gentiles enter in, and then all Israel will be saved. As it is written: ‘Out of [New] Zion [Ahaba: The Dwelling of God the Highest] will come the Deliverer who shall remove all ungodliness from Jacob . . .’ (Rom. 11:25-26)

If Jesus were truly the Ultimate Messiah, then the need for another Deliverer, as prophesied by Paul, would not exist. Various passages in the Scriptures depict Messianic characteristics that do not align with Jesus as a person: “the Despised One rejected by men… one of those [a race] from whom men hide their faces; spurned and held in no esteem” (Isaiah 53:3); “the Servant of rulers, loathed by nations” (Isaiah 49:7); “a Worm and not a Man, scorned by mankind, despised by the people” (Psalms 22:6). Yet, the given name of this Author—Olisadumkwu (“may God help me speak”): The Word of God; Obiaya (“One who has come to war [against (the Evil in) God]”): Israel (Revelation 19:11-13; Isaiah 49:3)—aligns Him with the Ultimate Deliverer and Revelator, indicating the fulfillment of the times in Paul’s prophecy. The name “Obiaya” embodies what was attributed in the Scriptures to the Chosen Servant: “[S]he made my mouth [words] like a sharp sword… [S]he made me into a polished arrow…” “[Indeed], [S]he has given me my name…” (Isaiah 49:1-2)

As the foregoing passage testifies: “Blindness has afflicted part of Israel, until the full number of Gentiles enter in, and then all Israel will be saved” by the Deliverer; thus, the first is last and the last is first.

The Ultimate Messiah and His clan were often differentiated from the tribes of Jacob; and His earthly origin identified with Zion (c.f., Dan. 9:26; Isa. 13:4-5). Indeed, the above passage distinguished the Ultimate Deliverer and Zion from the tribes of Jacob and identified the Deliverer as coming from without to redeem Jacob: “Out of [New] Zion will come the Deliverer” (the Standard Spirit: The Consummate Law and the Word of God) so prophesied Paul.

Other passages affirmed Paul:

And many peoples shall go and say, ‘Come and let us climb the Mountain of the Lord [Zion], to the house of the God of Jacob [i.e., the Holy Spirit]; and He will teach us of His ways, and we may walk in His paths.’ For out of [New] Zion [Ahaba] shall go forth the [Grand] Law, and the Word of God [Olisadumkwu] from [New] Jerusalem. And He will judge among the Nations and will rebuke many people . . . (Isa. 2:3; Micah 4:2).

Ezra, too, prophesied the co-Manifestation of the Exalted One with His Heavenly “Base”, (New) Zion:

But, He shall stand on top of Mount Zion. And Zion will come and be made manifest to all people, prepared and built as you saw the Mountain carved out without hands (2 Esdras 13:35-36 or 4 Ezra 13:35-36).

Ezra, thus, envisioned the Lofty One “standing on” (the exposition of) Mount Zion. (This vantage point would empower Him to rebuke and destroy the nations—2 Esdras 13:37-38). The manifestation of Zion here implied a New City. Indeed, the portrayal of the Exalted One atop Mount Zion identified Him as the Highest**: the King of New Zion, Melchizedek: “I myself have set up my King on [New] Zion, my Holy Mountain” (Psalms 2:6). His wondrous Emergence from the heart of the sea conveyed the mystery of His Origin [Ahaba] (2 Esdras 13:51-52 or 4 Ezra 13:51-52). And insofar as the New Zion was to be “prepared and built as you saw the Mountain [i.e., the Cryptogram] carved out without hands” from a secret place***, the “Carved Mountain” was to serve as the model of New Zion. So, Ezra’s vision has been validated; since the Lofty One now “stands on” (the exposition of) Mount Zion; the Carved Mountain has become a reality; and the Messianic Capital, the New Zion, has been revealed.

Again, it was mystically prophesied in the Scriptures♥ of the coming of an Exalted Messiah, a Most Holy One: A Supplanter of another Anointed One. He who is to restore all things and establish New Jerusalem, the Eternal Jerusalem, to replace the old, temporal city and sanctuary; as, indeed, desolation is foretold for the old city. He (the Anointed Prince from a different race) would supplant another Anointed One, Jesus (1 Cor. 15:24, 28).

Jesus recognized Elijah as this (Anointed) Restorer: “Elijah truly shall first come and restore all things . . .” (Matt. 17:10). Again, the Scriptures bore witness:

And He said, it is a light thing that you should be my Servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will give you as a light to the Gentiles that you may be my salvation to the end of the Earth . . . (Isa. 49:6)

Thus, the Servant of the Lord is the Consummate Salvation of the world: the Consummate Messiah for both Gentiles and Jews.

 

{This is an excerpt from the Book between Pages 200-206 (pdf) and 180-186 (text)}

 

Read More

 

* Accordingly, the pilgrim’s “Goal” is, at once, a Stumbling Stone and a Rock of Refuge: In one respect, It is a Gemstone at the Ridgepole that steers the faithful to refuge in New Zion; and in another respect, a black, hidden Rock in a dark seamy Valley, by whom the unwary stumbles. And so, He is both a Cynosure and a Pitfall on Mount Zion.

** Here, the Emblem served to express the Elect One’s Eminence; otherwise, It gives voice to His Mission. It is remarkable that the title of the God of Melchizedek, a Canaanite, was acknowledged in the Scriptures: The “Most High”. This title anticipated Nnebisi: (God the) Mother is “Supreme”. Thus, Nnebisi’s priesthood connotes the order of Melchizedek.

*** The “Carved Mountain”—the Cryptogram—is abstract: Derived from combustion, it is independent of place. Hence, Ezra could not tell where the Mountain came from (4 Ezra 13:6-7). It is, also, distinct from Mount Zion, being the model of Mount Zion instead of the Real Place.

♥ (Daniel 9:24-27). This prophecy circumscribed a period for the Jews and their holy city—as interim Agents of Justice—before Divine Authority would shift to a New Princedom. The time is up for the Jews and their holy city. And so, a New Leader (Elijah) has been anointed, and the Old Jerusalem forsaken for a New One. Significantly, the prophecy specified milestones in the Succession Era: “Everlasting Justice [firmly based upon science] will be introduced; vision and prophecy will be ratified; and a Most Holy One will be anointed”. Then, the “transgressions [of Judah] will cease; [her] failings will end; and [her] atonements for sins will end”. Moreover, the New Leader was said to be of a different race (v. 26), distinct from another Anointed One who would be cut off (Jesus). Much as in Ezra’s vision (4 Ezra 9:23ff), the destruction of the old sanctuary (Jerusalem) was prophesied here, too (v. 26). And in concert with the time limitation for the Jewish holy city, the rebuilding of Jerusalem here accords with a New City. (Again, the Exalted Messiah has been linked with the New City, v. 25). While Ezra’s vision focused on the relocation of the Messianic Capital and the demise of Old Jerusalem, (See last ¶ in Blog Post 2), here the shift of Authority related to the Messianic Succession: from One Anointed who would be cutoff to the Most Holy One [c.f., Gen. 49:10]. (Again, the use of specific times—weeks—in this Daniel’s passage had been a red herring. The relevant markers are the specified milestones.)

 

Blog Post 2

Posted on by jobiaya

 The Consummate Messiah and The Messianic Capital

The Resting Place or Settlement of the Lord among humans, Ahaba (or Asaba), is identified in the Scriptures:

There is a river whose streams gladden the City of God [Ahaba], the Holy Dwelling of God the Highest. God is in Her midst [Onishe]; She shall not be moved; God will help Her at the break of dawn (Psalms 46:4-5).

Indeed, the natural Jerusalem is not situated by a river, and its natural water resources are limited. Therefore, this passage does not pertain to the “earthly” Jerusalem. Instead, it refers to Ahaba (meaning I settle here), the New Jerusalem and ancestral home of the Ultimate Messiah. Ahaba is located by the Niger River, complemented by a system of streams or tributaries: Abutta, Ngene Ugbomanta, and Ngene Umuagu. At the exact location of God the Mother’s dwelling, Onishe, there is a mystical Rock-Fountainhead (The mystical Throne of God), whose effluent feeds into the river, similar to the network of three streams.  (As illustrated by the shading of light in the Cryptogram, the gradation of Numen [Divine Grace] in the Spiritual Structure gives the impression of water cascading from a source like a fountain.

The Scriptures attested to this portraiture of the Structure: “For with you [the Exalted Messiah] is the Fountain of Life; in your [Flame] shall we see light”—Psalms 36:9. Recall that the Structure was derived from a combustion experiment.)

The Scriptures, indeed, identified this Rock-Fountain with Christ:

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

Thus, the Rock-Fountain was in transit with the Hebrews; but it has since settled in Asaba, the New Zion. Behold the Transition! The transitory Rock-Fountain with the Hebrews (in the desert) was identified with the Pre-Exalted Christ, Jesus, while the Enduring One in Asaba is associated with the Exalted Christ, the Holy Spirit:

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

Indeed, in the subsequent passage in John’s Gospel, this living water was, inarguably, identified with the Exalted Christ, the Holy Spirit:

He spoke here of the Spirit, whom they that believe in Him were to receive; there was, of course, no Spirit as yet, because Jesus had not yet been glorified (John 7:39)

Moses and Aaron were denied entry into the (natural) promised land, because of their disbelief in connection with this Rock-Fountain, the Embodiment of Faith (Num. 20:7-12; Ex. 17:1-7). Thus, the primacy of the Holy Spirit in the Salvific Plan was demonstrated.

Regarding this Mystical Source and River, the Scriptures further testified:

And he showed me a River of life-giving water, clear as crystal, “proceeding out of” the Throne of God [i.e., the Rock-“Source“] and of the Lamb (Rev. 22:1; cf., John 7:38 [above]: ‘Out of Him. . .’)

The One that sat on the Throne said [then and says again, now] . . . I am the Alpha and the Omega, the Beginning and the End [the Cherubim]. To anyone who thirsts, I will give to drink, freely, from the Fountain of Life-giving water. He that surmounts [Mount Zion] shall inherit all things; and I will be his God and he shall be my son (Rev. 21-5-7).

The Spirit and the Bride [the Cherubim] say: “Come”! Let him who hears respond, “Come”! Let him who is thirsty come forward; let all who wish it receive the life-giving water freely (Rev. 22:17; 7:17).

It is clear from the foregoing passages that the Mystical Fountain depicted by the Cryptogram is, indeed, the Messianic Emblem. Hence, the expression: “For with you is the Fountain of Life [Justice]; in your [Flame] shall we see light” (Psalms 36:9; Amos 5:24). Indeed, the Emblem is with the Consummate Messiah, both on His Person as an Insignia, the Cryptogram, and in His ancestral home, Asaba—the New Zion:

In that place [Ahaba], I beheld a Fountain of Righteousness which never failed [unlike the occasional fountain with the Hebrews in the desert], encircled by many springs of wisdom. Of these all the thirsty drank, and were filled with wisdom, having their habitation with the righteous, the elect, and the holy. In that hour was this Son of Man invoked before the Lord of Spirits, and His name [Olisadumkwu] in the Presence of the Ancient of Days (1 Enoch* 48:1-2 [Translated by Richard Laurence]; Amos 5:24).

Wisdom is poured forth [from Him] like water, and glory fails not before Him forever and ever; for potent is He in all the secrets of righteousness (1 Enoch 48A:1)

The prophet, Ezekiel, had a corrupt vision of this Fountain in Ahaba:

Then he brought me back to the door of the temple. And behold water was issuing from below the Threshold of the temple [i.e., the Table-Rock-Fountain—the Onishe Shrine], toward the east (for the temple [i.e., the Altar] faced east); and the water was flowing down . . . south of the Altar (Ezekiel 47:1; Joel 3:18d).

Indeed, Onishe Shrine, which is located on the west bank of the Niger River, faces east: From a gaping-hole beneath a Table-Rock, water gushes east, and merges with the river flowing down south of the Shrine toward the Niger River Delta. Ezekiel reported, erroneously, seeing a temple on the Site of this Fountainhead, replete with specific dimensions, much like the temple of Solomon. He rehashed obsolete Mosaic laws as requisites for entry into this New Sanctuary (Ezekiel 40-48). This misconception necessitated correction. And the apostle, John, felt the need for this correction, following his own vision:

I saw no temple in the City. For its Temple is the Lord God, the Almighty, and the Lamb. The City has no need of sun or moon to shine upon it, for the Glory of God is its Light, and its Lamp is the Lamb. By Its light [the Cryptogram] shall the nations walk. And the kings of the Earth shall bring their wealth and treasures into it . . . (Revelation 21:22-27)

Thus, a Mystical Temple is truly in reference, not a temporal one.

The Scriptures affirmed that this Dwelling of the Lord among humans, Asaba—uniquely identified with the Rock-Fountainhead, the River, and the network of streamlets: symbols of the Exalted Christ—is indeed the New Jerusalem:

And I, John, saw a New Jerusalem, the Holy City, coming from God out of Heaven . . . And I heard a loud voice from the Throne saying: ‘Behold! God’s Dwelling among human’s [Ahaba], and He will Dwell with them, and they shall be His people; and God, Himself, shall be with them and be their God’ (Rev. 21:2-3; Zec. 8:3).

Thus, Ezra’s prophecy is fulfilled which said:

For behold the time will come, when the signs which I foretold to you will come to pass, that the City [New Jerusalem] which now is not seen shall appear, and the Land [Ahaba] which now is hidden shall be disclosed (4 Ezra 7:26 or 2 Esdras 7:26; Revised Standard version).

Truly, the Transcendent God has become ultimately immanent—dwelling among humans.

It is to this New Heaven that Jesus ascended, following His crucifixion, death and burial at Calvary: Behold, the Transmigration! This Event signalized the renewal and relocation of the Primal Spirit: from Its transitory association with the Old Jerusalem, to Its Eternal Settlement in the New; from the earthly plane of the Transcendent God, to the Heavenly Heights of the Immanent One. The Scriptures attested:

The former Heaven and the former Earth [and thus the former Jerusalem] have passed away . . . (Rev. 21:1-2

Indeed:

He that sat on the Throne said [then and says again now], ‘Behold, I make all things new . . . These words are already fulfilled’ (Rev. 21:5-6).

In anticipation of this Momentous Event—the renewal and settlement of the Consummate Spirit on another chosen people, the Asaba people—the envy of the Jews toward this people was prophesied through Moses:

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; Rom. 10:19).

It is to this New Jerusalem that peoples of all nations are, upwardly, being drawn for protection against the Day of Judgment: to Zion, the Throne of the God of Nnebisi, the Supreme Goal of the mystical pilgrimage on Mount Zion, the Rock-Fountainhead. It is in these Spiritual Heights, Asaba, that the thrones of judgment will be set, and peoples of all nations and ages are being mystically gathered for the Final Judgment:

I come to gather all nations, and they shall come and see my Glory; I will set a Sign [the Divine Emblem] among them. And from them I will send survivors to the nations . . . And they shall bring all your brethren [the righteous] from all the nations as an offering to the Lord . . . to my Holy Mountain, [New] Jerusalem, says the Lord. Just as the [Natural] Israelites bring their cereal offering . . . to the house of the Lord. Some of these I will take as priests and Levites, says the Lord (Isaiah 66:18-24)

This Universal Convocation in New Jerusalem is compared with, and so is distinct from, the phantom practice on bogus Mount Zion. A new priestly class is affirmed here for this New, Eternal House of God: an agglomeration from different nations.

As to membership in this new, priestly class, the Budding Spirit remarked:

He that surmounts [Mount Zion] will I make a pillar [i.e., priest] in the Temple of my God, and he shall never leave it. I will write upon him the name of my God [Onishe], and the name of the City of my God [Ahaba], the New Jerusalem**, which comes down from my God in Heaven [cf., Rev. 21:2]. And I will write upon him my new name [Nnebisi] (Rev. 3:12). 

Contrast this Elect Pilgrimage to New Jerusalem with that of Islam to Mecca: The former is a mystic climb up Mount Zion to a glistening, life-giving Rock-Fountain in the Heavenly Oasis; while the latter is a symbolic “trip” (or fall) down Its Valley to a black, parched desert-rock in the Forbidden Sanctuary. So, Islam, which identifies itself with Ishmael (as scapegoat), fulfilled this prophecy on Ishmael: “In opposition to his brethren shall he dwell [on Mount Zion]” (Gen. 16:12). As the Cosmic Scapegoat, an outcast from Heaven, Muhammad surely turned his back on the True God. Indeed, subsequent to his banishment from Heaven, Muhammad changed his way of worship: from facing the True God on Mount Zion in Old Jerusalem (the first qibla) to turning his back on Him and facing the False God in the Desert-Valley, Mecca (the second qibla) —[Quran 2:142], as shown mystically in the Cryptogram*** by the vector arrows of surfaces b-and-a. (See the Cryptogram-schematic below. While the arrow which depicts surface-b points toward the Throne of God [d] in the Efficiency line [the Heavenly Sanctuary], the other points away from it toward the valley.)

Thus, the Cryptogram depicts the two-faced nature of apostates and hypocrites; and Muhammad exemplified them.

The New Jerusalem is, aptly, identified with (God) the Mother (Onishe):

For this Hagar is Mount Sinai in Arabia and corresponds to the [Old] Jerusalem which is now in bondage [on the earthly plane] with her children. But the [New] Jerusalem [that is, Mount Zion] which is above is free, and it is She [Onishe] who is our Mother (Gal. 4:25-26; 4 Ezra 10:7, 44 or 2 Esdras 10:7, 44).

So, Old Jerusalem, being in spiritual bondage on the earthly plane, is in need of rescue; and its deliverance is a Mission of the Consummate Messiah. It is, therefore, time for Her Children, the Jews, to forsake ethnocentrism and arrogance, and acquire humility: to join the ascent of pilgrims to freedom in New Zion. Surely, the old sanctuary is defunct; its shell has been relegated to the clan of Ishmael, which is in spiritual bondage, too. Its substitute, the real Heavenly Sanctuary, Ahaba, is the domain of celestial freedom for Nnebisi’s clan. Hence, Old Jerusalem was linked with Hagar, a bondmaid, and New Jerusalem with God the Mother, Onishe.

Indeed, the demise of Old Jerusalem and the birth of the New were presaged by Ezra’s vision of the bereft Mother (4 Ezra 9:23ff or 2 Esdras 9:23ff). Before this vision, Ezra was instructed to withdraw from the city and to go to Ardat: a field ‘where no house had been built’. There, he encountered (God) the Mother who had retired from the city, too, to mourn Her dead Son, (Old) Jerusalem (4 Ezra 10:48). In view of the Cryptogram, Ezra’s vision was an allegorical prophecy, whereby God the Mother symbolized Mount Zion (4 Ezra 10:44, 7) while God the Son stood for Old Jerusalem. Accordingly, the death of God the Son, Jesus, was equated, in the vision, with the destruction of Old Jerusalem. The untimely death of God the Son in His wedding chamber thus signaled the rejection of Jesus as the Chosen Seed for the Cosmic Womb (cf., ¶4 & 5 of “The Standard Spirit” in Blog Post 13; Dan. 9:26). The vision’s final act was a fitting denouement of this Divine drama: While Ezra was discussing the destruction of Old Jerusalem with God the Mother, at that virgin field, She transformed wondrously into New Jerusalem—the epitome of the Exalted Christ:

Therefore, I told you to go into the field where there was no foundation of any building, for no work of man’s building could endure in a place where the City of the Supreme God [Ahaba] was to be revealed (4 Ezra 10:53-54; 7:26; 13:36; Rev. 19:11).

Ezra’s initial perception of the unfolding vision was in the literal sense of the ruination and pillage of Old Zion. The meaning of the vision, however, transcends this historic event. Ezra’s lamentation at the loss of Old Jerusalem—God the Son—gave way to wonderment at the sudden transformation of God the Mother into a Glorious City: New Zion. Behold, the demise of Old Jerusalem was followed by the remote emergence of this New City of God! And so, these Events augured the relocation of the Messianic Capital, Jerusalem. Moreover, Ezra’s perception of the accompanying (phantom) transfer of the State Seal reinforced that omen. Now, the realization of this Seal—the Cryptogram—by a Gentile from the New Capital has ratified it. “And what is more than all, the Seal of Zion—for she has now lost the Seal of her glory and has been given over into the hands of [others]” (4 Ezra 10:23; the Revised Standard version).

 

(This excerpt will be found in the Book between Pages 194-200 (pdf) and [174-180] (text). The Book version has more footnotes.)

 

Read More 

 

*The Book of Enoch had been classified by many believers as non-canonical. However, the selection process for the Biblical canon had also been capricious. The relevant question, now, is whether a Book’s passage can be borne out: an indication of its Divine sanction. 

 

**Observe the inference here to the Cosmic Renewal: a new Heavenly City on Earth, the New Jerusalem: a new name for the Budding Spirit (and for the New City—Isa. 62:2; even born-again pilgrims receive new names—Rev. 2:17). The born-again criterion for entry into Heaven (John 3:3-9) is best understood with reference to this Cosmic Renewal: cf., 1 Pet. 1:3, 23.

 

***Surface-a depicts spiritual pilgrims forsaking the True God on Mount Zion for the False God in the wilderness-valley, symbolizing apostates. These individuals, once righteous on surface-b, changed their allegiance at the Structure’s cornerstone, the Sanctuary. In the Old Order, the scapegoat’s journey mirrored the apostate’s path: An escort would lead the scapegoat up to the gate of sanctuary of the Temple Mount, presented it to the Convergent Spirit, or True God. Upon its rejection by the True God, the high priest would confess the sins of the Israelite community on its head before being banished (eastward and cast off a cliff) to the wilderness (valley) for Azazel, or the Divergent Spirit (Lev. 16). Similarly, an Angel guided Muhammad, in a vision, from Mecca to the Temple Mount, then further up to the gate of real Mount Zion, where he was presented to the True God. Muhammad was rejected by the True God and subsequently led eastward in a banishment and fall back to the wilderness-valley of Mecca. He was thus offered as a negative Sin-offering goat for Azazel, the False God. Indeed, before Muhammad’s banishment and fall, the sins of Mount Zion were confessed upon his head which he carried into Mecca valley: hence, the negative role of his sin-offering agency.

The Hegira was Muhammad’s secondary banishment, and the subsequent manifestation of Heavens’ rejection of him. It, thereby, revealed Kaaba (which literally means a “grand high place”) as the echo of Mount Zion: the apparent negative (or forbidden) sanctuary from which Muhammad was cast out, as well. In fact, Muslims regard Kaaba as the shadow of God’s House in Heaven (that is, Mount Zion). So, to a Muslim at hajj, arrival at Kaaba is a symbolic ascent and ironically a lesser hajj, in contrast to the greater hajj which involves the Muslim’s departure (eastward) from Kaaba, a fall. To prepare for the greater hajj, the Muslim would attire as if for burial (in anticipation of a symbolic, fatal fall from the “grand high place”), until the sacrifice at Mina. And so, the hajj is a Muslim’s vicarious reenactment of the scapegoat’s journey and eventual demise, marked by its ejection and fall from the “grand high place”—surface-a. Muslim pilgrims ultimately identify with the scapegoat’s agency by shaving their heads at the end of their “mortal” journey; thus, symbolically shedding the sins thrust upon them at the gate of the sanctuary (Kaaba). The entire hajj proceedings entail roaming the wilderness much like Ishmael (and his escort, Hagar—Gen. 21:14), the prototypical human scapegoat. In contrast to the scapegoat, the sin-offering goat of the Old Order (without an escort) was destined for the “true” goal: the positive sanctuary and the “abode” of the Convergent Spirit, that is, the True God.

Muhammad’s change of qibla (apostasy) echoed this mystical journey: his heavenly summons (ascent) and ensuing exile (fall). Having been banished from Heavenly Mount Zion, Muhammad rebelled by altering the Goal of his devotion: from the True God on Mount Zion to the False God (Azazel) in the wilderness-valley; despite assertions that ‘there will be no alterations in the course of [his Lord]’ (Quran 48:23). This shift in qibla demonstrated his discontent with the divine disfavor: it is remarkable that he would forsake Old Jerusalem, the site of his brief ascension, in favor of the Kaaba shrine. The brevity of his account of this event is evident (Quran 17:1).

(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.”)

 

Blog Post 1

Posted on by jobiaya

The History and Origin of The Spiritual Structure

In accordance with the Divine Plan of establishing a Spiritual Structure, by which humanity would unite with the Divine, God chose Abraham as an instrument for accomplishing this goal. Abraham obeyed God through faith, thereby exhibiting the foundational elements for the Spiritual Mountain. Although faith and divine service were exhibited by Abraham, at that time they had yet to be clearly defined. These inchoate elements of productive faith* were later clarified: psychic faith was defined according to God’s Saving Plan through the Son, and ultimately through the Holy Spirit, and definite laws were given to humanity, first through Moses and later modified by Jesus. As a result of Abraham’s obedient (i.e., productive) faith, God credited him with justice, and promised to make him the father of many nations, and to give his descendants a land rich with milk and honey. (Although God’s promise to Abraham was accomplished in the natural sense, it is now being fulfilled in the spiritual realm, through Mount Zion.)

God continued to renew His promise to Abraham’s descendants, first through Isaac, and later through his son Jacob, whom He renamed Israel.

As a result of famine, Israel migrated to Egypt with his twelve sons, where they were enslaved a long time. Eventually, God liberated the children of Israel, through Moses. He led them on an exodus through the desert, toward the promised land, providing them with nourishment and protection: the manna from Heaven, safety from foes, shelter by day, and light by night.

At Mount Sinai, on this exodus, God gave laws to this chosen people, through Moses, to guide their actions; and indicated He would send another prophet like Moses whom they must listen to:

I will raise up for them a prophet like you from among their brethren and will put my word in His mouth and He shall speak to them all that I shall command Him. And it shall come to pass that whosoever does not listen to my words which He shall speak in my name, I will make him answer for it (Deuteronomy 18:18-19).

This Event on Mount Sinai was significant, as it marked the first-time humanity received a set of laws from God to guide their actions.

Through this preliminary code, known as the law of Moses, the criteria for one element of productive faith, namely, divine service, was introduced. The other element, psychic faith, had yet to be established with respect to the Trinity. At that time, a quasi-faith existed in union with the law. According to this system, the Israelites were only required to obey the law. Paul observed:

But before faith came, we were kept under the law, shut up unto the faith which should afterward be revealed (Galatians 3:23).

The Old Covenant system was restricted to two variables: God’s providential care—the dependent variable—and obedience to the law—the independent variable. In essence, the system’s response field—salvation—was limited to a plane surface: the earthly plane. Hence, the divine response in this system—the blessing and the curse for loyalty and disloyalty—was of a temporal nature (Deuteronomy 28). God’s providential care for this people was contingent on their obedience to the law. But the law was complex, ritualistic and rudimentary; its emphasis was on the correct adherence to procedure. And by this measure, the Israelites could hardly remain justified for long. Hence, the Scriptures noted:

Wherefore I gave them also statutes that were not good, and precepts whereby they could not live (Ezekiel 20:25).

As the people journeyed through the desert to the promised land, they were, repeatedly, subjected to trials. In the promised land, the Israelites were surrounded by enemies, who continually opposed them.

Over the years, God raised many prophets from among the people. They pointed to a New Era and the coming of a Messiah, who would bring deliverance to humanity. Just before the fulfillment of the prophecies, God sent a herald, John the Baptist, who preached the baptism of repentance for the forgiveness of sins. He thereby cleared and leveled the ground (the hearts of the people) in preparation for laying the foundation of the Spiritual Structure, which was to be built through this Messiah. Hence, the Scriptures described John the Baptist as the voice of one crying in the wilderness: “Prepare you the way of the Lord, make straight His paths” (Matthew 3:3; Isaiah 40:3-4).

When the time finally came for the fulfillment of the prophecies, Jesus was born to Mary. Paul noted that the role of Jesus was to liberate from the bondage of the law:

But when the appointed time had come, God sent forth His Son, made of a woman, made under the law, to redeem those who were under the law, that we might receive the status of adopted sons (Galatians 4:4-5).

The birth of Jesus marked the advent of the new faith, and the incipience of the Kingdom of God on Earth. While on Earth, Jesus modified the law of Moses, discarding all but the Ideal law of God, and preached the good news of God’s Kingdom

The modified law, however, remained in union with the quasi-faith, up until the critical moment during Jesus’s Mission on Earth, when Simon, one of His disciples, identified Him as the Son of God (through whom the Holy Spirit was to come); he was the first just person to profess the new faith. Through Simon’s profession, psychic faith was instituted, replacing the quasi-faith of the Old System. At this time, faith became liberated from its union with the modified law. As a result, there are now two independent variables—the new faith, and obedience to the modified law—instead of the single, independent variable of the Old System: obedience to the law of Moses.

It was through the development of faith and divine service as independent variables, by Simon (an apostle) that the foundation for the three-dimensional Spiritual Structure was laid on the grounds prepared by John the Baptist (a prophet). Whereas the response field in the Old System—salvation—was confined to a two-dimensional plane, the new Spiritual Structure offers the freedom of higher dimensional planes within a three-dimensional System.

In a parallel development, Simon’s profession of faith enabled the petals of the flower bud (Jesus) that sprouted on the stump of Jesse to open, freeing the ovary for fertilization (Isaiah 11:1). This was a novel occurrence for this tree stump; until then, it was unable to produce any (life-giving) fruit.

To mark this memorable occasion of Simon’s profession of faith, Jesus renamed him Peter, meaning Rock, the symbol of the Spiritual Structure; the foundation of which had just been laid through Simon. 

Thereafter, Jesus began to elaborate on the new faith, and on His Sacrificial Agency: that He would suffer, die, be buried, raised up on the third day, and ascend to God the Father in Heaven. He observed, however, that if (these Events did not materialize and) He failed to go to the Father, the Holy Spirit would not come—John 16:7— (the Structure would not be complete, and thus faith would not be consummate). Note that, hitherto, only the foundation of the Spiritual Structure had been laid; there was yet no Supporting Beam.

Three days after Jesus’s crucifixion, death and burial, He rose from the dead, and ascended to God the Father in Heaven. Through the ascension of Jesus, the Beam—Cornerstone—of the Spiritual Structure was erected, stretching from the earthly plane to the Father’s Throne in Heaven (the highest star-position on Mount Zion). Subsequently, the floodgates of Heaven were opened, thus, beginning the process of the outpouring of Grace—the Holy Spirit—into the world. It is through this effusion of the Spirit that the connecting pathways of the Structure are enabled, linking the earthly plane with the Beam, and providing the children of God with access to the Heavenly Sanctuary; thus, faith was being consummated. While the Holy Spirit, the Good Spirit, was being poured out to the world from Heaven, the Evil Spirit also emanated from Heaven. Jesus had a vision of this latter Event: “I saw Satan fall like lightning from Heaven” (Luke 10:18).

In summary, the ground for the foundation of the Spiritual Structure was prepared (cleared and leveled) through John the Baptist, the foundation itself was laid through Peter, and the Cornerstone was erected through Jesus, thus initiating the development of the rest of the Framework. This Structural Framework, which forms the basis for Justice, is, so to speak, patterned after the manner of Abraham’s justification—productive faith.

The Scriptures said of those who ascend the Structure:

Now, therefore, you are no longer strangers, and foreigners, but fellow citizens with the saints, and members of the Household of God. You form a Building which rises upon the foundation of the apostles and prophets [who are represented by Peter and John the Baptist], Jesus Christ, Himself, being the Cornerstone. Through Him the Whole Structure is fitted together and framed as a Holy Temple in the Lord: to become a Dwelling place for God in the Spirit [that is, Mount Zion] (Ephesians 2:19-22)

Thus, the realism of this Mystical Structure is portrayed in the Scriptures.

It is through this Structure—the Holy Spirit—that God’s eventual promise of salvation becomes a reality for all those who ascend through productive faith. Thus, the Holy Spirit is, ultimately, the Consummate Salvation of the world. As a living creation of God, the Apparent Structure is capable of growth. Inasmuch as pilgrims constitute the building blocks of the Apparent Structure, each pilgrim must share the responsibility for this growth, if it is to reap the full benefits of God’s love in the Holy Spirit. By gaining knowledge and understanding of God’s Plan, pilgrims can enhance their potential for lasting contributions to this growth process. However, it is only through dedication to God, in the Trinity—positive actions—that one actually makes these contributions. Let each person, therefore, strive for higher spiritual heights, and contribute, in a meaningful way, to the growth of the Spiritual Structure, rather than be content to stagnate at the lower levels.

This sequence of Events describes how God the Father, as Architect and Builder, supervised the establishment of His Kingdom on Earth. The inauguration of this Structure—the Kingdom—was the purpose for Jesus’s Coming, and the theme of His Gospel.

The Old and The New Spiritual Structure

While the Apparent Structure** is new, the underlying Potential Structure is eternal, without beginning. Before the outpouring of the Holy Spirit, the Potential Structure was transformed symbolically into the form of human flesh, personified in Jesus (the incarnation). It is in this sense that Jesus spoke thus: “Destroy this Temple, and in three days I will raise it up” (John 2:19). Jesus’s passion, death, resurrection, ascension into Heaven, and the resulting outpouring of the Holy Spirt signified the renewal of the Potential Structure, thus permitting humanity to ascend it. The Scriptures attested to this renewal: 

The former things have passed away. And He that sat upon the Throne said: ‘Behold, I make all things new’ (Revelation 21:4-5).

The Scriptures affirmed also that this change has, already, taken place: “It is done” (Revelation 21:6). Prior to the renewal of the Potential Structure, God was transcendent, and unapproachable to humans.

In the Early Testament, references were made to the Potential Rock:

For who is God save the Lord? And who is a Rock save our God (2 Samuel 22:32; Psalms 18:31)?

The Rock: How perfect are His deeds! How just all His ways! (Deuteronomy 32:4).

For you are my Rock and my fortress, therefore, for your name’s sake lead me, and guide me (Psalms 31:3).

But the Lord is my defense, and my God is the Rock of my refuge (Psalms 94:22).

In the Early Testament Era, the meaning of these passages was limited to the natural level: As the Rock of refuge and salvation, God delivered the Israelites from their natural enemies. However, in the New Era, these passages have a much broader spiritual implication: the fulfillment of God’s Ultimate Plan of eternal salvation for all people.

The Tree of Life

By Jesus’s last Passover, the flower bud that blossomed on Jesse’s stump, through Peter’s profession of faith, had developed into a mature ripe Fruit. On that Day of Passover, Jesus offered this First Fruit to His disciples to eat. Through His death and burial, the Seed of the Fruit that remained was planted outside of old Jerusalem; thus, the final vestige of Jesse’s stump—the Old Order—was buried. The outpouring of the Holy Spirit, following Jesus’s resurrection and ascension into Heaven witnessed the germination of that Seed into a Young Plant—a New Order—which continued to grow, providing shelter, and life-giving fruit to members of God’s household.

This Tree, which symbolizes the Holy Spirit, always was, is, and always will be. Prior to these Events, humanity was forbidden to eat of the fruit of this Tree (Genesis 3:22-24). Now, however, all are invited to eat of the fruit to gain wisdom and eternal life through productive faith in the Holy Spirit:

Whoever has ears should listen to the Spirit’s words to the Churches: He that surmounts [Mount Zion] will I give to eat of the Tree of Life, which is in the midst of the Paradise of God (Revelation 2:7).

 

{This Blog Post is an excerpt from the Book, between Pages 113-118 (pdf) and [93-98] (text)}

Definitions

* Faith which is independent of action is referred to as psychic faith; in order to produce fruit, psychic faith must be coupled with positive action. Faith that is confirmed through positive action is referred to as productive faith. Whenever the word faith is used alone her, it will be in reference to psychic faith.

**The Spiritual Structure consists of an infinite number of potential, latent pathways leading to and from the Heavenly Sanctuary—The Potential Structure. The pathways leading to the Heavenly Sanctuary compose the Good Spirit, while those leading away from the Sanctuary constitute the Evil Spirit. And the entire Potential Structure represent the Holy Spirit. However, it is the pilgrims who ascend and occupy these pathways that outline or reveal the Structure, and thus define the size of the Apparent Structure. Just as iron filings reveal a latent magnetic field, so pilgrims manifest the Holy Spirit in the Structure. Growth in the population of the pilgrims, and their advancement to higher spiritual heights result in increase in the size and height of the Apparent Structure. The Structure, then, has both a Potential or Absolute Peak of infinite height, and an Apparent Peak capable of infinite growth. Jesus’s parables of “the mustard seed”, and “the leaven bread” relate to this growth process.  

 

Read More