Divine Revelations

The Divine Symbol

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

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

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

Acknowledgments

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Evidence of Another Human Sacrifice in the Salvific Plot

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

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

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

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

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

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

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

Also:

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

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

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

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

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

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

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

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

The Testaments

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

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

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

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

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

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

The Grand Covenant

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

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

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

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

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

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

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

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

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

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