A Heart-felt Chat

The Crown Diamond diagram is proof that all alphabets of the West share a common source with the emblems of Sinaitic Hebrew. All these can be mapped on the Crown Diamond grid, which is as David’s buckler. Its matrixes demonstrate that the alphabets of man are not devised by man. They are fractals of creation’s geometry. The alefbet of the Moses Script codifies these spiritual qualities more clearly than any other alphabet.

The majestic power of God’s strange work on earth has brought us to this present-day period of great sorrow and great promise, as nation states rise against each other without hope of reproachment, crumbling from within as they war because of the rot within their roots. We shudder at the h weeping and wailing lly that resounds within the lower reaches of the firmament at the approach of the Morning Star and his angels.

Our la is not a man or an angel, though he is the substance of both.  la is breath: invisible spirit jwr. Beyond all form, hla is not a creature or like unto any creature. Where there is resemblance, creatures are likened unto him. la is reality: he is what he is when he chooses to be what he is: this is the meaning of the great IAM. He is not a father, a mother, son, or daughter, a husband or a wife: HaShem is the sum and substance of all these roles and functions. His essence is reflected within each of us; for it is his good pleasure to give of himself all he has fashioned us to receive.

Can a woman encompass a man? Our bodies are the mother of what we are becoming. They are our cocoons. We are caterpillars: cherished fire worms whose sparks fall from heaven to earth when it is expedient for our transition by transformation. The gospels make it clear that, though it is given to man once to die, we are more than man; for one of several pathways opens to us at the time of physical dissolution.

We face a second death, which we can suffer with or without loss, depending on how we lived our lives; and after judgment, we may not taste of the second death at all, passing from life unto life—from one incarnation to the next. Further, if we had overcome the need of going in and out by means of incarnation—from heaven to earth and back again, we will be invited to take our places as pillars in the perfect temple of HaShem. But until mortality puts on immortality, we will endure as caterpillars that do not perish within the temporal fires of heaven or in their cooler counterparts on earth.

Sparks of divine fire that fell from heaven, we are caught up in the winds of earth, which fan the ember within, causing it to burn with urgency as it contributes to the purification of our souls. The inner fire may smolder as adamah hmda—the earthen motes da we raise m in living our lives h—but the eretz xra will ignite like stardust as its concepts explode a within, lifting up our minds r unto transformation x.

Adamah and eretz transform by the same flame ca. The fire of heaven bathes as it liquifies, the molten heat redeeming as it purifies; for the Lord a of Glory c hovers above the throne centered in its haven of fire, and we little ones are mesmerized by the faces of the Presence. Moshe and Eliyahu stand nearby, sharing the depth of their perspectives and singing praises, while Rebbe Y’shua stands at the throne’s right hand, reading from the Book of Life and making intercession for everyone the book names.

The fires of earth burn more slowly than heaven’s fire, but they sear and cauterize spiritual wounds, sealing against reinfection. All but one are written in the Book of Life; and that one isn’t a man, in the conversational sense, but is called the “son of perdition.” Metaphorical wco Esau is called both Edom mda and mwda: mwda because he hungered w after insubstantial da things m with greater a passion d than for the nourishment w that comes from m heavenly food w. He preferred d the reflection m to the projection a. Edom is an archetypical foe greater than any individual; for Obidiah and Jeremiah wrote that Esau wco, the bitter manipulator who stood by and watched without concern as his brother Jacob bqoy faltered under duress— the voracious principality called Esau— will drink from the cup prepared for him from the beginning; and he shall become as though he had never been.

The memory of our troubles on earth will be snatched from our minds and cast into the bottomless; for Esau, the husk of that which we are becoming, is the record of every bad deed and every unwholesome thought or craven desire that any of us has ever entertained in our lives on earth. He is the inward hoard of wickedness; and when he is taken away, our sorrow will turn into tears of joy as Rachab’s scarlet thread— the pull of her lifeline— lifts us over Yircho’s walls of obstruction, clearing the way for the victory of HaShem as HaMashiyach makes the march to Yerushaliem.

A moment, please.

If “God the father” were time, rather than the creator of  time, we would perceive in him the faces of the past, the present, and the future, none of which exists in eternity. They exist in creation, however; and creation speaks of the hidden things of la. As the faces of time are lost in eternity, so they are lost in our present reality. Each of these distinctions is made, entertained, or expected only within the present; for within our reality, there is only the “present,” but of course it just passed. We compartmentalize the faces of time because of its seamless essence and for our convenience; for time consists of an ineffable sense of presence that can’t be grasped, even though it can be understood; and attempting definition of the present is to mumble in the past; for the urgency of time is its future.

In the natural order, messiah declares, “I am the door d—the dalet d, the number four d, a metaphor that speaks of the future. In thinking of the dalet, a common error is to count its points and to overlook its open center, a feature that complicates the number considerably. “If you had seen me,” said the Man of Four, “you had seen the father also,” meaning, by parable, that you would have looked beyond past, present, and future and would have seen time, the reality of that of which appearance is a token.

All that we are incorporates the timeline of past, present, and future, which defines the reality of temporal realms at every scale. To think only in terms of the past is to know little of its substance; for it the past must be retrieved into the present for consideration. The present is the dimension in which our minds operate,  making learning of HaShem difficult because we waste the present unraveling knots of the past. Even corpses find no rest in the present; for remains are soon commandeered by other organisms.

We are made in the likeness of la: our souls are vivified by the Breath of Life, which is as the flow of time. One with his likeness inwardly, our physical bodies are fashioned to function in accordance with time’s image: their features and functions are designed to underscore and illustrate the corporeal experience of the flow of time. Down to the microbial level, all aspects of the body, with its organs, faculties, functions, and processes, operate within the harmonic cadences of their times, which testify of the organization and integration of spiritual faculties and, by extrapolation, of God’s likeness. Our feet, hands, eyes are as God’s “faces,” his expressions: they reveal myhla by the image they build in our minds; and they edify us through their seamless operations, which teach us of God’s unity because we experience its likeness as we observe its coordination within our own physical and spiritual processes.

Time is a crucial element of routine matters; for example, it’s time that enables us to visualize what is overheard in another room. Not there, we measure the sounds by projection of our physical faculties and functions to compile a visualization of what is heard in time. Many such things teach us of God’s nature; for all things in any realm are either reflections (the image) or projections (the likeness) of the spirit of la. All that is or shall ever be had its beginning in the mind of myhla. All was created to bring our minds back to la, but la does not have a mind as we think of mind. la is spirit, and minds are a projection of spirit, even as consciousness is the reflection of spirit.