The Four Immersions

Our lives are hidden in God la—they are present within invisible, formless Spirit. Whether or not we are aware of our unity in HaShem, each of us harbors an instinctual understanding that our lives unfold from within a realm that’s beyond measurement. Reality hides within a continuity that denies explanation because it dwarfs the tools of reason.

From our spiritual unity within the eternal realm, we undertook the process of defining ourselves as separate entities; and the process of differentiation gave birth to the temporal realm, with its beginning, its present, its past, its future, and its theoretical conclusion.

The temporal attributes of Creation mask its spiritual essence, an essence that is sustained not by transformations, but by emanation. In the complexity of Creation’s veneer of differentiation, invisible spirit became captive to an illusion of visibility because of the energy we must invest in our whorls of differentiation, as we maintain the semblance of distance, one from another. Within all who would manifest as unique entities, the hidden, spiritual essence of Elohim is revealed in, within, and among us all.

In our conversations, one with another, words are the bodies of our thoughts. They give form to the logic that underlies the concepts we hope to express. Creation began is just this way. The thought of HaShem took on shape as the first concept found expression as a word, the body of thought giving rise to the concept. The will of HaShem completed the journey from thought to expression, and Creation took on shape as the first word was enunciated; for the projection of a word gives form to its thought.

This understanding is echoed in the teachings of John the Baptist, who taught that the Word of HaShem was projected into the void. The first word broke the surface tension of the deep, seeding potentiality with the formative thought of HaShem. That thought arose within God: it was as God, for it was with him in the beginning.

The pattern observed within Creation’s variety of forms testifies of unity within differentiation. Though many, all are of one, and the underlying pattern is therefore called the Logos, the Word, the Primal Thought. As body of that thought, Creation is the envelope of the spiritual projection of the essence of HaShem. The temporal realm was manifested by projection of the Word.

In the beginning, theaters of transformation xra were as empty lands, and their unstructured dynamics were chaotic; for from the first instant, the temporal became aftermath of a prior unity, and every attempt at unique expression was countermanded by the chimera of its theoretical opposite, as one would not exist without the other.

The attributes of unity came at the expense and by the suffrage of extremes; for variety is sustained by the drift towards the alien, and each differentiation becomes a stumbling block for recognition of mutuality. Sovereignty was under siege by familiarity, even between extremes.

Before the start of what seems to be, that which is hovered against the fluidity that sang to him from within the complexities of the deep. Answering by his thought, the Creator began to shape and order the cosmos by the profundity of his focus. As his mind penetrated possibilities, the syncopated concepts formed ripples within the living waters of the deep, and the sound of their lapping as they settled back into the deep became the heartbeat of the future.

In its moment, the Word of HaShem became apparent. As his primal thought, it had always been with him because it was of him; and his congress with the waters of the deep had drawn it from him. Beyond definition, his utterance came forth as a mighty shout. Its harmonics would build the cosmos; for it would remain congruent with the desires of his heart, from which it had come. His only shout, the Word would become known as the only-begotten son.

Creation—the son of God—is the miraculous unity of divine fire and living water, as is understood in the parable of the human body. Mostly water, the body is animated by the electrical currents that course through the nervous system, carrying measured interactions of holy fire within every cell; for the life is in the blood: the holy fire is in the molecular waters of our bodies.

The first body is hidden within the mind of HaShem, the all-consuming fire. We rest in holiness and are known by name before we are called to serve the will of HaShem in any capacity. When we are called forth from within HaShem to stand before him as naked fire, we become conscious of form apart from formlessness, and we prepare to do whatever formlessness might require of us.

In their order, worms of naked fire—called angels by mankind—are sent to earth after agreeing to our mission. We are instructed concerning our mission, our responsibilities, our weaknesses and our strengths, and the purpose we will serve.

Immortal in the realm of fire, we agree to live and die as man, that we might serve our functions in the Realm of Names. Fully briefed, our fire worms are sent to earth for incarnation, to live and die as mortals, but the root of our fire body remains in the third heaven, where it constantly beholds the face of HaShem and understands in each moment on earth what is expected of us and what is not. We learn as we perform on the path to perfection within the sheath of mortality.

We become living souls when, as human infants, we receive the Breath of Life. That Breath affirms four immersions. Immersed in the Lake of Holy Fire surrounding the throne of Yahushua, the Angel of the Presence, we are called from immersion in formlessness to immersion in the Breath, the Holy Spirit raised by the consuming fire of HaShem.