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Understanding comes by revelation, not by the arsenals of erudition; and no approach to study is good or bad. All effort is lawful if it is expedient for edification, so long as its disciplines don’t become obsessive because of its advantages, and so long as it is not used to entice others to follow our personal practices. We are to allow nothing between ourselves and myhla, not even those concepts we have received by inspiration.

Moses was shown a pattern on Sinai, and he was instructed not to deviate from it in writing Torah. For years I thought the pattern was something apart from language— a secret design carefully hidden away; and, of course, it was hidden in plain sight.

Torah was written with the Phoenician emblems that comprised the language of commerce within the borders of Pharaoh. In its present revival, its alphanumeric emblems are recognized as the keys to the book that was sealed. Its properties restore access to the full dimensions of the Hebrew canon, revealing the amazing oracular wealth of Torah as record of the living word, the logos John the Baptist envisioned on Jordan while singing of owcwhy, the Salvation of Yah hy.

A well of spiritual utterance, waters of heaven and earth are reflected in the substance of its emblems, which codify the invisible things of la that are made visible in things that are made. Because creation was projected from the mind of la by the shout owc of w Yah hy, both heaven and earth are graced with ripples of that shout’s vibrations.

By the impact of Torah’s true emblems within our hearts and minds, we are fed daily by expressions of owcwhy Yahushua, the bread that comes down from heaven. The scriptures testify of hat presence through every written word; and we walk in that presence, whether or not we know it by name.

Yahushua is the proclamation of the father’s life within and among us, whose faceless presence is called ImmanuAL lawnmo, the incognito messiah, the faceless presence of the life of HaShem within us. The name ImmanuAL states that, among us mo, the Son of man n is seated upon the throne w of God la. Death has no power over that inward presence.

These are difficult matters, but we hope to explore, together, those things that await us in the wonders of life everlasting, which we know is soon to come because it is presently within us. As these things unfold, HaShem has promised to enlarge Torah as he enlarges our hearts, glorifying his written word with the life encapsulated within its emblems, as we break bread and share in the love that is of hla.

In the footsteps of messiah, all things are redeemed in the glory hidden with the father, from the beginning. The time of separation preached by the apostle Paul is coming to an end. Our minds will soon reach congruence with the measurement of the mind that is in the anointed Y’shua; and we shall know, even as we are known: face upon faces.

Oracular writings address the question prevalent in the supplicant’s mind and its interpretations will address the underlying context. We may not have enough understanding to voice our concerns, but the answers are made ready within our hearts before we call.

Messiah is the high priest, and he stands before the altar of HaShem, uplifting our spirits in the spirit of HaShem; for it is the work of qodesh qodeshim, the holy spirit, to guide each of us through the maze of jumbled ideas competing in our hearts and minds.

If, like the rich young ruler of the gospels, we are saddled with dainties of inexpedient knowledge, we will be too weighted down with our cherished acquisitions to pass cleanly through the narrow gate of Truth, which leads to everlasting life.

We must be willing to abandon even righteous mammon if we are to move on. Like newborn babes, we must be caught up and turned from above. When every care surrendered, tears of sorrow sweeten into tears of joy. As HaShem returns us to Tsion, we will awaken, as from a dream.

Considerations of realms, firmaments, expanses, and the mysteries of iniquity and righteousness will follow; and the Moses Script of the written word is an essential tool of the carpenter.

For these reasons, I will make use of these emblems throughout this presentation, both to illustrate and to augment the text. An appendix giving broader interpretations for each letter of the Paleo alefbet follows the body of this text.

The Crown Diamond demonstrates that the alphabets of the West share a common source with the emblems of original Hebrew. The lines of each letter in all words of the West are woven into the Crown Diamond grid, which is as David’s buckler.

The Diamond’s platform is in use by all peoples, and the universality of its matrices provide argument that the alphabets are not devised by man. The letters of the alphabets are fractals of creation’s geometry, and the alefbet of the Moses Script speaks of creation’s spiritual qualities with greater clarity 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 rapprochement, crumbling from within because of the rot eating at their roots as they prepare for a show-down war, an Armageddon.

We shudder in sympathy with the weeping h and wailing lly that resounds within our expectations as we hope against hope for relief, watching within and without for the approach of the angels that accompany the return of the Morning Star.  

Our la is not a man nor is he an angel, although he is the substance of both. Our Eloah hwla is divine breath, invisible spirit jwr. Because it transcends all forms, Elah hla, is the life h of God la, is not a creature or like unto any creature. Where there is resemblance, creatures are likened unto him.

Our la is reality, seen and unseen: he is what he is when he chooses to be what he is; and none can resist him: this is the boast of the great I AM.

He is not a father, mother, son, or daughter. Neither is he husband or wife, though he is the source, sum, and substance of all such roles and functions.

All aspects of the father’s essence—his faces—are reflected within each of us; for it is his good pleasure to give of himself all he has fashioned us to be. Thus, we eat of the bread that comes down from heaven as manna, the cleansing seed whose nourishment prepares us us to be like the father, as he forever is and forever shall be.

Can a woman encompass a man? Presently, our bodies envelop that which we are, conveying us from strange lands to a homeland we believe in but cannot quite remember. We are children of eternity and must serve as mothers of the future.

Our bodies are cocoons. We are caterpillars, cherished worms of heavenly fire. Immortal angels of divine spirit, we are holy sparks that fall from heaven to earth in rounds of incarnation as, as shall be expedient for transformation.

The gospels report that, though it is given to man once to die, we are more than man. Physical death distances our spirits from laws applicable to man, but tarnished souls remain subject to a second death. Those things happen not to man, but to Sons of Man.

Imperfect mortal souls will perish, a judgment to which we agree; for everlasting life within a flawed garment would be difficult to endure. Accepting deserved death, we receive clean mortal souls for return to mother earth, in accordance with the teaching, “I will have mercy, not sacrifice.”

We are worms of heavenly fire; and when garments of mortality are burned away, we stand before the throne of judgment in the naked contours of spirit, longing for the rest that is will come alongside Abraham in the bosom of the father.

We have live as strangers in strange lands, and we take our rest in the way station of heaven, preparing for our return to earth, the birthplace of souls. Earth is the graveyard of souls, as well; and one of several pathways opens to us at the time of physical dissolution.

Death of the body does not end our true lives. Neither does death of the soul. Mortal souls perish with or without loss of the progress made on the pathway to perfection during an incarnation. Whether or not we suffer loss, our lives continue; for they are hidden in HaShem.

If we did well on earth, we may not taste of the second death at all, but could pass from life unto life, easing from one incarnation into the next; and if our souls have overcome every fault, they will be freed of the need of going in and out; for they will have outgrown the need to migrate from heaven to earth and back again.

Worthy of immortal souls, we will be invited to take our places as pillars in HaShem’s temple of perfection.

Until mortality puts on immortality, however, we will endure as immortal caterpillars within the cleansing fires of temporal heaven and their cooler counterparts on earth.

The expression “worms that do not die” is reference to man’s angelic component, the immortal spiritual profile. God’s spirit in man and the angel of its presence survive whatever happens to body and soul.

It is the immortal angel that is vulnerable to the danger of eternal condemnation: not damnation, but the distancing imposed by shame; for the angel knows, full well, the will of the father. A great house is filled with many wonders. We are spirits, and our lives are hidden with HaShem, with whom nothing is impossible.

We are sparks of divine fire that fell from heaven, and we were caught up in the winds of earth, which fanned the ember within each of us, causing it to glow with greater urgency as the light it raised contributed to the purification of our souls.

The adamah hmda within us is the inward fire, and it smolders from the precision a of the heat d brought to bear on the dust motes da we raise m from earth as we live our lives h.

The fire of heaven, which brings transformation, is
eretz xra; for it rekindles the stardust we brought to earth from heaven; and the additional heat causes concepts to explode a within us, as messiah lifts up our thoughts r, triggering transformations that are
righteous x.

Adamah and eretz transform by the same fire, the heat of one augmenting the heat of the other. The Wisdom c of HaShem a bathes as its divine heat redeems and purifies; for the
Lord a of Glory c positions himself above the throne that’s centered in the haven of fire hidden within our hearts.

Searching within, we are mesmerized by the faces of HaShem. Moshe and Eliyahu share their deep perspectives as we think, and Rebbe Y’shua stands at the throne’s right hand, chanting our names as they appear in the Book of Life as he makes intercession for all whose names are written there.

Heaven’s fire bathes us all as one, whereas the fires of earth are fed by our personal dynamics and burn with less intensity than heaven’s fire. Together, they sear, cleanse, and cauterize spiritual wounds, sealing against reinfection.

When time shall be no more, all names but one will have been inscribed in the Book of Life, and the one left out is not a man, in the conversational sense. He is the “son of perdition,” the product, the outcome, the effect of ruin.

He who is lost is allegorical Esau wco, who is called Edom (spelled both as mda and as mwda). He is mwda because he hungered w after the crumbs da he could easily extract from Wisdom’s attributes m with greater a passion d than he for the judgments w and counsel m combined as one in heaven’s food w.

Esau preferred the on-again, off-again duplicity observable d in reflection m to the focus required for inspiration a. The voracious principality called Edom (a bitter manipulator that stood by and watched without concern as brother Jacob bqoy faltered under duress).

Not a man, a tribe, or a nation, Edom is a principality: an archetypal foe far greater than any individual. Obadiah and Jeremiah write that Esau shall drink from the cup prepared for him, and he will then become as though he never had been. Though our errors be as scarlet blood, they will be removed from us as far as East is from West, and they shall no more come to mind.

The oppressive memories of our troubles on earth will be snatched from our minds and cast into the bottomless; for Edom, the husk of what 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.

Edom is the inward hoard of wickedness we bury in our hearts by moving on from failure to failure after failure in our daily lives. When he is taken away, and our sorrows will turn into tears of joy.

With the battle for Jericho in our minds, Rachab’s scarlet thread— the pull of her lifeline— will lift us over the obstructive rubble of Yircho’s walls, clarifying our understanding of the victory of HaShem’s mercy; for HaMashiyach will relieve our burdened hearts as we resume the march to Yerushaliem.