A Chat
All effort within life is lawful if it is expedient for edification, and so long as its disciplines and routines don’t become obsessive because of their advantages; nor should disciplines be leveraged for any gain beyond
spiritual growth. We should not allow personal practices and preferences to drive a wedge between ourselves and myhla, not even what we receive directly through inspiration.
Moses was shown a pattern on Sinai, and he was instructed not to deviate from it in writing Torah. In like manner, a pattern will take shape in your mind as you interact with the Shepherd. If you look for it, you’ll find it, and the spirit that put it there will see you through it, guiding your steps. Your star is in its hands.
Much spiritual guidance is nonverbal, so far as sound-based words are concerned. The mind makes leaps and bounds from topic to topic in variable contexts because that’ how the spiritual mind works. The rational mind plods from integer to integer and can miscalculate. The spiritual mind skips here and there, reaching conclusions that are proved only by increase in visceral measurements of faith. So it is, with those born of the spirit.
Paleo is the chosen language of Torah for this reason: its emblems build pathways the spiritual mind must learn to identify and follow. “I have food to eat you know not of.” The intellect, the natural mind, is laden down with the cares and responsibilities of this world and has difficulty remaining open to the spontaneous leaps of the spiritual mind. Its dictionaries serve an ever-narrowing focus. Paleo’s dictionaries deal with the meanings of letters, not words. Paleo requires an ever-broadening focus, as wheels turn within wheels.
The alphanumeric emblems of Paleo are keys by which to open the book that was sealed. God’s spirit will teach you how to deal with the locks. The tools of Paleo are of use for the entire Hebrew canon, but they are essential to the magnified Torah. The oracular wealth of Torah is truly arresting: it communicates the multi-dimensional realities of the living word John the Baptist envisioned while singing of owcwhy on Yardan, the River of Souls.
The Living Utterances of HaShem are sculpted into Paleo’s emblems, reflected in the substance of its emblems, whose shapes reflect the substance of the invisible things of la. HaShem was projected by the soundless
shout owc of w Yah hy, and both heaven and earth are graced with ripples of the shout’s vibrations.
The crowndiamond.org website presents a compendium of meanings for each of the twenty-two letters of Paleo. It can be found among the listing of downloads, but the online guide is quite useful. It is found at https://crowndiamond.org/Paleo/eriktology.html . Eriktology is a discipline of kabbalah.
Yahushua is the bread that comes down from heaven, and we are fed daily by the vitality that bread lends to our hearts and minds. Paleo emblems testify of the reality of that bread’s presence, as stored within every word of Torah; and we walk in that presence, whether or not we understand. That presence is the shew bread of the temple made without hands; for it testifies of the father’s life within and among us.
As shew bread, that inward presence is called lawnmo ImmanuAL, the hidden messiah. ImmanuAL is the faceless, formless breath of HaShem, in which we live and move and have our being. within us all. The name signifies that we comprise a spiritual nation mo, wherein the Son of Man n sits upon the throne w of God la.
These are difficult matters. As they unfold, HaShem will fulfill his promise to enlarge Torah as he enlarges our hearts. In looking upon that which is written, we shall hear with our spirits and understand with our hearts, to our salvation and to the everlasting glory of myhla hwhy.
In the footsteps of messiah, our lives are redeemed in the glory that was 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 mind found in the anointed Y’shua; and we shall know, even as we are known.
Oracular writings address the questions prevalent in the supplicant’s mind, and interpretations speak to the context of those issues. We may not understand enough even to voice our concerns, but answers are readied within our hearts before we call.
To claim those answers, 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 is surrendered, tears of sorrow sweeten into tears of joy; and 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 will be among our most essential tools. For all these reasons, I appreciate your forbearance as you read. You are in the father’s hands.
The Crown Diamond demonstrates that the alphabets of the West share a common source with the emblems of original Hebrew. As demonstrated previously, the outlines of each letter of Paleo are woven into the Crown Diamond grid, which is as David’s buckler.
Because the diamond’s grid is comprised of four interlocking symbols of the Tree of Life, lines of the emblems transect the spiritual centers of the body. When, eventually, the science of sound is added to these features, a new science will be born.
The Crown Diamond’s bones appear in the histories of all peoples, regardless of belief systems. Its matrices are universal. Its mathematical properties are undeniable. The emblems of the alphabets are fractals of creation’s geometry, and the alefbet of the Moses Script speaks of creation’s spiritual properties with greater clarity than any other. The Crown Diamond and its properties are God’s gift to man.
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.
With much reason for weeping h and wailing lly, we hope against hope for relief, watching within and without for the appearance of HaShem’s and the approach of the Morning Star.
Our la is not a man, nor is he an angel. He is the substance of both. Eloah hwla is the divine breath, the invisible spirit jwr. Transcending all forms, hla Elah—the living h God la—is not a creature or like unto any creature. His 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 are reflected within each of us; for it is his good pleasure to give of himself all that 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 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 as we migrate to a homeland in which we believe but cannot remember. We are children of eternity, and we are mothers of the future.
Our bodies are cocoons. We are caterpillars, cherished worms of heavenly fire. We are immortal angels of divine spirit that have humbled themselves before the heavenly host. We are holy sparks that fall from heaven to earth in rounds of incarnation, as is expedient for transformation.
The gospels report that, although it is given to man only once to die, we are much more than man. Husbands and wives are no longer bound by the laws of marriage at death; for physical death distances our spirits from the laws applicable to man. Tarnished souls remain subject to a second death; however, the second death does not pertain to man, but to Sons of Man.
Imperfect mortal souls will perish, a judgment to which each of us will agree; for everlasting life within a flawed garment would be difficult to endure. Accepting our deserved deaths, we are furnished with clean mortal souls for the return to earth, in agreement with the teaching, “I will have mercy, not sacrifice.” Like branches of the vine, we are words of the word; and we do not fall to the earth in vain.
We are worms of heavenly fire; and when the last garment of mortality has been burned away, we will stand before the throne of judgment in the naked contours of spirit, thanking the father for the victory over death. We are more than conquerors. We are holy seed.
We have lived as strangers in strange lands, completing many rounds in heaven and on earth, taking our rest in HaShem as we are permitted. Wheels turning within wheels, we prepare for our returns to the birthplace of living souls and the Mother of all living.
Death of the body does not end our lives; nor does death of the soul. Mortal souls perish with or without loss of the progress made on the pathway to perfection during an incarnation. Perfected souls never die, because they are suitable garments for immortal angels. Whether or not we suffer loss at death, we continue as living souls whose lives are hidden in HaShem.
If we did well on earth, we may not taste of the second death at all, but can pass from life unto life, easing from one incarnation into the next. Further, if souls overcome every fault during an incarnation, they will be freed of the need of going in and out; for they will have outgrown the need. Semites migrate from heaven to earth and back again until they are counted worthy of their inheritance.
The apostle Paul wrote that in a great house there are not only vessels of gold and silver, but also of wood and clay. This saying speaks not of containers, but of the vessels housed within such containers. The teaching concerns the mystery of the worms that do not die. Paul was crafting a metaphor for mankind’s initial form; for the vessels of which he wrote are the holy angels.
Mankind’s angelic component is the first body for the spirit of HaShem: the immortal fire body of the heavens. Man was made a little lower, so that the earthly vessel could house the heavenly vessel, that it might be cleansed and perfected.
It is the immortal angel that is vulnerable to the danger of eternal condemnation: not “damnation,” mind you, but distancing; 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 embers within each of us, causing them to glow with greater urgency; for the rising light contributed to the purification of our souls.
The earth adamah hmda within us is an inward fire, and it smolders under the precision a of the heat d that is brought to bear on the dust motes da that are lifted up m from the earth as we live our lives h. The embodiment of the transforming fire of heaven is called eretz xra; for it rekindles fallen stardust with transformational heat that causes concepts to explode a within us as messiah lifts up our thoughts r in righteousness x.
Adamah and eretz transform by the same fire, but with differing intensity. Their holy fire ca is the
Father's a Wisdom c. It bathes as the divine heat redeems and purifies; for the Lord a of Glory c is positioned above the throne central to 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 are wriĴen in the Book of Life and making intercession for all of us.
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 be inscribed in the Book of Life; and the one to be 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 as mda and as mwda). He
is mwda because he hungered w after crumbs da he could extract w from Wisdom’s attributes m with
greater a passion d than he had shown for the nourishment w that rains down m from above w.
Esau preferred the on-again, off-again duplicity observable d in reflection m to the sharp focus required for inspiration a. The voracious principality called Edom is a bitter manipulator who stands by without concern as brother Ya’aqov bqoy falters 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, becoming as though he never had been. Though our errors be as scarlet as blood, they will be removed from us as far as East is from West; and they shall no longer come to mind.
The oppressive memories of our troubles on earth will be snatched from our minds and cast into the boĴomless; 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 hoard of wickedness we bury deep within our hearts by moving from failure to failure after failure in our daily lives, without thought or concern. When he is taken away, our sorrows will turn into tears of joy.
Waging the battle of 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.
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, even though they seem to exist in creation.
Looking more closely, we will discover a feature of the hidden things of
la. The faces of time disappear in eternity, and they are easily lost within our present reality if we just stop, for a moment, and consider. The three faces of time exist only within the present because, as creatures of time, we live our lives locked within the present; but of course, it just passed.
We compartmentalize the faces of time because they seem seamless, within our experience; and the clock’s metrics enable us to impose a sense of order in the free fall of our lives.
Time organizes itself around an ineffable sense of presence that can’t quite be grasped, even though it can be understood. If we attempt to define the presence of the present, we end up mumbling in the past; for the urgency of time lies in its uncertain future.
In the natural order, messiah declares that he is time—the door d, the opportunity; for the number four, the value of a dalet d, is a metaphor that points elsewhere, though it favors the future.
In visualizing the dalet, a common error is to count its points while overlooking its open center, a feature that complicates the emblem considerably. “If you had seen me,” said the Man of Four, “you had seen the father also,” meaning that if we had visualized the eternal, we would have looked beyond past, present, and future; and we would have perceived the endless arc of time itself, the reality of which all of its appearances are tokens.
Our earth-bound experiences reinforce the illusion of time as a trinity comprised of past, present, and future. The truth about time’s structure must be applicable within all temporal realms at every scale, however, which presents real problems.
To generalize about the past is to know little of its substance; for the past must first be quantified as a distinct period, then retrieved into the present for consideration. When that is done, the theoretical duration of the designated intervals challenge the premise of our metrics, stalling further analysis.
The illusive present is the dimension in which our minds operate. Attempts to pin that dimension down clear the circuitry of our thoughts. Stymied in a non-existent present, we’ve no choice but to live lives based on faith, however complex the arguments to the contrary.
The I AM ofYHWH Elohim is absolute Truth, and we shall know him as he is in the moment we experience him, face upon our faces. In such moments we have a taste of what it will be like when time shall be no more. In such moments, we become like him as he is; for our consciousness is momentarily indistinguishable from his presence.
Presently, HaShem is a spirit that exceeds our comprehension, but that will be of no consequence. Our celestial bodies shall fill with his presence as they are modulated to house everlasting life. In that day, it will be enough that the servant is as his Lord.
Standing at rest in the father as Sons of Man, we shall look upon all we behold with the eyes of timelessness; for in the father, we shall be one. Time will be no more.
Spiritual differentiation will have accomplished its purpose to perfection, and the sparks struck by the heels of the Light Bearer as he dances across the heavens will be re-gathered together in the lake of holy fire that surrounds the throne of HaShem.
We are the image of myhla hwhy. Our souls testify of a likeness to the Breath of Life, in that they harbor the flow of time. Our minds reflect his likeness, in that our physical bodies are fashioned to project time’s image: their features and functions exhibit and illustrate our experience of the flow of time.
Down to the microbial level, all aspects of the body—its organs and faculties, with their functions and processes—operate in conjunction with timed rhythms, whose cadences and harmonics are integrated within the spiritual nature of our souls, which echo the father’s likeness.
Forms and faculties of the body express God’s unity in the effortless coordination of physical functions and spiritual processes. At our best, our feet find the right footfalls; our hands, the needed tasks; our tongues, appropriate words.
At rest in HaShem through the spirit of messiah, we may hear fully or part; we may see fully or conjecture, only in part. Our minds will accept or reject whatever we conclude. Truly, however, such concerns are vanity; for it is not for us to solve the mysteries of creation, nor its creator.
Our single purpose is to present ourselves as living sacrifices on behalf of the temple of HaShem, which is humanity. We know that our understandings come from God if they are wrought in God’s image and project his likeness because of the love we share, one for another.
All that is or shall ever be has its beginning in the mind of myhla, and all is created to lift our minds to reunion with la. Inconstant though we may be, may we live in faithful expectation of perfection through congruence with the spirit of HaShem, which is not constrained by time.
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