A Chat

 The Crown Diamond diagram demonstrates that the alphabets of the West share a common source with the emblems of original Hebrew. All can be mapped on the Crown Diamond grid, which is as David’s buckler. Its matrices are argument that our alphabets are not devised by man. They are fractals of creation’s geometry, and the alefbet of the Moses Script speaks of 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 rapprochement, crumbling from within because of the rot eating at their roots as they prepare for a show-down war. We shudder in sympathy with the weeping h and wailing lly that resounds within our expectations as we hope against hope for relief by approach of the angels of the Morning Star.

Our la is not a man or an angel, though he is the substance of both. hwla is breath: invisible spirit jwr. Beyond all form, hla is not a creature or like unto any creature. Where there are resemblances, creatures are likened unto him. 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, a mother, son, or daughter, a husband or a wife, although he is the sum, substance, and source 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; for we are caterpillars: cherished fire worms whose sparks fall from heaven to earth when it is expedient for the transformation that is made possible by incarnation. 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, the death of the body.

Our mortal souls are subject to a second death, which is followed by alternative paths of being, as determined by how we lived our lives on earth. If our souls are tarnished, they will die; but that is not the end of who we are, even as death of the body does not end our true lives. Our souls can die with or without loss of the progress we made on the path to perfection during incarnation, but our lives will continue, hidden in HaShem.

If we did well in the eyes of HaShem, we may not taste of the second death at all, but can ease from life unto life—from one incarnation to the next; and if we have overcome all fault, we can be released from the need of going in and out by means of incarnation, the need to migrate from heaven to earth and back again. If 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 temporal fires of heaven and in their cooler counterparts on earth. The expression “worms that do not die” refers to man’s angelic components, which are immortal. They survive whatever happens to our souls, but are vulnerable to the danger of eternal condemnation; for a great house is filled with many wonders. We are spirits, and our lives are hidden with HaShem, with whom nothing is impossible.

Sparks of divine fire that fell from heaven, we became caught up in the winds of earth, which fan the ember within us, causing it to burn with urgency as it contributes to the purification of our souls. The inner fire may smolder as adamah hmda—the motes da of earth dust we raise m as we live our lives h—but the eretz xra will ignite like stardust as concepts explode a within us, uplifting our minds r as they undergo righteous transformations x.

Adamah and eretz transform by the same flame ca. The fire c of HaShem a bathes and liquefies with divine heat that redeems as it purifies; for the Lord a of Glory c hovers above the throne centered in its haven of fire. We are mesmerized by his faces. Moshe and Eliyahu share their deep perspectives while Rebbe Y’shua stands at the throne’s right hand, reading from the Book of Life, interceding for all written in the book names.

The fires of earth burn more slowly than heaven’s fire; for they sear and cauterize spiritual wounds, sealing against reinfection. All but one are written in the book, and that one isn’t a man, in the conversational sense. He is the “son of perdition;” for it is allegorical Esau wco that is lost. He is called both Edom mda and mwda: mwda because he hungered w after the vestiges da of Wisdom’s attributes m with greater a passion d than for the nourishment w that permeates m heaven’s food w.

Esau preferred d the reflection m to the projection a. As Edom, he is an archetypal foe greater than any individual; for Obadiah and Jeremiah wrote that Esau wco, the bitter manipulator who stood by and watched without concern as his brother Jacob bqoy faltered under duress— that voracious principality called Edom will drink from the cup prepared for him; 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 Edom, 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. Rachab’s scarlet thread— the pull of her lifeline— will lift us over the rubble of Yircho’s walls of obstruction, clearing the way for victory of HaShem’s mercy, as Mashiyach continues the march to Yerushaliem.