oyqr, רקיע

 sky, canopy; expanse; heaven;
ductile, supple; gossamer, pliant; flexible, yielding.

Heaven r is hidden q for the benefit y of cohesion o. The highest
temporal domain q is within reach y of many, but it is limited o to those
individuals r who are committed q to sharing y their understandings o
among others who have high regards r for holiness q. They serve with
humility y, in congruence o with HaMashiyach’s r anointed q. They are
aware o of the King’s presence r, despite the dark veil q of their own,
humble y understandings o. They honor r his sanctity q; and they are
able y to overcome o because they shoulder r his mantle q and adopt y his composure o. Their great reward r is the Kingdom of Names q, with its many blessings y and its abundant treasures o.

Gematria 380 pc: They were chewed up c, swallowed p…

Ordinal 65 hs: … and digested s by life h…,

Checksum: ...but their mortal souls b (2 b) were aided y by the principles a (11 ay) that
guided l their perspectives in contentious situations j (38 jl). They had been afraid n of
their longings w (56 wn) and worried s about living lives h (65 hs) of profligacy p on the pathways g (83 gp) of destruction c; but at a loss about what to do, they confessed their
shame p (380 pc) at having allowed p themselves to stumble g (83 gp). In support, the keeper of the Tree of Life s, separated h (65 hs) these Sons of Man n, restoring balance w (56 wn); and the Ancient One l of Torah j (38 jl) blessed each with a touch y of divine fire a (11 ay), ministering to their souls and repairing their bodies b (2 b).

The firmament is the field of demarcation between the temporal realms of heaven and earth. Its two expanses are expressions of the godhead that became manifested with the words, “Let there be,” as did the firmament itself. Created from the beginning, its functions and operations are intricately intertwined, but its differences are of great importance.

It is said that the trunk of the Tree of Life is in heaven, and that its branches reach every corner of earth, and it is so; but without the metaphor offered by the firmament of it’s trunk, souls would swarm haphazardly between the temporal realms of heaven and earth without direction or objective. Ignorance and chaos would prevail.

There are waters above the firmament and waters below. Above are the Living Waters of the eternal, which sustain life in the immortal realm of heaven and support life in its cousin, the mortal realm of earth. Living Waters consist of the swift flow of concepts. In the temporal realm of heaven they mount up as the exchange of ideas, like unto the tides of the sea, as the liquid waters of earth settle into metaphors that eat into rock, like the rippling from a pond. All are one, in that they prepare our minds for the higher waters that comprise the mists of God’s mind, which eye has not seen, nor has ear heard.

When we stand before a large body of water on earth, or when it rains, and when the faucets of the house are wide open, our thoughts momentarily pause, like the streaming within a dream concerning the hunt for the way forward in life everlasting. Waters are expanses to which we gain access by firmaments, as visualized by the emptying of clouds within the sky as they rain upon our minds.

The laws of creation are not linear, but circular: wheels turn within wheels as firmaments stir expanses. Fresh mortal souls are clean at birth, for the bodies of their spirits are purged within the Lake of Fire subsequent to the second death. When it is expedient for a worm of fire to return to earth, it will follow the umbilical of its angelic firmament into the expanse of its new mortal soul, without certain knowledge of previous lives or reliable memories of former friends or enemies.

The mortal soul is not the core being; but if a man claims to have been this or that in a previous life, he may be partly right. At important moments in the cycles of being, pivotal memories can enter the mind by firmaments that flash upon the soul by urgent thought of the soul’s angelic component; for the essence of any man is seated within his immortal, angelic core, just as his spirit, the essence of the angel, dwells in the divine. Wheels turn within wheels.

The Teacher of Righteousness who baptized in Yardan during the days of the gospels was not the mortal Elias hyla, a name that is also written as whyla. He said he was not that mortal, but that he had come as the mortal soul named John— nnjwhy Yahuchanan, as taken from the Hebrew. Neither was he the mortal soul of that prophet, which had died the second death; for were he that prophet, he had come as the man named “John,” and he baptized other men in the waters of Jordan. None of these names was his real name, however; for that name is hidden with HaShem to this day.

While administering the Jewish rite of baptism without authority to do so in the opinion of the Sanhedrin of Jerusalem, the Baptist was challenged about his standing because he was undermining the authority of the priests and was costing the temple money. His claim to have been sent to eliminate confusion about the coming of messiah was a direct challenge to tradition, by which trappings religious leaders held power. He was therefore bringing charges against the underpinnings of society.

Even worse, his ministry was reminiscent of the battle in an era-ending confrontation between Eliyahu and the idol shepherds Ahab and Jezebel; and Yahuchanan’s dress and habits telegraphed the sense that he was presenting himself to the age as a sacrificial bull under the open-air altar of the heavens. His examiners therefore determined to learn the source of the dangerous power he brought to bear upon the establishment, so they could discredit his message and bring charges against him.

 To that end, they had asked if he claimed to be Elijah. The mortal soul
named John answered truthfully, when he answered, “No.” And so they
pressed him, asking bluntly whether he was “that prophet.” Again, the
answer was “No.”

Not even the mortal soul AL-Yah was “that prophet”; for there is only
one prophet, the spirit of HaShem. The angel that had incarnated as
Eliyahu in the days of Jezreel would not have made that claim. It is enough
for the servant to be as his Lord.

Therefore, when the inquisitors asked for answers they could deliver to
those who had sent them, John confessed that he was one sent as a
Voice, charged with conveying the words of the prophet Y’shayah and to contribute to their fulfillment.

We are angels sent from heaven to live and die as men. Physical bodies are our outer garments, presently, and our mortal souls serve as inner garments. Our angels are that which is clothed, and the spirit of HaShem is the unity in which we live and move and have our being. In him we are one; and through him, whatever is done to any of us is done to all of us. Our parents name our garments, but they are unable to name who we presently are. Neither do we have knowledge of true names, either of our parents or of ourselves.

We’re angelic worms of heavenly fire strung along firmaments that stretch between heaven and earth. By divine cords, we are tethered to our bodies, asleep in our cocoons. Our presence on earth is of greater importance than our situations; for as we mature and become correctly fit together with others who awaken, we will find room in the House of David, whose foundations are the Temple of la and whose cornerstone is the projection of myhla hwhy as owcwhy, Yahushua.

Yahushua, the Shout of HaShem’s victory over death, is our victory as well; for like butterflies, we shall break free of our cocoons and join him where he is. In the name of Yahushua HaMashiyach and of Y’shua, his anointed, every knee will bow; for all are One in HaShem. Standing with John, our sacrifices in the sands of greater Samaria are
reconciled to the father along with the sacrifices of all men, and we are redeemed as we extend our hands to those who have tripped and have fallen among thieves.

Living not as men but as Sons of Man, the walls of separation are broken down; and those who are prepared can see God’s angels ascending and descending within mankind, saints and sinners alike. Ascension is listed first; for each rung of heaven’s ladder is a plateau; and as we are permitted to climb, we are helped from above. Seeing with messiah’s eyes as we climb, each of us will perceive the faces of HaShem in the faces of our brothers and sisters; for each of us carries myhla within us as ImmanuAL, the holy spark that transformed mda, the first Adam, making of him the living soul called the Son of la. The second Adam both renewed and magnified the spark in man’s blood md, overcoming the mortal obstructions within the paradigm of natural man mwda, who is Edom and Esau, the husk of who we are becoming as we prepare to shed the carapace of mortality so that we can inherit the father’s life and enter the immortal bodies of the celestial realm in the reconciliation of fathers and sons.