And He Became a Living Soul
Distracted, they lost memory of the melody in the father’s counsel, which took on the ring of command. The dread of great distance came upon them, bringing discomfort; and they began hearing the words of promise unto all as personal threats. In their confusion, the stink of mortality came upon them; and they rebelled in bitterness, poisoning their souls.
The metrics of iniquity were known from the beginning, and HaShem had prepared a way of escape from its thorny dilemmas. As beings whose immortality had become wrapped in the fig leaves of mortal souls, their true lives would be hidden within his spirit and would not be revealed until that which is perfect should arise in them.
Loss of soul would not be loss of life: death might claim them because of error, but it could not possess them. Their lives were hidden in HaShem; and generation by generation, his grace would draw them nearer to their measurements within life everlasting, which had been reserved within Yahushua HaMashiyach.
Through the ages, they would follow the path of the cross of the eternal and the temporal; and when that which is perfect shall have come, all imperfection will have passed away, never to return.
Their bodies would serve as outer garments; their souls, as inner garments. Their immortal angels would be sustained by the holy fire of HaShem; and they therefore became known as the worms that do not perish. Their perfection is assured because they are inseparable from the spirit of holiness found in the beautiful Name, YHWH Elohim myhla hwhy.
The judgments that would come upon them would not fall on their core beings, but on the fig leaf called the mortal soul, lest their nakedness be revealed before they become able to perceive the garment of promise.
They parted the garments of the blameless one between them. In the restoration of all things, what they seemed to have lost be returned, rightly woven into the eternal robes of Yahushua, the mystical projection of father hy.
Yes, they were clothed in mortal souls. Who would have it otherwise? If souls marked by error had inherited, the Sons of Man—the Children of God—would have lived life everlasting clothed as offenders. Neither death nor dishonor has claim against perfection.
YHWH Elohim is spirit; and because our lives are concealed within him as he is, we understand that our core beings are also spirit, in that they hide within the invisible, formless creator. As living spirits, we are native to the eternal realm, and we live as strangers within temporal realms.
Whether the garments we wear in the temporal are immortal or mortal, they were tailored by the spiritual differentiation that came upon us as we transitioned from our origins in the mind of the eternal to manifestation in the realms of creation. We live by faith. We are living souls to the degree we walk in accordance with our life’s purpose, which is determined from the eternal.
Our lives and purposes are inseparable; for without utilization of our measurements in the mind of God, the faith by which we say we live is dead. If we claim faith but walk blindly without vision, we will perish; for we have become sightless creatures that trouble the ground upon which we walk.
If we do no spiritual work, we do not eat of the bread that comes down from heaven, unless we quibble over crumbs that fall from the tables of the elect. We can stuff our bellies with such morsels, but our souls will starve and the light within our angels will fade as our spirits covertly listen for the ring of the ax.
Perfection is not a prerequisite for spiritual work. To a man, the prophets of HaShem struggled with flaws; and the apostles flatly confessed that if they should claim to live without error, they would be liars. HaShem does not call the righteous, but sinners.
The pathways to healing open when pain is confronted, acknowledged, and endured; but iniquity will haunt us until its mystery is taken out of the way.
May our troubled hearts find courage. Today is a convenient time for us to accept the father’s will, which is that we should live. Let us, therefore, take care how we hear; and let us bridle our tongues as we monitor the spirit we share in HaShem.
It’s not for us to direct our steps. The spirit that sustains each of us completes its circuits, which begin in the eternal and pass through us in the temporal, that they might carry us beyond time.
Our spirits intertwine as we presently stand; and the spirit that unites us knows what each of us should say, where each should go, what each of us should do. It teaches these things as our eyes embrace.
I don’t ask after the name of ministering spirits, nor do I mistrust the spirits I perceive in others. There’s no power that is not of God, and none can do us harm unless permitted from above. It is enough that we choose the good as we understand it, while remaining open to correction; for, from the beginning, HaShem declared his creation to be good and very good.
We have work to do, all of us. That work awaits spiritual birth, not intellectual understandings. The poor and the infirm are always with us, but that must not harden our hearts; for our nakedness is always before the throne of HaShem, who makes use of our inadequacies for the heavy lifting some require.
Temporal realms were formed by the words, “Let there be.” All things in the cycles of creation take on substance and acquire form in answer to the words, “Let there be.” Within created realms, infinite spirit is constrained— is slain, as it were— so that the finite might be free to appear and function in service to the infinite.
To become more, therefore, the infinite one had to become, also, less. This is to say, by metaphor, that the vastness of a very great sea had to also become a single drop of its waters among many such drops, each of them distinct from the others.
The spiritual waters of eternity parted so that living souls could fulfill their functions in the temporal. Each quantification of the higher waters retained its core essence in the waters below, bound by surface tension that, which preserves the integrity of each drop.
The ciphers of the living waters are carried within our spirits and fill the contours of our souls. They permeate our bodies, influencing form and regulating function as their numbers advance the purposes of HaShem. HaShem’s spirit hovers above the living waters within us, which part to the right and to the left as they open the way of escape. We follow in the steps of elder brother Y’shua ocwhy, a Son of Man; for unless a seed falls to the ground, it abides alone.
We are measured concentrations of living waters, are we are invested with the properties of seed. Within the temporal realms of creation, the sphere of heaven was the first to receive the emanation of divine seed.
Becoming a sphere of divine fire, heaven was set ablaze by the arc of the Light Bearer as the spirit of hy moved initiated time. Sparks of the footfalls of his projection would fall to earth as the children of men, but they first gave rise to the hosts of heaven.
Driven by the fire of HaShem’s spirit, currents began to form in the living waters of the eternal; and when the eternal dew began lifting from the lake, HaShem drew a deep breath that ended in the words, “Let there be.”
Vaporized, the encoded patterns upon the faces of the dew became enzymatic; and heaven was filled with explosive interactions as the water of life expanded into the temporal realm. First of its residues were the immortal angels. As the heat dissipated, the tongues of fire became worms of the fire that does not perish.
Their tongues of flame had been shaped by the surface tensions they carried from the eternal, which had expanded in the heat of emanation and had given rise to cloven tongues of the divine fire that filled the heavenly expanse with record of the majesty of HaShem; for the sparks carried within each ember was a treasured thought drawn from the well of living waters.
Like thoughts within the human mind, heaven’s angels arise and fall within heaven’s lake of fire, which is as the mind of HaShem. Thoughts are like worms: they move back and forth in the stream of consciousness. This is the parable of the worm that perishes not.
All that is or shall ever be existed in the eternal mind of HaShem. Looking back at the beginning from the temporal, we recognize that the beginning had three elements: not that HaShem has three elements, but the beginning itself.
Creation’s beginning required impulse, facilitation, and result. These factors gave rise to the concept of the trinity, the triune godhead. There is no god but God.
We do not make a man an offender because of a word. Words are thoughts. Our father greatly desires that we seek his faces. It’s his good pleasure to included us in the Kingdom of Names. He has plans for us that leave agendas behind; for we will celebrate love in life everlasting.
The father gave birth to the sum of all things, which John the Baptist called the word. It is said that he shall fill all in all, and this is so; for the word is the projection of YWHW Elohim myhla hwhy, and in his house, there are many mansions.
It is enough for the servant to be as his Lord; for if they had seen the servant in the glory he had in the father from the beginning, they would perceive that glory in the present and would practice war against nothing.
Creation is not divine entertainment. It is the process through which formless spirit develops autonomous and immortal forms that can celebrate everlasting life without error and subsequent dissolution. Perfection in righteousness will overtake us all when love is treasured by all.
An invisible and formless reality, love is the embodiment of hwhy: it is internalization of The Name. Those in whom love is perfected are blessed with the invisible face of HaShem upon their faces. Worthy of the eternal promise, they love with open hearts that celebrate none before HaShem.
Creation is a strange work that reflects differentiation within the immutable spirit of HaShem. Each of us is as a data point within that differentiation, and we are bound by the logic we express. We are as sparks of the divine fire hwhy projected in the enunciation of owcwhy Yahushua, the shout owc of w father Yah hy.
The
logos—the word, the pattern, the essence—is the fiery stream of eternal
consciousness, which found expression through the proclamation of words,
each of which is a body for thought; and thus, the emanation of thought
was empowered through its enunciation as differentiated words. By the
command, “Let there be,” HaShem became both less and more, as wheels
turned within wheels set in motion by the valencies of thought. Within the temporal realm, the spheres of immortal heaven and mortal earth were created simultaneously. What has been written can be interpreted as “Elohim created the fullness of the heavens and the fullness of earth.”
As above, so below. Interrelated but distinct, one sphere mirrors the other. Earth is the sphere in which the invisible essence called the father can be both perceived and heard: not by natural man, but by the Sons of Man, whose angels continually behold the faces of HaMashiyach.
Strictly speaking, heaven is without the substance or form to which we are accustomed in the mortal sphere of the temporal realm. HaShem’s projection permeates the heavens, clothing them in the majesty of light by the projection of his word, even as earth is clothed in its splendor. The light, its positioning and its profiles are central to created systems, as it is written, “the spirit of Elohim hovered over the face of the waters.”
Before the rains of revelation fell upon earth—before there was man to till the ground—a mist arose from earth and watered the ground hmda. The light of HaShem, passing through majesty, fell upon splendor, embedding the principles of HaShem within both form (image) and substance (likeness).
Natural man first learns of HaShem by drinking divine light as it is reflected from heaven; and the father calls those who truly seek his faces to drink, not of the reflection, but of the projection; but man misunderstands.
As we search our hearts for the faces of HaShem, we are focusing not on the projection, but on the reflection. For this reason the Morning Star takes prominence at the end of time; for the Morning Star is also the Evening Star: there was evening, and there was morning, a day.
Beset by errors, he credits himself with the power to resist God’s will, not realizing that the stumbling blocks he encounters are put there as guideposts along the way, and that they compel movement towards life everlasting in Y’shua’s footsteps.
Earth’s transformational light xra is woven into its forms hmda, which are parables that were created to absorb, to store, and to reveal the substance of HaShem’s emanation.
None can evade or hasten his will, which is that the Sons of Man should enjoy everlasting lives, filled with far greater spiritual abundance than we have known; but each of us, in his order.
We are whorls of immortal spirit that rise and fall upon the lake of holy fire surrounding the heavenly throne of the eternal one. We are sparks of divine fire that have fallen to earth.
When we are lifted up, our embers intensify; and at a convenient time, the flames within our hearts are engulfed by the heart of HaMashiyach. The confluence of earthly and heavenly fire is the work of father hy, and of those whose hearts are enlarged by the father, none is turned away; for the father enlarges hearts so that they can enjoy their portions at his table and learn generous the simplicity of his yoke, which is love.
Heaven’s angels are immortal in their substance, but they dwell within the lake of fire and can attain no certain form, no certain identity, no certain dwelling. Incarnation on earth opens a pathway for all those things. Each of them is a spiritual essence, and that essence determines the life they will experience with incarnation.
Life of a Soul is like the Life within a Caterpillar
Heaven’s
fire bathes and purifies as HaShem cares for his children. He relives
their pasts with them and explores alternative paths for their futures,
healing their wounds and explaining the reasons for their suffering:
reminding them that, by their stripes, his children are healed; for the
inward presence of ImmanuAL cushions every blow with mercy; for he wills
the recovery of vibrant health within all their members.They gaze at the angel of the presence, who looks upon all of them, loving each of them. He revives, restores, corrects, redefines, inoculates, adds, removes, grafts, splices. He meets every need; for the fire of his spirit is unquenchable: it is their life.
It is so, that mankind was made a little lower than the angels; but that saying is also misunderstood. With every bit the stature of angels who do not, those who choose to live and die as man contribute to the preservation of all life.
Those who come to earth to serve the dynamics of the cross of the eternal and the temporal in the material sphere of creation are treasured workers of the Kingdom of Names. Living their lives in the footsteps of Y’shua, they sacrifice mortal souls to generate immortal souls. At the harvest of earth they will regain the stature they held in the mind of HaShem from the beginning.
When that which is perfect is come, it will not come in piecemeal function, so that one might boast of the achievement of having reached the goal before others. It will come in a moment, in the twinkling of an eye.
In perfection, we will awaken from the world of commerce as from a dream; and our shouts of joy will dwarf the shouts we made at the creation of man; for we will have defeated the inertia of iniquity. The walls of Yircho will lie flat behind us, and the last enemy to fall will be death, itself. The tombstones will roll away, and the sepulchers will be empty.
We had been secure among the immortal angels, and we did not come to earth as punishment for sin or to save our souls. We came to defend life, itself, and to affirm the identities we enjoy in the eyes of HaShem from the beginning. It is not for us to direct our steps. Wheels turn within wheels.
In heaven’s war with the mechanics of error, twins struggle within the womb on both personal and universal scales. We war not against our own flesh and blood, nor directly against the powers and principalities of heaven or earth. We war with inertia, the dead weight of iniquity that imposes itself upon our consciousness and our lives.
As above, so below. Ministering within the temporal realm of earth, immortal angels part the hoof. Free to descend and ascend along the silver cord of spirit that sustains mortal life, they stand astride the tides of adversity, helping us find balance as we search for solid ground.
Many are taught that the lower self is at war with the higher, and their sense of who they are is bifurcated. They worry at the misery around, about, and within them, believing that houses divided against themselves are destined to collapse, to the calamity of all, both bad and good.
HaMashiyach is our peace. He loosens the sandals that protect our feet; and, mindful of the blisters upon our soles, he bathes them in his modesty. His words remind us that we are one organism, and that we are to stand together, secure on the solid rock upon which HaShem builds his temple.
Our father repairs the breach and puts an end to the enmity that plagues our lives, binding us as one in his goodness, his loving kindness; and when we arise in him positioned as his projection, our angels rejoice in overcoming the divide that hampers the unity of heaven and earth.
Ascending and descending along the silver cord of spirit that travels along our spinal columns, our own angels are not bound by adversity. The hosts of heaven are open before them; and they gaze, continually, on the faces of HaShem, in whom all are one.
Brothers and sisters standing together as one, we sharpen each other against all that offends; for the life that hides within us is capable of cleansing all things, bringing us peace. United, the veil between heaven and earth is torn, from top to bottom.
Yes, we must be vigilant against error; but love is our weapon, not discipline. We embrace discipline, but we do not serve it. If we imagine that discipline will suffice along the way, we are lost; for the scripture says that hwhy will fight for us as we hold our peace, trusting our redeemer; for man does not direct his steps. We can earn new garments, but not our salvation.
We know in whom we have believed if we have love, one for another, whatever our challenges; and we must reject the doctrines of damnation. Accusers will be cast down, even for their thoughts. They will be condemned, but not by us. All will be lifted up in time, each in his order.
Many are called but few are chosen. Distinctions between the remnant and those who must perish is not ours to make, nor should they be of any concern. Expecting nothing in return, we are to love our enemies to death; because the differences between a householder and his enemies have been put there by HaShem for good. They teach us and strengthen us.
Should those of the remnant indulge in carnal or interpersonal warfare, or should they devise strategies for spiritual war as agents of HaShem, pitting their skills against others or against the darkness within themselves, their garments will be bloodied: not the rags on their backs, but the souls that clothe their angels.
The remedy does not lie in willful discipline, but in willful surrender; for the grace of HaShem is sufficient for us all. He declares, “This is the way you should go. Walk in it!”
“Resist the devil, and he will flee from you.” Yes, the tempter knows when HaShem stands with a Son of Man, and he will flee when challenged; but this teaching targets the enemy found within.
We resist not by shutting down, but by opening up. For this reason, the man of the gospels also taught his disciples, “I say to you, do not resist.” Take up your crosses— the inward interplay between mortality and immortality— and follow.
Doing so, we leave trappings of the world behind to begin the walk in faith. We learn from the sacrifice and we will also learn from the rewards that follow, all of which will be wrapped in spiritual instruction that fits our needs of the moment as they teach us of father and son.
We will have studied Y’shua’s oath from many points of view; and because we determined to follow him to the end, if grace permits, we also know something of the difficult doubts that will press upon us at every station of the cross. We are thankful none will be asked to endure more than he is able to bear.
Had his accusers known, they would not have crucified the Lord of Glory in the body of Y’shua; nor would they have scorned the remnant walking in his steps. They wouldn’t have belittled the disfigured or mocked the drunken, the foolish. Messiah is within all of us, whether recognized or not.
If we had just stopped to think, we would not have joined in the fun when the bullies taunted others among us; for our hope of forgiveness rests in the prayerful spirit those who are abused as they take pity on the spiritual poverty of their oppressors; for by his stripes, we are healed.
Saint Stephen, at peace before his killers, reached the stature of Rebbe Y’shua. His comportment shocked on-looking Shaul; and in answer to Stephen’s prayers, the separatist became Paul. Taken literally, his teachings are the reason the way of truth is evil spoken of. Iniquity was doing its job as he wrote. We need listen for the voice of Y’shua as we read Paul’s words, even as we must listen for God’s voice in all.
Choosing mercy over sacrifice turns the ten commandments into ten prophecies. The errant mortal soul doesn't die as punishment for sin, but to free its angelic worm of its soiled swaddling clothes. Mortal souls are a cogs in the wheel of life, turning wheels within wheels until that which is perfect is come.
No soul has power to retain the spirit, which is hidden in HaShem. Having come from Elohim, it returns to Elohim because it is of Elohim. It cannot die. Whatever happens to the rest of our organism, that spirit is our life, and it’s the life of God.
When a man dies, he is gathered to his fathers. His muscles and bones go back to the earth; his fluids, to the streams; his natural breath, to the atmosphere; angelic worm of fire, to heaven and judgment; his spirit to Elohim, who gave it.
Life is in the blood, and that explains the word Adam mda as the first man’s name. The living soul is the holy spark of the father a in the blood md of Adam. Alef a is the holy seed that begins our life, and it’s the chariot a that will return us to the father. It’s a long journey with many way stations. The staging area is heaven.
Natural death is a time of physical dissolution. The body is left behind to whither and die, just like the torn cocoon of the caterpillar, which opens from within, allowing the captive butterfly to escape.
Nowhere to be found, the caterpillar’s pupa surrendered its existence on behalf of the butterfly. Much like the mortal soul, the pupa’s death completes the transition from caterpillar to moth, the change freeing the immortal angel for its life in its celestial garment.
When imperfection persists, the angelic worm may need to return to heaven’s Lake of Fire for purification and redemption until such time as it overcomes enough of life’s trials that it will no longer suffer loss at the second death.
HaShem hwhy gives y life h and judges w the life h he gives. Imperfect immortals will recycle again and again until perfection comes upon them, at which time a door will open, and they will be invited into the room of HaMashiyach; for they will no longer have need to go in and out.
At the last day, all but one will be raised in perfection and counted worthy of the inheritance, which is the “land” of promise, the celestial body and its immortal soul. Imperfect physical bodies and their mortal souls are but harbingers of the perfected celestial bodies and the spotless immortal souls that will be awarded to all but the son of perdition, who is metaphorical Esau.
The angels are emanations of qodesh qodeshim, the holy ones of the holy spirit of YHWH Elohim. They are spiritual sparks of divinity; they are the words of the logos— of the word, which is the body of projected thought emanating from HaShem hwhy.
Angels are not vain expressions. They are measured, thoughtful; and they will accomplish the intent of their enunciation. They are owcwhy Yahushua, the shout owc of w father Yah hy. They are cloven tongues of spiritual fire ca, the glory c of the heavenly father a. They are One.
When heaven and earth were created, there was no man to till the ground; so HaShem said, “Let us make man in our image, after our likeness; and let them have dominion” over the land transformation xra (not the ground hmda); and man mda was created to accomplish the vision h; which explains the shout of joy from the angels.
The angels were joyful because the work of transformation undertaken by the living souls of earth would finish the spiritual bridge that had begun in the eternal and would empty into life everlasting through
Y’shua ocwhy, the saved ocy of w Yah hy.
The door between heaven and earth was established with Adam’s creation. The Breath of Life is the silver cord of spirit, and it took root in the golden bowl of Adam’s heart. He was made a little lower than the angels because his task would require a physical body that was insulated from the worm of his angelic fire. Completing his role in the Kingdom of Names, however, he would be greatly exalted.
When man was created, he was as the angels, which is why it is written, “male and female created he them.” The doorway of heaven opened, and the angels of HaShem began to descend and ascend within Adam Kadmon nwmdq mda, ministering to the living souls of ancestral man.
Of all before the flood, Enoch hnj did not taste of death. Others went in and out as wheels turned within wheels in the wisdom of HaShem; for it is not for man to direct his steps. Our father did not create the earth in vain. He didn’t create it as a diversion or a prison. He created it to be inhabited.
Yes, new heavens and new earths are coming, but not until the those things written of the Kingdom of Names are fulfilled and celebrated; for at the end of days, all will have been brought together: all but metaphorical Edom will be reunited as one, sharing congruence with the measurement of Yahushua HaMashiyach.
It is enough for the servant to be as his Lord. A most striking aspect of the many things Y’shua taught and the many things he did was his calm demeanor when he spoke in the room of HaMashiyach.
He spoke with deep conviction and without urgency. He was at peace with himself and with his la; and we who listened knew he spoke the truth.
Each and every one of us knew by the visceral witness of our hearts that Y’shua was empty of personal desire, and that he was filled with the spiritual joy of his calling. That he had conquered zeal proved that his ministry was valid; for all he taught was delivered with grace; and all he shared was given in grace. There was no argument in the cadence of his words, nor was there hesitation in his actions.
Though pointedly direct at times, his ministry was not personal. All he did was filled with truth born of unbiased concern for the well being of brothers and sisters.
We believed he knew the father because he gave all that he had within himself to the father’s work on earth. He knew of the agony of mothers because what he did not have to give, he groaned in his spirit to receive, that he might give it also.
The underpinnings of love are mysterious, but they were so apparent in his message; and we who heard what he had to say recognized the ambiance of his words, and we understood the depth of his concern for each of us.
He knew us all because he listened to the tales of our lives and had encouraged us to set our sights beyond our own horizons.
The world places demands upon us, and we will meet them as HaShem permits. We believe it will be so; for day after day, we experience the truth of Y’shua’s doctrine.
And underneath it all— at the bedrock floor of our admiration—we shared the simple desire to honor our parts in the Life that was in him.
We believed in his truth: not because of its profundity, but because of the humility that wrapped his teachings.
Here are two examples of those teachings as I understand them. One is taken from the gospel of John—of Yahuchanan; the other, from the gospel of Marcos.
The account of the encounter with the woman of Samaria at Jacob’s well teaches of his compassion for those who live ordinary lives and have no reason to think God would waste a moment of time on such concerns as they face, from day to day.
The second is of the man rescued from the tombs of Decapolis, the “ten regions.” Most teach that these were geographical locations, but they are better understood to represent the ten sephirot of Jacob’s Ladder, the Tree of Life.
The man was haunted, but nobody could remain a stranger in the eyes of Y’shua. He saw the humanity in all because all men have been chained to error; and he moved against that bondage: not as a teacher come to save by erudition, but as a brother come to share a moment of love.
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