The first appearance of these ratios in scripture is given in the dimensions of Noah’s Ark, whose measurements are central to the Crown Diamond. Expressed in terms of cubits, the salient aspect of the Ark’s measurements is that its length is six times its width, which establishes optimum borders for the symbol called Adam Kadmon, the “Projection of Man.”

This import of this symbol was hidden until the appearance of the Crown Diamond, whose ratios reflect the Ark’s measurements. Drawn with those ratios, four interlocking Adam Kadmon diagrams are generated, some positioning atop the others; the Ark’s ratios speak of geometry’s reflection of creation in general and the human form in particular. The ark’s measurements affirm the name Adam Kadmon for the symbol of the Tree of Life and is the missing link that binds as one the spiritual fruit of the sons of Peleg, whose migrations covered the earth.

You might think I’ve spent a good deal of time with such analysis, but that is not the case. The Crown Diamond came by revelation to one who had no knowledge of the substance of these mysteries; and I learned of these ratios not by way of the disciplines of kabbalah. They came subsequent to spiritual ordination. That’s even worse, right?! Eventually, I dabbled in the study of many things, but my guide for study of sacred geometry was mycdq cdq, the holy spirit. I wrote of these things in a book of testimony, which is available as a free download at crowndiamond.org. Its title is The Crown Diamond of the Believers’ Tree of Life: the Measurement of the Tabernacle of David. I would not have dared to fabricate such a title of my own initiative.

It wasn’t necessary for me to dive into literature for reference. HaShem provided me with two very accomplished brothers who shared their knowledge: Shmuel Wahli-Aharon, who introduced me to Paleo; and Michael J. Murphy, who introduced me to kabbalah. Eric J. Wilkens helped with illustrations and shared a book in which the Morning Star of Native American shamanism appeared, and he shared it with me when he saw what I was doing. He has passed on, and I don’t know the name of the book, which portrayed the symbol as pictured here, though the colors above are probably inaccurate. I’ve not been able to find another source for this fullest version of the Morning Star, and the Sioux Nation hasn’t answered my inquiries. Its origins are separate from the sacred geometry of the West, and my conclusions travel a firmament of bald beliefs; but lack of supportive reference doesn’t make them untrue, though it asks much of readers.

In any case, the harmony between the Morning Star and the Crown Diamond diagrams is a result of mathematics. With such great distance between Western cultures and the culture of Native Americans, I was amazed to find unmistakable correlations. That the symbols share features which make the geometry close could be coincidence, were they not so precise, but the prophecies associated with the geometries are also close.

After the excesses and defilement of the European invasion, Native American shamans foresaw a time of great restoration, when the Great Spirit would heal Mother Earth. John the revelator also foresaw a time when earth would be healed and Truth would triumph over falsehood. The statement in Revelation, “I will give you the morning star,” is open to interpretation, but both shaman and prophet foresaw a restoration.

Within the Crown Diamond system of diagrams, the Native-
American star appears by marking the firmaments that extend
from Laodicea to the two expanses at Pergamos, and then
circumscribing the angle that’s formed. By laying the width of the vertical Tree of Life end-to-end around the rim of the circle, fourteen points are established. The Morning Star has only seven points but doubling the Life Tree’s width reduces the points along the circle to seven. From there, it’s only necessary to connect the dots in a logical manner.

Having only minimal contact with Western civilizations, so far
as we know, American shamans were able to identify and codify a logic that was both separate from and congruent with its counterpart in Western civilization, with all that entails. As the planet Venus, the morning star is an expanse that travels around the expanse of the sun. The firmament is hidden in the mathematics. The Native American symbol reappears in concert with the restored diagrams of the West, but like Venus, it follows its own path. That these diagrams appear with two-dimensional congruence at this time, in concert with tribal prophecies of restoration and the promises in Revelation, is very significant.

The Morning Star is given to those who overcome in Thyatira, the “church” that corresponds to the kabbalist “brightness” called Tipareth, as also to the chakra known as Anahata in the East. A powerful center within the human organism and the third heaven, Thyatira marks the position of heaven’s throne, above which the voice of HaShem is heard. Within the Kingdom of Names, Thyatira is the dais for many weighty matters.

A  church of dynamics, the court that surrounds Tipareth suggests a cross, of sorts, but one whose arms and legs are unbound. Rendered into English as “Beauty,” the court at Thyatira no longer speaks of sacrifice, but of power. It is the administrative seat of HaMashiyach Yahushua. The cross of Golgotha, which was suggested by the three churches at Ephesus, Smyrna, and Pergamos, has given way to the cross of resurrection.

No longer the hidden messiah, ImmanuAL appears in his strength at Thyatira and interacts with the Sons of Man, knocking openly upon numerous chakras as Yahushua HaMashiyach, Angel of the Presence, inviting all who answer to take up his yoke, and enabling them to work together within the Kingdom of Names.

That Mashiyach pledges to give the Morning Star to those who overcome the dark issues of the heart chakra is very much like a proposal; and the called and the chosen labor together during harvest time, earning wages with which to purchase such items as the great wedding feast requires.

As each of us minister in the room of HaMashiyach, we are blessed as recipients of the counsel of HaShem. As such, we are given useful things to share with one another; for our rewards are perceptions that have been tailored to fit what each of us needs to rise higher. As we progress together, therefore, we will find ourselves positioned as expedience shall determine, whether in the ditch or in the pew.

Smyrna is the chakra at Swadhisthana. In kabbalah, that sphere is called Yesod, which is interpreted as “foundation.” In terms of the physical body, Smyrna is understood in the parable of the digestive tract, whose faculties supply the body with energy and stamina. To overcome in Smyrna is to build faith in the ability to give witness without harming the inner man, without giving offense to others, and with belief that we work in concert with HaMashiyach. The reward is a pledge of leniency at the time when the mortal soul is to be left behind. Those who are so favored are made ready for progress on the path to perfection; for only perfect souls will put on immortality. Smyrna is a core element of at Golgotha.

We share an expanse, a spiritual battlefield. The actions we encounter at Pergamos are noteworthy; for the church corresponds to Manipura of the East. This is the lair of the dragon, the unbridled prince of the power of the air. Many things happen all at once, and if I were to suggest a course of action for myself or another, I would be positioning myself as messiah. This station of the cross presents the outstretched arms of Golgotha.

It's the way with expanses: some detail is ignored or overlooked as the inward struggles go on. To waste time retrieving a dropped thought or regaining a missed opportunity is to distance oneself from the faith HaShem is building as the pilot of our thoughts while we work on behalf of the Kingdom of Names. If we are still, a way forward will appear.

There is a reason I didn’t chase after this knowledge forty years ago. The scripture is clear and specific. It’s HaShem’s role to drive out the elements within our lives that offend, and he is to show us the way we are to go. The heavenly father is our savior: not we, ourselves, or any one of us. Our job is to hold our peace. We will be given the ability to discern between cattle and cattle as we labor, but we are not to judge between them.

If it is I who must decide whether an element within my being stays or goes, or if it is I who must decide how a judgment should be levied against another, I stand on perilous ground; for a loose thought will turn me into an accuser of the brethren, pointing my finger about matters that are still brewing within my own heart. If it is time for a thing to go and I can restrain myself, allowing HaShem to make it so, I will remain clean, even as I am cleansed; and I will purchase of HaShem righteous garments, not the black robes of an inquisitor.

Ten nations—ten cohesive spiritual dynamics, not geographic clusters of people— are to be driven out of Canaan with the advent of Y’SharAL of the Kingdom of Names. The battles at Pergamos, like the wars between nations, are begun within the fields of conversation; for the power of life and death rests upon the tongue, which utilizes the air within the lungs to launch hostilities or to sue for peace.

Undecided at Pergamos, we can avoid the right- and left-hand paths by moving directly forward into Thyatira. Should we do so, we will have demonstrated fidelity to our first love and will find ourselves blessed as we progress. Love, as the predominant teaching of the New Testament, points to the teachings of Anahata of the East, and to “Beauty,” which is the translation of Kabbalah's “Tipareth.” Not by these names, but by the love in our hearts shall we become one.

To overcome in the Church of Thyatira is to become strengthened against the calumny with which another might attack because of beliefs. Such attacks are born of the mammon of knowledge. Those who are fed spiritual knowledge through love will store up the righteous mammon born of Wisdom. They are brothers to all.

Sinner or saint, those whose diets consist of worldly knowledge are fed by dualism, and they will find reason to attack “lesser” men as a matter of routine in order to prove their superiority. Unless Truth sets you free, you will stumble under the weight of such attacks; but when you understand that your adversary is speaking from the poverty of the natural mind, and not from the treasures of his heart, you will listen with compassion and will no longer be baited by the tone of their challenges.

When love supplies drive to conversation, words aren’t easily turned into argument; for they will have been delivered from the heart of a healer who speaks Truth, not by an opponent ready for a fight. The more one quarrels, the deeper the hole he digs. Think carefully before reaching for a shovel; for holding your peace will have greater effect on an adversary’s thoughts will accomplish more than argument ever could.

In the Church at Sardis beyond
Thyatira, the stakes are raised, and
not by you. HaMashiyach confesses your Name before the father; for you are beloved. You will not yet have been perfected, but that was expected and will be accepted. Simon Peter had similar reaction.
Hold the peace you are given; for it’s the pleasure of a merciful God’s  pleasure to embrace you within the Kingdom of Names.

You are being lifted onto a rung of Jacob’s Ladder whose end points are the expanses of Din (Judgment) and Chesed (Love). Din is also called Gevurah, which points to the ethical judgments men execute, one against another. These expanses align with the chakra of the East known as Vishuddha, which speaks of purity, not perfection. HaMashiyach lifts you up as an offering before HaShem because of the love you share.

Were it not for that love, you would be undone and would flee from the encounter to your hurt; but your love affords you protection against fear of the Infinite, and you will find yourself prepared to complete the stations of the cross called the Churches of Asia. It is God’s pleasure that you advance.

You will be known by your angel’s unique Name, and that Name will not be blotted out of the Book of Life: not because of anything you have done or might yet do, but because of the integrity of the Name of HaShem hwhy and of all those sent to labor before you, tending to the work of the Kingdom of Names.

If you followed the wild theorems of science over the twentieth century, you may have been struck by the quest to discover the quark—that illusive, smallest component of matter. Massive centrifuges were constructed and buried underground, so that small bits of very small bits of atoms could be sent hurtling around the globe, to the end that their minuscule masses would collide, breaking the specimens into ever-tinier bits.

Sparing no expense and trying as they might, technicians could find no smallest something; and therefore, that fruitless hypothesis gave way to string theory as explanation for our existence. I confess, I know nothing about it; but as I understand it, a disturbance runs along a virtually massless charge, causing vibrations that... Aha!

This is getting close to the nominal reason I’ve written all these words, but we’ve still got a way to go in this expanse before we can reach the firmament for which I’ve been shooting all along. In the beginning of this narrative, I warned that I might not be able to get there, but my guess is we’re not that far off. That massless charge worries me.

In the Churches of Asia, we are lifted before the father at Philadelphia, the church of brotherly love. As Y’shua impressed upon us all, “In this you shall know that you are my disciples: if you have love, one for another.” Whether or not we are ready to be lifted up is determined at Sardis, for the name “Gevurah” arises there; however, the rigors of Din are ameliorated by the mercy found in Chesed, and as we are lifted up, we are judged only if we bring judgment upon ourselves by leveling accusations.

Any stone we throw will land on our own heads because to be found in violation of any point under the law of HaShem is to stand guilty in every point. Iniquity will have achieved its short-term victory if we accuse, and we will be returned to earth to live and die as man. The return will come with mercy, however, not sacrifice.

The judgment of HaMashiyach is true because he has lived and died within every man and fully understands every nuance the lawyers for disputing parties might raise. We are ransomed by the sacrifice of HaMashiyach, but we are saved by the life he lives among us; for his love temporizes his judgments, which are true and merciful.

The promises in the message to the Church at Philadelphia speak for themselves. Philadelphia is the rung of Jacob’s Ladder whose end points are the expanses of Binah and Chokmah. Binah is Understanding, which is represented in the Language of Light by the o ayin. Its cousin in Sinaitic Hebrew is the emblem f tet.

The understanding o found at Laodicea is without limit and speaks of understanding in terms of its experience. The understanding at tet f isn’t limited either, but it signals a thorough measurement, so that an understanding can be reached— so that it can be hammered out by the tools of logic and the gifts of inspiration. A thorough measuring of understandings, to see if anything might have been overlooked, resolves f.

In like fashion, the Wisdom (c shin) at Binah differs from the wisdom of its cousin m mem. Mem m is the reflection of shin c within creation—that is to say, m mem speaks of Wisdom’s attributes [ c) = m ] as they are perceived in the things that are made. Like the natural woman, the waters of mem m seek the lowest point because that depth will yield the fullest understanding.

The mem font m dissolves what its waters hold, so that the tet f can resolve and integrate implications fontf, yielding moments in which we understand o/fon the counsel m/font of infinite Wisdom c/font.. Thus, the c/font shin speaks of limitless Wisdom, which is found
only in the counsel of HaShem.

In the East, Philadelphia is called Ajna. It’s associated with the /fthird eye, the mind’s eye, which appears behind the ocular eyes, giving us the ability to envision that which is seen. By Ajna, the mind interprets the data conveyed by the faculty of sight. Some think of the eye behind the eye as intuition, and that is correct so long as it is seen as a gift.

When the data provided by the faculty of sight are examined with our deepest understandings, they are not driven by knowledge, but by the search for knowledge. The higher and lower understandings of Ajna celebrate each other. They are one. Only the blind see without sin. They have an inkling of knowing how poorly they can see. At Philadelphia, we are lifted by our great love for others, which is as high as mortals can go. Those who overcome will be given a new name, which neither man nor angel knows; and this knowledge will be paired with knowledge of the new name that KKing Messiah shares/font as his own, but in secrecy with each of us.

We will understand that messiah has many names: that there is no room for jealousy; for the name given each of us is exclusively his, and he will never doubt with whom he is dealing when names are exchanged. The name any is given signals that he is to be admitted into the everlasting realm; for he are is being promoted within the immortal realm because he mastered incarnation as a mortal.