The Crown Diamond of the Believers’ Tree of Life:The Measurement of the Tabernacle of David

pswyw rzola nb arb

The Crown Diamond of the Believers’ Tree of Life:

The Measurement of the Tabernacle of David

By Bora ben Elazar

Dalet Edition

2013

Copyright © 2013 by Robert E. FintonAll rights reserved.

This printed version was prepared for the convenience ofreaders who would prefer to avoid the challenges of creatingtheir own copies from online resources. Written permissionmust be secured from the author to reproduce this book,except for individual use. This Author’s Proof is published ina limited edition of twenty-two numbered copies, at NewHaven, Indiana USA , by Wahli Printing and Media, AlephBet Document Centre, 13539 US Hwy. 24 E., New Haven,IN 46774. Paperback printouts available.

Library of Congress Cataloging-in-PublicationData

Robert E. FintonThe Crown Diamond of the Believers’ Tree of Life: The Measurement of the Tabernacle of David

Fifth EditionIntroduction, with Biblical commentary, to the CrownDiamond. Introduction to the diamond-shaped symbol that isthe source much of the world's symbolism, including: AdamKadmon, the Tree of Life; the Shield/Star of David; the Qabaof Islam, regular polygons; the Paleo-Hebrew, Greek, andEnglish alphabets; and Indo-Arabian numerals. Formed byfour interlocking Trees of life in a circular arrangement thatpositions the sphere of each Kether atop each Tipareth, theCrown Diamond opens the way to exploration of new dimen-sions in many disciplines. For example, all Western alpha-bets are proven to share not only a common source, butalso a common geometry: giving each letter of the alphabetsprecise geometrical properties that may lead to a fullerunderstanding of the nexus between language and mathe-matics.

The narrative recounts discovery of the symbol and includesBiblical commentary from a perspective that finds no conflictbetween Jewish, Christian, and Muslim scriptures.

ISBN 978-1-883517-08-3

This material is available without price at www/crown-diamond.org, both in html and in pdf formats. Theauthor hopes that those who download the informationin digital format will share knowledge of the onlineresources with friends. By freely giving what we havefreely received, we take active part in the parable ofthe loaves and the fishes, giving life to life in real jihad.

This Dalet Edition corrects errors and adds new mate-rial. The text is more readable and is easier to under-stand. May HaShem Bless!

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The Crown Diamond

Acknowledgments:

Shmuel ben Aharon-Wahli(AlefBet)

Michael Murphy(Kabbalah)

Eric J. Wilkens(Illustrations)Bob Finton( Narrative)

Etz Chaim:The Tree of Life

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To The Word:A Dedication

I found You in all of my memories:There, beneath the sky and rolling seas,You filled my lifetime with the sound of

Your Name;And, now, I know it will always be the

same.

Earth will last a moment before it dies.Still, You'll hold me deep within Your eyes;

And through the endless span of Yourgentle mind,

You'll carry me: You won't leave me behind.

Unimagined, always, Your love for me:Blossoming through all eternity!

The shoreline changes; it is never thesame,

Yet here I stand, in the sound of YourName!

hwhyhmchkrbPraise the Name of YHWH!

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Table of ContentsTo the Word: a Dedication . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iiiMoon Parable: a Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vPreface for the Child of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . viAdam Kadmon . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1The Sephiroth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6The Falling Away—the Carnal Legacy of the First Adam: Ascent upon Mount Ebal . . . 25The Howl of Whole Palestinia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31The Good Reports: Making the Crooked Straight . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43Selah: Standing Still in the Overflow of Yordan at the Time of Harvest . . . . . . . . . . . 52Back in the Wilderness: and the Rough Places, Plain . . . . . . . . . . . . . . . . . . . . . . . . . . . 54Beyond Yordan: the Seventh Day before Yericho . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71The Crown Diamond and Western Alphabets . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91Atop the Wall: Waiting for the Sound of the Trumpet . . . . . . . . . . . . . . . . . . . . . . . . . . . 101The Stars of the Seven Churches of Asia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103Angels on the Rise . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120The Scarlet Thread: Path to the Inheritance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129Zeal: an Afterword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 137

List of IllustrationsThe Crown Diamond Template . . . . . . . . . . . . . . . . . . . . . iEtz Chaim: the Tree of Life . . . . . . . . . . . . . . . . iiTiled Shield of David . . . . . . . . . . . . . . . . . . . . . . . . . . . . iiiKingdom Cross . . . . . . . . . . . . . . . . . . . . . inside cover & vSolomon’s Seal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ixThe Projection of Man . . . . . . . . . . . . . . . . . . . . . . . . . . . 1Interlocking Adam Kadmons . . . . . . . . . . . . . . . . . . . . . 2Psalm 104 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5The Second Adam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7The First Adam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8Courts of Adam Kadmon . . . . . . . . . . . . . . . . . . . . . . . . . 9The Chakras . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14The Shekinah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24He Called Their Name Adam . . . . . . . . . . . . . . . . . . . . . 26Cain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28Abel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29Mighty Fortress . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31Ten Nations of Canaan . . . . . . . . . . . . . . . . . . . . . . . . . . 32Caleb’s Path . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45Joshua’s Path . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48The Seven Nations Driven Out . . . . . . . . . . . . . . . . . . . 53Synagogues of Satan . . . . . . . . . . . . . . . . . . . . . . . . . . . 54Overcoming in Ephesus . . . . . . . . . . . . . . . . . . . . . . . . 54Overcoming in Smyrna . . . . . . . . . . . . . . . . . . . . . . . . . 56Overcoming in Pergamos . . . . . . . . . . . . . . . . . . . . . . . 59Overcoming in Thyatira . . . . . . . . . . . . . . . . . . . . . . . . . 61Overcoming in Sardis . . . . . . . . . . . . . . . . . . . . . . . . . . . 65Overcoming in Philadelphia . . . . . . . . . . . . . . . . . . . . . 67Overcoming in Laodicea . . . . . . . . . . . . . . . . . . . . . . . . 69David’s Scepter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70Mechanics of Crown Diamond Formation . . . . . . . . 71-78The Crown Diamond’s Four Courts . . . . . . . . . . . . 79-80

Ezekiel’s Vision . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81The Great I AM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82Father and Son . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83The Transfiguration . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84The Innumerable Host . . . . . . . . . . . . . . . . . . . . . . . . . . 85Infinite Stability . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86Mandala of a Dervish . . . . . . . . . . . . . . . . . . . . . . . . . . . 87Adam Kadmon and the Cube . . . . . . . . . . . . . . . . . . . . . 88Traced Partials . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89Computer Grid . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90Kof as the Priest’s Cap . . . . . . . . . . . . . . . . . . . . . . . . . . 92Paleo-Hebrew . . . . . . . . . . . . . . . . . . . . . . . . . . 94Ancient Greek . . . . . . . . . . . . . . . . . . . . . . . . . . 96Uppercase Latinate Letters . . . . . . . . . . . . . . . . . . . . . . . . 97Lowercase Latinate Letters . . . . . . . . . . . . . . . . . . . . . . . . 98The Word . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99Lamed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100Twenty-four Elders . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . 102The Seven Churches of Asia . . . . . . . . . . . . . . . . 103-104The Circle and the Crown Diamond . . . . . . . . . . . 107-110The Man and the Woman . . . . . . . . . . . . . . . . . . . . . . . 111The Land of Havilah . . . . . . . . . . . . . . . . . . . . . . . . . . . 112Extrapolations of Asia . . . . . . . . . . . . . . . . . . . . . . 113-119It Doeth Not Yet Appear . . . . . . . . . . . . . . . . . . . . 120Projections of Asia . . . . . . . . . . . . . . . . . . . . . . . 121-127Am Yisrael . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 128Indo-Arabic Cardinal Numbers . . . . . . . . . . . . . . . . . . . . 135New Yerushaliem . . . . . . . . . . . . . . . . . . . . . . . . . . . . .136Solomon’s Seal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ix, 136Three Juxtaposed Crown Diamonds . . . . . . . . . . . . . 136Two Juxtaposed Yerushaliem Cubes . . . . . . . . . . . . . 136

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Moon Parable:A Foreword

The moon has her phases, lovely in everyturn; the sun has but his daily journey fromeast to west. When the moon palely venturesinto the day in her appointed rounds andshould happen to interpose between sun andEarth, her light returns to the sun, fromwhence it came, and is hidden from Earth: atwhich time her true, natural state is revealed,which is darkness. But even the sun’s eclipsebrings the moon no shame; for the solar lightbreaks forth from all sides of the moon anddoes not allow the day to be turned, com-pletely, into dark of night: thus, does themoon inform us of aspects of the sun’s splen-dor that we should not, otherwise, know.

Is the moon, whose natural state is revealedto be darkness, therefore a servant of dark-ness? Indeed not; for she participates in andpartakes of the glory of the sun, whose lightshe drinks during all of her circuits. This,

then, is her proper glory: that she, who isestablished from the beginning as a ruler ofnight, relieves her domain of great darknessby power of the ruler of the day.

When her light falters in the night by the turn-ings of her timid countenance, or should it failby having fallen under the dark shadow ofEarth, the stars of heaven assume greaterbrilliance, in testimony of the sure mercies ofthe Creator. Only when vapors of cloudsstand between Earth and the greater vault ofheaven are men of Earth convinced of a fearof darkness; but because the clouds of thesecond heaven—much like thoughts carriedupon the inward heaven of Mind—are knownby all mankind to be but transient things, thisdarkness, too, is revealed as a manifestationof mercy; for in every darkness, the light inman perceives a temporality and anticipatesthe return of greater light, a full illumination.

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Preface For the Child of God

Just prior to the beginning of this revelation, I wasone seeking earnestly to bring every faculty intoobedience to Torah—not as one under the Law, infear of wrath, but as one growing unto true fulfill-ment of the Law in grace—that my knowledge ofthe Father’s righteousness and my relationshipwith Father and Son might be complete. Amongmy many apparently contradictory resolutions atthat time was that I should purge from my mindall servitude—both conscious and unconscious—to religious imagery of all kinds: I wanted nothingat all to distract from my feastings in the Spirit.Had I been able, I would have dismissed from mymind the Holy Scriptures, themselves (John 5:39).

In the context of this immature zeal, which wasnonetheless holy in the sight of Elohim, I under-stood the parable of the rich young ruler whoasked the Savior what he must do to inherit eter-nal life. The Master’s outpouring of compassionin response to the man’s sincere response, “Allthese I have kept from my youth,” gave to menew meaning to the teaching, “One thing thoulackest.”

In obedience to the letter of the Law according tothe logic of the carnal mind, the young ruler—whether he was rich only in the filthy mammon ofthis present world, or whether he was blessedwith the righteous mammon of the spiritual lifethat is open to a man who is operating by theunderstandings born of natural wisdom—had noteven begun to obey in accordance with the vastlyhigher standards demonstrated in the perfect spiri-tual mind of Messiah. The first and greatest com-mandment was yet far beyond the man’s compre-hension; how, then, was it possible for him toobserve the rest of them?

So many times, my own children have listened tomy instruction concerning a thing commonplace

to adults, assuring me they have understood everydetail of my intent—protesting so, even againstthe most solemn warnings! Disasters later, theyacknowledge that the context into which theyreceived the instruction was, in fact, insufficientto assure its performance.

Coming back for hasty clarification, time aftertime for detail after repeated detail, they are alltoo ready to mistake progress for mastery and torun headlong, again, into catastrophe, confidentthat their grasp of the latest detail has provided allthey needed to know. Finally, however, they learnto wait for my fullest explanation; and when ourcommunication has at last become truly complete,the obstacles to their success and our mutual satis-faction become as though they never were.

Our heavenly Father desires much more for usthan that we should merely be able to follow hisinstructions by rote. He cherishes our obedienceaccording to our understanding; for He desiresthat we also come to know the fullness of thedivine Wisdom that gives birth to His utterances.Only full discernment of the faces of Elohim cansatisfy the first commandment. Until we trulyknow Him as He is, therefore, we cannot help butput gods of our own invention before Him. Ayoung child’s father is a wonderful fabrication inthe young mind, but only their life together willunfold the true reality of the relationship.

The wealthy ruler was yet young, but he no longerhad the faith of a child. He had developed well-tutored habits of rote obedience without ever hav-ing learned the commandments’ spiritual basis,and his zeal consisted of devotion to form.

To move from the impoverishment of mere literalobservance to the fullness and perfection of thespiritual, the young ruler first had to abandon

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everything he was capable of leaving—not theletter of the Law, but his carnal understandings ofit; as the letter has its own, eternal existence apartfrom those captives of time who study it; andTorah will eternally reassert itself at propermoments in the spiritual sojourns of Man, servingas a good goad of guidance along the narrow pathto perfection that lies within.

The carnal mind contemplates the Ten Sayings ascommandments; the spiritual mind wonders atthem as holy prophecies, knowing that their ful-fillment is the gift of Elohim (Zech. 4:6). Unawareuntil the teaching from the Master that his attach-ment to possessions mocked his piety, the richyoung ruler had to turn away in sorrow: he wasunwilling to die to mammon, that he might live toYHWH. In order to follow the Father’s words ofspirit and life by the mouth of the Son unto theirprophetic fulfillment as they are written upon theheart by the walk in Messiah, the man’s thinkingself needed to be reborn, that it might fill againwith the letter of the Law as it speaks to thoseborn of the Spirit.

A dear scripture comes to mind: “No prophecy ofthe scripture is of any private interpretation.” Asthe written word came by holy men, so must it beinterpreted by holy men—and not by only someholy men, but by every member of the Body ofMessiah: as their voices, combining together likethe many instruments of an orchestra, declare theunified overtones and harmonics of every notationof the entire score.

When the revelations that resulted in this bookbegan to come in my life, I was in a position notunlike the man in the parable of the rich youngruler. Unlike him, however, it was given to me totake that first step along the indicated path; and Isoon found help along the way.

On the threshold of a new understanding of scrip-ture and the ways of Yah, I was led by the HolySpirit into a close relationship with a brother in

Christ Jesus who was deeply engaged in the studyof both Jewish and Christian kabbalah, or “qabal-ah,” as it is sometimes rendered into English.Often translated as “tradition,” Kabbalah is thestudy of the oral, apocryphal, and pseudepigraphi-cal traditions of the Congregation, from the timeof Moses to the present; and most kabbalisticworks evidence a great reverence for the accept-ed, written canon.

Distinguishing it from the work of other schoolsof scriptural exegesis, the literature of kabbalahincludes commentary, works of revelation, andcollections of both scholarly and mystical specu-lations on the meaning of a symbol known as EtzChaim, the Tree of Life, which symbol is alsoknown as the ten sephiroth, or “spheres,” and asAdam Kadmon, meaning “the Projection of Man.”

I had heard vague rumors of the mystical systemof kabbalah, but I supposed that its secrets werecontained in a single book somewhere. Imaginemy surprise when I found that system rushingupon me like a mighty flood, well before a firstkabbalistic text had been given into my hands!Still a novice at that time concerning acceptedscripture, and therefore standing with one leg inthe realm of literal understandings and the otherin the realm of spiritual interpretations, I hadmany opportunities to thank the Father that Hehad founded me on the Rock that underlies allsound interpretation some thirteen years before Ibegan intensive study of scripture.

This background is not of great significance initself, nor does it add greatly to this presentation;but those unfamiliar with kabbalah might beencouraged to know that these pages were notgiven to a kabbalistic apologist, but to one who—just three years previous to the first writing—was,himself, reluctant to take up this cross.

In prayer for guidance at the beginning of myserious study of scripture and my cautious inquiryinto the value of kabbalah, I was admonished

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through the Holy Spirit, “If I open a door for you,you ought to go through it!” Amazed at such agentle rebuke for my lack of faith, I determined inmyself to abandon—once and for all—the paths Ihad imagined that I ought to be taking and to takedaily, as I should be able, those steps prepared forme from above: “Sufficient unto the day,” as it iswritten.

Immediately upon settling my will upon obedi-ence, I began receiving visions of lines writtenupon my soul—such as David must have seenwhen he received the pattern for the first templeat Jerusalem. One of my impressions, when I firstsaw the traditional representations of AdamKadmon, was that the symbol was, in some way,incomplete; and I had begun, even then, extend-ing its lines beyond their usual limits. Now, I sawin the Spirit that those lines were leading some-where specific, or to some specific thing—a newor greater or more complete symbol and revela-tion: if not new, then a restoration of somethingvery old, indeed.

A word to those who correctly call AdamKadmon the symbol of the Tree of Life: it is,indeed, a symbol of the Tree, but of the dryTree—the Tree in winter, when the sap and thelife it sustains have withdrawn into the roots for aseason. As such, its correlations in Messiah arehidden; for we know that the Tree of Life, whichstands in the midst of the paradise of Elohim,bears fruit month by month, sustaining us throughevery season. The paradise of the kingdom ofheaven lies within.

Adam Kadmon is an ancient symbol of the firstAdam, who bears in his design the image of theLiving Elohim, and in whom spiritual men candiscern the clear imprint of the Complete Adam.These pages present that Tree both in its familiarform and in its expanded form of young foliage:know, therefore, that full summer is, even now, atthe very doors.

To differentiate between the Adam Kadmon oftradition and its extended portrayal in this work,the brother with whom I was working when thevision began to unfold has named the revelationas “The Crown Diamond of the Believers’ Tree ofLife”; and by this name shall it be known.“Crown” refers to the first emanation of AdamKadmon, known as Kether in the Hebrew tongue,and as “Supreme Crown” in English usage.

The diagrams collected into this book are present-ed to aid the Body of Messiah in learning thedimensions and applications of the symbol of theBelievers’ Tree of Life. Studies of the Tree—andthese pages merely present symbolic representa-tions of that Tree, which are by no means to bemistaken for the Tree, Himself—are lawful for allwho have risen from the dead (Matt. 17:9) and whohave overcome in the church of Asia at Ephesus(Rev. 2:7).

Such a one will look upon these symbols inprayer, trusting that the Spirit of Truth will revealthe twelve manners of fruits in their seasons. Hewill not struggle idolatrously to attain insights (1Tim. 4:8), but will rest in the blessings of thosewho wait upon YHWH; for “it is not for man todirect his steps.”

To paraphrase the words of the author of TheZohar to students engaged in studies of AdamKadmon, “Blessed is he who has entered thereinand departed therefrom, but cursed be he whoenters therein and does not depart therefrom; itwould be better for him if he had never beenborn.” The carnal mind cannot learn the secretthings of Elohim by this or by any other means.The Tabernacle of David—the temple built with-out hands—is rebuilt in the Spirit.

Any insights, revelations, and applicationsderived from this study, it is therefore understood,must be evaluated in terms of their harmony withboth Holy Scripture and the indwelling witness ofthe Holy Spirit, both of which shall prosper

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throughout the eternal ages in which the Tree ofLife shall be revealed in its great fullness.

Genesis 15:19 tells us that the land of theKadmonites (those who study the Projection ofAdam) is given unto Avraham and to his seed—the Body of Messiah. To inherit this land as alasting possession, it must be stressed, one mustbe careful to be certain his eyes are fastened res-olutely on the second Adam, who is the true andonly door to the holy of holies within theTabernacle of David: the Chamber of the HighFather—His Meeting Place, which room is thebosom of Avraham. Some other focus, as uponthe symbols themselves, will end in the violationof idolatry, an invalidation of truth.

It is not the purpose of this work to develop aninfallible system of interpretation, though many

interpretations are included herein, and not with-out system. Interpretations belong to YHWH/hwhy

and come by the Spirit through whatever meansHe might choose. Nor is the purpose of this bookto generate applications, which also belong toHaShem, and which shall unfold by His Wisdomin due course. Neither is this work’s purpose topresent every insight expedient for understandingthe symbols, themselves, which purpose is ful-filled by the ongoing guidance of the Spirit ofTruth, which has testified already by John theRevelator that the twelve manners of fruit come intheir seasons—in their times.

The purpose of this work is simply to present thefruit of the Spirit as it has been received; for thefruit contains the seed, which, finding fertile soil,will raise unto the Life that beget it yet moreabundant life. Shalom!

Solomon’s Sealix

Adam Kadmon

Adam Kadmon is the pattern upon which theCrown Diamond is built. Composed of straightlines, its intersections and points of terminationare known as “sephiroth”—as “brightnesses,” lit-erally, or as “spheres” or “emanations,” tradition-ally: a cognate of the Hebrew word sefer, mean-ing “scroll,” or “book.” Adam Kadmon is both thesymbol upon which the Crown Diamond is basedand the key by which it is approached for under-standing. A succinct symbol of the Logos—of theWord—its components are fully replicated in thediagram four times by a circular arrangement inwhich the upper portions overlap, one sphereupon another (compare Ezekiel, Chapter 1).

In the diagram’s entirety then, the CrownDiamond is an amplified image of the Merkavah,the Chariot of Elohim: the vehicle of the HolySpirit, which comprises the unified, mysticalBody of Mashiyach. The open center formed byits parts—by its four, overlapping AdamKadmons—is therefore understood to representthe Bosom of Avraham, in which is hidden thepath leading even beyond the heavenly throne ofHaShem, through Yahushúa haMashiyach, intothe Realm of Pure Spirit (Rev. 3:21; John 1:18, 14:9-11, 16:28; Eccles. 12:7; 1 Kin. 8:27; 1 Tim. 6:16). Thesemagnified aspects of the mystery will be a focusof the presentation on the Crown Diamond, itself.

As a symbol of the Logos—of the FoundationStone, the Cornerstone—Adam Kadmon isdefined as the spiritual projection of the CompleteAdam (1 Cor. 15:45-49). Since HaShem declaresthat He is the First, and also the Last: the First,and also with the last (Rev. 22:13; Is. 48:12; 41:4), andthat we are to be conformed to the image ofMashiyach Y’shúa (Rom. 8:29), we understand thatwe, as sons of Adam within the vast interval, alsomust bear in our members the image and life ofthe Complete Adam (John 6:53-57): for “he whodenies that Jesus Christ, the beginning of the cre-

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The Projection of ManAdam Kadmon, the Tree of Life,

drawn to a scale equal to the dimen-sions of Noah’s Ark: three-hundred

cubits by fifty cubits, according to thecubit of a man; and one cubit by sixcubits, according to the cubit of the

Sanctuary.

The Four Interlocking Adam Kadmons of the Tree of Life

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ation of Elohim, is come in the flesh IS antichrist”(2 John 7; Matt. 28:20).

We have defined Adam Kadmon as the spiritualprojection of the Complete Adam. It is under-stood, therefore, that it speaks simultaneously ofboth the flesh and the spirit (Gen. 1:27; John 4:24).The beginning of its study, whether or not one isfamiliar with the symbol itself, involves discover-ing the nature of Elohim by the creation parableof the flesh; the fruition of its study is the knowl-edgeable, priestly sacrifice of the faculties of theflesh to the will of the Spirit: to the end that everythought, word, and deed becomes a consciousoffering to Ruach haElohim, the Spirit of God (2Cor. 10:5). Because the carnal mind in the isolationof sin is enmity with God (Rom. 8:7), this study canbe successfully undertaken only in the name—inthe spiritual position—of Mashiyach Y’shúa (John14:6).

The first Adam fell by allowing the flesh to pre-dominate the Spirit, that he might accompany Evein the eons of judgment that would come becauseof her deception by the reasonings of the carnalmind (Gen. 3:13; 1 Tim. 2:14). In doing so, Adamdemonstrated perfection in the law of love (Rom.13:10; John 15:13): he was willing to lose his life—to invest it—in faith that he would ultimately aidin the redemption of the one sheep for which hewas responsible (John 10:11; Amos 3:6-7).

Eve had yet to be separated from Adam when thelaw of the tree of the knowledge of good and evilwas given (Gen. 2:7-9, 21-24). She therefore learnedthe law, consciously, from Adam by instruction,and not from Elohim directly by revelation; andshe was unable to understand the scope of Adam’sreport (Is. 53:1). Thus Adam, in his decision toshare with her the death to come by also partakingof the forbidden fruit, rightly accepted responsi-bility for her deception.

The answer to the question by Elohim—“Whathas thou done?”—is not answered merely by

Adam’s words, “I did eat,” nor even by the apos-tle Paul’s words concerning the significance ofAdam’s decision, but by every word of scripturegiven unto man throughout the ages, as well as bythose words that shall yet proceed from the mouthof the Living Word of God unto the inhabitants ofthe farthest reaches of eternity. By accepting acovenant with mortality—by agreeing to enterinto the process that would lead to their “fullextension” (in accordance with the Hebrew under-standing of the English term “death”), Adam andEve became the progenitors of all mankind.

Before the separation of Eve from Adam, Adamwalked with Elohim, thinking, “We are.” He con-tinued in this awareness upon awakening to Eve’screation, including in that awareness the thought,“Thou art also of us.” Eve was born to thethought, “Thou art; I am; we are; and God is.”The dynamics of the Fall were therefore inherentin the process of creation itself, in that creationnecessitated awareness of self and openedmankind to the potential for pride, which comesby forgetfulness of unity within the isolation ofindividuality.

The “Adversary” is the body of thought built byman in a cocoon of reflection at the blinking of aneye (Acts 17:30). Satan, and the hosts of Amalekfathered by him in his ongoing conjunctions withman’s perceptions of experience, would be boundin the fullness of time by Y’shúa’s prayer, “thatthey may be One” (John 17:21).

The second Adam triumphed over the inneradversary (Matt. 4:1-11; Rev. 3:21; Col. 2:15) by recon-ciling the deceived (the uncircumcised) and thenot deceived (the circumcised): by aligning theflesh in its fallen state with the redeeming will ofthe Spirit (Eph. 2:11-16; Col. 2:10-13). Y’shúa’s earth-ly walk unto his mortality in the triumph of thatinward victory assures the ultimate salvation ofEve, as Adam is a figure of Messiah in Torah andas Eve is a figure of his bride, the Church (Eph.5:31-32; Rom. 7:14). United in the hidden faithful-

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ness of his Adamic death, they shall also be unit-ed in the faithfulness apparent in his Messianiclife (1 Cor. 15:22).

Therefore, in the beginning of mankind’s sojournsupon Earth—before the impact of Eve’s separa-tion from Adam began to assert itself, beforeawareness of its significance came by the fruit ofthe Fall, there was harmony between the flesh andthe Spirit (Gen. 2:18, 25). A far greater harmony—magnified in understanding by Truth and in com-prehension by Grace (Is. 42:21; Luke l: 46; John1:17)—is restored in Messiah by the voluntarysacrifice of self for the inward building of theTemple made without hands (Luke 12:50; Mk. 10:39;John 17).

As the Spirit was sacrificed in the beginning forthe expedience of the flesh [Rev. 13:8; Gen. 2:7; 1Cor. 15:42-45 (verse 46, and following, speaks of the matu-ration of natural things, as we know that the Spirit predatesand inhabits all that appears)], so Mashiyach Y’shúagave his flesh to be sacrificed to the expedienceof the Spirit (John 11:50-52; Eph. 2), calling uponeveryone to take up their staves—their crosses,bodies, lives—and to follow his example.

Furthermore, as the fall of the first Adam is anepic process whose continuing effects are yet evi-dent both in the world at large and in the Church(Rom. 7; 1 John; 2 Thess. 2:3), so is the resurrection ofthe Complete Adam a greater, countervailingprocess (Rom. 5.20; 1 Cor. 15:22, 26), whose scopewill be fully recognized only in the manifestationof its mature effects (Eph. 4:13; Rom. 8:19). Wetherefore conclude that the cross of Messiah—likethe sticks of Ephraim and Judah in the hands ofEzekiel, a son of man—encompasses the entirehistory of the human race, the carnal legacy of thefirst Adam being crossed and cancelled at everypoint in time by the awesome spiritual legacy ofthe second Adam (Rom. 11:22-26).

In Adam Kadmon, then, are symbolized both theman of flesh and the man of Spirit. The sephiroth,

or spheres, speak of specific locations and func-tions in the body as the Temple of Elohim (2 Cor.12); therefore, they also speak of the spiritual prin-ciples housed in the bodily forms and displayedby the bodily functions (Rom. 1:20). The connect-ing lines of Adam Kadmon are symbolic of theorganization, coordination, and communication ofthe body’s members and faculties. The courtyardsdelineated by the connecting lines symbolize theunity of operation of connected spheres. The unit-ed order of the whole, then, symbolizes the physi-cal body of man and speaks metaphorically of thespiritual body of Yahushúa (Eph. 4:15-16).

As man is also symbolic of the organizationalorder of HaShem, in that man is made in Hisimage and in that Mashiyach is His express image(Heb. 1:3), Adam Kadmon speaks also of the invis-ible reality of the Heavenly Father of Spirit: wereason because He reasons; we see because Hesees; we are able to stand, to grasp, and to repro-duce because these functions have their corollar-ies in the Realm of Pure Spirit (Col. 1:15). This isnot to say that our thoughts are as His thoughts (Is.55:8-9), nor that our members are as His members(Deut. 32:31), but that the forms and functions towhich our souls have been united in this life arelike a prism, enabling us to see the Light thatshines within them from the Source as we aregiven ability in grace.

Yet further concerning things below, the Logos isthe pattern of all creation, not merely of man(Rom. 1:20). Adam Kadmon, as symbol of theLogos (the Word), is therefore a key to the organi-zation, structure, and spiritual significance of allthings in the universe.

Consequently, the sephiroth can also be namedand understood in every realm of investigation inevery nominally secular sphere of human activi-ty—from speculative science to meal planning,whatever substantive difference there may bebetween them. Relentless scrutiny of man’sendeavors discloses that the underlying reality of

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every assumption presumed as fact is faith; allhuman activities, therefore, are forms of religiouspractice and become clean as they are devoted toYHWH in Mashiyach.

Though Adam Kadmon—especially in its dimen-sions of extension in the Crown Diamond—speaks oracularly of all things, it is not the meansto understand all things. The Tree of Life is givento those who have overcome in and by the powerof Messiah’s Word: to those who have intimateknowledge of and reliance upon the indwellingSpirit of YHWH. Those who are consciously led byGod’s Spirit are His children and need rely on noexterior teacher, prophet, or guide, having theconfirmation of all these engraved upon theirhearts by reason of the Rock upon whom theystand (2 Cor. 3:3; 1 John 2:27).

What, then, some may reasonably ask, is the rea-son we should study these symbols? For no morereason than one should study scripture (John 5:39),except that the wisdom of YHWH decreed thesethings for the benefit of His children, who canlearn of His ways but here (Dan. 7:1) a little andthere (Dan. 9:2) a little (Is. 28). There are no press-ing needs in the walk according to the Spirit: hewho believes will not make haste.

Let us, then, proceed with frequent reference toscripture and with constant supplication to theHoly Spirit to see whether these things be so (Acts17:11). Understanding that spiritual comprehen-sion comes little by little (Dan. 9: 21-22), let usagree to take a closer look at Adam Kadmon, andat the wonderful Tree of Life it represents, to theglory of HaShem.

Psalm 104

Bless hwhy, O my soul.Oh, hwhy my El, You are very great; you are clothed with honor and majesty.

You cover Yourself with light, as with a garment;You stretch out the heavens like a curtain:

You lay the beams of Your chambers in the waters;You make the clouds Your chariot:

You walk upon the wings of the wind.

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The Sephiroth

Our examination of the sephiroth as they appearin Adam Kadmon will be more specific than intheir appearances in the Crown Diamond, inwhich the unity of the spheres is revealed, and inwhich the intricacies of correlation make exposi-tion difficult in these early days of its study onEarth. In Adam Kadmon are learned the founda-tional facets, or distinctions, of each sphere (1 Cor.12). In the Crown Diamond is revealed their col-lective uniformity according to the Spirit, bywhich the many facets combine to display the per-fect brilliance of the Foundation Stone (Eph. 4).

If these claims seem a little too grandiose to pur-sue, they are nevertheless not far from the cre-ation parable of the flesh. Experience teaches usthat, though distinct from the eye, the hand canfunction in the power of the elohim of sight, assight in the power of the elohim of touch: the abil-ity to reach out and examine is common to bothfaculties. The outward differences of the bodilymembers are among our greatest blessings; for itis by the distinct delineation of each member thatthe fullness of Elohim is perceived, even as it isby the coordinated functioning of all membersthat the ineffable unity of Elohim is known.

The sephiroth of Adam Kadmon have been givenmany labels by many students of the scripturesover many centuries. We affirm the fruit of everysincere effort to understand their meanings: wetherefore accept kabbalah—the tradition—in themain, though not always the letter of traditionalwritings: with reservations only for those branch-es of kabbalah that have concerned themselveswith magical applications—which, if valid, never-theless exalt themselves above the will of YHWH,who can perform wonders without our aid.

There are some for whom the term “tradition”will be a stumbling block because of the literalteachings of Y’shúa and the prophets. It was not

the traditions themselves, however, that causedoffense, but their observances according to theletter. To walk in the understanding that comes innewness of the Spirit is to be free of the condem-nation that comes by the letter. The fathers, aswell as the sons, share access to the same Spirit,as the writings testify. One who believes he cansafely scoff at tradition has not understood that, inMessiah, is the affirmation of all that belongs tothe Father of Lights (John 1:1-5).

To wash cups and such by the Holy Spirit is towash within, as the cups are understood to befound within. To designate something as Korbanin the Spirit is to know its proper use; for theHoly Spirit dwelling in us is able to communicateits use to us—both implicitly, as we continue towalk in Ruach haQodesh, and also explicitly,should we begin to stray from the Spirit's constantand reliable guidance.

Traditional conceptions of the sephiroth are scat-tered throughout the religious writings of time.One interested in the mystical kabbalah mightwell begin with The Zohar (“The Splendor”),which is now available in its entirety in Englishtranslation, on the web as well as in print. Anexcellent primer for historical kabbalah can befound in Encyclopedia Judaica, available at mostlarger libraries. A good overview of basic con-cepts and approaches can be obtained in thereprint of Dion Fortune's book, The MysticalQabalah. As every man must witness accordingto the measure of truth entrusted to him, however(Gal. 6:5), this presentation will largely confineitself to those understandings given to its authorby HaShem, “who giveth to all men liberally andupbraideth not” (James 1:5).

The sephiroth are numbered from One to Ten.Some begin their conscious study of the spheresat Emanation One; others, at Ten; and still others,

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Kether:The Supreme Crown

Intelligence

Binah:UnderstandingComprehension

Chokmah:WisdomVision

Chesed:MercyLove

Din:Judgment/Power

Action

Tipareth:Beauty

Contemplation

Netsach:Endurance

Will

Hod:MajestyIntent

Yesod:Foundation

Resolve

Malkuth:KingdomFruition

1

3 2

5 4

6

78

9

10

The Second Adam

LeftRight

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Kether:Forehead/Soft SpotUnity of the Body

Binah:Left Eye/HandSeeing/Feeling

Chokmah:Right Eye/Hand

Looking/Touching

Din:Left Ear/Arm

Hearing/Holding

Chesed:Right Ear/Arm

Listening/Embracing

Tipareth:Heart/Mouth

Fountainhead

Hod:Left Lung/Teat/Leg/Nostril

Exhale/Support

Netsach:Right Lung/Teat/Leg/Nostril

Inhale/Locomotion

Yesod:Abdomen/Navel/Feet

Sustenance

Malkuth:Genitals/Tongue

Reproduction

1

3 2

5 4

6

8 7

9

10

The First Adam

8

Left Right

at Six. My conscious study of the sephiroth beganwith Sphere Nine, which is commonly renderedYesod, or “Foundation”: “For other foundationcan no man lay than that is laid, which is JesusChrist”—Jesu Christus, Khristos Iesous, Y’shúahaMashiyach/jycmh owchy: Joshua, son ofNun/None—son of potentiality, of perpetuity; sonof Noon (Acts 7:45): Yah’s Shúa: the appearance ofthe Salvation/owc of Yah/Jah/hy manifested inthe anointed One of YHWH/Unity (Is. 29:21).Having so begun, I will so proceed.

When I first examined Adam Kadmon, then, myattention focused itself on Yesod (Prov. 9:12). I sawwithin the diagram an image of the body of aman, with bound feet extending below (Malkuth)and with arms outstretched above (Hod, Netsach).I saw an image suggestive of the earthly crucifix-ion of Messiah. Without instruction in the myster-ies of kabbalah, I understood, by first seeing thecross of the Jesus of my youthful instruction inAmerican protestantism, that the symbol belongedto “things Christian,” whether or not it was very“Christian” to investigate further.

But look further I did—higher, as it were: to dis-cover, in the next court, what I took to be thecross of the resurrected Messiah, and which I latercame to understand as being representative, also,of the spiritual cross borne by Messiah from thefoundation of the world (Rev. 13:8). What hadappeared from the view below as outstretchedarms (Hod, Netsach) became as liberated feetabove. The new body mass became Tipareth(Beauty), and the new pair of outstretched arms(Din, Chesed) spoke no longer of surrender, butof power. In the two perceptions, I thereforerecalled to my mind the death, burial, and the res-urrection of Mashiyach.

Looking two courts higher, I saw a trinitarian con-ception (Chokmah, Binah, Kether), and began tounderstand the meaning of the scripture, “No mancometh to the Father, but by me.” I had not yetcome to the Father, though He has been always

Hoddwh

Netsachj xn

Yesoddwsy

Malkuthtwklm

Cheseddsj

Dinnyd

Tiparethtrapt

Victoryj xn

Glorydwh

Ketherrtk

Binahhnyb

Chokmahhmkj

DinGevurah

ChesedGedulah

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with me (Ps. 139:8), nor yet to any real comprehen-sion of the Unity of the concepts of Father, Son,and Spirit; but I found that my mind was now,somehow, more ordered for the approach. Ingrowing faith that the Son would someday revealthe Unity to me (Deut. 6:4; Matt. 11:27), I turned myattention once again inward, and to those aspectsof the sephiroth that speak of things familiar—ofthe first Adam.

Not everyone, as I have said, will find themselvesbeginning this study as I began. We all walk thesame path (James 2:10), but awareness of the jour-ney comes at different points in the walk for dif-ferent people (Rom. 5:8). Some may need to begin,consciously, at Malkuth, the tenth emanation, alsoknown as “Kingdom.”

In the simplified view of the meanings ofMalkuth, this is the foot of the earthly cross ofMessiah Y’shúa, as implied earlier. If you haveyet to come to know Mashiyach as a personage—as one like unto yourself—you must begin at thisparable, whether consciously or not; for HaShemopens only to His own (John 10:1-2, 11-14; Rev. 3:7),teaching by Y’shúa, “In all things whatsoever yewould that men should do to you, do ye even so tothem: for this is the law and the prophets” (Matt.7:12). If you would have HaShem open unto you,you must first open unto Him (Rev. 3:20).

Even so I began, before my first encounter withAdam Kadmon, having become disgusted with aworldly life of mixed success. As I looked for-ward into the various futures possible for me inthe world of men, I concluded that the best ofthem could not satisfy my soul; and I gladly lefteverything, counting it as nothing, to wander hereand there between pivotal locales of my emptylife, having decided that nothing mattered to memore than a personal acquaintance with the illu-sive man called Jesus.

Even in the contexts of my resolve and my reli-gious preconditioning, however, I had but a dim

awareness of what I was doing, and hardly aninkling of what it might possibly mean in my life,should I fulfill my quest.

I was so nearly a fool. I rather believed, subcon-sciously, that I would encounter Messiah—literal-ly—on some street, somewhere! And so I did,after a fashion; but not on the street: just off of it,while taking a stolen rest on a poker table in NewYork City’s Greenwich Village, at a place, nowgone, called “Singapore Sam’s Cafe Caricature.” Iremember thinking, through the confusion ofdrugs, “There must be some way to talk with Goddirectly!”

And there is! I remember my head turning (I’msure I didn’t turn it), and seeing—as it were—ahole appear in the dilapidated wall to my right,providing a window to unknown regions throughan ambient halo of green. “I wonder what thatis?” I thought. Maybe it’s the Holy Spirit, came ananswer.

A “dreamer” from my youth and now well intodrugs, I was used to such things as voices thatseem to come from nowhere and portions of theuniverse that appear and disappear, unexpectedly,without explanation. In consequence, I gave it alllittle serious thought, really expecting no answerto what I had not seriously recognized as a prayer:allowing the dimly measured and (I thought)somewhat sarcastic response to recede, quietly,into subconscious memory.

Immediately as the thought began to fade, howev-er, it was as though a balloon filled with waterhad burst over my body: whoosh!…and I was nolonger my own, although I had yet to realize it.Nothing had prepared me for the magnanimity ofGod’s grace and the free gift of His salvation: thepresence of His Holy Spirit within the hearts ofHis children.

Just minutes after baptism in the Holy Spirit, Iheard a commotion on the street. “Guess I’ll go

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see what’s happening,” I thought. Upon arrivingat the front of the store, I saw a big black manwalking down the street and waving his arms,saying, “Praise God! HalleluYah! You peopledon’t know nothing, but I know! Praise God!” AsI watched him near the corner of Bleecker Street,my conscious thought was, “There goes anothernut!” The old man in me scoffed, but the still-sub-conscious mind of the babe now being born in mewatched with eyes full of wonder.

The verbalized thought of dismissal had barelycleared the overcharged synapses of my simmer-ing brain, when I spontaneously emptied every-thing from my pockets and headed Uptown: say-ing to everyone I met, “Jesus is coming!” withoutunderstanding why I was doing it. I wasn’t con-fused beyond my norm, particularly—just con-tentedly blank, and willing to go with the flow,which was good enough for me.

When I reached Central Park, I thought to followbicycle trails I had walked before; but the Cityhad, synchro-iconoclastically, begun excavationsto lay sewage pipes down the center of myfavorite paths. Not knowing what else to do, Iheaded back Downtown by the West Side Docks,a new experience for me. A day tripper way out ofhis element as night approached, I thought I need-ed help at one point; and I imagined that an angelcame to walk beside me. One of the passers-bymust have seen it there; for he jumped out of myway as though repelled by a magnetic charge. Hewas street-hip, no doubt.

I think it occurred to me that it was distinctly pos-sible that things were now, somehow, somewhatdifferent! I wandered around for a day or so inthis deliberation, walking through familiar rou-tines without the usual satisfaction, until I foundmyself in front of a big, imposing church. Uponarriving there, something in me stopped! I can’treally say that I stopped. Not knowing why, Istood there, foolishly, waiting with some perplexi-ty. A tiny voice said, Go in and wait. I did.

Inside, I realized that I was inside a church with-out having been forced to go, and that I believedthat I was actually supposed to be there! I had noidea why, beyond a vague memory of my instruc-tions. I figured I might as well pray, or something,while waiting. I did my best. When closing timecame, two men approached and said, “You’ll haveto leave, now; we’re closing the doors for thenight.” They sounded a lot like funeral directors.“He told me to wait here!” I protested. It was, as Iconsidered the problem, rather nice to have aplace to sit.

“Oh! He did, did he!?” they sneered; whereupon,they picked me up (one burly man grabbing eacharm), yanked me out of the pew, and threw mebodily back into the street. At last I was certainthat what was happening to me was some kind ofreligious experience (John 16:2)! Remarkable, theverses that stick in the minds of those who havemade no serious attempt to study scripture. But,bless those men, I deserved it: I was still stoned (2Sam. 7:14)!

About a thousand mindless exclamations later, Iconcluded that I had probably received the HolySpirit [I wasn’t altogether sure, as I thought waterbaptism came first, or something (Acts 10 wouldhave helped a lot)] and that I had better get myselfto a real church somewhere to find out whatought to be done! After a few more days’ lolly-gagging and marijuana smoking, I headedhome—well, that’s where I intended to go; butwhere I actually went was to the city of my natur-al birth and to the church of my natural parents.

After settling in with relatives, I decided to go toa revival meeting and to obey whatever they saidto do, no matter how difficult. I sat down in aninconspicuous place. The family was pleased tosee me. As the singing began, it sounded morepleasant than I remembered it. I was nearly readyto enjoy myself—my still-stoned self—when aGreat Force literally yanked me out of thepew...(Here I go again! But this time withouthands: nobody ever told me about Leviticus 10:9,

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and I certainly hadn’t read it!)… and sent me onmy way.

The church followed me out after no small confu-sion. I don’t know how they found me; but whenthey caught up, I was firmly seated on a three-legged stool in my grandpa’s abandoned work-shop before a lighted candle I got from some-where at some time I remember not at all. Thegarage was, otherwise, utterly dark; and I musthave seemed spectral, certainly: perched there inthe gloom, before the single light of the candle.

“Why don’t you come to me where I am?” Ipleaded. “Why must I first become pure, in orderto be saved?” The doctrines I had learned frommy youth taught me—in part because of my natu-rally convoluted reasoning—that salvation wasrather like a pat on the back for “doing the rightthing.” Alone before the judgment of ministers, Ihad no idea that salvation is an ongoing process,and that the trappings belonging to the sinner thatI had so long been would accompany me for somany more long years to come as I pursued per-fection. Ignorant of the process of salvation, I sawmy unworthiness reflected in gaping eyes thatought to have regarded me as a brother, wretchthough I was. The disaster was shared by all.

Unprepared because of tradition, the familychurch had no choice but to begin casting outdevils. No doubt I was wrestling with a few (Deut.7:22), but my words of question to them came bythe Holy Spirit; and the answer to those questionscame little by little on a fantastic journey of thir-teen years to my water baptism—it’s coming stilltoday, little by little! Baruch HaShem: Praise TheName of Yahúwah, YHWH/hwhy! Glory belongsto the Father, to the Son, and to the Holy Spirit:unending majesty; because these three are opera-tions of the one God. HaShem, He is El; and He isOne; and all that we perceive of Him is but theglory of His faces—of His countenance turnedtowards us as it shines with the full spectra oflight upon the world of men. HalleluYah!

Selah.

To resume the discussion of the sephiroth fromanother perspective, or from another sphere of mymemory: it will be helpful to recall that my pre-liminary focus, some fourteen years after baptismin the Holy Spirit, was upon Yesod—onFoundation. Kingdom, which is Malkuth in itscongregational sense, seemed—even at thatadvanced stage of my life in the Spirit—to belongto the far future.

I longed for the fellowship of those moving fromthe foot of the cross to the tent of meeting, but Iimagined that the nature of my calling precludedit, for the moment: I had been separated—not bythe workings of my intellect, but by the workingsof the Spirit in the events of my life. I had yet tolearn that there are many clocks in the universe,and that everything is always—whatever wemight think—right on time.

I had just begun serious study of scripture at thetime of my first acquaintance with AdamKadmon, and did not realize, even yet, that theridiculous aspect of my spiritual reality was serv-ing well the Father of Lights (2 Cor. 12:9). In thishonored and lamentable state, I looked upward inthe symbol, finding that the right- and left-handpaths were blocked to my understanding: thus ful-filling, in my ignorance, the law that says, “turnnot from it to the right hand or to the left” (Josh.1:7). The only way for me to consider the symbol(and I was beginning to have real doubts as towhether I should—not because of a foreboding ofevil, but because of burgeoning vision, which Iwas certain I didn’t deserve), was to proceed fromYesod on the center path: I simply had to come toknow the Savior as He appears on the heavenlycross (Rev. 13:8)! I had to measure the Realitybeckoning from the gospels and beckoning now,also, from Sephirah Tipareth.

Shortly after my commitment to learn of theHeavenly Messiah, an angel visited me with the

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message, “Ask what thou wilt, and I will give itthee.” Without forethought, my immediate answerwas, “I want you!”

I wasn’t even sure to whom I was speaking; butmy prayer was soon to be answered, nonetheless.Praise El! It had not been given to me to ask to begiven unto wisdom: wisdom is justified by herchildren (Matt. 11:19), but we are called to be chil-dren of the Living God (Luke 10:21). AlthoughWisdom is an attribute of Elohim, divine Wisdomis of a different order, altogether, than human wis-dom (1 Cor. 1:25; 3:18-19).

Many wonderful things then began happening in avery short period of time. Perhaps these eventswere what Paul meant by the teaching in 2Corinthians 12:4. Before they began to happen tome, however, I had declared in prayer that theFather was well aware of my inability to keepsilent about trivial matters—let alone to safeguardsecrets, and that I therefore charged Him to with-hold from me things that He wished me not tonoise abroad, as I had proven myself repeatedly tobe unable to exercise my will for good, despitemy continually good intentions (Rom. 7). My igno-rance was nearly epic (Matt. 10:27).

YHWH has great pity for us and is full of tendermercy (James 5:11). I drank from heavenly cups;heavenly vials were emptied into my soul; angelsin the name of Jesus Christ fed me the Bread ofLife on a fork made of Spirit; the precious, spiri-tual blood of Yahushúa was sprinkled into mybeing; I saw great books without pages, whoseletters were Spirit moving across vast spaces as Iread without understanding a single word with mycarnal mind. I was touched in the inward man bya finger of purest Light. He who speaks with thevoice of many waters spoke to me twice. He whospeaks without voice, writing His messages withLight in visions perceived upon the soul, beganspeaking with me continually (John 5:37), eachmessage conveying in an instantaneous flashthings that would require volumes to recount.

I was freed of a powerful spell of witchcraft thathad been upon me, without my knowing of it, formany years. Not every event of this period was soclearly beneficial: disobeying, at one point, in amatter that was senseless to my residual carnalmind, a crystal-like globe containing an evil spiritwas hurled into my soul to instruct me concerningmy willfulness (1 Sam. 16:14). I lived with the mes-senger briefly, without complaint; and, when Iwas delivered upon acknowledging the impor-tance of obedience to God’s voice above under-standing of God’s will when God has taken careto instruct you directly, the buffeting spiritscreamed as it ascended into the realms fromwhich it came.

Most astounding of all to one such as I, I learnedthe mystery of the bridal chamber, becomingthereby a true brother to my honored elder,Y’shúa. Adam Kadmon had no more place in mythoughts than the pillow you left this morning hasin yours, when I became One with Metatron, asHe is called by some—the Heavenly Messiah:Yahúwah Tsavuot, projected as YahushúahaMashiyach in the glory He had within theFather before the worlds of man began.

“Great is YHWH, and greatly to be praised in thecity of our God, in the mountain of His holiness.Beautiful for situation, the joy of the whole earth,is mount Zion, on the sides of the north, the cityof the great King” (Ps. 48:1-2): Tipareth;Emanation Six; Beauty on the Tree of Life calledAdam Kadmon: a mystery both revealed andmagnified symbolically within the CrownDiamond of the Believers’ Tree of Life.

After my ascension to the third heaven, for that issurely what it was, a new dimension of an oldstruggle began in my life. Previously, my medita-tions had been primarily upon the righteousnessof God—of Elohim. I wanted to understand whatHaShem is doing upon Earth, that I might trulypraise Him without ignorant fear of His judg-ments. Now, convinced that at some point in time

13

something somehow special would be required ofme because of the revelations, I began to havegreat concern about my own lack of righteous-ness—imagining, subconsciously, that God had,inexplicably, made some kind of mistake in desig-nating me for some yet-unrevealed work.

Parting the hoof without perfect faith, I conse-quently began to focus partly on the spiritualrighteousness of El and partly on my own worldlyprogress toward my private understanding of Hisstandard (Matt. 8:22-24; 2 Thess. 2:7). Earthlyprogress attends spiritual progress; but when onetries to make of it the measurement of spiritualprogress, the standard is blurred, defying mea-surement; for whatsoever is not of faith is sin(Rom. 14:23).

One thing was certain: I would embarrass Himsooner or later, bringing the cross of Mashiyach toan open shame (Heb. 6:6)! It was not, exactly, that Ifeared myself falling away—every day brought,and yet brings at this editing, new evidences ofHis mercy and favor, as also of His chastisementand judgment (Rev. 3:19)! Rather, it was that Iimagined myself to have been unduly double-pro-moted, as it were; and that the enlightenment, if ithad indeed come, had come to inaccessible por-tions of the mind of one consciously unpreparedfor its responsibilities.

As I re-read this now, I recall the admonition,“Have I been so long time with you, and yet hastthou not known me…?” Yea, Kúrios; for eternityshall barely suffice to teach me of your greatmajesty. Strengthen, thou, my unbelief; and giveme joy in your burden of Light. You are faithfulin all things, and have answered before I called:being, Yourself, the strength needed for the com-pletion of this work.

My journey in the study of Adam Kadmon, then,progressed from Sphere Nine to Sphere Six, hav-ing begun before my acquaintance with the sym-bol at Sphere Ten, somewhat unusually. The way

from Sphere Six along the center path appeared tolead to Sphere One—The Supreme Crown, orKether. How does one proceed?! He does not: it isopened to him, or it is not.

Once, in the labyrinth years before my water bap-tism, I was performing Bhakti yoga, the yoga of

Sarasrara

Ajna

Vishuda

Manipura

Anahata

Muladhara

Swadhisthana

Laodicea

Philadelphia

Sardis

Thyatira

Pergamos

Smyrna

Ephesus

TheChakras

“in him... (in theshepherd ofmany flocks

belonging to themany mansions

of the Father)...was yea”!

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religious devotion centered in the Master. Mystudy was clean because I maintained that Jesus isthe master yogi, and so he is (John 10:16; Matt. 8:11;Rom. 1:17); but at some point, I became moreattracted to the event called yoga than I wasdevoted to Yogi Y’shúa. At that instant, an angelappeared, saying, “You want the circle of light?!You’ve got it!”

Immediately, I was literally knocked to the floorby the appearance in the center of my forehead ofa circle of light some three fingers in diameter.But something was wrong! The light was distort-ed by thin, undulating lines of darkness movingunevenly across its face! I humbly acknowledgedmy error of preferring the mammon of righteous-ness above its Source, and the circle of light wasmercifully removed, and has yet to reappear.

This third eye—the single eye of the parables ofY’shúa—is the forehead seal of the perfected, themany-petaled Lotus (1 Cor. 9:19-25; John 1:4-5, 6:27).The words of this book are being written in thepower of the seal of promise, which is the earnestof our rest in the Father’s hand. Not yet perfected,I have nevertheless been admitted to the circle ofKether, having been fed of its fruit; and I havebeen appointed to bring from there this work.May my imperfections serve hwhy.

But one such as I! “If ‘Paul’ means ‘Little,’” Ilamented (I had been having my troubles withShaul’s writings), “let my name be called ‘VeryLittle’!” Minuscule, came the silent reply.

And so the struggle grew: Bob versus Bora, theunrighteousness of the one being obliterated bythe righteousness of God in the other—only toreappear, unexpectedly, in unanticipated permuta-tions. Day by day I have learned by the littles:more by my failures than by my successes (2Thess. 2:3). The right- and left-hand paths I oncedespaired of learning have been and are yet beingopened to me (Is. 45:1): Bob was becoming asCyrus; and Bora, as Zerubbabel—but not withoutterrors!

“Adam Kadmon,” I protested! “You know I haverid my house of all graven images” (I had actuallyonly eliminated the wall hangings). “I cannotdeny the image of Truth I see in the symbol; but Ihave (Is. 45:4) known (Is. 45:5) You, the Living God!What purpose, a mere image?!’’ “Bob?” came theanswer, “If I open a door for you, you ought to gothrough it!” Even I could understand the sense ofthat.

The Preface recounts some details of this periodin the revelations. Sorry about the time jumps, butwhat a joyous time it was—too full to be con-tained in the telling! That my “intuition” of someneed to extend the lines of Adam Kadmon beyondtheir usual representation was confirmed taughtme that my thoughts were no longer my own, butthe thoughts of Ruach haQodesh, the Spirit of theHoly (Matt. 10:20). And still the vision unfolds! Asa child born and growing to maturity, it shall con-tinue to unfold upon Earth long after the stewardof its coming has gone home (Rev. 22:1-5).

I would willingly continue in this narrative vein,telling of the wonderful grace I continue to expe-rience; but this work exceeds the confines of mypersonal story. When this book is published, Iunderstand that there will be those who have nointerest in it beyond the implications of this con-fession—allowing they receive it as such, and notas words of cunning (Mark 12:22): coming, as itdoes, from a self-avowed sinner in the Spiritfor—well, however long!

Let details come when they will. It is enough thatevery reader understand that I walked and contin-ue to walk in the cross of the two Adams (Rom.3:8), and that I am not ashamed of that cross; for itis the power of God unto salvation (Rom. 1:16):unto the alignment of the earthly with the renew-ing will of the heavenly by means of an orderlybalancing of accounts (Matt. 16:27; Ex. 21:24).

Although it seemed expedient to give some of mytestimony in this treatment of Adam Kadmon, I

15

find that the text has taken a spiral course in rela-tion to the central topic of this portion of the pre-sentation. Although the dynamics of that spiralwill be presented in the illustrations concerningthe Crown Diamond as it speaks to the messagesto the churches of Asia, this discussion oughtpresently to concern itself more responsibly withan investigation of meanings of the sephiroth,themselves, as many have no previous acquain-tance with this tradition.

Before resuming the presentation, however, it isnecessary for me to digress yet once more to con-vey a message that came at this point in the com-position by a series of dreams. I am instructed toforego the modern-day practice of providing copi-ous scriptural references.

The dreams indicated that the practice is restric-tive to the free movement of the Spirit as I write,being therefore in violation of the precept,“Quench not the Spirit.” Furthermore, it wasmade clear that there is a robotic malevolence inthe modern practice in its best effects; in its worst,the practice fosters a concomitant focus on theauthor above the Source to whom he is in service.Some text that follows was written previous tothis instruction. In those passages, I will notdelete biblical references; in all text yet to bewritten, however, I will endeavor to write afterthe fashion of the apostles: quoting as I am led,and alluding to scripture without designating allu-sions by slavish references.

To continue with the discussion of the spheres,then, no single exposition of the sephiroth canconvey their vast applications as testimonial sym-bols of the Logos. We must agree to considerthem along one line of thought only so far as thatcontext will take us. When it no longer serves, wemust prepare to examine them from other per-spectives. Also: as we know that the letter ofscripture kills, we certainly must not permit our-selves to succumb to a literalism with regards tothese symbols or any allegories they engender!

It will not always—will, perhaps, never—be thata single line of thought will be exhausted of pos-sible extension; but rather, that (were we to persistin pursuit of ramifications of a particular conceptat a given point in our development regardless ofspiritual factors of which we might be unaware) itmight lead us beyond the parameters of founda-tional understanding and onto the shifting sandsof speculation: thus do doctrines developedthrough such persistence become idolatrous anddemonic. We are instructed by the words of Spiritand Life to follow Ruach haElohim, and not togrieve the Spirit by choosing to follow our ownthoughts beyond the Spirit’s leading. Thought,along with all other dimensions of being, is to beoffered in living sacrifice to HaShem.

This same mental orientation is recommendedalso, therefore, in studies of the scriptures them-selves: the lively oracles of Elohim address them-selves to many contexts by the same Spirit,according to the questions prevalent in the mindof the reader at a given reading. As the questionsare reformulated according to accrued under-standing, the oracles adapt themselves by theSpirit to the new intellectual and spiritual contextsinto which they are received.

To read from a new level is not necessarily to dis-miss the Word’s meanings at previous levels, butto advance in the spiritual interplay of point andcounterpoint. To read with willful attachment to aprevious level, however, is to resist being led bythe Spirit; and whatsoever is not of faith is sin.

Now, then: in our first sequential examination ofthe sephiroth, we will begin at Malkuth and willthen circle around to Kether to proceed againtowards Malkuth. This approach is not so disor-derly as it might seem; a treatment of its basis inthe traditions of kabbalah is given in the Malkuthtext on the messages to the churches of Asia.

Our purpose will be to discover what the sphereshave to add to our appreciation of Y’shúa’s

16

Sermon on the Mount, as recounted in SephirMattithYahu, the Book of Matthew. The little theymight add to our understanding of these scripturesmust not be gainsaid; for revelation, we recall, isgiven by the littles.

We do not claim, therefore, that what follows isthe ultimate interpretation of these words of theMaster, as explained previously, but offer thisinterpretation simply as an example of kabbalisticexegesis. To those who will think we make toomuch, in these pages, of numbers, whether statedor implied by quoted scriptures, we offer thereminder that even the hairs of our heads arenumbered: it is not presumptuous, in conse-quence, to assume that the operation of numbersin scripture has special, intended significance.Overlooking this literal enforcement of the plausi-bility of our approach, let us proceed.

The beatitudes of Saint Matthew are nine in num-ber. As the sephiroth are ten, their relevance to theSermon on the Mount is not immediately appar-ent. However, we find a tenth beatitude hidden inthe precepts beginning with Matthew 5:13 andcontinuing, minimally, through the end ofMatthew 7, in the teaching of the wise man whoboth hears and performs the sayings of Y’shúa: asit is written in Revelation 22, “blessed is he thatkeepeth the sayings of this book.” Kingdoms areordered by the operation of law; and Malkuth, themanifestation of the Kingdom of Elohim, isordered by the spiritual precepts of El—howevermuch grace may abound.

Expressed otherwise, Y’shúa might also havetaught, “Blessed are they who shall hear thewords of life and do them: for they shall dwellsecurely.” It is rather wonderful, however, that Hechose to retain a hidden blessing in reserve: someshall imagine themselves worthy of the nine, butshall be confounded by the tenth; so, also, shallsome see themselves as unworthy in the nine, butshall, by the tenth blessing, be confirmed in all toall—as it is written, “and the last, first.”

I find yet another reason for no written beatitudein the Sermon on the Mount that we might assignas belonging uniquely to Sephirah Malkuth.Y’shúa teaches that the Kingdom—Malkuth—islike leaven hidden in measures of meal. Withoutdigressing overmuch into interpretation of whatthese three measures of meal might signify, wenote that the blessing of the Kingdom is promisedtwice in the beatitudes. And why not thrice? Well,because the Kingdom is yet hidden until the fullmanifestation of the Sons of God; so, also, is thefullness of its blessing. The ultimate, tenth bless-ing will be pronounced with joy as all beatitudesare confirmed upon those who shall appear in thematuration of Malkuth: as it is written, “And intheir mouth was found no guile: for they are with-out fault before the throne of El.”

The precepts of the Sermon on the Mount are thedistilled essence of Y’shúa’s doctrinal gifts to theKingdom—the very fabric of the righteous mam-mon with which the Father has clothed Him. Tohold them in one’s heart while reading all otherscripture is to stand before an open door throughwhich shines every nuance of sound interpreta-tion.

Although they are of surpassing wisdom in everyphrase, one nevertheless tends to receive them—not without good reason—in the contexts ofmutable states of being, remaining largely igno-rant of those qualities of light beyond the prevail-ing visible spectrum. Because the beatitudesaddress themselves majestically to every spiritualstate, let no one construe their force at any read-ing to signal the limits of their application.

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Malkuthtwklm

Kether:Crown, Intelligence

Blessed are the poor in spirit: for theirs is thekingdom of heaven.

As perceived in the microcosm of the humanbody, Kether is the sphere of intelligence: it is thecrown given to man as signet of his dominionover all things created upon Earth, from thebeginning. Not only is intelligence the tool bywhich man has subjugated the elements and lessercreatures to his own will, often to his harm andshame, but it is also the faculty by which manmeasures the movements of spirit within his ownbeing—both “the spirit of man that goeth upward,and the spirit of the beast that goeth downward tothe earth.”

From both the Greek and Hebrew scriptures, thewords meaning “spirit” could be literally translat-ed as “breath,” or as “breeze.” The two move-ments of spirit in the remarkable King James ver-sion of the Ecclesiastes parable, which arelikened—as in a double inversion—unto theexhale and the inhale of breath, are the contrarywinds that drive the whirlwind of which Paulspeaks in Romans 7.

With an intelligence focused upon the power ofthe Breath of YHWH, which has come to dwellwithin the tabernacle of the mortal body in theposition of the Son, man is able to quieten thecontrary winds, his spirit’s lesser winds: he is ableto impoverish them, to rob them of their veloci-ties. As one recognizes and chooses the still,small, ever-present voice of God’s guiding Spiritwithin (those who seek shall find), he enters intorest—into shabbat.

Hearing all things, now, in the peace that passesunderstanding, the Tabernacle Man is enabled toformulate thought and words to effect the power-ful and productive inner calm of Matthew,Chapter 8; for he has learned instruction by God’s

own, soundless voice as it resonates within; andhe can no longer easily ask amiss, having beenopened unto the reality of the Kingdom of Elohimwithin his own soul.

This inward focus on the expressions of YHWH isthe mind found in Messiah Y’shúa. Allegiance tothe operations of this mind in the Tabernacle Manputs to death the thieving carnal mind of the nat-ural man through processes of transformation; andit opens the spiritual path to the full resurrectionof Yahushúa within, according to the gloriousfreedom of the Sons of Elohim.

Chokmah:Wisdom, Vision

Blessed are they that mourn: for they shall becomforted.

It is often taught, in ignorance of the subtleties ofarchaic usage, that, “The fear of the LORD(YHWH/hwhy/hwhy) is the beginning of wis-dom”—of Chokmah. The word, “fear,” in thisverse, would be more truly translated as “rever-ence.” Nevertheless (He who is in us is greaterthan the mysteries of translation), the charitableend of wisdom is comfort; for we know that theperfection of love, which is wisdom, casts out allfear—all fright.

Ketherrtk

Binahhnyb

Chokmahhmkj

18

What cause is there either to mourn or to beafraid, unless one has yet to learn sufficiently ofthe righteousness of El? As the El of wisdom andlove teaches us His ways, our joy shall becomefull; for the ways of Yah satisfy every nobledesire of the human heart. His ways also cleanseall ignoble desires, preparing the way for eventheir proper fulfillment: as it is written, “For theSon of Elohim…was not yea and nay, but in Himwas yea.”

The world writhes always in quiet agony to thekeen perceptions of a spiritual man. Periodically,its travail increases that any merely sentient manmight see its pains. The karmic wheel of historynotwithstanding, however, YHWH has declaredHis creation to be “good” and “very good” fromthe beginning: knowing all things that shouldcome to pass and winking at these, our times ofignorance.

It is from His higher knowledge He speaks whenHaShem promises to wipe away the tears fromevery eye. Though we cannot fully see that end,we continually invoke the Elohim of sight to envi-sion it, that our hearts and minds might come tocomfort in Wisdom: not worldly wisdom, whichis born of reason, but the Spirit of Wisdom thatproceeds from YHWH, the author and finisher ofour faith.

Binah:Understanding, Comprehension

Blessed are the meek: for they shall inherit theearth.

And how shall one become meek, except heunderstands—except he rests in the Elohim ofcomprehension signified by Binah? The meekwalk in unfailing repentance, submitting them-selves at all times to the will of HaShem as itbecomes known to them. Therefore, they also ori-ent their minds to service in all things, preferring

the welfare of their neighbors and brethren totheir own. They comprehend that we enter fullyinto the Kingdom of Elohim only in the unity ofthe faith—together; and they commit themselveswholeheartedly to the work of the harvest.

Such as understand do not exalt themselves bycontinually striving to save their own souls: theyare willing to lose them, were it possible, to lift afallen brother from the ditch or to boost a risingbrother over the wall of the enemy. To such asremain meekly open—without any premedita-tion—to the will of the unsearchable Spirit ofWisdom as it moves in the lives of men, shall begiven Earth, the Kingdom, and all things: even asYahushúa is given of the Father; for these shallappear at the great wedding feast clothed in gar-ments of white: in the good deeds of their sacrifi-cial service in meekness.

Chesed:Love, Mercy

Blessed are they which do hunger and thirst afterrighteousness: for they shall be filled.

“Learn what that meaneth, I will have mercy, andnot sacrifice…” Even when we shall have fullycome to know the spiritual interpretations of thelaws pertaining to sacrifice as they speak concern-ing the use of the light energies that reside withinthe soul of the Tabernacle Man, the parable willstill apply. To hunger only after righteous deeds—the fruit of God’s righteousness in us—is to createa desire to become, ourselves, righteous; andrighteousness belongs to YHWH. Such a covetousdesire, right as it might seem, wars against a meekspirit.

Righteousness is imputed to us only as we contin-ue to hunger for its Source in faith. As we fillwith the righteousness of Elohim as it manifestsitself through us, however, we will find ourselveswalking in the good deeds He has prepared for us

19

from the beginning. As we are faithful to glorifyHim in our walks, He is also faithful to fill thecups of our bodily members with the light of Hisrighteousness, to their overflowing—of whichabundant radiance shall our crowns of righteous-ness be formed.

Certain in the knowledge that the righteousnessattending us belongs to Elohim, we can be filledto walk faithfully in mercy as stewards of right-eousness: the seeds of the hierophant—that stern,religious disciplinarian—will not flourish in thefertile soil of our soul fields. While we walk inMessiah—in the Spirit of the Anointing as it fillsthe tabernacle after alighting upon the mercy seatof the heart—we come to understand that mercyis acceptable sacrifice: for if we do not forgivefreely from our hearts, neither can we be freelyforgiven; and neither will the Spirit of Truth becontent to dwell with us.

Forgiveness, acceptance, and knowledge of theways of Yah are the aim of sacrifice—of the dedi-cated use of our faculties and energies in the ser-vice of the Kingdom of Elohim. If we wouldreceive the blessing of mercy for ourselves, wemust graciously and actively sow seeds of mercyinto the hearts of others.

Mercy is the child of love—of Chesed; and onlythe merciful can hunger and thirst after true right-eousness, as they only are prepared both toreceive of it freely from above and to give of itfreely unto as many as are in need. Truly, theyshall be filled! Our righteous Father is rich inmercy—is able to overwhelm the creation with itsoutpouring in righteousness.

Let us fast for the gift of mercy in our lives byceasing from our own works; for to focus hungri-ly upon a desire to establish one’s own righteous-ness is to invite thirst for revenge, retribution, andrecompense, should we be threatened with itsloss. Let us, rather, hunger and thirst after theunfailing righteousness of Elohim, that, as we are

filled beyond capacity, the whole Earth may cometo be filled in the overflow, with knowledge ofHim, in justice and in truth.

Din:Power, Action

Blessed are the merciful: for they shall obtainmercy.

The binary principle displayed in the sephiroth ofthe right- and left-hand pillars of Adam Kadmonwill be presented more fully in the section of textdealing with the spheres as they speak concerningthe messages to the churches of Asia. That princi-ple is evident here, however, in the blessing uponthose faithful stewards who shall receive thebestowal of righteousness and of mercy.

Judgment and mercy are inseparable in the right-eousness of HaShem: The Name (hwhy) is astatement of their perfect agreement; Yah gives(Y) Light (H) in justice and Yah balances (W) theresulting illumination (H) in mercy. We need notfear judgment without mercy; nor may we expectmercy without judgment.

In our past, our agreement with the covenant ofThe Name was broken by sin; but HaShem is

Binahhnyb

Chokmahhmkj

Dinˆyd

Cheseddsj

20

faithful beyond our violations, as the promises toYisrael verify. YHWH renews His covenant for lifeby writing it upon the tablets of our hearts andminds in the restoration that comes in Messiah.Putting on the garments of Mashiyach annuls thecovenant with death.

A loving spirit tends to mercy, opening the soul tobe filled by the righteousness of Elohim, but thatmercy must be given expression in action in orderto bear fruit in the earth: as it is written, “unless aseed falleth to the ground, it abideth alone.” InChesed, mercy is conceived and developed; inDin, it is born.

The natural birth process is a parable that teachesus, among many other things, that love must laborto bring forth her child. Mercy, the quality, is con-ceived by receiving of the righteousness ofElohim. Mercy is given form as that righteousnessfrom above is nurtured unto exterior manifesta-tion upon its release into the realm of action,which is represented by Sephirah Din.

By our actions confirming the presence of God’srighteousness in us, mercy is truly born in power:able to transform both the lives of those who giveand those who receive; for as we do unto others,so shall it be done unto us—both in this world,

and in the age coming in the full stature of themanifestation of the Sons of El.

Tipareth:Beauty, Contemplation

Blessed are the pure in heart: for they shall seeGod.

The word that is translated, here, as “pure” comesfrom a Greek root associated with cleanliness—with the purity that comes by washing. AnotherGreek word signifies a purity of nature. The stonyheart of natural man in his fallen state is desper-ately wicked and must be broken, that its holdupon reason might be weakened. As man awakensto his inner impoverishment, he is prepared tocomprehend the approach of the Savior; as heacknowledges that impoverishment in contrition,he is ready to receive Mashiyach upon the throneof his heart.

We speak from the heart. In Messiah, the heart ofman becomes clean because the Word of HaShemtakes residence therein: our hearts are circumcisedby the added presence of the sacred heart ofYHWH in Yahushúa as it tabernacles with the sonsof man. As the Word/Son that is in the bosom ofthe Father is shed abroad into our hearts, we arecleansed by the flow of His lifeblood within. Thepure and sacred heart of Mashiyach is the essenceof beauty—of Tipareth.

We are made clean by receiving of the Father’swords in understanding; and we actively partakeof His purity of heart through contemplation ofthe Word—of the composite projections ofPrinciple that comprise the Son—while engagedin our daily affairs, through unceasing prayer: notbecause of our works of contemplation, lest anyman should boast; but as the free gift of Elohim tothose who search out His will in all things,according as it is given unto them. To the purelycleansed all things are clean, and the clarity of

Dinˆyd

Cheseddsj

Tiparethtrapt

Hoddwh

Netsachjxn

21

their vision prepares them to look even beyondthe mercy seat hidden in the Yerushaliem above,as the veils are opened.

There are veils above, and there are veils below.The heart of the natural man is thick darkness; hesees nothing at all. The heart of the spiritual pil-grim is leavened; he sees through a glass darkly,and he darkly retains his visions. The open, all-seeing heart of Mashiyach Yahushúa in us revealsunto us all that Elohim deems as expedient for us,and shall reveal all in the day He has designatedfor the enlargement of our hearts.

Netsach:Endurance, Will

Blessed are the peacemakers: for they shall becalled the children of God.

Poor in spirit; mournful, meek; desiring the right-eousness of Elohénu; merciful; pure in heart:these blessings prepare the children of HaShem toparticipate with Messiah as true brothers in thework of the Kingdom. Their desire for peaceaccording to the operations of mercy are temperedunto endurance—unto Netsach—by the fires oflife’s many trials; and their works shall remain, astestimony of the purifying presence of the Fatherin their lives, which presence is the Son.

We are called to follow peace with all men in thefootsteps of haMashiyach, the Prince of Peace.True peace is neither won nor maintained byweaponry; rather, it is the weapon that wins.Messiah’s sword is the word of peace, urging us,“Suffer ye thus far,” and instructing us to healeven those who come against our lives.

The word of peace cuts twice in the breasts ofviolent men: it disables their understanding of usas enemies; and it wounds the underlying sense ofself righteousness by which the violence is fueled,giving truth a chance to assert itself. Thus, it is

written, “A soft answer turneth away wrath: butgrievous words stir up anger.” How beautiful, thefeet of those who publish peace upon Tsion!

Hod:Majesty, Intent

Blessed are they which are persecuted for right-eousness’ sake: for theirs is the kingdom of heav-en.

There are those who publish mere pacifism, andnot peace. Pacifism seeks compromise as expedi-ence might require. Peace compromises not at all.Pacifists invoke peace with evil intent, beingdesirous primarily of escaping tribulation and per-sonal injury. Should such be discerned only in thecontext of Netsach, the sphere of will, these can,indeed, appear to suffer for righteousness’ sake.However, it is by exposure of their intent accord-ing to its operations in the sphere of Hod, thatElohim judges between cattle and cattle.

The majestic among Netsach are those who alsoproclaim unto Zion—by Hod, with consciousintent—“Thy God liveth!” They publish thegospel of peace: the exceedingly good news of the

Netsachjxn

Hoddwh

Yesoddwsy

Malkuthtwklm

22

Kingdom that is coming in the full power of therighteousness of HaShem. Those who followpeace only for safety can be subjected, throughadversity, only to injury; such know nothing ofpersecution. There can be no peace—no rest,shabbat—for these, as other possible injury mightalways be forthcoming. Those who call for peacewhen there is no peace are mere guardians of thestatus quo. As such, they will find no comfort atthe hands of Father and Son.

Only those who are willing to lose their lives inthe service of proclaiming the presence of theKingdom of Elohim are able to suffer persecu-tion; for when injury comes upon them, they suf-fer both in the flesh and also spiritually—mourn-ing unto God not for themselves, but for the pos-sible loss of a brother ignorant of the meaning ofhis actions. The Kingdom of Heaven is—literally,from the Hebrew—“the Kingdom of Names.” Thenumber of Names enthroned within us and gath-ered into haMashiyach from among us must by nomeans be diminished. May our righteous Elohimavenge the blameless ones of the Kingdom of Elby granting their prayers for mercy!

Yesod:Foundation, Resolve

Blessed are ye, when men shall revile you, andpersecute you, and shall say all manner of evilagainst you falsely, for my sake. Rejoice, and beexceeding glad: for great is your reward in heav-en: for so persecuted they the prophets whichwere before you.

The Kingdom of Heaven is founded on Torah andthe prophets, Yahushúa being their chief corner-stone—their foundation. The writings of both tes-taments measure the Son while giving true andfaithful witness of the Father. Moshe/HSM is thereflection of The Name of El—of HaShem/MSH;and the Salvation of Yah (Yahushúa) is the projec-tion of The Name into the material universe.

Thus, it is written: Torah came by Moshe; andTorah's truth entered into our hearts by the graceof HaShem, the form of which is Yahushúa.

To abide in the projection of the Light of theFather is to have fellowship with all who are ofthe Light. Light is not comprehended by darkness,which flees before its approach; but it is not untillight is reflected from within thick darkness, thematter comprising the tabernacle of flesh, that itbecomes visible. Thus, Y’shúa teaches his disci-ples: “He that receives you receives me; and hethat receives me receives Him who sent me.”

In a sense, the cross is the physical body; inanother sense it is the spokes of the wheel of lifeand death. As we take up the cross of Yahushúa,putting our shoulders also to the wheel, ourresolve to endure must be firm. Messiah Y’shúademonstrated the cost by the parable of His lifeand death on Earth. Let every man be certain,therefore, that he has been given the wherewithalto pay: that he walks clothed in the wealth of theShekinah, the Angel of the LORD’s presence.

If our resolve to follow in the footsteps of RavY’shúa is founded in faith that MashiyachYahushúa will loyally supply our every need aswe walk in Him, we have reason to rejoice: notbecause of personal reward, but in faith that theenemies of the cross of Mashiyach will be con-founded by the reason of our hope, and that theywill also come, therefore, to repentance. All menare pressing into the Kingdom by any means. Itremains for us to show them the Door.

As Messiah faithfully takes our burdens and infir-mities upon Himself, therefore, let all who followin His steps be faithful, also, to touch the burdens,infirmities, pains, and agonies of fallen brethren,drawing these things into themselves to be healedand resolved by the power of Messiah dwellingwithin, that the whole Body may be presentedunto Elohim in garments of white, without spot,wrinkle, or any such thing. Baruch HaShem!

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The “Kingdom of Heaven” is—literally, when read as the Hebrew collective—the “Kingdom of Names.” Like ker-nels of wheat in a field, every Son of Man comprising the Son/Word/Work of Elohim both stands alone and

among his brothers, in accordance with the spiritual position of his name as it flourishes in the blessings of theFather of Lights. As the field of grain is one, so are our names/positions united in One—the Beginning and theCulmination, the Alpha/A Omega/W, the Alef/a Taw/t. Mashiyach is the Word of hwhy/Unity, and we are His

pronouncements. A seed is a lively stone, an encapsulation of principle, an embodiment of Elohim: not one of uswill remain captive to the ground; for if we fall, we shall rise again in new productivity. Barak-El!

The Shekinah:

The Angel of thePresence of hwhy

within and upon the Sonof Elohim, which is alsothe Son of Man: Behold,

we shall know theFather face upon face in

the Son, seeing Himwithin our own flesh!

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The Falling Away—The Carnal Legacy of theFirst Adam:Ascent Upon Mount Ebal

It is liable to begin at any unguarded moment inan ascent—in an expansion, a period of growth, atime of new insights, of making new connections.It seemed to have happened as I wrote—back afew pages, perhaps? I couldn’t be certain, as Iread over the text. Well, possibly the earth quakedand the mountains moved in my mind, but not inyours! I’m not certain. It’s difficult, always, to besure: pivotal moments in the spiritual life comenot with easy observation.

Beginnings of spiritual manifestations are oftenobscure, whether they be hidden in thought, emo-tion, or in desire: until the fruits begin to appearin the world of action—until the blessings come,or until such beasts of the field as pride, disre-gard, and arrogance begin to multiply as one dri-ves beyond the Spirit’s leading. By then, however,the exact point at which it all began is usually for-gotten, if at first noticed: as with natural concep-tion, so it is with conception of things spiritual. Inthe pursuit of righteousness, a fall towards iniqui-ty comes in a mystery, upon seduction by themost subtle beast of the field; and there is nobeast dwelling in God’s holy mountain more sub-tle than man, himself.

By legitimate use of the faculties of the flesh, wewere gazing by the Spirit upon the Tree of Life:we were feeding our minds upon the fruit amongits branches as revealed in the beatitudes of SeferMattithyahu (those words are Spirit, and they areLife). Our focus was on haMashiyach as expressimage of the invisible presence of Elohim. Thatfocus was a spiritual reality, but it was supportedin the flesh by the faculties of the body: becausethe invisible things of God are revealed in theforms, sensations, and experiences of the flesh—

in and by the intricacies and interdependencies ofall things made in the natural parable of creation.

However, as the upward momentum of our spiritsslowed within that focus, the weight of fleshlyfaculties began asserting itself to pull us down-ward again—much as demonstrated by the cre-ation parable of natural gravity. Approaching theintellectual zenith of a spiritual ascent uponMount Gerizim, we began to examine the visionnot purely in terms of itself, but also for its rele-vance to our conditions in the flesh.

In the very honorable process of applying thewords of Spirit and Life to their meanings for theflesh, therefore, we also began to define thosewords in terms of the needs and desires of theflesh, thereby limiting infinite Wisdom accordingto the finite capacities and expectations of ourearthly wisdom. Our thoughts shifted from theprojected Light, itself, to its reception and reflec-tion in the medium of natural intellect.

Perhaps this perception can be stated more clearlyby being restated: as it is written, “In the mouth oftwo or three witnesses shall every word be estab-lished.” As our spirits focused intently upon theTree of Life, the exterior, earth-centered contextin which we were standing—the serpentine spiritthat speaks of the natural concerns of incarna-tion—also traveled upwards with our spiritualintelligence, to meet and join with our thoughtsconcerning the righteousness of Elohim.

As the serpent of human intellect—that carnalmind of which the apostle Paul wrote—coileditself among our spiritual meditations uponElohim, that mind’s focus shifted from the Tree of

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Adammda

Sethtc

Enosh/Enoscwna

Kenan/Cainannnyq

Mahalalellallhm

Yareddry

Chanoch/Enochkwnj

Methuselahjlcwtm

Lamechkml

Noach/Noahjn

Shemmc

Arpachshaddckpra

Shelachjlc

Eberrbo

Pelegglp

Reuwor

Seruggwrc

Nachorrwjn

Terachjrt

Abrammrba

He CalledTheir Name

mdaAdam

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except a seed falls to the ground ... ...and dies, it abideth alone

Life to the tree of the knowledge of good and evil;and, so, we began to fall: our misstep in ascentstumbled our feet onto Ebal, the lesser mountain.Although both trees are situated in the midst ofthe garden, Eve speaks of them as though they area single tree. And so they are: the differencebetween them is in the orientation of our minds.

When our understandings of the Living Reality ofElohim are clouded by perspectives of the flesh,we partake of the tree of the knowledge of goodand evil. This idolatry of one’s own receptivitywas the error not only of Eve, but also of the firstinhabitants of the land of Canaan; and it canbecome a snare unto the children of Yisrael, also.For as we eat of the lesser tree, our facultiesbecome vulnerable to strange elohim—the idolsformed by our misunderstandings and self decep-tions: by our approximations upon the righteous-ness of El and by our assumptions about theapplications of those approximations in our lives.

Walking in the leaven of those well-intentioneddeceptions, we hear the words of Spirit and Lifeotherwise than they were intended; and, thinkingwe nevertheless understand, we prepare to actsomewhat contrarily to their intent: their perfecttruth is turned aside from our perceptions—is par-ried, as it were, by the whirling sword of the fall-en angel of the carnal mind (may the Cherubimand flaming Sword of Genesis Three overlook theinadequacies of this not-unfamiliar interpretation,which is fruit of the lesser tree). Thus deluded, westep forward, only to find ourselves going back-wards.

In sorrow, as therefore demonstrated, we realizethat the sour grapes upon the tree of the knowl-edge of good and evil are wholly the product ofour own imaginations, and that the goodly Vinethat graces its branches produces only goodlyfruit: a bitter flavor comes only from the residueleft by our fingers as we lift the fruit unlawfully toour mouths. This heritage of the lesser tree is thegolden calf, which the mind—apart from the

guidance of the anointed spirit—fabricates fromthose trinkets of heavenly Wisdom we retain, byrecasting them in the fires of earthly wisdom.

The true life that glows within the shell of thephysical body knows the taste of the Bread ofLife. It also discerns that there is nourishment inthe bread of affliction. Therefore, Adam, as son ofElohim, is not deceived by what dainties the ser-pent has to offer; for he knows that their nutrientsare expeditiously provided without toxins in theBread of Heaven, and that any benefit the lessertree might offer will be properly absorbed fromlawful bread, in the spiritual analogy to the chew-ing of the cud—in the process of reflection.

However Eve, Adam’s good gift from HaShem, isdeceived by the lesser wisdom; and she activelypartakes of it in its raw form, becoming addicted,thereby, to ”things below.” Therefore Adam, in afigure of Messiah to come, must hearken untoEve, in order that he might minister to herthroughout her captivity in deception. Adam’sspiritual strength shall be made perfect, in thefullness of time, by the very weaknesses of fleshthat led to the loss of his first estate: the bride ofAdam shall come to be, in the glory of herredemption, the Bride of haMashiyach.

Had Adam abandoned Eve to face her fate alone,he would have denied the righteousness of hisCreator and, simultaneously, would have deprivedall future sons of man the hope of redemption.The far-distant time of restoration would notcome for either fathers or sons, however, exceptthere first come a falling away. Selah.

The Garden vision fades, and we begin oursojourns among more common lands. Concerns ofthe enslavement of the higher faculties by thedemands of the flesh are multiplied; and, soon, wediscover our firstborn sons, Cain and Abel. Abelis as a fleeting memory of the beatific vision, nowgrown dim; and Cain, his elder brother, is as ourgrowing involvements with the grasping cares of

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this life below, by which enslavements Abel isslain.

“Abel,” signifying something transitory, can berendered into English as “wind” (we hear thesound thereof, but cannot tell from whence itcometh, and whither it goeth). “Cain,” construedin a similar sense, can be rendered as “anchored,”or as “fixed.” Cain’s desire is to capture theGarden vision, that he may handle it as a posses-sion—that he might master it. Could he possesshis own soul in patience, the desire of his heartwould be clean in the sight of YHWH Elohim andwould be satisfied: in the day HaShem has prede-termined to enlarge Cain’s heart sufficiently toreceive the fullness of the vision.

However, Cain is unable to flex his will to waitprayerfully upon YHWH for times of transforma-tion. A tiller of the ground, he proudly earns hisbread by the sweat of his brow; and in pursuit ofenlightenment, he is not long able to rise above anearth-bound focus. Not so, his brother Abel,whose labors engage his attention upon the flocksthat freely roam the fields of Earth and forage inthe open firmament of the second heaven! Jealousof Abel’s capacities, Cain’s passions build andtower against the bird-like thoughts of his shep-herd brother, which soar beyond his reach as uponthe fleece of clouds; and he plants his spear in thefurrows of his chosen earth, waiting only for atime in which he might prevail.

In the absence of Abel, the sons of Cain prolifer-ate in the land of Nod—in the realm of perpetualbacksliding. There, they become enthroned asmighty men, men of renown—men able toenslave others by the thrust of their fixed, rigid,earthly understandings of the beatific vision.Wiser in their generations than the children ofheavenly Light by reason of carnal logic support-ed by presumed fact, they enforce the heavy bur-den of their father, Cain, upon those whosethoughts would rise, again, towards heaven toencounter the vision firsthand.

However, as the concerted onslaughts of thisNimrodic tyranny become unbearable in the full-ness of iniquity, they also become vulnerable torevelation. In an acceptable time, therefore, ourfaithful El must arise to shake, terribly, the heav-

Thoughtlessness

Confusion Foolishness

Idleness Hate

Carelessness

Indolence Frivolity

Instability

Disobedience

Cain nyq

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ens and the Earth: that those things that cannot beshaken may remain.

It is written, “El speaks once; yea twice, yet manperceives it not.” To read scripture only in thecontext of the duality of the righteous and thewicked is to apply the mind only to exterior facets

of the mystery, missing the point of the whole. Todo so is to damn Cain and to supplant Abel, asirretrievably lost, with Seth, the child of Eve’sexpectations. Is this the way of an El? Is not thisthe way of a man, and of the basest of men?

The short work of YHWH upon Earth is a strangework, and those who have glimpsed of its right-eousness must struggle with stammering lips forits expression. Adam Kadmon, like the two-edgedsword of scripture, speaks simultaneously to theearthly man and to the spiritual pilgrim. Maturesons of Light—brethren of the Complete Adam,of the Perfected Adam—hear yet another soundfrom the Sword that turns every which way topreserve the way to the Tree of Life: the messageof the center path—the thrum of the bright steelthat spans the blade and draws its edges together,into the point.

It is written that there is none righteous uponEarth. Who, then, might the wholly wicked be? Isnot the Earth weighed in a balance? Are ourscales unequal? We were to apportion three mea-sures of meal, not two. Many are woefully evil,beyond doubt! But which of the monsters of thehuman family can be said to have achieved a stateutterly lacking of any mitigating qualities?Certainly even the Austrian Angel of Death musthave been occasionally guilty of fits of mercy andsubject to lapses into tenderness—aberrationsappearing in unguarded moments of his feverishtime on Earth as from short circuits in theschematic of his brain. It is far from Elohim todestroy the righteous within a city along with thewicked, though but a very few remain.

When I first studied the parable of those who,being evil, were nevertheless able to give goodgifts to their children, I imagined that there weregroups of “good” parents sitting comfortablyaround the Master and nodding their heads, con-tentedly, in affirmation of his rebuke, while other“bad” groups sat there hanging their heads inshame. My eye was not single. It was focused

Abel lbh

Consideration

Compassion Discretion

Industriousness Love

Care

Responsibility Dependability

Stability

Obedience

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partly on the Master’s teaching and partly on itsapplication in my personal realm of instability.What is said unto one, is said unto all; for there isbut One who is good: YHWH.

Subsequent to the fall, human beings are—everyone of us: bad and better, alike—evil. Because ofsin, we all labor under a dual focus. We are ableto see in terms of both “things above” and “thingsbelow,” but we are deficient in the ability to rec-oncile our perceptions. Evil is not the opposite ofgood; wickedness is. Like the creation parable ofthe firmament, which is a nether interval suspend-ed between two extremes, evil is neither hot norcold, but answers to potent influences acting uponit, as from without.

If the firmament had been created otherwise,moreover, the perfect Light of YHWH had not beenable to penetrate the perfect darkness of Earth toraise unto the Father perfected children. In thedays of creation, we recall, the Creator pro-claimed all things to be good and very good.Although we are justly mortified by our errors,HaShem has winked at our ignorance, havingboth foreseen all consequences and havingalready provided for the restoration of all things.

As the creation parable continues each day, how-ever, we understand that those things that do notactively receive light are filled with darkness,having not the Light of Life within them. To lan-guish carelessly in a fading twilight is the error ofthe Laodiceans, who comforted themselves in thestatus quo and made no active effort to alignthemselves with the Light of Life.

The sons of Light purposefully clothe themselveswith the garments of the lilies of the field by asingle-minded focus on the Light falling upon thefields of their planting. They live only to over-come their fetal confinement in Earth through for-mation of a seed child that can be carried to otherlands, in which shall be experienced new heavensand a new Earth: the truly Promised Land.

Woe to those who call evil good, and good evil!Numbering Yisrael before the command to num-ber has come, they separate the world into campsof the saved and the lost, saints and sinners, therighteous and the wicked, Jew and Gentile. Why?Because they mistake conviction for faith. Whenwe sit as eternal judges while we have yet to mas-ter the temporal, we are prone to condemn theinnocent and to free the guilty. Until we havemastered the measurement of Messiah, we cannoteven accurately judge ourselves, let alonebrethren we know only in part.

“If we,” the body of Mashiyach, “say that wehave no sin, we deceive ourselves”—bearing falsewitness in the process, and to offend in one pointis to offend in all—“and the truth is not in us”!Only he that now letteth will let, until he be takenout of the way: the man of sin. When he is gone,we will hear the testimony of Paul without theleaven of our imaginations: “For as in Adam alldie, even so in Christ shall all be made alive.”

By the same words of the Word, YHWH sends boththe early and the latter rain upon both the wheatand the tares, commanding that we trouble not theground—to the end that every kernel of wheatshall be preserved unto harvest. We are they who,in times past, have put darkness for light and lightfor darkness by reason of our approximate under-standings of the righteousness of El.

Understanding, now, somewhat of the breadth andlength and depth and the height of Messiah’s lovefor the whole family in heaven and Earth, let ustherefore approach the two-leaved gates of heavenand of hell, knowing with certainty only that thegates of hell shall not prevail against us, andthat—as they are sprung wide before us in thevalley of decision that lies between MountsGerizim and Ebal—we shall be found standingwithout spot or blemish before the heavenlythrone at the last day: as many of us as shall havecalled, in the depths of that shadowy valley, uponthe name of YHWH in the name of Yahushúa.

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The Howl Of Whole PalestiniaWhen HaShem gave the promises to fatherAvraham and to his seed, the lands of ten nationswere promised. Knowing that Torah is spiritual,we understand that these “lands” do not consist ofreal estate, but of the body members that housethe faculties of life; for the Kingdom of Heavenlies within. The promise is that the spiritual mindwill supplant the carnal mind, suffusing the fleshwith the Light of HaShem, manifesting Yisrael.

A diagram showing the relationships and interde-pendencies of the attributes of Canaan is providedon the next page. Briefly, these ten nations—thesegatherings of kindred dynamics—are compre-hended individually in the sephiroth as follows:

Kether—Crown, Intelligence:The Thoughtlessness of the Canaanites

The Canaanites are, literally, “those who turn theback.” Children of Cain through Cham/Ham,meaning “heat,” they live under the curse decreedfor their good by Noach, meaning “the will toarise, to be elevated.” They are servants to Yapeth(to those who are expanding, or opening unto pro-ductive growth) in the tents of Shem (in the taber-nacle of the Name).

As a result of Noah’s curse, the rashness of theirpatriarch is tempered by the blessing of shame,for their good. Noah’s prophecy concerning theservice of Cham’s progeny to Yapeth and Shem isreason for caution against judging the Canaanitesuncharitably, if other caution against judgmentshould be thought not to apply.

In their occupation of the sphere of intelligence inAdam Kadmon, it is understood that theCanaanites are unwilling to apply their minds forenlightenment: they turn their backs to it, eitheractively or passively. They prefer, as it were, theslavery of Mitzraim—of iron-clad definitions, theregulated boundaries of Egypt—to the struggletowards liberty that comes only by crossing thefearsome Sea of Reeds into an arid wilderness ofquestionings, with its unknowns and its apparentscarcities and hardships.

The Red Sea, sometimes called the “Sea ofRods,” signifies commitment to put an end to allfaulty expressions through confrontation of thefleshly shell; and this, the Canaanites fear to do.Without faith in the elevating power of Elohim intheir lives, the Canaanites perpetually submitthemselves to the status quo. They are “sensible,”according to the wisdom of the world, by theoperations of an alienated spirit.

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The Ten Nations of Canaan

Kenizzitesyznq

Servants of AcquisitionHunters

Canaanitesynonk

Children of DarknessCowards

Kenitesynyq

Agents of DestructionWarriors

Hittitesytj

Trustees of TerrorHierophants

Kadmonitesynmdq

Ancestor WorshippersFascists

Perizzitesyzrp

Artisans of ArroganceEgoists

Amoritesyrma

Lovers of the LimelightExhibitionists

Rephaimsm yapr

Slaves of AweSycophants

Girgashitesycgrg

Worshippers of WealthOpportunists

Jebusitesyswb y

Masters of OppressionTyrants

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Chokmah—Wisdom, Vision:The Foolishness of the Kenizzites

Unwilling by nature to explore things above, theCanaanites turn their attention wholeheartedly tothings below. The Kenizzite branches of the fami-ly of Cain’s spiritual descendants are “hunters,”literally: their vision is fixed upon the prey; andtheir wisdom, upon ways of attaining it. They arewithout compassion, capable of mourning onlyfor themselves.

Binah—Understanding, Comprehension:The Blindness of the Kenites

As the Kenizzites of the land of Canaan becomeproficient hunters, they conceive of extending theapplication of their skills: they become Kenites.Ultimately, they begin to practice the arts of deathupon fellow men, becoming “warriors,” literally:exalting their imagined needs for survival andsuccess into the dimensions of warfare, as for ter-ritorial supremacy. They comprehend need; theyunderstand the cycle of supply and demand; theyact. Meekness is far from their hearts.

Chesed—Love, Mercy:The Ruthlessness of the Kadmonites

Dividing the world into camps of “us” and“them,” the Kadmonites—literally, “ancestor wor-shippers,” in one of the more negative construc-tions—consolidate the spoil won by their brethrenand begin storing it for posterity. They activelybegin to covet and to target what is expedient forenriching and proliferating the temporal welfareof their families (their projections of self),whether according to lineage or to ideology.

Thus, the Kadmonites begin to define and estab-lish Gentile values that are contrary to the will ofYHWH/Unity. Their minds serve their bodies, andany who suggest the body’s purpose is to servethe mind are dismissed from their consideration.

Hence, as their most successful dynasties andempires grow old, they crumble by force of aninner vacuum: the Kadmonites are not filled bytheir growing hunger for survival and its accom-panying thirst for blood.

Din—Power, Action:The Terrorism of the Hittites

Rendered literally into English as “savages,” theHittites prosecute the wills and maintain the stan-dards of kindred nations by the force of terror thatpervades the Canaanite kingdoms, generally. Intimes of relative peace, when weapons of war arewithdrawn into the dimension of threat againstany future disruption of Canaanite priorities, theHittite terrorism also relaxes into the realm of ora-tory, wherein that strange elohim of fear—thehierophant—becomes the demon by which theyenforce their wills and proliferate their values. Ifmercy is seen at all in their actions, it is used onlyto bind their victims more securely to fear of theCanaanite peoples and their ideals, in the pitifuldrama of “good cop, bad cop.”

Tipareth—Beauty, Contemplation:The Pride of the Perizzites

These are the “proud,” the “headstrong.”Drawing their strength from the Kadmonites attheir right hand, their minds are so full of them-selves and their imagined virtues that there is littleroom at all in their lives for the vision of God.Their own individualities occupy their thoughts atall times: to the extent that they become incapableof conceiving that another might speak from someother context. Their vanity becomes a prison thatisolates them from the potential for change thatcomes by honest interaction with those havingdiffering points of view. The heart of the Perizziteis deceitful above all things, and desperatelywicked. Who can know it? Its core is hidden with-in a maze of unrealities.

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Netsach—Endurance, Will:The Devotion of the Rephaims

“Rephaim” is most commonly translated as“giants,” which term is accurately applied to theirworld view: all things, to the Rephaims, aregigantic in their implications—so huge as to pre-vent any possible will for action on their partsfrom progressing unto active implementation. TheCanaanites, in their families, have will to takeonly what appears, at any given moment, as theeasiest course.

For all their carnal belligerence and boastings—by which appearances the Rephaims affect andmaintain facades of gigantic proportions, both forthemselves and for their many saviours (whetherthey be of flesh, of science, of politics, or of reli-gion)—the Rephaims are miserable creatures; andthey are considerably less than men because theyimagine that it is necessary to be something more.When an ordeal of testing comes, the Rephaimassumption of its demands disables their resolveto take a stand, themselves; and they run whiningto whatever Egyptian staff appears likely to cometo their aid, whether the spear or the wand.

The Rephaims need not believe in their deliver-ers; it is enough that they can transfer onto themresponsibility for their perils, relieving themselvesof the burden. They mock the persecutions othersmight suffer for principle, and they are ever readyto flee from imminent injury to themselves. Whenuppermost, they do not know the healthful waysof peace; but as soon as they begin to falter, theysue for treaty as a prescription against pain.

Hod—Majesty, Intent:The Exhibitionism of the Amorites

Amorites love to have the preeminence, celebrat-ing themselves at every opportunity in any con-text. Application of their wills is always withintent of preserving, serving, and furthering self.

Righteousness, to the Amorite, is a matter ofappearances. Ignorant of the building of principlein the inner man by the infusion of God’s right-eousness, they flee injury to their facades becausethey know that their posturing can be replicatedin another time and place before another audi-ence. The Amorites suffer only when the veneeris damaged: when the underlying filth is actuallyexposed, therefore, they can endure suffering nolonger and begin to destroy.

Yesod—Foundation, Resolve:The Greed of the Girgashites

When the Girgashites are reviled, tormented, ordefamed for any reason, whether justly or unjust-ly, they get even. They have no foundation inlove; and revenge and retribution are pursued notonly in the heat of a situation, but also as policyfor long times afterwards—until the record is setstraight, according to Girgashite reckoning.

Their name means, literally, “the despoilers”; andtheir underlying resolve, whether or not they mustwrong another in the process, is always to enrichthemselves at every opportunity by any means. Ifbaubles should not satisfy the needs of theirchronic inner pain, they do not hesitate to rob abetter man of his good name or of his mortal life.

Malkuth—Kingdom, Fruition:The Despotism of the Jebusites

Taken as an empire of allied nations, theCanaanites perfect the dominion of their kingdomin every sphere of the inner man by the operationof the Jebusites among them. A Jebusite is, literal-ly, “a tyrant, an abuser of authority.” In theirworld view, there are only masters and slaves; andthe Jebusites choose to be masters. To their esti-mation, a kingdom of equals serving each other asbrethren would be anarchy, were it possible. In allthings, therefore, they take up the hammer, forfear of becoming the anvil.

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Selah.

In speaking of the Kingdom of Heaven, Y’shúateaches, to the contrary, “the princes of theGentiles exercise dominion over them; and theythat are great exercise authority upon them. But itshall not be so among you: but whosoever will begreat among you, let him be your minister; Andwhosoever will be chief among you, let him beyour servant: Even as the Son of Man came not tobe ministered unto, but to minister, and to give hislife a ransom for many.” Amen. Let your bless-ings come to those who keep your sayings; andcontinue to be faithful in your ministrations untothose who, as yet, cannot. Teach us to follow inyour steps.

The instructions on the manner and role of author-ity in the Kingdom contain the key for dealingsuccessfully with the nations. If we train our fac-ulties upon subduing the sons of darkness,whether they be manifested from within ourselvesor whether they are discerned in others, we pro-claim our behavior to be not substantially differ-ent from that of the Canaanites, themselves.

Such a focus on appearances, right as it mightseem, will bring an evil report as we spy out thelands designated for the faithful of Yisrael. If wepersist, we shall find ourselves languishing againin the wilderness under a heaven of brass, as theblazing sun brings forth from our imaginationsmirages of the qualitative differences we imputedto ourselves because of our calling out of Egypt.

Indeed, YHWH puts a difference between Yisraeland the nations; but our departure from Egypt wasin the company of a mixed multitude, as well. It isnot for us to separate the sheep from the goats: thewheat and the tares grow together until harvest.We are to apply, with love, the same standard tothe native of Yisrael and to the stranger in ourmidst. The difference between the two becomesapparent only as what proves contrary to the mea-surement of haMashiyach falls by the wayside.

The ten reports on Canaan given previously arenot good. Even should we say, in the context ofsuch a vigorous assault upon such characteristics,that the Canaanites might be enlightened by ourefforts to annihilate the darkness apparent in themby contrasting the light of Messiah found in us,we prepare ourselves to act not as priests for theirredemption, but as overlords for their subjugation.This is a burden we will not long be able to carry;and it is good that it should be so.

Should we succeed in their “conversion” by suchmethods, they will have been bonded not to thelight of Messiah in us, as darkness cannot com-prehend light, but to the magnetism of a morecompelling darkness that only appears as light.Rather than leading them to Messiah by the exam-ple of the life we lead in Ruach haQodesh, there-fore, we will actually become obstacles to theirown encounter with the Savior.

Again, if we should subject dry grass to the sun’slight as it is craftily focused by a glass, we effectnot renewal and redemption, but a conflagration:from which will arise the unpleasing savors ofdiscouragement and worldly sorrow, if not also ofrebellion. How, then, shall we be free of the bloodof the grass in the day of its visitation? “What willI,” asks Messiah, “if the fire be already kindled?”

Messiah’s baptismal fire shall fall everywhere atonce—not merely on selected targets, but upon usall—to purge the living from the dead. So has itsharbinger been hidden with us from the begin-ning: like the sun’s light, it has encompassed theEarth through its daily and its seasonal cycles,with their atmospheric variables, to proclaim thetriumph of life. It surrounds and bathes; and itshall penetrate and dispel, for the preservation andtransformation of all holy seed.

To kill the Canaanites or to make them subject toa code of conduct by application of mere humanwill is not to destroy them. Transformation is utterdestruction. This concept of transformation must

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grow in the Church—even as John the Baptistdeclared, “He must increase, but I must decrease.”

If we cannot, for the moment, express how trans-formation might be better served by our walk inMashiyach, let us at least make certain that theconfrontational approach is not in every caseexpedient. To that end, let us prepare to waragainst the spiritual principality of Jezebel afterthe manner that has become so familiar in the pul-pits of time: we will focus on revelation of dark-ness in Jezebel, trying to turn her to the light bythe spirit of accusation which that focus invokes.

According to the second chapter of Revelation,the Gentile Jezebel is, significantly, a womanspiritually. As such, she is commanded not toteach, nor certainly to prophesy, but to receiveteaching: according to the natural use taught bythe parable of the flesh. When, whether male orfemale according to the flesh, those who ought tobe receiving instruction either elevate themselvesor are elevated by default to positions of instruc-torship in the mystery of Messiah, the blind leadthe blind. The ditch into which they are certain tofall, except they repent, is compared to a bed ofgreat tribulation—of greater tribulation than therehas ever been or ever shall be on Earth; for this isthe adulterous bed of antichrist, which standswhere it ought not to be: in the holy place ofbelievers’ hearts.

We know to whom the bed belongs because thetwo prophets of fire—of heavenly Wisdom—appeared first in the days of the natural Jezebel;so shall they appear, also, at the fullness of iniqui-ty, in these times of the spiritual Jezebel: to standagainst her ways and the ways of her king.Blessed are they who shall be separated in lovingcompassion from the precepts of the churches ofthe great falling away in our day; for they shall becounted as worthy to stand with Mashiyach onMount Tsion, proclaiming the everlasting gospelin psalms of praise that shall sound as new songsto our hearing.

There is a time, a purpose, and a prophetic impli-cation for all that happens beneath the sun. TheJezebel of Jezreel and her spiritual projection intoour time not only approved of King Ahab’s incli-nation to covet mammon, but also strengthened itunto fruition: in conspiring, by fraud, to deliver toAhab the vineyard of Naboth, at the cost of bothNaboth’s life and the lives of his sons, which areas the works of his life.

“Naboth” means “fruits.” The vineyard givenunto him for an inheritance belongs to theHusbandman: it is a figure of the fruitful locationYHWH has chosen for His throne in the Earth; andAhab wanted it to build for himself a modest, gar-den house, that he might fill it with dainties anddelights of his own choosing and husbandry.

The church of the falling away imagines that itdoes not go so far as that. It does not realize thatto multiply riches—of whatever sort—whileanother is in want of his inheritance from Yah, isto strike at the very life of that soul. It does notrealize that its stewardship in the seat of Paul,which is as the seat of Moshe, does not automati-cally convey the great understanding necessary tooccupy that seat in justice, and that the injusticesit allows therein war against the Father. It doesnot realize that its authoritarian approximations oftruth have built themselves into an idolatrousimage that stands in the holy place—in the heartsand minds of those who would hear the truth—toprevent, were it possible, their access to theLiving Reality of Elohim.

Cries Elishúa, “Is it a time to receive money, andto receive garments, and oliveyards, and vine-yards, and sheep, and oxen, and menservants, andmaidservants? The leprosy therefore of Naamanshall cleave unto thee, and unto thy seed forever.”Seek first the fullness of the Kingdom of Elohimand the universal bestowal of His righteousness,and then shall such things be added. To rest in themammon—the values and understandings—ofthis world of temporal injustice is to accept the

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judgment of the unjust. As the leprosy of Naamanfell upon Gehazi, the destruction appointed forBen-Hadad fell upon Jezebel, Ahab, and theirchildren. So, also, will it fall upon the seed ofspiritual Jezebel, except they repent.

Hear the proverbs: “There is a generation thatcurseth their father” (in despising the least of Hisservants), “and doth not bless their mother” (theChurch). “There is a generation that are pure intheir own eyes, and yet is not washed from theirfilthiness. There is a generation, O how lofty aretheir eyes! and their eyelids are lifted up. There isa generation, whose teeth are as swords, and theirjaw teeth as knives, to devour the poor from offthe Earth, and the needy from among men.... Suchis the way of an adulterous woman; she eateth,and wipeth her mouth, and saith, I have done nowickedness.… If thou hast done foolishly in lift-ing up thyself, or if thou hast thought evil, laythine hand upon thy mouth”—prophesy not.

The love of money, though it be buried under amountain of virtuous rigmarole, as was theBabylonish garment in the tent of Achan, is theroot of every evil. Therefore, worship of mam-mon, alone, is not the only reproach of Jezebel.Her spokesmen use the same logic and means thatsecular kings employ in building their empires tobuild the Kingdom, which ought not to be of thisworld. Dangling before their followers, alternate-ly, doctrines of prosperity and the image of a godwho badly needs money, they are schooled by thedark psychology of Madison Avenue in the art ofwringing allegiance and spoil from the emotionalvulnerabilities of their prey, experiencing thedepths of Satan as they speak with intent of layingfield to field, that there be no room.

That they build in the worldly fashion conditionstheir flocks to become embroiled, also, in theworld’s value systems and politics, because ofwhich entanglements their followers unthinkinglyaccept as routine the impossible task of servingtwo masters at once: both Messiah and Caesar,

who has been clever enough to change his nameand the writs by which he governs; both theHealer by the priceless Word of Spirit and Truthand the manipulator of health by the wielding ofexpensive scalpels and by the intoxicating witch-ery of poisonous pills, who justifies hisBabylonish art by the voodoo cant of the cult ofEducation (despite his own profession’s knowl-edge of the body’s natural needs and remedies), inobeisance to the power wielded over licensing bymedical associations, pharmaceutical interests,and insurance lawyers—the defenders of thedemon-god Accepted Medical Procedure; boththe Guardian of the value of sparrows and theguardians of the equipment necessary for thewholesale felling of forests; both the Judge ofRighteousness and the judges for graft; both theWinnower and the wheedler, the Prophet and theprognosticator, the Counselor and the consultant.

To convince their followers according to theirstrong delusions, these blind guides arbitrarilyrefashion Messiah’s image according to ever-changing expediencies of the flesh. By doctrinesof demons, in support of which they love to citethe miracles of Technology as they serve theGoliath called Progress, these idol shepherdsinterpret away the precept, “go and sell that thouhast, and give to the poor…and follow me,” whileinviting their followers to withdraw from theirunscriptural savings accounts enough to spend aweek of personal encounter at Shangri La, fol-lowed by another week walking among sacrosanctruins. Their focus is the outside of the cup, whilethe inside remains full of extortion and excess, theravening wickedness of the whited sepulcher.

Most deplorable of all—especially when any suchleader has reached that pinnacle of religious suc-cess, the hour-long television spot—their follow-ers proudly lift them up as examples in the evan-gelization of others: it’s “Brother One says this,”and “Brother Two teaches that”—ignorantly con-fessing, thereby, their diet of things sacrificed toidols.

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Following false messiahs, one after another, withitching ears and with lips blistering in fornicativepraise of their merits, the sheep of such shepherdsstruggle endlessly to contrive the interpretation ofthe letter—ever learning, and never coming toknowledge of the Truth: they have not been ledinto a personal encounter with the Spirit ofProphecy, who has fashioned the letter to speak,eternally, in oracular conjunction with the ongo-ing revelation that comes by the Living Word.

Ah, Jezebel! Your minions come in His Name,and in the name of His Messiah; but they dailypass the homeless that hath not where to lay theirheads—on the other side of the street, if possi-ble—with no serious thought of their needs or oftheir potentials, but only of their pitiable condi-tions! In your best efforts at charity, you organizerummage sales (“a dime will have to do; ourtithes are Korban”) or campaigns (“all majorcredit cards accepted”). Listen! Dimes and dol-lars—even billions of dollars—do not buy homes!

Hear, Jezebel, the words of Jeremiah: “Your iniq-uities have turned away these things, and yoursins have withholden good things from you. Foramong my people are found wicked men: they laywait, as he that setteth snares; they set a trap, theycatch men. As a cage is full of birds, so are theirhouses full of deceit: therefore they are becomegreat, and waxen rich. They are waxen fat, theyshine: yea, they overpass the deeds of the wicked:they judge not the cause of the fatherless, yet theyprosper; and the right of the needy do they notjudge. Shall I not visit for these things? saithYHWH? shall not my soul be avenged on such anation as this? A wonderful and horrible thing iscommitted in the land; The prophets prophesyfalsely, and the priests bear rule by their means;and my people love to have it so: and what will yedo in the end thereof?”

Have mercy, Heavenly Father! Drive Jezebel andher works from our lives! I know that you aremerciful in every judgment, sparing the righteous

in the overthrow of the wicked; but for my read-ers’ sakes I write it, that they may know thatevery soul wearing even a piece of your Son’sgarments in any denomination or sect of any reli-gion is holy in my sight, as in Yours.

There is none of us righteous, Father—no notone; and to offend in one point is to offend in all.We praise Your Name because You have made usone in offense, that we may be perfected as Onein Your righteousness when Your Son returns withthe baptism of purifying fire. How we long tobecome the burning bush Moshe saw, that everyspot and wrinkle belonging to the man of sin beconsumed as the bush is purged in the holy firethat bathes the Son of Man!

Ah, Jezebel! You are Ephraim gone backwards!Your king had better been your servant than yourslave, but you have inflamed him by your sor-ceries and have lifted him up to rule as perpetual-ly over you, while you, yourself, have taken thereins to keep him there! He falls at every moment;but you cajole him and caress him and wet himwith your lips, that he may be always before youreyes. “Stand forth!” you yet cry, though he hasbeen utterly emptied of all his strength.

Ah, Jezebel! You are a queen arisen from thevomit of dogs. Your sons, you have made intodaughters; and your daughters, into sons like untoyourself. They mince like girls and shade theireyes, but their mockery is for mastery. “Go to theright!” they command, while pointing left.“Stand!” they implore, while shoving with thehand. “You are an offense unto me!” they pro-claim: “Come in unto me, and I will teach you tobe pleasing.” They reach down to pull up and upto pull down and outward all ways always, thatnone but they might be filled. Selah.

We are building New Yerushaliem. Its wallsshould be Salvation; and its gates, Praise: YHWHhas promised to hasten it in its time! What can weanswer for our confusion of faces?

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We learn from those who passed this way beforeus. When the fathers began to rebuild the templeat Jerusalem in the Babylonian captivity under thebenevolence of Persia at YHWH’s command, itwas necessary for the building to be suspendedfor a time. The letters recounting this history arein Ezra; the word of HaShem by which the build-ing was resumed is written in Haggai’s prophecy.

As we, in our turn, have begun to rebuild theTabernacle of David, we have come to a time ofpause. The bustle of building and our hope of see-ing holy Tsion again in its strength have pressedupon us as we built. We thought of judgments ofthe past, resolving to avoid them by vigilance inthe future; but the rumors of our activities havedisturbed the kings of our inward captivity, andour labors have halted in confused expressions.We could go on with analysis of the dynamics towhich we have become subjected; on, also, withkeen insights on the leavening presence of Jezebelamong us. She was slain in Jezreel, but she wasnot at all destroyed: she was sown there, and greatshall be the day of Jezreel’s harvest!

In the days of Jezebel, Jericho was rebuilt: theCity of Lunation, whose ruling light is the lesserlight of the moon. The Great Light proclaimed,“Thou shalt not kill.” The lesser light interpreted,because of the hardness of our hearts, “Thou shaltdo no murder.” Neat difference! Hear Ezekiel 20in the context of Leviticus 24:10-33!

It was by Jericho’s influence that Jehu interpretedhis instructions as authority to build up Zion withblood, whereas the scriptures testify that HaShemcan both save and destroy by His own agency.Many years later, the prophet Hosea is told toname his son Jezreel: “for yet a little while, and Iwill avenge the blood of Jezreel upon the house ofJehu.” Following the letter of his instructions toexecute judgment on the house of Ahab because itpleased him to do so, Jehu accomplished not alasting thing, beyond demonstrating yet anotherturn upon the broad pathways of death.

If this manner of preaching is expedient becauseof our weaknesses in the flesh, it is yet not with-out fault; for every exterior battle is with confusednoise and garments rolled in blood. If its violencein the service of justice on behalf of mercy is cov-ered by the blood of Mashiyach and rectified bythe salt Elishúa added to the waters of Jericho,why should we yet choose it? Paul has written ofa better way; and Y’shúa vouchsafed that way’salignment with the teachings of Moshe.

The children of darkness demonstrate the folly oftheir focus; but we are to call none fools. Theyhave done their service exceedingly well inrevealing the permutations of the law of sin untodeath! Shall not their redemption draw nigh in thetriumph of the prior, greater, more abounding lawof grace? When the fullness of Messiah appears inthe mature manifestation of the Sons of Elohim,shall not the darkened hearts held captive in singroan unto repentance because they are not soclothed as are the Sons of Spirit? In the restora-tion of all things, we shall behold all Yisrael inthe truly glorious garments of the magnified, hon-orable, and eternal Torah, whose light is Messiah.

Messiah declares, “I, if I be lifted up from theearth, will draw all men unto me.’’ If the news-casts speak truth, something other than Messiahhas been lifted up on the arms of the Church forthese past thousands of years. But imagine no evilagainst His bride: for YHWH has not beheld iniq-uity in Yaaqov, nor perverseness in Yisrael; andHe says, by the Son, “Woman, where are youraccusers? has no man condemned you?…Neitherdo I condemn you: go, and sin no more.”

The commandment is exceeding broad, incapableof fulfillment by disjointed observances. The let-ter of Moses accuses the slaves of Jezebel, and theprophets proclaim the judgments; Paul accusesalso, according to prevalent interpretations of hiswritings; the natural order also accuses; their ownthoughts accuse them! Shall Messiah, alone, inter-cede on their behalf, that the souls Jezebel has

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ensnared may be called out of desolation; or canwe also humble ourselves to actively take up Hiscross of perfect submission in the Father’s will: tominister the gospel of grace with judgment bal-anced by compassion for those Satan has bound,that they, as we, can be set free? For only whenall are drawn into Messiah will the accuser of thebrethren be cast down: he was ordained for theedification of the Body, and he can be taken awayonly when the Body of Messiah fills all things.

Having, ourselves, been ordained as a royalpriesthood, it is agreed, we must somehow orientour minds to service in the name of Yahushúa forthe redemption and regeneration of all mankind;for Messiah comes to save men, not to destroythem. Should we prove incapable of higher ser-vice than we have known, the angel waiting, oneday, on Yordan’s other side will answer our greet-ing, to our shame: “Nay, but as captain of the hostof YHWH/Unity am I now come.” Selah.

I don’t know how many times in my spiritual lifeI determined to rid myself of this inner monstrosi-ty or of that slight imperfection. To the degree Iever succeeded in any such resolve, it is certainthat my success was limited to hindrance of themanifestation; for I did not—even once—achieveperfect victory over the root source of offense, theman of sin buried deep within.

When an appearance, only, is destroyed, its rootsare not exposed. New growths are liable to sproutfrom those roots at any time, so long as they live.By such progress, we go backwards; for we denythe inward power of the presence of Elohim, andwe strengthen the delusion that we are capable ofworking out our own salvation by application ofour own wills. Having a form of godliness butdenying the power thereof, we utterly forget thepromise that all things—from the beginning to theend—work together for good. Thus, we engenderschism after schism in the Church, even as weblithely divide our own house to its ruin: pittingspirit against flesh, to the destruction of soul.

Recall with me the words of the prophetYirmeYahu in the rest that remains in YHWH:

The word of hwhy that came to Jeremiah con-cerning the dearth. Judah mourneth, and thegates thereof languish; they are black unto theground; and the cry of Jerusalem is gone up.And their nobles have sent their little ones tothe waters: they came to the pits, and found nowater; they returned with their vessels empty;they were ashamed and confounded, and cov-ered their heads. Because the ground is chapt,for there was no rain in the earth, the plowmenwere ashamed, they covered their heads. Yea,the hind also calved in the field, and forsook it,because there was no grass. And the wildasses did stand in the high places, they snuffedup the wind like dragons; their eyes did fail,because there was no grass.

O hwhy, though our iniquities testify against us,do thou it for thy Name’s sake: for our backslid-ings are many; we have sinned against thee. Othe hope of Yisrael, the Saviour thereof in timeof trouble, why shouldest thou be as a strangerin the land, and as a wayfaring man that turnethaside to tarry for a night? Why shouldest thoube as a man astonished, as a mighty man thatcannot save? yet thou, O hwhy, art in the midstof us, and we are called by thy Name; leave usnot.

Thus saith hwhy unto this people, Thus havethey loved to wander, they have not refrainedtheir feet, therefore hwhy doth not accept them;he will now remember their iniquity, and visittheir sins. Then said hwhy unto me, Pray notfor this people for their good. When they fast, Iwill not hear their cry; and when they offer burntoffering and an oblation, I will not accept them:but I will consume them by the sword, and bythe famine, and by the pestilence.

Then said I, Ah, my Lord hwhy, behold, theprophets say unto them, Ye shall not see thesword, neither shall ye have famine; but I willgive you assured peace in this place. Thenhwhy said unto me, The prophets prophesy liesin my Name: I sent them not, neither have Icommanded them, neither spake unto them:they prophesy unto you a false vision and div-ination, and a thing of naught, and the deceit oftheir heart.

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Therefore thus saith hwhy concerning theprophets that prophesy in my Name, and I sentthem not, yet they say, Sword and famine shallnot be in this land; By sword and famine shallthose prophets be consumed. And the people towhom they prophesy shall be cast out in thestreets of Jerusalem because of the famine andthe sword; and they shall have none to burythem, them, their wives, nor their sons, nor theirdaughters: for I will pour their wickedness uponthem.

Therefore thou shalt say this word unto them;Let mine eyes run down with tears night andday, and let them not cease: for the virgindaughter of my people is broken with a greatbreach, with a very grievous blow. If I go forthinto the field, then behold the slain with thesword! and if I enter into the city, then beholdthem that are sick with famine! yea, both theprophet and the priest go about into a land thatthey know not.

Hast thou utterly rejected Judah? hath thy soulloathed Zion? why hast thou smitten us, andthere is no healing for us? we looked for peace,and there is no good; and for the time of heal-ing, and behold trouble! We acknowledge, Ohwhy, our wickedness, and the iniquity of ourfathers: for we have sinned against thee.

Do not abhor us, for thy Name’s sake, do notdisgrace the throne of thy glory: remember,break not thy covenant with us. Are there anyamong the vanities of the Gentiles that cancause rain? or can the heavens give showers?art not thou he, O hwhy our Elohim? thereforewe will wait upon thee: for thou hast made allthese things.

It is written, “Behold, every one that usethproverbs shall use this proverb against thee, say-ing, As is the mother, so is her daughter.” Theparable continues by characterizing the mother asa Hittite and the father as an Amorite, thegenealogical rebuke coming because the childrenof Israel could not hearken to every word ofDeuteronomy 7 in the context of every word thengiven by the Word of YHWH. Their focus onwords blinded them to the scope of the message,which perception comes only by the Spirit.

If the sons of the mother church, as they interpret-ed Torah, physically destroyed the Canaani in anattempt to fulfill the letter of the Law, they wereas savages (Hittites) acting upon appearances(Amorites), and they came to no real understand-ing of the inner significance of the precepts withwhich they had been entrusted and the manner oftheir fulfillment unto rest.

As we of the dry tree spy out the land revealedfirst to the green tree, we have been too ready tofollow the course the prophets lament. Indeed, thesecular history of the churches of the Incarnationconfirms the parable of daughter and mother—with its crusades, inquisitions, and countlessstrategies to make the world safe for“Christianity”: all of these things being reflectionsof interiorized doctrines of death.

Nevertheless, praise Elohim: the heartaches ofmothers and daughters and fathers and sons shallbe changed to joy in the morning of the Jubilee;for the remnants are preserved in the broken stickdepicting Yahúdah and Ephrayim; and the tworoyal houses shall be again united at Messiah’sreturn, in the restoration of the Law of grace andthe Gospel of Truth. The prunings and graftingsof the Tree of Life in the ages of man have hadbut one purpose: the perfecting of its fruit uponEarth, even as it is perfected in Heaven.

We neither stone sinners, literally or figuratively,nor command that the stones (words) that presentthemselves to our hands be turned into bread fortheir nourishment. The time of their visitation bythe living stones of Messiah will come as we waitupon YHWH to draw the Canaanites into the Light.When it comes, the nourishment they require willbe given; for it is not we who shall speak, nor is itour light that shall shine upon them: the battle isYHWH’s, and we participate in jihad, the holy andpeaceful war, by coming to rest in His victory,accomplished already, in the place He chooses toposition us for service, as He has predestined.

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We neither cast ourselves down from holy pinna-cles to which we may have arisen nor refuse todescend as vessels for visitation and healing. Wepart the hoof, waiting upon YHWH to light and todirect our paths, chewing the cud the while. Wedo not refuse to ascend, but neither do we takeauthority unto ourselves when we are lifted up;for it is not we who are lifted up, but Messiah inus. We are called simply to offer our body mem-bers and faculties in willing sacrifice to the palpa-ble presence of the Living Oracle of Elohim as ittabernacles within us.

YHWH drives His enemies out! As the Canaani aredriven out—little by little, lest their qualities mul-tiply within us beyond our abilities for compre-hension—we confirm their destruction in theLight of El according to the revelation of theirabsence; for darkness vanishes at the touch oflight. As the uplifted arm of Yah appears, we cele-brate the Shúa of Yah and affirm the seal of Hisrighteousness in us by praise: “Free at last. Free atlast! Praise God Almighty, we’re free at last!”

To war with a tyrant, within or without, is to opento the spirit of tyranny. Whoever kills by thesword of steel or by the tongue, as the sword offlesh, must be killed—judged—by the sword. A“just” war between peoples is merely war, filledutterly with injustice. We are not called to destroy,lest we destroy the wheat also. We are called tosave and to preserve life by a holy, spiritual war-fare consisting of sacrifice of self: by the applica-tion of mercy in the service of Truth, according tothe express direction of the Holy Spirit.

We possess the promised land by peace. As wereflect upon Yah’s acts of Salvation, we alsosearch deep for any Canaanite roots that remain(their wives); and we search long for new sproutsfrom those roots or from embedded seed (theirdaughters and sons), praying for full release as theCanaanite warriors are isolated to our observationand winnowed from our beings by acts of Yah.We make a joyful noise unto YHWH: the fire of

praise devouring before us and the flame of therighteousness of YHWH burning behind us, we liftup our heads in celebration of the glorious victoryof our Messiah and do not break ranks.

Consider the passage concerning the dearth in thecontext of the words about Jezebel. Prosperity,even as our souls prosper! How can our soulsprosper, when streets are filling with the homelessand destitute, the slain and the starving? Periloustimes! We attend on those invoking the Name,that we may drink of the Living Waters that flowfrom Messiah through them, finding but brokencisterns and chapt ground—dark servants trans-formed into messengers of Light by the power ofthe letter in their mouths. No grass! The peopleare perished from a land now filled with shells ofmen lacking ears to hear the sound of the trumpet!

The great breach befell the throne within our ownhearts, which ought to be occupied by the LivingOracle of the Word of Elohim. How grievous, theblow that brought that separation by the greatfalling away; for how shall we be restored in allthings, unless that breach again be filled? Let us,therefore, be among the blessed that wait upon thelifting of His countenance; for having made allthese things, and having brought all these thingsto their present state according to His perfect willfor good, HaShem knows well when we shall beprepared to learn from their passing in the swayof the two-edged sword of Yahushúa, the LivingWord and our gentle Master.

For the present, then, let us—as an unfailing rem-nant of the kingdom of priests, of the holynation—declare to all that YHWH lives: that thegreat King shouts from within His holy temple.We are certain of His triumph in righteousness forall mankind; so let us boldly take our stand in theMalkuth of Canaan as faithful spies. Not hearken-ing overmuch to the noise of the land itself, let usremain open to the teaching of the Holy Spirit onthe land’s transformation. The day comes quickly.He that believes will not make haste.

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The Good Reports:Making the Crooked Straight

Before the spies from the green tree crossed overinto Canaan to survey the land, they were alreadyin possession of the good report that came byMoshe. The half stick belonging to the dry tree isalso in possession of a good report—that whichcame by John the Revelator from Yahushúa, inthe message to the churches of Asia. Lookingbackward to Yordan’s ancient crossings and for-ward, through the crossings of our day and on tothe future, great crossing in the time of theDeliverer, we are able to discern the ten evilreports of the fearful spies, presented in the previ-ous text on the Canaanites. Two reports are stillneeded: the reports of Oshea, later called Joshua(Y’shúa) and Jehoshua (Yahushúa), and of Caleb.

We will therefore spy out the land of Canaantwice again before we prepare to take possession.Each time, we will embark from Malkuth; but toretrieve Joshua’s report, we will take the right-hand path; and for Caleb’s, the left. We adopt thisprocedure because truth and grace, garments ofthe center path, were hidden within the deep mys-teries of Torah in the time of the Fathers and werefully comprehended by few, as it is therefore writ-ten, “Nay, but as captain of the host of hwhy am Inow come.” This thirteenth spy must speak again,as concerning the churches of Asia.

I had no intention of taking the narrative in thisdirection, having planned quite another; but theHoly Spirit drew my mind this way as I began towork on my conception of the text’s next turn. AsI considered the implications of the new instruc-tion I was receiving, I soon passed the limits ofconventional approaches to scripture. I surpassed,also, my own understanding of appropriate appli-cations of Adam Kadmon for study: I was propos-ing, in effect, to use the symbol to recapture thepurport of unrecorded conversations thousands ofyears in the past. Should I be blessed in the under-

taking, how could I defend its fruit against criti-cism? There is often a thin line between revela-tion and the work of a speculative imagination.

Who would receive it? Could I believe it myself?If the teaching it engendered should be judged asessentially true by witness of the Holy Spirit, howcould that truth be presented in a way that wouldnot offend—either as written by me, or as relatedto another by any reader who might receive simi-lar witness? What use could it be, therefore? Atthe very outset, I would have to make unsupport-able assumptions about Caleb and Joshua. How,then, might the end stand scrutiny? As I preparethis edition, I still don’t know; but I remain will-ing to continue by the counsel I first received. Ibelieve in the ongoing work of the Spirit of Truth.I have come, also, to trust the words of Paul: “Forif the truth of God hath more abounded throughmy lie unto his glory; why yet am I also judged asa sinner?”

My best advice to my readers is to free yourselvesof the force of my logic, such as it is, and to askthe Father directly if all this is worth your while. Iwill hold no grudge—as I, myself, have but avague idea of the purpose of what follows. Fair isfair. I have explained my instructions as they weregiven, and I’ve got a job to do. Another door hasbeen opened; and I, for one, have learned wisdomenough to step on through to the other side, evenin foolishness.

We will associate Caleb with the Messianic lineof Judah. There is no serious trouble there, eventhough Caleb’s father was a Kenizzite, accordingto the flesh. Joshua, as minister to Moses, we willassociate with Levi, the priestly line. True, Osheais a son of Ephraim; but he came to serve in newnames at the side of Moses, whom we identify asforerunner of Y’shúa in the line of Melchizedek.

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In the context of these associations, we recall theimage of Hur (representing Caleb as a son ofJudah), Moses, and Joshua at the battle ofRephidim, in the vicinity of Horeb, betweenYisrael and the Amalekites. The beginning of sig-nificant difficulty, is that we will place Hur/Calebon the left of Moses, and Joshua on the right.

Left and right are matters of perspective. As weconsider Adam Kadmon, for example, are welooking out from our vantage point, or are we see-ing as from above—from a heavenly perspec-tive—and looking back towards our seeingselves? Even more complex, is Messiah lookingat us face to face, as with Moses in the closet ofhis tent; or has he covered our eyes with Hishand, as upon Sinai, that we may follow, as frombehind? As He turns, do the sephiroth turn also?All of them? These questions of right and left arematters of comfortable routine in our daily lives;but should the familiar interchange be suspended,as they shall briefly be in this presentation, theimplications go somewhat beyond protocol.

Brushing all that aside, however, we will followfirst Caleb, then Joshua, as they enter Canaan atthe place called Malkuth. We shall imagine thatthe spies branched out—not unreasonable, as agroup of twelve would be rather conspicuouswithout some extensive subterfuge, and as Joshua,himself, later sent out spies as a mere pair: evenas Y’shúa sent the twelve by twos, and even asevery true Jew pairs within himself the earthlyand the heavenly man. We will postulate thatCaleb went to the left as they crossed Jordan, andthat Joshua went right. If others went straight onto branch out elsewhere, their evil reports broughtno promise of positive revelation to add to ourunderstanding; so we will not concern ourselveswith that probability.

Caleb’s Report

As I crossed into Canaan at the place calledMalkuth, I saw a land whose rulers know not how

to govern for good. The air is alive with uproarscoming from every quarter; and the people of theland cannot be satisfied living in such a condition,even if they imagine themselves content.

We, however, are a united people who havereceived the rules and understanding of Order, asgiven by Moshe at the hand of Elohim. Our gov-ernment is not arbitrarily imposed by the whimsof tyrants, but arises spontaneously from withinour hearts through the organizational stability ofthe Holy Spirit.

The foundational principles of Canaan, to the con-trary, were never adequate for building an endur-ing house. If we shall patiently teach its inhabi-tants of the great transformations the gift of Torahshall bring in their lives, the less violent amongthem will see the reason for our hope in HaShem.That some will comprehend means that seriousdivisions will spread among the peoples of theland. When their society becomes, by reason ofthose divisions, even more unstable than it now is,it will begin to disintegrate; and the immovablestructure in which we abide will begin to revealitself to their perceptions, to the end that somewill seek to enter into covenant with HaShem.

Their rulers have been tyrants from ancient times.Under the hammer of such governance, abuse hasbecome accepted as the norm—especially in thecity Yesod, which lies directly beyond Malkuth.For example, while we restore an eye whenanother’s eye is damaged inadvertently; they mul-tiply curses by destroying yet another eye in retri-bution for such a loss.

As they are weaned from their destructive habitsby the intricacies of the letter of our Torah, thatletter will begin to kill those qualities in them thatare appointed for death. As we gradually feedthem the spiritual interpretations for life thatMoshe teaches us, the division that beganbetween the dead and the near-dead will increase,that those appointed for life may triumph.

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Our goal in the service of the Salvation of Yahmust be to lift up a higher authority than tyrannycan produce. The King shouting quietly from ourbreasts is the only opposition we will offer theirtemporal rulers: the fleshly kings of Canaan willbe toppled effectively by our confidence in thespiritual King. As they fall day by day, we shallthen be able to supplant domineering principleswith the lofty truths of Yahúwah; for the peoples’minds will have been loosened not only fromenslavement by individual tyrants, but also fromobsession with tyranny, itself. By such liberation,we will fulfill our vows to HaShem.

When the present, near-absolute grip of theCanaanite leaders upon the minds of the peoplebegins to fail, therefore, we shall begin to suc-ceed; but as we do, we will not suffer ourselves tobe seated upon the thrones our El is casting down.We will reveal to the peoples the inward thronethat ought to be occupied by HaShem, invitingthem to call upon His Name, that He may becometheir King, also. He is mighty and just, and Hismercy to those who seek His faces is unfailing.

The first of the places you will encounter beyondMalkuth is the city of Yesod, which seems to beorganized into three camps—not rigidly, as thereis plenty of movement back and forth (althoughunder the restrictions born of fear), and as theleaders keep pretty much to themselves, enforcingtheir rule primarily by the fearful images of them-selves that they have set up in the minds of theirpeople. The most prevalent influences in the city,amidst its confusion, come from families of thePerizzites, the Amorites, and from the Rephaims,of whom I saw but little.

Chief among Yesod’s families are the Perizzites,an unctuous people. We shall have but little suc-cess among these, as they have an inordinatelyhigh opinion of themselves. They are the onesyou shall find wagging their tongues, like tails, allover the place. If you involve yourselves muchwith them, initially, you will waste valuable time.Caleb’s Path

CanaanitesKether

KenezitesChokmah

KenitesBinah

KadmonitesChesed

HittitesDin

PerizzitesTipareth

AmoritesHod

RephaimsNetsach

GirgashitesYesod

JebusitesMalkuth

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Though the Perizzites will impose themselves atevery opportunity between you and others withwhom you will be dealing, insisting upon theirright to assert their views of matters of which theyhave even yet to hear, they are essentially follow-ers. Do not be drawn into their arguments, there-fore. As we have success among others ofCanaan, the better of these will be sure to follow.They would never get over being left out.

In sheer numbers, I encountered more Amorites inYesod than any other tribe. I may have seen a fewof the Rephaims among the Amorites, but the twotribes are difficult to distinguish from each other.Some chance phrase overheard led to my assump-tion that there are more of them in Yesod thanmight at first appear. I believe Joshua stayed intheir capital city; so I’ll leave that part to him andtell you what I know about the Amorites, as myjourney from Yesod took me through their bor-ders. The Canaanites are all so much alike, really;but you know how it is: every bird has his color.

Speaking of birds, the Amorites are, to all appear-ances, the most flighty creatures imaginable inhuman form. It’s hard to get one to stand still longenough to get to talk to him at length. They darthere and there, dropping a few words and movingon to some other focus—only to circle back againwhen they’re least expected or appreciated.

The great weakness of the Amorites—and thisflaw is pervasive among all the Canaanites Iencountered—is their pride. Be careful not toinsult their pride. It has to go, I know; but do notconfront it: undermine it by the way you conductyourselves. Your example, as you walk in the pre-cepts of Torah Light, will make the Amorites cov-etous of your very carriage.

Amorites seem less self centered than Perizzites,but the difference is qualitative, not categorical.Perizzites are emphatically proud, while theAmorites are only incidentally proud, and aremuch more sociable. However, as Amorite pride

is motivationally underlying and not so easily dis-cernible as in the Perizzites, the Amorites are eas-ier to offend by careless, off-hand remarks—as bycomparison of them with birds, for example.

Be careful not to offend. The Amorites wanteverybody’s eyes to be on them; and when peoplestart watching you instead of them, they will imi-tate your walk in Torah if you have not offendedthem. If you offend them, however, they will hateyou; and they are dangerous enemies.

As they turn to follow after you, furthermore, befaithful to turn their turnings unto HaShem, giv-ing Him the glory; for it is truly His glory in youthat shall attract them. Should you allow them toattach themselves to your persons, they willdevour you when the nakedness of your weak-nesses shall be revealed. Be faithful shepherds.

As I was talking to a group of Amorites (they areable to converse effectively in groups—the threadof thought shifting from one to another, as thoughin relief of a burden) a party of Hittites came overto see what was going on. Make no mistake aboutthese: the Hittites are the enforcers for the pow-ers-that-be!

The newcomers immediately recognized me as astranger; and they broke up the discussion, tellingthe Amorites to go on about their business andordering me to remain where I was. One of themrestrained me while another went through my fewthings. I didn’t get upset. I didn’t resist. I askedthe man in charge of me if he usually saw manystrangers, and if he got a lot of trouble from them.He seemed rather surprised that I should ask.

When nothing incriminating was found in mystuff, the others looked as though they were goingto give me a good going over to see what theycould find out about me. The fellow holding myarm intervened, inconspicuously, by suggestingthat they should bring me to the Kenites, whoknew better how to handle the likes of such as

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me. The rest, with dark humor that promised nogood for me, agreed; and off we presently went.

The Hittites do what their bosses have trainedthem to do. Because they have obeyed tyrannicalbosses, we have reason to believe that they willalso come to respond, in the overthrow, to the pre-cepts of United Order—if only from habit of obe-dience. Their obedience is sustained by an activefear that they will lose their traditional identity asenforcers of authority, should they act on theirown; and this fear will work to our advantage.

A man once said, “Sometimes it is necessary to goa long way out of your way, in order to be able tocome back a short distance correctly.” Suchroundabout progress will lead to the ultimate real-ization that Yahúwah is the only sovereign worthyof allegiance: as shall be proclaimed by the trueand faithful witness who shall come as Shepherdof Yisrael, as prophesied by Moshe. We cannotexpect proper motivation, at first—little by little,saith HaShem. The Hittites will learn our motiva-tions as they walk in our steps.

Just before they sped me away to face the dreadedKenites, the Hittite band had one last argumentamong themselves about whether they shouldrough me up a bit, or not, to make it look good.Consequently, I had a little time to look around.

I saw a few Perizzites peeping around corners tosee what was happening to me. They do seem tothink a lot, despite their proud exterior. If wecould remove that covering of pride without utter-ly ruining them, we might discover, inside, theraw materials necessary for building compassion.

I’m pretty sure there was a prominent Rephaimamong one such furtive group; at any rate, thePerizzites held him in high regard. That’s it! Ifthey can honor another—in whatever sense andfor whatever reason—they might also come tohonor one of us! Then, they can be taught thatwhat they admire in us is not us, but the King we

serve. If they can be led into this perception, evengrudgingly, they can be won!

I also saw, during this lull in the action, an openbuilding in which many different things weregoing on at once—so much, in fact, that Icouldn’t make much of it. I asked the Hittite hold-ing me what was happening over there. He justshrugged and answered, “Oh, you know…theKadmonites!” I still don’t know much about thesepeople, but I understand Joshua learned a greatdeal. He’ll tell you what you need to know.

I was truly worried when I was finally broughtbefore the Kenites. These people are shrewd. Beplain with them: shrewd people have one weak-ness—simplicity goes right over their heads! Buthere’s the trick: after it has gone over their heads,it comes back around and gets all twisted up withtheir everyday thoughts. We can win these sons ofCanaan by the action of leaven.

The main difficulty in winning the Kenites will bethat they seldom, if ever, act on their own initia-tives. They are in constant communication with agroup called the Kenizzites, sending messagesrapidly back and forth in conspicuous secrecy.

I never did get a chance to talk with a nativeKenizzite, but I understand that they differ sub-stantially from Jephunneh, whose mouth is everfilled with praise of Yah. Take what I say aboutthe kindred tribe of Kenites and what Joshua saysabout the Kenizzites, and the mystery of theirrelationship will, doubtless, prove to be nothing.

I do know that both families defer to theCanaanites, by reason of that tribe’s patriarchalposition among the nations; for when the Keniteswere satisfied I was an innocuous wayfarer andcould be released, they sent a last note to theKenizzites, who evidently thought it prudent totake me before the Canaanite chieftain, to be safe.In Canaan, responsibility is a thing better passedaround than shouldered.

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I figured this was the test! But you know what?As soon as I was ushered into the Canaanitethrone room, the Big Boss got up and said merely,“Follow me.” I can say, “merely,” now! But at thetime, I had no idea what horror was waiting! TheCanaanite chieftain didn’t even make furtherinquiry. He led me straight back to Malkuth with-out displaying any interest at all.

When we got there, he said, “You can stay on thisside if you want, but your kind gets along betterover there.” So here I am: whole; learning whatI’ve learned; thinking what I think. I guess it’sJoshua’s turn.

Joshua’s Report

You know Caleb. The Father has filled his heartso wonderfully with concern for all men. He getsaround much more than I because of his nature,and he has a more fully developed overview ofthe situation in Canaan than I shall be able to pre-sent. In the service I have learned at the hand ofMoshe, it has been necessary for me to limit mynaturally less gregarious nature even beyond itsinclinations, that my mind can remain open to themany voices of the oracles as they apply them-selves to our movements in the land.

I will do my best to fulfill his expectation that Iwill be able to give better insight on some mattersthan he. Certainly, I cannot; but what I have beenprovided will add to your understanding of whathe has been given. As you blend our reports inyour minds, the Father, Himself, will doubtlessgive you yet greater understanding than shallcome from our reports, taken together or separate-ly. Keep HaShem always as the focus of yourminds; serving Him according to our positioningswithin our separate callings serves all.

When I arrived at Malkuth, the noise of the placewas unsettling. Such confusion! I separated fromthe others quite early and looked for a place withsome relative quiet, so that my spirit could assert Joshua's Path

CanaanitesKether

KenitesBinah

KenizzitesChokmah

HittitesDin

KadmonitesChesed

PerizzitesTipareth

AmoritesHod

RephaimsNetsach

GirgashitesYesod

JebusitesMalkuth

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itself with some composure. As I gained controlover my reactions, I discovered that the generaluproar of the land does not prevent somethingclose to normal interchange between its peoples.

The Canaanites are apparently hardened to thetenor of their lives, and are able to discuss eventhings of import in such an environment; but youwill find that the long discussions to which we areaccustomed will not be tolerable for them. Theirattention spans are short, and their intelligenceappears by bursts. Our ministrations to them mustbe in few words with poetic implications that willwork in their memories over time. Our traditionof parables has prepared us well for this service.

Yesod lies directly above Malkuth as you headnorth, according to the natural wisdom, and eastaccording to the revelations of Torah. There isonly one way forward at the Malkuth crossing; soyou will have no difficulty with direction.

After reaching Yesod, the road forks into threebranches; and some of you will have more diffi-culty following one route than another because ofthe nature of the land’s peoples in relation to yourown predispositions. The ten who spoke beforeCaleb have characterized the Canaanites suffi-ciently well for you to know which peoples mightbenefit most from your presence among them.

Do not let the misery of the people dominate yourjudgments of them. Like us, they have been fash-ioned by HaShem and have roots in Adam.Remember the teaching concerning Pharaoh:though the judgment of HaShem fell upon himdevastatingly, Elohénu testifies that it is He whoraised him up to such a fall, and that it is He whohardened Pharaoh’s heart against warning, for thepurpose of teaching the chosen His ways.

Though we learn from the fall of Pharaoh, we donot long rejoice in his fall; rather, we praiseHaShem for causing even the children of darknessto serve in the perfection of the Children of Light.

Furthermore, from those who must perish ofCanaan, a remnant shall escape; for the bird is nottaken with her young. Remember the remnant inyour prayers, that they may repent of theirbondage to error and live unto fulfillment of thepromise that not one such shall remain. There is agoat for the altar, because of judgment, and a goatfor the wilderness, because of mercy.

Whether the people of the land will hear orwhether they will forbear is not in your hands, butin the hands of Yahúwah Elohim. Neither wearyyour souls because of them, therefore, nor burdentheir souls overmuch with guilt because of yourwords to them. Minister peace. Trust HaShem.

Those who cannot hear will either be transformedor driven out in the fullness of time; and HaShemknows how to bring them back again. Those whoshall remain among us will remain only so long astheir souls can benefit from our witness. Should itlater become necessary for some of these to beremoved also, HaShem will drive them out, also.It is the righteousness of our faithful El to perfectevery spirit He has entrusted to Earth.

Upon arriving at Yesod, I fell in with a family ofthree who were traveling from Netsach. I found Iwas able to relate more easily to these than towhat others I saw in the city—especially than tothe city’s permanent residents. The Girgashites ofYesod are elusive. It’s not that they are uninquisi-tive, but the few I talked with seemed always torespond from some ulterior motivation; and I wasnot inclined to probe beneath the surface, expect-ing to find better opportunity for learning of theCanaanite peoples.

Our Heavenly Father fulfilled my expectations bysending me the Rephaim family. They had cometo see the healer living in Yesod, on behalf oftheir daughter, whose feet and legs had been sub-ject to periodic swelling for several years. Thefamily came to Yesod weekly to purchase potionsto reduce the swelling. At first the medicine had

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some apparently beneficial effects, but theswelling soon increased in severity.

The Rephaims idolized the healer and did notthink to question his wisdom or his methods. Ifthe child were to worsen and die, they confided tome, certainly there was no better man in all ofCanaan to care for her unto the end. When I toldthem I might know a better man, they protestedmy ignorance; but I could tell they were interestedin hearing what I had to say. I asked them of theirdiet and such. It happened that the father was aswineherd by profession; and, consequently, theyate a good deal of pork.

I told them of how Moshe stood before the plaguefor the lives of thousands with success, and of thelaws and outstretched hand of his Elohim, whichenabled him to work such miracles in the sight ofthe people. I explained that the dietary proscrip-tion against eating pork was given, in part, for ourhealth, as metabolization of the oils of the fleshcan cause many difficulties in humans, such asswelling of the legs and feet. I did not tell them ofhigher interpretations; they would not have under-stood them. I offered them the letter given us byMoshe, and they found reason in it for hope:because it stands against the adversary of life.

The father complained, at first, that change in dietwould be a lot of trouble, given his profession.Not only would it be expensive to replace thepork at the table, it would also be damaging to hisbusiness if his customers should hear that hisdaughter could not eat the flesh because of health.I offered to walk a way with him as he traveledhome and to give what advice I could. His mindwas eased so quickly by the offer of help that Iwas much surprised by the change, until I remem-bered the meaning of the root word for the tribalname. Then I praised Elohim for making the trou-ble the beginning of the remedy, singing in myheart the song of the psalmist as it was otherwiseleavened for use in the marketplace, “He not busybeing born is busy dying.”

As we traveled towards their home in Netsach, Iasked the man if he had ever considered makingother use of the swine with which our Father hasblessed us in wisdom. He made signs to his wifethat I must be a little touched by the Evil One. Iignored this and continued to minister to them,telling him that I had heard of a swineherd inEgypt who would not knowingly sell animals formeat, but sold them as workers. The Egyptianswineherd ran a composting farm and used theanimals to rout among the decaying matter, that itmight age more quickly. He was able to feed boththe herd and his family sufficiently well onincome from sale of fertilizer and franchise stock.

The Rephaim was interested in the idea andthought that he might try it. We talked a bit aboutdiet and such and, generally, of the people of theland. He rewarded me greatly in conversation formy little help; indeed, I had sufficient informationfrom him to be able to spend nearly all of mysojourn in Canaan at his home, learning by hislife’s experience details I could not have learnedwalking briefly through the land on my own.

Whether my diagnosis of the daughter’s illnesswas correct, HaShem knows. He also knows,however, that the man is considering the change.We must all cross Yordan. Even if the girl hassome other problem, HaShem is capable of heal-ing her at this time for the expedience of thefather and the family.

Although the Canaanite tribe rules the land bydelegating power to the Kenites, the Hittites, andthe Jebusites, the daily administration is under thecharge of the Perizzites. Oppressive stewardsnotwithstanding, the people of Canaan are in factruled by their own emotions, which predominateinordinately without the active service of intellect.The routine deferral of Canaanite authority to thePerizzites is an extension of this dynamic, andshould their hearts be circumcised in the preceptsof Yah, this would act to our advantage; for achange in the Perizzites would be quickly seen.

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Where an active intellect rules by the natural wis-dom that arises from and is filtered through emo-tion, there is even greater darkness than when theheart rules darkly—savagely—on its own. Bothcircumstances are deplorable; but the fruit of adomineering heart is apparent: its covering is thin,whereas the fruit of natural intellect permeatedwith emotional bias—wherein the heart hascovertly exalted itself beyond measure—has adoubled, thicker covering, protecting it from easyscrutiny.

The Perizzite masters rely heavily both on theKadmonites, as recounted by Caleb, and also onthe Kenizzites. However, they are in fear of theKenizzites for what they call their “intellectuali-ty”; and they do not deal with them directly, butgain their opinion of events through theKadmonites, whose nature more closely resem-bles their own. It is my opinion, therefore, that agreat effort should be made to undermine theposition of the Kadmonites in the country.

The Kenizzites will not comprehend our logic andwill actively war against us, should their status bedirectly threatened by it. They will not be willing,however, to admit to the Kadmonites and theKenites, with whom they have the most dealings,that they don’t know what we are talking about.Though they may ridicule our thought, vanity willimpel them to conjecture upon its basis in realityand upon its implications for their lives. Theymay, therefore, inadvertently become our alliesfor their overthrow, against their own wills.

Now, as concerning the Kadmonites: we haveheard they divide the world into groups of “us andthem, the haves and the have nots,” and so forth.They will have a very bad opinion of us from theonset, and it is possible that HaShem will deem itnecessary that the greater number of them be dri-ven from the land peremptorily. Whatever of themare permitted by Elohim to remain however, mustbe won over to the pattern of HaShem by subtlemockery, seeming as praise.

The Kadmonites and Kenizzites are the closestthing in Canaan to the priestly castes. We are todestroy their altars, to break down their images, tocut down their groves, and to burn their imageswith fire. As we understand “fire” to signify wis-dom, we must be certain to act in wisdom toaccomplish this great deliverance.

We must applaud their idolatry for the poverty ofmind and spirit it has brought to the peoples of theland; and we must lament our greater blessings,bemoaning them as nothing by comparison. Wemust become the embodiment of “them” to them,to make a way for them to take their place as“us.” Maybe I didn’t say that too well. We mustbecome as blind, so that they can become as wewho see.

As we sacrifice ourselves thus in the service ofThe Name, their strange elohim will be destroyednot only upon the pedestals on which the peoplehave erected them (the groves), they will also bedestroyed in the very bellows from which theycome. The people shall think to renew theirimages, but shall build after the true image wehave insinuated into their hearts and minds. Theirprojections of elohim shall therefore begin toapproximate our Living Elohim.

When this occurs, we can join them as brothersand instruct them more perfectly in His ways; fortheir walk will have added greatly to our under-standing of our own. Truly, we are all brothers inAdam. We long for the day when we shall bebrothers, also, in Yaaqov.

Let us always be mindful of that future day as wewalk among them, that our actions may praise thename of Yahúwah with the sweet savor of accept-able sacrifice. The promised land comes by ourkeeping faith. As we bend the knee in the serviceof HaShem and in obedience to His holy Torah,we will most certainly come to our full inheri-tance, enjoying the nutrition of milk and the satis-faction of honey in all our exchanges. Barak-El!

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Selah:Standing StillIn the Overflow of YordanAt the Time of Harvest

Well, our time as spies in Canaan was not so diffi-cult as I imagined it would be when the Spirit toldme we should go. I’m pretty worn out—especiallyas the Kadmonites seemed to get the worst of it;but I trust we will be able to continue together fora while, yet: we will need to review the thirteenthreport on the land of promise, which came byJohn the Revelator. The message to the churchesof Asia will strengthen us all to press on. To over-come is to enter into the perfect rest of YHWH.

Before proceeding, we will need to consider theCanaanites a little more closely. The dwellingplaces of ten nations are given for us to possess,but only seven are to be driven completely out ofthe promised land—out of the tabernacle offlesh—for the sake of its perfection in the serviceof the house made without hands. Further, theseseven do not correspond precisely with the listingof ten. The expulsion of the seven is the threshingof the ten; and what remains on the threshingfloor will have been thoroughly purged of allqualities contrary to the measurement of Yisrael.

The reports of Caleb and Joshua prepared us tomake the kinds of distinctions that shall be neces-sary to sift the seven from the ten. We could sensethat not all of the Canaanite qualities are, in everycontext, without merit; careful pruning and appro-priate fertilization would make some of thosetraits fruitful in the service of Life.

Every characteristic of Canaan obstructing orhopelessly obscuring the center path is to be dri-ven utterly out. Like the husks covering kernels ofwheat, such garments belong to the coverings ofdarkness characteristic of the uncircumcision. Noplace for these will be found in Yisrael, the Bodyof Messiah: cowardice, egoism, opportunism,

tyranny—all are antithetical to the measurementof Yahushúa haMashiyach. They must go by actsof Yah, in the circumcision made without hands.

I had intended to pass upwards through Canaanon the center path, the second time around. Thispath, dominated by the narrow way leading fromMalkuth to Yesod and through Tipareth to Kether,brings one from a broad focus upon ten spheres toa narrower focus upon the seven levels in whichthe spheres are positioned.

Seen as a succession of spiritual levels, AdamKadmon symbolizes Jacob’s Ladder. The pointsof these levels, as found along the center path,symbolize the seven chakras of Hindic traditions.Centered in the spinal column, these seven interi-or rungs facilitate the promise that “you shall seethe heaven opened and angels of Elohim ascend-ing and descending upon the Son of Man.”

It is well that the Spirit opposed me in my plan toact as guide for the center path. The successfuljourney through the seven levels of awarenessconcerning the seven spirits of Elohim—who isOne: YHWH Echad—comes only by the position-ing of Yahushúa; for He has already made thatjourney ahead of us and is Master of the Way. Itremains only for us to follow, as He asks.

It will be expedient, however, for us to considerbriefly some differences between the seven andthe ten. Seven/Z signifies rest, completion; ten/Ysignifies activities—the manifestations of under-lying power and authority. When the stasis repre-sented by the seven is disrupted (driven out), theten are susceptible to purification. The compla-cency of bondage must be broken, that the activi-ties of the nations (of the biological processes of

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life) can be transformed according to the mea-surement of Yisrael, the firstborn.

Of the Kenizzites (hunters) and Kenites (war-riors), it is the Hivites that are to be first win-nowed, then driven out. The Hivites are, literally,

the progeny of Eve. As Eve is a figure of thechurch, we conclude that the Hivites are thosewhose searching and warring is not according tothe Father’s Spirit. They reckon their lineage byblood, and their doctrines are learned by rote:they calibrate their lights by father and mother.The Hivites are the trappings of carnality andtheir warfare is abomination, because their con-verts are even worse than they—following merereports of reported teachings and never encounter-ing matters of Spirit firsthand.

Of the Kadmonites (ancestor worshippers) and theHittites (terrorists), it is the Hittites that are to bedriven out. With the Hivites gone, blood ancestorsare understood in their true dimensions as spiritu-al archetypes (lively stones comprising OneHouse), and the basis for the terrorism of one peo-ple against another is removed. All are perceivedas being brothers, and reconciliation replacesdestruction as the remedy for differences.

Of the Rephaims (sycophants) and the Amorites(exhibitionists), it is the Amorites that are to bedriven out. When all mankind is perceived as theoffspring of the heavenly Father, whose patrimo-ny is Life itself, idolization of an individual is nolonger possible. The strengths and blessings givento any individual are seen as revelation of theFather’s presence in that one life, to be shared andcelebrated by all. Exhibitionism (pride of self) isantithetical to this perception, and it must go.

The elimination of the seven nations of Canaan isby the shaking of heaven (mind, thought) andearth (body, experience). What remains will bethe perfection of the Son, the full measurement ofYah’s Salvation. YHWH will overturn: until he towhom the kingdom belongs appears. As we fol-low, now, Yahushúa along the center path thatleads to full reconciliation with HaShem, let usgladly open our hearts and minds to the Father’sscrutiny and the Son’s ministrations. In doing so,we will arise; and we shall shine, for our Light iscome. Baruch HaShem! The Seven Nations Driven Out

hwhy

Kether

Chokmah Binah

Chesed Din

Tipareth

Netsach Hod

Yesod

Malkuth

Canaanites

Hivites

Hittites

Perizzites

Amorites

Girgashites

Jebusites

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Back in the Wilderness:And the Rough Places, Plain

Malkuth: the Church at Ephesus

Unto the angel of the church of Ephesus write;These things saith he that holdeth the sevenstars in his right hand, who walketh in the midstof the seven golden candlesticks; I know thyworks, and thy labour, and thy patience, andhow thou canst not bear them which are evil:and thou hast tried them which say they areapostles, and are not, and hast found themliars: And hast borne, and hast patience, and formy name’s sake hast Iaboured, and hast notfainted.Nevertheless I have somewhat against thee,because thou hast left thy first love. Remembertherefore from whence thou art fallen, andrepent, and do the first works; or else I willcome unto thee quickly, and will remove thycandlestick out of his place, except thou repent.But this thou hast, that thou hatest the deeds ofthe Nicolaitans, which I also hate. He that hathan ear, let him hear what the Spirit saith untothe churches; To him that overcometh will I giveto eat of the tree of life, which is in the midst ofthe paradise of Elohim.

When Sephirah Kether is the point of origin instudy of the sephiroth, Malkuth is understood asfruition; but when Malkuth is the beginning focus,it is best understood as conception. Kether and

Malkuth appear, visually, to stand at oppositeends of a continuum; in fact, however, they aremore like a single point located on a circle, thenumber of degrees being represented by thatpoint—its value, or significance—being deter-mined chiefly by the direction of one’s approachin the illusory dynamic of time.

The linear aspect of the inward journey fromMalkuth to Kether is experienced by our minds;the circular aspect, by our spirits. The close rela-tionship between the two spheres is understoodeven in their names: Malkuth is translated as“Kingdom” and is often associated with the tribeof Ephraim; Kether is rendered as “Crown,” inassociation with Judah.

Ten (Malkuth) is, after all, another level of One(Kether); and in various studies throughout thecenturies, several Adam Kadmons have beenstacked, one above another, to signify progressiverevelation, with Malkuth and Kether interchang-ing at successive levels of symbolic thought. Thistradition recalls the Isaiah precept, HaShem’sword to them was “here a little, and there a little.”

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In the ascending progression, which moves fromthoughts of the created order to meditations uponthe nature of Elohim, the student advances fromMalkuth to Kether, finding in Kether insights thatgenerate understanding that forms a new and rich-er Malkuth, from which to begin again. In thedescending progression, which moves from con-ceptions of Elohim to conclusions on the nature ofHis creation, Malkuth transforms into anotherorder of Kether—new understandings of Elohim.

Using Malkuth as point of departure, we focusupon revelations of the first Adam, as known inour mortal tabernacles, seeking understanding ofcorollary implications for our walk in the secondAdam. The sephiroth are also known as “emana-tions,” or pourings forth of Light. As Malkuth isthe root, or lowermost manifestation, of the Treeof Life, we consider our bodies to discover thelowermost member responsible for the manifesta-tion of the physiological equivalent of light, orbecause of which is routinely generated con-scious, motivational thought—equating that mem-ber, and its functions, with Malkuth.

We adopt this procedure because of the unity ofscriptural imagery: the menorah, or “candlestick,”of the tabernacle of Moses is the prototype forboth the seven candlesticks of the message to thechurches of Asia and, in a mystery, for the ten sil-ver and ten golden candlesticks of the temple builtby Solomon.

The revelation to Moses is that these seven lightsare branches of one holder; the revelation to Johnis that the lights are perceived as functioning indi-vidually, being united in the High Priest who bothholds and moves among their lights, and whoseFather is the Light thereof.

That it is possible for the candlesticks to beremoved out of their places (compare, “if thyright eye offend thee”), connects this imageryloosely with Paul’s teachings on the wild (silver)branches and the natural (golden) branches of the

olive tree, a symbol of the Life Tree as revealed inMan, the Temple of Elohim.

The wild olive’s branches are the ten silver can-dlesticks of Solomon’s Temple, whose place wasnot specified in that revelation. The natural olive’sbranches are the ten golden candlesticks, whichserved to light the way into the holy of holies,proper home of the true Menorah. In Messiah,both the wild and natural olive branches are graft-ed into the true, Eternal Olive, the Tree of Light,which Light is the Life of men.

As there is but one Church—one Menorah, oneunited Olive Tree, one Body—and as the mes-sages are sent to the seven churches that are inAsia, we conclude that Asia, lair of the fabledDragon, is a symbol of the libidinal attributes ofthe flesh, and that the individual churches of Asiaare symbolic of the physical forms and facultieshoused by the flesh—by earth. The flesh may beweak, but it is not unholy; for the flesh is also thetrue Temple, in which the Church congregates toworship Elohim.

When the messages actually begin, moreover, it isnot the churches, or body faculties, that areaddressed directly, but the angel of the churchassembled at each city, or dominion, of Asia. Asthe manifested existence of angels is in heavenlyrealms, the angel of each church of Asia is inter-preted as being equivalent to that portion of theunconscious mind exercising control or spiritualoversight upon the locale entrusted to its supervi-sion—upon those forms and faculties in itsdomain.

That the angels are addressed and that the church-es are all invited to hear interiorizes the teachingby Paul, “…we wrestle not against flesh andblood, but against principalities, against powers,against the rulers of the darkness of this world,against spiritual wickedness in high places.” Wedo not imply that the angels of the churches ofAsia are wicked, but that they are subject to

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wickedness as they succumb to the gravitationalpull of lower, subterranean realms, forgetting theirplace of origin and their ultimate destiny.

The same judgment applies to the forms and func-tions ministered to by the angels of the churchesof Asia as to the angels themselves: there is nowickedness in the flesh itself, nor, necessarily, inthe exercise of its faculties (as supposed by theNicolaitans, who practiced a rigid asceticism thatindirectly accuses the wisdom of the Creator inproviding His creatures with such troublesomedynamisms as are found in the flesh), but only inthe uses to which the flesh may be subjected atthe instigation of a faulty will or under the mag-netism of a faulty inclination.

Human will is a faculty that operates as frombelow, and inclination is a force exerted as fromabove. The ancient maxim applies: as above, sobelow; and, inversely, as below, so above (com-pare Matt. 18:18). The act of will is answered byincrease of inclination, whether according to thelaw of sin unto death or to the law of redemptionunder grace unto eternal life.

In his message to Ephesus, Yahushúa both com-mends and criticizes the fidelity of the libidinalangel, speaking through him to the congregationsof all of Asia, which churches we have interpretedas representing the collective forms, functions,and faculties of the human body. The roots offidelity among humans are found in the reproduc-tive organs and the emotional and intellectualcomplexes involved therein. The judgment, “thouhast left thy first love,” positions the axe headprecisely at the root of the Life Tree in each of us.This root is Malkuth, the bridal chamber.

Even so, baptism into Messiah is as a wedding,making of twain a new man: wherefore they areno more two, but one flesh—one Body. Thefruition of that union is as a birth—the emergenceof One. In birth, the head is presented first, in theprocess called “crowning.” Again, we see the

close relationship of the spheres Malkuth andKether.

If we die daily to the isolation of sin that Messiahmay be born anew in us, we also are resurrecteddaily into His life. It is this daily sacrifice of selfand daily rebirth that builds faithfulness in thechamber of Malkuth. As we renew fidelity inEphesus, the allegiance of the angel is assured;for he will be bound by the strength of propernourishment flowing into the Tree from its roots.

Yesod: the Church at SmyrnaAnd unto the angel of the church in Smyrnawrite; These things saith the first and the last,which was dead, and is alive; I know thy works,and tribulation, and poverty (but thou art rich),and I know the blasphemy of them which saythey are Jews, and are not, but are the syna-gogue of Satan.

Fear none of those things which thou shalt suf-fer: behold, the devil shall cast some of you intoprison, that ye may be tried; and ye shall havetribulation ten days: be thou faithful unto death,and I will give thee a crown of life. He that hathan ear, let him hear what the Spirit saith untothe churches; He that overcometh shall not behurt of the second death.

The location in the flesh of the church at Smyrnais not so apparent as for the church at Ephesus; it

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is inferred from the text of other messages to thechurches of Asia by searching this way a little andthat way a little—in scripture, in the flesh, inexperience in the Spirit, and in the traditions ofkabbalah. As pertains to the first Adam, I foundSmyrna to be symbolic of the abdominal region.“If any man lack wisdom, let him ask Elohénu,who giveth to all men liberally and upbraidethnot.” The fullness of the stature of MessiahYahushúa comes in the unity of the faith by theaggregation of affirmations.

Malkuth is often signified by the key words“stones” and “Rock,” as used in the King Jamesversion of “The Book.” The order of authority inthe Kingdom of Elohim is conveyed by suchwords in Yahushúa’s teaching to Peter about thekeys to the Kingdom: “Cephas” (Kepa/PK), asPeter is also called, means “hollow rock” or“stone”; “Peter” (Petros/Pevtroı) means “rock”—larger than a stone, but connoting a piece of rock;“Rock” (petra/pevtra) means “massive boulder,”connoting the mass from which petros is extract-ed. We therefore say that the keys to the Kingdomare in this understanding: “A little, hollow stonecan become a rock, but the Boulder is boss uponthe Mountain of Elohim.”

Yesod, or Foundation, also has its key words inthe King James, among them “reins” and “foun-dation.” The abdomen, as traditional location ofthe reins, is also the location of the beginning oflife—of its foundational moments—in humanreproduction. Not only is the abdomen the generallocation of the mother’s womb: the egg, havingbeen fertilized and beginning to divide and multi-ply, is transformed into the new tabernacle offlesh from the navel outward, unto the completionof the entire body.

When the body has been formed and emerges as awhole organism, furthermore, it is the functionsof the reins that predominate the early, founda-tional days of the child’s life—the taking of nour-ishment and the elimination of wastes. As life

continues, the faculties of the reins learn to extendtheir foundational functions, becoming leavenedby the influence of other faculties—the appetitesbroadening beyond their basic attachments, tolead the organism into one activity for growth andanother for balance, and so forth.

It is significant that the spheres Malkuth andYesod are located on the same path line, the cen-ter path: the relationship of the two is bothsequential and uniquely direct. In Malkuth thebride and groom are united; in Yesod are unveiledthe parameters of the partnership: the progressionis from faith during espousal and exchange ofvows to knowledge of the significance of unifica-tion upon consummation of the marriage.

In addressing the angel of the church at Smyrna,Yahushúa confirms at once his identity andauthority and proceeds with a message containingno rebuke, but only words of encouragement,recalling the image of the bridegroom preparinghis bride for the long walk they will share togeth-er. It is not that there remains no more to be over-come, as the crown of life (Kether) has yet to bebestowed. There is yet reason for rebuke, which isindeed forthcoming in the next message to thechurches of Asia; but in Yesod, Yahushúa is busystrengthening trust, or faith, and laying a founda-tional understanding for the trials yet to come onthe path to spiritual maturation.

The proper foundation is laid by removing thingsmovable and coming to bedrock. Spiritually, thisis achieved by affliction of soul—by digging deepin relentless examination of self to discover whatis superfluous in one’s life—what is contrary tothe measurement of Messiah. This work is full oftribulation, and its immediate end is a sense ofimpoverishment at having shed physical, emo-tional, and psychological frills and dainties. Theloss of the various forms of the mammon ofunrighteousness, however, shall be compensatedby ten-fold gain of righteous mammon—of endur-ing treasure, both now and in the life to come.

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As one nears freedom from vanity, however, he isdistracted by the realization that not all who arenominally walking the same path are making thesame sacrifices. This realization is a great stum-bling block, moving focus from the motes remain-ing in one’s own eye to the beams in the eyes ofothers; and a dual focus, Yahushúa taught in hisministry upon Earth, is the beginning of greatdarkness that only seems as light. Yahushúaaffirms progress and redirects the mind of theangel at Smyrna precisely to that focus of faithwhich will consecrate the true Jew’s travail untofruition.

The devil, that fallen angel of the carnal mind,will cast some who have progressed thus far intoprison for trial and tribulation lasting ten days: hewill sift them into portions to try their purity. Ifthe ten spheres, or sephiroth, are symbolic ofstages or levels or days of spiritual reality, it islikely that every pilgrim will either pass throughthem or become entrapped within them.

Those who wrestle with the realities of thespheres are as those apt to become imprisonedwithin them. These will have tribulation; for theirfocus is not perfectly Messiah himself, but thegarments of Messiah—the doctrines and righteousmammon of spiritual strengths with which theFather has clothed him. This focus upon garmentsis a way that seems right to many; but its end is,mercifully, destruction culminating not in annihi-lation, but in restoration of proper focus by theparing away of error.

Iniquity in the Body operates in a mystery. We arenot called to serve forms, even if they be the high-est forms, but to serve the Spirit of Elohim, theLiving Principles from whence forms flow.Perhaps yet another metaphor will make the pointclearer: doctrines are not principles, though theyeasily appear so from our perspectives below, butare as the winds stirred by Principle as it movesagainst the shifting sands of human values andmutable states of being. We enter into His rest as

we come to know the still, small, inward voicethat wears against all turbulence.

The ways of Principle are not somewhat higherthan the ways of forms; they are vastly higher.Heaven and Earth—the context in which wepresently interpret the written Word and by whichwe understand Messiah, the Living Word madeflesh by the anointing of Y’shúa—will pass away;but the Word will endure unto eternity, being eter-nally reinterpreted by forms according to theirexperience of the transforming revelations ofPrinciple.

In the week ordained by Messiah from the begin-ning, there are not ten days, but seven—sevenappearances of one light. Similarly, there areseven churches of Asia—of one continent—notten. The countenance of Messiah is as the sun,whose power supplants or greatly diminishes less-er lights ordained for mercy in periods of dark-ness. As children of the Light, we are not permit-ted to focus forever on the lesser lights; for we,ourselves, have been kindled with enlightenment.

Proper focus on the Single Light of Elohim movesus upward in Adam Kadmon not through ten lev-els, but through seven—as three levels are light-ed, as it were, by binary stars. At no level are weto become enamored with the angels, or lights,residing therein. If we should find ourselvesencumbered by multiple focuses on lesser lights,the message to Ephesus would still apply:“Nevertheless I have somewhat against thee,because thou hast left thy first love.”

When we are lighted by the Light of Messiah,every bowl and knop of the Menorah—of thehuman tabernacle as the Body of Messiah—isrevealed as being lighted by that one Light: theprayer is that we may be One! As we lift Him upfrom the Earth in our members, we become thecity set upon the hill: not only is the single Lightthat is in each of us visible to all, but it is alsoincapable of being hidden—by bushels (measures

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used in commerce), by powers and principalities,or by any such thing. The Light of God’s Sonshines outwardly and inwardly, exposing allthings to our understanding in accordance withour needs, whether they be the hidden thoughts ofmen or the hidden things of progressive levels ofspiritual reality.

We proceed not by contemplation of such holymammon as doctrines, nor by mastery of myster-ies or of sephiroth, but by continuing to seek firstthe Kingdom of Elohim and His righteousness:His Light, whereupon all these things shall beadded unto us. It is our discipline only to orderour minds correctly, giving glory to Principle forall things, that we shall be prepared to walk with-out offense in the many garments with which weshall be clothed in the eons of eternity.

That our spirits and their angels shall be soclothed is conveyed in the promise, “He that over-cometh shall not be hurt of the second death”; forwe know both that, “He that believeth on me hatheverlasting life,” already (one can truly and fer-vently believe while still vulnerable to sin, andthose so coming unto the Son shall in no wise becast out), and that, “The soul that sinneth, it shalldie.” Eternal life does not depend upon perfec-tion; eternal identity does. Praise the Holy Name!

Netsach and Hod: The Church at Pergamos

And to the angel of the church in Pergamoswrite; These things saith he which hath thesharp sword with two edges; I know thy worksand where thou dwellest, even where Satan’sseat is: and thou holdest fast my name, andhast not denied my faith, even in those dayswherein Antipas was my faithful martyr, whowas slain among you, where Satan dwelleth.

But I have a few things against thee, becausethou hast there them that hold the doctrine ofBalaam, who taught Balac to cast a stumbling-block before the children of Yisrael, to eat

things sacrificed unto idols, and to commit forni-cation. So hast thou also them that hold thedoctrine of the Nicolaitans, which thing I hate.Repent; or else I will come unto thee quickly,and will fight against them with the sword of mymouth.

He that hath an ear, let him hear what the Spiritsaith unto the churches; To him that over-cometh will I give to eat of the hidden manna,and will give him a white stone, and in the stonea new name written, which no man knowethsaving he that receiveth it.

Satan is the prince of the power of the air, thecovering cherub of the governing forces of insta-bility. A ruler of the second heaven (the first heav-en is the mind of man), the adversary gainsentrance into Adam—into the Temple ofElohim—through the use of air for speech; for weknow both that it is not what goes into a man thatdefiles him, but what comes out of him, and thatdeath and life are in the power of the tongue as aformer of words. As the exchange of air withinthe body is accomplished in the lungs, we under-stand that they are constantly open to the air—dwelling, in a sense, within it.

Even as the firmament is the dividing linebetween waters above and waters below, the lungsare that bodily region in which one senses the line

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of demarcation between the higher and the lowerfaculties. In their lower function, the lungs supplyoxygen to the body’s metabolic fires; in theirhigher function, they are the bellows that fan thefires of the lips. In the more elevated service,however, the lungs supply only the raw materialnecessary for speech: yet higher faculties moldtheir contribution into intelligent sounds.Nevertheless, it is in the lungs, as in the firma-ment, that we begin to differentiate betweenthings above and things below.

The overwhelming focus of the message to theangel of Pergamos is the power of speech.Yahushúa appears in His role as spokesman,reminding us that His words are of a differentorder than our own (they are Spirit, and they areLife): because by Him is enunciated the LivingWord of YHWH Elohim. As the message proceeds,moreover, it compels us to recall the importanceof the intricacies of oral communication in allcontexts—both as concerns the revelations ofTorah and revelations yet to come.

The binary light of Netsach (Endurance) and Hod(Majesty) comprises Pergamos. Identified withthe lungs, their unity of operation in the Adam offlesh is well known to all. This third light of theMenorah has yet other traditional names, whichspeak more openly of their significance in thecomplete Adam: the spheres are also known,respectively, as the Remnant (the Body) and asMessiah. We could apply to them yet other namesaccording to the binary principle displayed in thetraditional names, to bring them closer to the con-text of the message to Pergamos—for example,the disciples and the Apostle or the congregationand the minister, and so forth.

Overcoming in Malkuth and Yesod, the pilgrim inChrist has yet many way stations on his journeyto perfection. As he approaches Netsach and Hod,which are representative of the collective Body ofMessiah, there are forks in the road and choices tobe made. Shall he continue to walk in the Light he

has known, or shall he turn aside to the lights heperceives? The message to the angel of Smyrnahas prepared him for the choice, but it remains adifficult decision—especially as both spheresaffirm the Light he has known, albeit with differ-ent hues.

Though he invites destruction by choosing forhimself either the right- or the left-hand path (inwhich case, he risks being led not by the Spirit,but by the reasonings of the carnal mind—a waythat seems right to man), the pilgrim positivelyinvokes destruction by judging those stationed inthe spheres to which the branching paths lead asbeing contrary to Messiah: for as he judges, hewill be judged; and he, himself, may be called toserve either in a congregation or as minister to acongregation, whether of one sort or of another.He will certainly be called to take some positionin the Body. Before a pilgrim can find his properplace and function in the Church, therefore, hemust overcome in Pergamos, that his mind will beordered correctly to interpret meanings and to dis-cern sources of the mixed sounds that will contin-ue to fill the air therein as the Body movestowards the perfection of maturity.

The Foreword of this book deals with the difficul-ty of assessing the value and source of words spo-ken on behalf of the Kingdom of Elohim. Toovercome in Pergamos is to learn the applicationof the messages to Smyrna and Ephesus. Focusedin the single Light shining in all of God’s Sons,we do not stumble because of its apparent move-ments among them. At one moment, a man’swords seem true; at another, false—what of it!Seek and serve the Light of Ruach haElohim. Itmay be necessary for another, truly serving thatLight, to appear as a deceiver (while he, himself,remains true), that the focus of an immaturebrother may be restored to the Source.

Though we have ten thousand instructors inMessiah, yet we have not many fathers. Learn tohear the Father’s voice from within the Body, that

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you may come both to hear and to speak in Hispower: not as the seer Balaam, who heard as fromwithout and long remained deaf to the signifi-cance of that which was spoken unto him, agree-ing with Balac that another altar in another time atanother place might give other counsel.

A brother’s words are received as clean only asthey are heard and understood in Messiah. Tohear in a focus that celebrates the individual is toeat things sacrificed to idols and to commit forni-cation, whether or not the words were spoken tothat intent. See thou do it not: worship Elohim,and have fellowship with thy fellow servants whohave the testimony of Yahushúa.

Manna—literally, “a whatness”—what is it? It islikened unto a little, white pebble—a clean wordwith which to nourish the growing Body: notunlike the stone used by Dawid to restore faith inYisrael, whose covering of faith had been severe-ly threatened by the boastings of Goliath.

There is a tradition that the written word of Torah,whose books are sometimes called “The FiveStones,” is black fire upon white fire (as it is writ-ten, “He will magnify the law, and make it honor-able”). In this context, manna is the white fire ofSpirit surrounding every jot and tittle. The nameswritte therein are known only to those to whomthe fire is given; and thus, He who overcomesreceives a baptism of fire.

Until the fullness of that day comes, let us rest, aswe are given, in the Light emanating from thewhite fire of the written Word, that—wherever weare positioned in the Body of Messiah—we shallbe prepared to move beyond Pergamos on thecenter path as we are drawn by the Father untoperfection in the Son. When Yahushúa returns toseal the firstfruits with the baptism of fire, Heshall arise from within the hearts of those able towalk with him on the Mount of Understanding;and these shall carry forth to all the heavenly fireof Torah in the sweet savor of the Gospel of truth.

Tipareth: the Church at Thyatira

And unto the angel of the church in Thyatirawrite; These things saith the Son of Elohim,who hath his eyes like unto a flame of fire, andhis feet are like fine brass; I know thy works,and charity, and service, and faith, and thypatience, and thy works; and the last to be morethan the first.

Notwithstanding, I have a few things againstthee, because thou sufferest that womanJezebel, which calleth herself a prophetess, toteach and to seduce my servants to commit for-nication, and to eat things sacrificed unto idols.And I gave her space to repent of her fornica-tion; and she repented not. Behold, I will casther into a bed, and them that commit adulterywith her into great tribulation, except theyrepent of their deeds. And I will kill her childrenwith death; and all the churches shall know thatI am he which searcheth the reins and hearts:and I will give unto every one of you accordingto your works.

But unto you I say, and unto the rest in Thyatira,as many as have not this doctrine, and whichhave not known the depths of Satan as theyspeak; I will put upon you none other burden.But that which ye have already hold fast till Icome.

And he that overcometh, and keepeth my worksunto the end, to him will I give power over thenations: And he shall rule them with a rod of

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iron; as the vessels of a potter shall they be bro-ken to shivers: even as I received of my Father.And I will give him the morning star. He thathath an ear, let him hear what the Spirit saithunto the churches.

The mansion of the morning star flies in tandemwith the sun in his circuits; for its silver windowsare as the first clear reflection of that great light’sbrilliance. Its towers are with him in the eastwhen the sun arises in his strength; they are withhim, also, in the west, as he turns to visit otherlands. Always near him: if we see them not in hisappearances, their absence brings no shame.

The glory of the sun outshines the mansion of themorning, and he sometimes draws it too closeagainst his countenance for its lesser glory to bevisible. Yet, it is very bright, indeed: were it topass before his face, it would not greatly diminishthe sun’s shining. She who dwells therein maylinger in the night to carry some message to themoon; but she is soon gone to rejoin her beloved,answering his call, and will follow him beyondour certain knowing.

The lady of the morning star is known by some onEarth as Aphrodite, the embodiment of love. Wedo not contest their view of her; for it was occa-sioned by the aura of her soul, and it wasinevitable that those who could not fully probeher mysteries should name her according to theirperceptions of her. She is Venus: called Beauty,by men of the West, and Tipareth, by men of theEast. She it is who has the care of all growingthings. Her first name was Chauwah.

Seven golden points she has upon her crown,whose lights are mirrored seven times in the gold-en chain she wears about her neck to soothe herfading memories of the dark mountains she scaledon Earth in the early days, before she was liftedfrom the seas. It is said by some that she was bornfrom the sea, arising full-grown from its ancientdepths upon a shell. This is true enough, but it isnot strictly so.

She was first born past memory of mortal men inthe garden of bliss; her birth from the waters wasas a second birth: the beginning of her renewal inthe mind of God. It is told she will be carried inthat shell—as in an ark: again, as in a chariot offire—through and beyond the center of all things,to be seated, at the end of days, in her final place,beyond the partings of all the veils.

At the inward points of her crown are seven nar-row windows that shine as silver paths upon hernecklace below. We call the light that rims thesewindows silver, but it is the color of transcen-dence, a merging of the visible and the invisiblespectra. The windows begin as narrow paths oflight; for she first walked visible realms by nar-row roads, which fanned and broadened inwardlyin her travels, to converge in a path that lifted hersafely to the orb of another, denser firmamentthan we have known—a sky capable of bearingthe negligible weight of such a one as she.

Neither is the mansion that lies beneath thoseskies truly known to men: the firmament of herworld was fashioned as her covering. Neithercould men live there, should they succeed in theirvain efforts to gain her world without her leaveand the consent of her beloved; for the jealous sunwould blaze in tireless wrath against their mortalframes, overwhelming their every precaution,should they accost the dwelling of his love.

Selah.

Flying Arrow lay aside his flute and rested quietlyupon the earth. He had been watching his brother,the hawk, climb higher and higher on the hunt,wishing he, too, might fly. He wondered at hisdesire; for, truly, he was content as the GreatFather had made him.

The manitous were closer kin and flew higherthan the hawk; but he, as yet, had no desire to beas they—formless, so it seemed, except in theirappearances to men, when they assumed the

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forms most convenient to their messages. Heunderstood, at last, that it was not the giddy free-dom of his brother hawk he coveted: he wantedsimply to experience the currents of the sun’sbreath as clearly as he felt the insistent warmth ofits face upon his own in the heat of the day.

Instantly upon his understanding, the hawk beganto dive. The more it fell, however, the higherFlying Arrow’s spirit arose within himself. Itseemed his every memory was being lifted up—was changing, in the ascent, to truer images ofthemselves than they had ever been on Earth.Small, forgotten details of unremembered daysbegan to burst with meanings unimagined; and,soon, he was asleep.

In the first beginning of his slumbers, he saw hisbrother, Flying Arrow, laying quietly upon theground and looking up at him. As he looked moreclosely, he could see the seven strands of silver asthey began to travel outward from the goldenbowl surrounding Flying Arrow’s head. The fea-tures of his face, as from the seven doors, openedfirst into the silver cord; and, soon, all of FlyingArrow appeared therein, to begin the frequentclimb beyond the sky.

How glorious the Great Father had made this sonof all the worlds! Water, earth, air, and fire, andeven things beyond hawk’s knowing were as Oneto such as he. And yet, it was as though the man,himself, did not know these things.

Many times the Great Father had commanded thehawk to perch upon the arm of a manitou to signalits approach unto a son of man who might not,otherwise, notice. Not even this care was alwayssufficient to gain the attention of unthinking men,however; for the manitous sometimes soundedtheir trumpets through the hawk’s cries to alertthem of his coming. This nearly always won theattention of men, but the hawk was not certainthat it also won their understanding of the signifi-cance of his service.

The hawk began to dive against the serpent crawl-ing towards the feet of Flying Arrow, and themanitou freed his servant to other service. Then,reaching out his right hand from behind the outerveils, the manitou gently cradled the sleeping manwithin his palm and began the long and intricatejourney to the Father of Lights. The man had beensummoned before the Throne beyond the heav-ens. He would speak, in later years, of Unity.

Selah.

She remembered trying to explain to her firstteacher that there was no difference whatsoeverbetween t and x. The teacher had mocked thechild before the whole class, saying, “And I sup-pose you would think that there’s no differencebetween an arrow and a bird, simply because theyboth can fly and both have feathers!” If theteacher had not taunted her with that particularrebuke, she might have hated him forever; but inthe child’s later studies, she ran across an Easternparable that goes, “Words are birds; and birds arearrows, to the wise.”

As she thought on the teacher’s words, she real-ized that it was her own immaturity that hadopened the door for the teacher’s treatment of her.She ought not to have said, “whatsoever.” She hadfollowed the words, like arrows, to the source ofthe disagreement. There were, indeed, differencesbetween t and x, as she could now clearly see; butthe difference between the two letters was primar-ily a result of perspective.

This last teacher had given the class a word theyhad never before encountered. An ordinary prob-lem, in itself; but the class had been assigned totranslate the new word from the Hebrew withoutthe help of a Hebrew dictionary. It seemed so dif-ficult, and it would be so easy to cheat! But“words are birds,” she remembered; and shedecided to toss the new word into the sky withinher mind to see what it would do and where itwould land.

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Tipareth:

t/taw, the first letter: numerical value, 400; tra-ditional significations: the four elements, thefour directions, composites of the four, comple-tion, totality, regeneration; phonetic equivalent:t, th.

p, π/pe, the second letter: numerical values,80/800; traditional significations: mouth, con-tainer, pit, soul, face, personality; phoneticequivalent: p, f.

a/alef, the third letter: numerical value, 1 or1,000; traditional significations: ox, horns, seed,power, beginning, principle; phonetic equiva-lent: a.

r/resh, the fourth letter: numerical value, 200;traditional significations: head, first appearance,knowledge, intelligence, beauty, fortune, ruler;phonetic equivalent: r.

t/taw, the fifth letter: other possible significa-tions: continuation, sum, perfection, unity.

As she considered the problem before her, shethought that she just might succeed, if she onlyknew a little more! The values of the letterswould begin to merge into a unified concept inher mind, but some element was missing or—aswith her earlier dilemma while facing comparisonof t and x—not fully developed or expressed, thuspreventing completion of her assignment.

Throwing the letters once more into her mind, sherealized that their individual sounds were notunited, as in a word; and she reasoned, therefore,that the element of sound was the source of herdifficulty. She decided that she would have to dosome research on the functions and significancesof sound in language, and that it would be well tobegin by better understanding the words“phoneme” and “phonetic.”

As she opened her English dictionary to theappropriate place, her eyes fell on an alphabeticaltable entitled, “Phonecian Alphabet.” There,before her, were the same number of letters as in

the Hebrew, bearing the same names and havingthe same numerical significations and phoneticrenderings. The Hebrew t/taw corresponded tothe Phonecian X, also named taw, and also pro-nounced as t, th.

“It’s really beautiful,” she thought, “how thesethings work out! If I learn the differences betweenx and t well enough, I may end by learning that Iknew it all before I first began!”

As she mused upon the mysteries of knowledgeand of their foundations in the world of experi-ence, a fragment of verse composed by one of herschool fellows came into her thoughts withoutfanfare and without explanation: “I will wear apurple shirt before I’m old: my spinning handswill whirl the web’s wheel around its axis, untilthe hub splits loose and spills each single partunto its single destination. And then I’ll sigh, Ithink, and watch my body wrinkle in smiles.”

Selah.

The aging monk watched his prayer wheel com-plete a final turn and circle to a stop. It was time,again, to say, “Amen.” However much he trou-bled the waters above with his mantras on behalfof the thousands who lived within his chakras, theopen center never moved—however long its agi-tations might continue! As had been his customfor many years, he would close his prayers in thefour lower realms, leaving their closing in thefour higher realms to the mind belonging to hisbody of light.

“Om mani pedme hum.” As above, so below. Thefires of inner Earth are quiet, and her pores areopen to the waters. “Om manye paedmehumn.”As above, so below. The waters have found thelowest place and are filling every bowl. “Om.” Asabove, so below. The waters, too, are tranquil:they are open to the air. “Om.” The air is still: it isdrinking. “Aom.” The fire is burning in the thinvapors of the upper air. “Aum.”

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He gently laid the prayer wheel beneath hiscrossed legs and slowly crossed his arms.Tomorrow, the lilies would open to the sky; thebudded rose would learn her destiny and service.Another interval of rest, and then the dawn. Icharge you, O daughters of the Chakras, that youstir not up, nor awake my love, until he please.

Din and Chesed: the Church at Sardis

And unto the angel of the church in Sardis write;These things saith he that hath the sevenSpirits of Elohim, and the seven stars; I knowthy works, that thou hast a name that thoulivest, and art dead. Be watchful, and strength-en the things which remain, that are ready todie: for I have not found thy works perfectbefore Elohim. Remember therefore how thouhast received and heard, and hold fast, andrepent. If therefore thou shalt not watch, I willcome on thee as a thief, and thou shalt notknow what hour I will come upon thee.

Thou hast a few names even in Sardis whichhave not defiled their garments; and they shallwalk with me in white: for they are worthy. Hethat overcometh, the same shall be clothed inwhite raiment; and l will not blot out his nameout of the book of life, but I will confess hisname before my Father, and before his angels.He that hath an ear, let him hear what the Spiritsaith unto the churches.

The small, but full, brown pea rolled out of theprayer wheel’s open gate, from the right towardsthe left, and stopped a little distance away from itscage, directly beneath the man. Its embryo wasnot damaged in the least.

It was thankful for this sign of health; for it hadmuch work to do before the morning and wouldneed all its strength. It must grow to full maturitywithin the man and multiply exceedingly; fortomorrow was a day the man would walk amongthe people. His every word and deed would bejudged by the Watchers according to their proofsof this night’s work.

The man’s mind would be the seed’s sunlight; hislife experience would be its soil; the seed woulddrink from the man’s reservoirs of compassion.Every seed knows the parable of the sower, andthis seed knew it would survive the night to growin beauty and in strength: the light in the man wasbright; his soil, rich; and his compassion, deep.The collective memory of the seed’s kind wasclear in its understanding, and it was thankful tobe able to follow his ancestors’ best example.The Vine would be well served by morning.

The light in many men is weak because theyimagine many centers in which to focus theirsouls’ energies—whether they should focus theirconsciousness upon or against a thing, or whetherthey should be in fear or in hope concerning anydevelopment that might occur. The ancientsAharon and Moshe had warned of the folly of thismanner of focus; but a later king had sorely testedthe people by fashioning convincing images ofaspects of the True Light and placing them farapart, one from the other. Confusion followed.

The distance between these images and the trueimage of the Light at Jerusalem made it difficultfor the people to see how the lesser lights werelacking in comparison with the True. The idols ofjudgment and of mercy could never convey theunity of the Elohim of judgment and mercy.Overcoming at Sardis

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The people were careless in their life before thecalves of fire; and so, they were deceived, andtheir lives became vain. They would build a whileat this center, then at another; then they wouldabandon their labors entirely for uncertain lengthsof time, only to build anew at yet some otherunsuitable location when the True Light wouldmomentarily reappear to their minds, convictingthem of the impropriety of a previous focus.

The young vine knew well the true significance ofthose images made by Yravam: it could feel itsproof in its first branches. Every vine is fashionedto focus only upon the True Light, which is as acenter pillar in its growth. It consumes that pillarinch by inch, moment by moment, as it grows.Without the center pillar of light, the vine wouldsurely languish; but without the supportive pillarsof left and right, the vine would sprawl aimlesslyupon the ground. Even this parable, however, hadbeen more truly stated in the temple of Lightestablished in Yerushaliem.

The growing vine’s ancestors had taught him thatthe pillar on the left hand, as vines look into thesky, represents the services of tillage; the right-hand pillar, the services of irrigation. These twofunctions are essential to the process of growth,but the beginning of growth comes only inresponse to the warmth of the central pillar’slight. Moreover, as the pillars at the sides stand byto assist the vine in its season of growth, it is sure-ly the True Light’s crossings in the sky that enablethe branches of the vine to lean somewhat on thelesser pillars in the breathtaking process of matu-ration.

The man’s focus was strong; for the left and rightfunctions in him were fully dedicated to their ser-vices in the Earth. When the downward thrust ofthese functions reached the man’s foundationalcenter, they willingly turned of themselves tochannel their full energies upwards along the cen-ter path in the man, thus uniting every faculty inthe service of the single Light in him.

It is told among the vines of Earth that the threepillars are universal in all things. A growing thingthat imagines itself as containing only one of thethree knows little of himself. Such a one issearching his soul as from without—from theright or from the left. By such means there is nostrength to contend with the forces of life. Ahouse divided so cannot stand.

All things have their own, proper center in thesingle Light of creation. Focused therein, allthings are both clean and supportive of life. It isprophesied that when this knowledge spreadsupon the Earth from the greatest to the least, thatEarth will reel under the weight of its own pro-ductivity; for all life will then unite in knowledge-able cooperation, as One in One.

Tomorrow’s increase would serve that day.Already, the vine’s blossoms had opened.Already, they had been pollinated in the inter-change between form and function. Already, theyoung kernels were nearing completion. If theman should also be blessed in his slumbers as hehad been blessed in the evening sacrifice, themorning would provide him abundant seed to taketo the marketplace to exchange for garments andto give as alms for the renewal of friendships.

As the vine began to wither in its full age, it wascontent. The night had been one that would beremembered among the ancients of the peas. It isnot that this particular specimen would be cele-brated in the stories of the species, but that theTrue Vine had been faithfully served by the life ofone of its brethren in the service of One.

The man stirred from his sleep. He had beendreaming of a herd of deer standing quietly by thewindow and looking in at him. Morning had comeupon Earth, and he understood that the deer werewaiting to be fed. He smiled at the Watchers anduntangled his long arms and legs from around theLotus. As he stretched into the Light of anothernew beginning, his hands were filled with seed.

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Chokmah and Binah:The Church at Philadelphia

And to the angel of the church in Philadelphiawrite; These things saith he that is holy, he thatis true, he that hath the key of David, he thatopeneth, and no man shutteth; and shutteth,and no man openeth; I know thy works: behold,I have set before thee an open door, and noman can shut it: for thou hast a little strength,and hast kept my word, and hast not denied myname.

Behold, I will make them of the synagogue ofSatan, which say they are Jews, and are not,but do lie; behold, I will make them to come andworship before thy feet, and to know that I haveloved thee. Because thou hast kept the word ofmy patience, I also will keep thee from the hourof temptation, which shall come upon all theworld, to try them that dwell upon the earth.Behold, I come quickly: hold that fast whichthou hast, that no man take thy crown.

Him that overcometh will I make a pillar in thetemple of my Elohim, and he shall go no moreout: and I will write upon him the name of my El,and the name of the city of my Elohim, which isthe new Yerushaliem, which cometh down outof heaven from my El: and I will write upon himmy new name. He that hath an ear, let him hearwhat the Spirit saith unto the churches.

The street before him was covered with roses,lilies, flowers of every sort. Not many could see

these quiet messengers of the Lotus: their huesheld closely to the clear radiance of light, itself.But even those who could not see their lovelinessmight admit that the sky was particularly brightthis morning—as though the light slowed upon itsdestinations, hanging in the air like spring waterfrozen in tiny jars of flawless glass. Each step ofhis seemed to break the spell, sending silver sliv-ers of ice light skittering along from around thesoles of his feet to bruise the petals of the flowers,filling the air with precious aromas.

And yet, it was quite an ordinary street. Thisblock resembled a boulevard; the next, an alley-way. Shops and empty tin cans, awnings and lean-tos—the passably ornate and the incidentallyshabby blending agreeably, unless one should berude enough to inspect the scene more closelythan it deserved.

He let the Spirit fill him to overflowing, that in itsoverflow he might become One according to itswisdom. Taller, he grew with each step; andsmaller, also. A bend along the way brought himface to face with the morning sun, and his handsbecame as gloves; his feet, as shoes. His face hadbecome as a window in a vast cloud of Spirit thatfilled the horizon as he walked, and from itshappy opening shone forth the Light that exceedsall radiance. As he celebrated the presence of thatLight within him in his walk, the force of his foot-falls united the cells in his body with the mean-ings of the day.

He came upon a vendor in the way and felt sud-denly tired. Knowing the fatigue was not his own,he stopped beside the man and bought a cake forhis breakfast. When the peddler returned hischange, he thanked him for being considerateenough to supply him with his breakfast so earlyin the morning.

As he busied himself with preparing the cake tohis liking, he could see that his host’s spirits hadrisen considerably already, and that a further sup-Overcoming at Philadelphia

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portive word would not be without effect. As heprepared to take his leave, therefore, he remarkedthat sleep is death to a sluggard; but to an indus-trious man, it is health. The vendor smiled, andthe monk reminded him that honest smiles are restto all men.

He finished his breakfast cake not far along theroad and began to feel some nausea. “It would befoolish,” he thought, “to charge a vendor with soready a smile with incompetence or fraud in bak-ing!” Deciding the cause of his discomfort mustlie elsewhere, the monk’s attention fixed itself ona cantankerous old fellow waiting impatientlyalong the edge of the road.

The man was clearly upset. He was fussing backand forth along a treadmill of his own making andwas muttering incoherently of matters having noapparent connection. He would stop abruptly andraise his arms, fitfully, in a gesture apparentlymeaning, “Why me?” The monk noticed that theman’s arms never came above his waist.

Although the cause of this discomfort was notapparent to the monk, he reasoned that it wouldhelp but little to know. The man was no strangerto this mood, it was clear; and knowing the partic-ulars of this appearance would only muddle per-ception of the whole. The man was bound by anincapacity for forgiveness of faults and failures—whether real or imagined—to which he had beensubjected by his fellows over the years. If he wasnot able to forgive, the monk reasoned, the manmight profit from being, himself, forgiven fornothing: he would give the man a seed of forgive-ness! If the man could receive it, he would beginto mend.

As the monk approached this aura of grumps andsnaps and snarls in his resolve for good, the angryman belched, looking somewhat bewildered.Immediately, the monk’s own stomach felt better,and he rejoiced in the knowledge that the manwas not beyond cure.

“Good morning to you, sir! I’m so sorry to havekept you waiting so long! Forgive me if I shouldnot be here tomorrow, at this time. There are somany hours in the day, you know; and every oneof them must be filled with something. Rememberme to your family; and good day to you, sir!” Ashe passed on by, it was as though a pack ofwolves was at his heels; but the monk was con-tent—their fangs would clench harmlessly in theair of wonder.

As the monk neared his destination, the windbrought to his hearing sounds of pleasant laughter.He thought to pass on by—his friends were wait-ing just beyond, in the place where three roadsmeet; but he realized that every perception givento him in his journey was a part of his path, andthat he would as foolishly ignore the apparentlycareless as those clearly in need of help.

Deciding to heed this call also, he found that thelaughter came from a group of children playing agame of marbles in the middle of the road. Theywere kneeling around a circle they had drawn inthe dust and were very absorbed with the posi-tions of the marbles within the circle. If he hadnot decided to stop, he might easily have fallenover them.

“What a wonderful game you’re having,” heexclaimed! “My heart is truly blessed by yourlaughter. So many children, nowadays, take them-selves so seriously! No doubt, it is because of thegravity of old-timers like me! I want to thank youfor enriching my life by your joy. But my thankswill not come for nothing! Tell me, if you will,the secret of your game.”

The children giggled somewhat at such a speech,but they were truly pleased by his care of them. Afurtive silence passed quickly around their circleand seemed to settle on the smallest of them. Thechild got up from off his knees and dusted off histrousers. Squinting up at the monk, he answered,“No one wins.”

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Kether: the Church at Laodicea

And unto the angel of the church of theLaodiceans write; These things saith the Amen,the faithful and true witness, the beginning ofthe creation of Elohim; I know thy works, thatthou art neither cold nor hot: I would thou wertcold or hot. So then, because thou art luke-warm, and neither cold nor hot, I will spew theeout of my mouth.

Because thou sayest, l am rich, and increasedwith goods, and have need of nothing; andknowest not that thou art wretched, and miser-able, and poor, and blind, and naked: I counselthee to buy of me gold tried in the fire, that thoumayest be rich; and white raiment, that thoumayest be clothed, and that the shame of thynakedness do not appear; and anoint thineeyes with eye-salve, that thou mayest see.

As many as I love, I rebuke and chasten: bezealous therefore, and repent. Behold, I standat the door, and knock: if any man hear myvoice, and open the door, I will come in to him,and will sup with him, and he with me.

To him that overcometh will I grant to sit withme in my throne, even as I also overcame, andam set down with my Father in his throne. Hethat hath an ear, let him hear what the Spiritsaith unto the churches.

As the monk approached his destination, thewords of the child began repeating themselves inhis mind. The resonance of each repetition gaineda little as he walked—as though the child’s voicefirst matured, then merged with other voices: firstfew, then many; and now, as he stepped into theopen doorway before him, more than his mindcould embrace at once.

“No one wins. No one wins!” The significance ofthe words changed of themselves in accompani-ment with his reeling thoughts. “No one wins?” Itwas as though a multitude were knocking at everyopening that could be occupied by consciousness.He paused upon the threshold a timeless while,and a new voice he recognized as his own seemedto answer, “We win as One.”

Light surpassing light enfolded him from within,and all that he had known began to burn—not asin the raging fires of Earth, nor even as in the hid-den fire of ice: the fire in which he stood proceed-ed from itself and bathed unto transformation,fusing the purified essence of his former exis-tences in time into an elevated continuation so farbeyond his expectations that it appeared as new.Every expression that had ever crossed his facewas there before him, now, revealed as but a sin-gle, smiling appearance of Maya—Illusion: hismother to this moment, and his new-found friend.

His body was being rebuilt, cell by cell. As crys-tals form, so he grew: his feet and his abdomen,new; his legs and his lungs, new; his loins and hisheart, new; his shoulders, arms, and his ears, new;his eyes and his hands, new; his forehead and, yetagain, all of him, new: and yet the same!

An ancient writing opened to him: “Neither shaltthou go up by steps unto mine altar, that thynakedness be not discovered thereon.” His life tothis moment had been like steps inside a prayerwheel, whose turnings had kept his place in everycircumstance. He had not come to an end, noreven to a new beginning, but to the center!Overcoming at Laodicea

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He reached out his arms to touch the door posts.They were there, but they were no longer solid, asin his approach. They rose above him on left andright like pillars of smoke. He turned his head tofollow their trails upward and was nearly over-whelmed by the shining of the lintel: it was asthough he had come face to face with eternitycompacted into a single moment oftime.

He might certainly have fallen, then;but the smallest of all voices fromHe who is Least of all invited him to

enter. The monk would not have presumed to askthe question, but it was answered, nonetheless: “Iam that I am.”

On the other side, he was seated in his hut, themany-petaled Lotus. His prayer wheel was slowly

spinning in the air around him. Deer were look-ing in at the window, and he under-

stood that they were waiting to befed. He stretched himself to makecertain of this new vision, and hishands were filled, abundantly, with

seed.

David’s Scepter

David—dwd—my servantshall be king over them...

...and the governmentshall be upon his shoulders

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Beyond Yordan:The Seventh Day Before Yircho

We’ve been six days before Jericho already, hav-ing circled from Malkuth to Kether while formingfuller understandings of Malkuth in the comple-

tion of each circuit. The sixth day of our marchwas blessed by the active guidance of the Captainof the host of hwhy; and many in our company—each for his reasons—could scarce refrain fromshouting. Praise YHWH for your patience; for ourshout of unison, when it comes, must recall theshout of the King.

The light of the seventh day is quickly upon us.Each of you knows the rules of engagement: atthe last sounding of the seven trumpets of rams’horns, the congregation is to shout forth its prais-es of Yah and to ascend, every man straight upbefore him. May the Father of Lights give thetrumpet and the answering shout a clear and cer-tain sound, that those trembling in Yircho’s shad-ows may vanish as the dew, when the walls thathide them from our scrutiny shall fall down flat.We pray, also, that the walls fall softly; for weowe mercy to the house of Rachab sitting atop thewall, for showing kindness to our emissaries: nokindness done to Yisrael shall go without reward.

And when the living creatures went, the wheelswent by them: and when the living creatureswere lifted up from the earth, the wheels werelifted up. Whithersoever the Spirit was to go,they went, thither was their spirit to go; and thewheels were lifted up over against them: for thespirit of the living creatures was in the wheels.When those went, these went; and when thosestood, these stood; and when those were liftedup from the earth, the wheels were lifted upover against them: for the Spirit of the LivingCreature was in the wheels.

Yircho is moonlight. Build not by her light, butneither despise her light; for she is faithful torelay the illumination she receives from the sunand has done much for Yisrael. The fault is ours,moreover, if we should build in darkness accord-ing to measurements taken by half-light. We arefree to behold the moonlight that is reflected fromabove and to speak of it in our assemblies; but weare called to wait upon the Light of YHWH, thatour building may be according to the measure-ments of His perfect perspective.

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Elohim created all things by power of His Word.Let sun and moon shine seven times brighter thanthey have shone, yet is the Light of YHWH’s firstthought infinitely more brilliant than they; and thesum of His thought, who can approach? Thereforeare given the instructive lights of sun the moon,that we may learn of Glory: Yisrael and his tribes,his branchings of life; Messiah and His twelvemonths—Joshua and his fellows that sit beforehim, men greatly wondered at.

He who ascended far above all heavens has givenus command, whom to worship and whom toserve and by whom to build: Yahúwah Echad, thespiritual source and substance of all things in theSon—in the computation of all things materialand immaterial in every dimension. Yahushúa, theHoly Measurement of all that appears, is yet butthe Door to the Heavenly Father of Spirit, inWhom we live, and move, and have our being.

Whether the Son ascends or descends, He is everbefore the Father’s throne. Whether the Father’sLight in the Son shines by the sun or by the moonor in the faces of we who behold, the Light isOne; and the hosts of heaven are but they whoshall have passed through the Door as we: thebrethren of Yahushúa, the Holy One of Yisrael.

There is, therefore, no temptation nor reward thatcan avert the Son’s fidelity from the Father’s will;for the Father fills all by the Son. Ought the Sonseek to ascend? Has He not learned that theFather is there and loves Him? Should he seek todescend? The Father is there and loves Him. It isthe wisdom of the Son to inhabit the field of Hisplanting to the Father’s glory, that He may do theFather’s will thoroughly, and without double-mindedness, in whatsoever circumstances Hemight find Himself. Certain knowledge of theFather’s will makes all things clean.

Does the Son contend over words? Is it not writ-ten, “I create the fruit of the lips”? Does the Soncontend because of works? Is it not written,

“Thou couldest have no power against me (noragainst the flock in whom I am One), except itwere given thee from above”? If the Son speaksor acts for or against any thing, it is because Hehas received commandment of the Father.Therefore, it is not the Son that speaks or acts, butthe Father, who dwelleth in Him.

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Cursed is he who reads a book and sees the scribein its pages. Cursed also, the man that sees not thescribe. Blessed among the Holy Ones is he whoreads and sees the Unity of Father and Son in theservice of YHWH Elohénu. To such a one, thewhite and black fire upon the pages of every booktranscends the limitations of a faithful scribe’stools and is incapable of concealment by the skillsof a churlish one.

Are a man’s words false? Do not they instructyou? Are a man’s words true? Can they save you?If they are very scripture, do not they yet but testi-fy of the Unity of the Elohim of Father and Son?

I will mention the lovingkindness of hwhy, andthe praises of hwhy, according to all that hwhy

hath bestowed on us, and the great goodnesstoward the house of Yisrael, which He hathbestowed on them according to His mercies,and according to the multitude of His lovingkind-nesses. For He said, Surely they are my peo-ple, children that will not lie: so he was theirSavior. In all their affliction He was afflicted, andthe angel of His presence saved them: in Hislove and in His pity He redeemed them; and hebare them, and carried them all the days of old.

Wheels within wheels, and all of them full ofeyes, round about. The Earth is His holy moun-tain, and every atom in every molecule of everysubstance is wholly filled by wheels withinwheels that turn not as they go.

The voice of my beloved! behold, he comethleaping upon the mountains, skipping upon thehills. My beloved is like a roe or a young hart:behold, he standeth behind our wall, he lookethforth at the windows, shewing himself throughthe lattice.” All vessels, whether for honor ordishonor, are holy to hwhy: children that willnot lie, each of them bears witness to the Truthshining through the lattice.

Yahushúa is the Chariot of Fire: the Son of theThrone, as it is written in the gospels concerningthe transfiguration, “Also, out of the midst thereofcame the likeness of four living creatures. And

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this was their appearance; they had the likeness ofa man.” Nor is the Chariot Son of Elohim idle:wherever the Spirit is to go, the spirit of the livingcreatures will surely go.

Did the Spirit give us mysteries, laws, histories,psalms, proverbs, prophecies, gospels, epistles,yet more prophecies, and countless other writingsof holy men? Search in them for the imprint of theChariot’s wheels. When you have found them,you will be able to discern the faces of the Son ofMan, Yahushúa.

When the numbers are too many, consider thecherubims—“their whole body, and their backs,and their hands, and their wings, and the wheels,were full of eyes round about, even the wheelsthat they four had”—are not these eyes the electof Elohim? The covering wings are the healingagencies of the Son. If the numbers seem too few,recall that all are in process of becoming One, andthat correspondences will sometimes bridge thedifferences in numerical association.

Truly, the first word of Genesis and the last wordof Revelation are wholly gospel, along with everyjot and tittle in between. Every scripture is equal-ly profitable in teaching us the way to the UnitedOrder of YHWH. Nor is the written word the endto our instruction. HaShem is a consuming fire:potentiality is the fuel; Ruach HaQodesh is thecatalyst; Yahushúa is the flame, and we are thesparks. We are words He has spoken, and we donot fall to the ground in vain: each of us shallaccomplish that to which we are appointed, as theEarth fills with the knowledge of HaShem.

Lift up your heads, O ye gates; and be ye liftedup, ye everlasting doors; and the King of gloryshall come in. Who is this King of glory? hwhy

strong and mighty, hwhy mighty in battle. Liftup your heads, O ye gates; even lift them up, yeeverlasting doors; and the King of glory shallcome in. Who is this King of glory? YahúwahTsavuot, He is the King of glory. Selah.

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When its lines are extended beyond itsperiphery, the symbol of the Tree of Life isrevealed to be a construct of twelve inter-

secting lines: six crossed at right angles, andsix crossed diagonally. This juxtaposition of

perpendicular and diagonal crosses suggestsa dynamic interaction of different planes, or

dimensions, that is not readily apparent with-out the extended lines. To those who studythe symbol without looking beyond its bor-

ders, Yahushúa warns, “If you had seen me,you had seen the Father, also.” The

Son/Projection of Yah suffused the physicalbody of Y’shúa and its faculties, radiating thefullness of the Holy Spirit to those with eyes

to see and ears to hear.

All born of the Spirit are brothers of Y’shúaand have begun the journey of overcoming

the constraints of incarnation—the imprison-ing boundaries of Egypt. Baptism in the Spirit

is an event; but salvation is the process ofcoming into perfect alignment with the will of

the Father, a walk in which the aboundinglaw of grace unto eternal life triumphs overthe law of sin unto death: here, a little step;and another, there. To measure the rays of

Spirit that permeate our faculties in this walkis true worship, and to bring the faculties intoalignment with the implications of our mea-

surements as we are enabled to do so is trueobedience.

As perfection comes, all imperfection fallsaway. The three crosses on Golgotha are a

metaphor for this process of spiritual matura-tion: in each of us, there is a condemned

thief, a thief destined for immortality, and atrue and faithful witness that measures andunderstands the evidence of the winnowingand birthing processes that transpire in thewake of Yahushúa, as the Projection/Son ofYah is lifted up, for all to see, in the wilder-

ness of our natural lives.

75

After we draw the additional vertical linesimplied by the overlaid doors (d/dalets) of theShield of David that is revealed by the blos-

soming Adam Kadmon, we are able to recog-nize formation of two additional courts identi-cal in shape and dimension to the symbol’sprimary Tipareth court (whose center corre-sponds to the physical body’s heart chakra).It is unclear how the extension process sug-gested by the intersecting lines might contin-ue, and we therefore prepare to search the

unknown for known patterns.

So it is in our natural lives: when the doors ofour hearts are opened to Yahushúa, the Doorto Father Yah, yet other doors are set before

us. Which of these is opened to us at anytime is a matter of expedience, as deter-

mined by the Shepherd. However, as we fol-low Messiah’s lead, the pathway between

our hearts and Yahushúa’s open heartremains straight and narrow, irrespective ofthe direction we are led in our natural lives

and regardless of our successes or failures.

Together with HaShem, we are building theTabernacle of David; and unless YHWH buildsthe house, our labors are in vain. The natural

man hews and hammers with the primitivetools of logic and will power, and his selfreliance must give way to the whispering

tools of revelation and inspiration, if he is tosucceed in spiritual labor. To continue in thespiritual labors of our elders, the Mind that

was in Y’shúa must increase, and the carnalmind must decrease. It’s not that the ego andits tools are to be despised (although muchof their past uses must be repudiated), but

that they must be surrendered upon thecross of the physical and the spiritual planesunto the will of HaShem, so that they can bededicated to the proper uses chosen by Yah

before the world began.

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When we add the horizontal line implied bythe Tipareth court forming at the top of the

Shield of David, we complete that court andsuspect both that what was known below isan inverted reflection of that which is above,and that this same imagery is replicated hori-zontally in both directions, but that the hori-

zontal symbols have a differing ratio than thevertical pair. By adding the diagonal lines

needed to complete the inverted Tree of Lifeforming above, and by connecting the

implied Malkuth end points via diagonal linesrunning parallel to the others, all four inter-locking Adam Kadmons appear, and the

entire image of the Crown Diamond is com-pleted. Because the interlocking symbols

share common intersections, their sephirothnumber twenty-four (facing page). In its com-pletion, the Crown Diamond strongly invokesthe imagery in the book of Revelation of thefour beasts and the four and twenty elderssurrounding Yahushúa’s heavenly throne.

Our own crowns are being formed as wewalk in HaMashiyach. Some of its gems areknown to us; others, yet to be discovered.

However, their complete pattern is imprintedin our physical bodies (the invisible beingunderstood in things that are made); and,

thus, we search the known for resonances ofthe unknown, trusting that HaShem provides

each of us the wisdom and understandingthat is expedient to our level of service, andthat all of us, each in his time, shall be per-fected as One in the Kingdom of Names.

The elders—both known and unknown—arein place, and each of us is safe in the

Father’s hands as we are being positioned inthe mystical body of HaMashiyach. The

essential connections are locked in already.If we remain open to the Spirit in the connec-tions of our natural lives, the day of crowning

will surely come to all. Baruch HaShem.

77

78

The Crown Diamond and the Twenty-Four Elders

OWSWHY/[wçwhy

Yahushúa

OSWHY/[çwhy

Y’shúa(and many brethren)

79

The vertical Adam Kadmons speak of the relation-ship of the individual and the Projection of Yah,

whereas the horizontal Trees speak of congrega-tional relationships. Both orientations are

anchored by pairings of Tipareth and Kether, oneupon the other, emphasizing a unity of hearts and

minds. The four displays share the properties ofChokmah/Wisdom, Binah/Understanding,

Chesed/Mercy, and Din/Judgment, with eachAdam Kadmon adding its unique perspective to

help in the resolution of the trials of life.

WHYLA/whyla

Eliyáhu/Elijah

hçm/hçm

Moshe/Moses

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Many relationships are brought to mind as thesymbols of the Tree of Life interlock: amongthem, Father and Son, the law and the prophets,heaven and Earth, the bride and groom, the fourbeasts surrounding the throne, and the four andtwenty elders. None of these relationships aresimple, but the Crown Diamond diagram pro-vides additional avenues of inquiry, the implica-tions of which must be found to be congruentwith the holy utterances of scripture before anyconclusions can be accepted as truth.

Ezekiel’s VisionThe Merkavah:

Chariot of Elohim

81

Court of YahushúaCamp of Yahúdah

East: Realm of SpiritEagle

Court of Y’shúaCamp of Ephrayim

West: Realm of the SoulMan

Court ofEliyáhu

Camp of DanNorth:

Angelic RealmLion

Court ofMoshe

Camp of ReuvanSouth:

Physical RealmOx

82

h Y

w h

The Great I AM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . HYHa rca HYHa

Father and Son

If ye had seen me, ye had seen the Father, also......peeping through the windows.

83

The Transfiguration

Ye shall see heaven open,and the angels of Elohim ascending and descending upon the Son of Man.

84

If the diagram were precise, it would bedemonstrated that the design can be repli-cated unto infinity upon the same plane,every detail of the original able to be repro-duced, exactly, in each discreet extension.Representing mankind in both the individualand the cosmic sense, the Adam Kadmonsspawned by the original make a mortal num-bering of the host so assembled impossible.

Additionally, the implied cube at the centerof the Mogan Dawid provides the measure-ment for an explosion of the diagram intomultiple dimensions, whose infinite paralleland multi-dimensional extension possibilities

stagger the human mind. The pages follow-ing this spread sketch the relationship ofAdam Kadmon, the Shield of David, and theQaba (cube) of Islam on a single plane. Assymbols derived from a singularity, theserepresent the holy city divided into threeparts.

It is beyond this writer’s drafting and mathe-matical skills to investigate the relationshipsof the symbols these of holy concepts fully,in even a third dimension. Having gone thisfar, we’ll reserve this aspect of the CrownDiamond for those who are capable of fur-ther investigation.

The Innumerable Host Surrounding the Throne

85

Infinite Stability

86

Mandala of a DervishThe Dance of Sufism

87

Adam Kadmon and the Cube:The Qaba of Islam

88

Traced Partials

Such focuses as these produce a great vari-ety of designs, many of which are sugges-tive of various symbols and artifacts of manyof the world’s religions—“other sheep have Ithat are not of this fold”—among them, thepyramids, the Phoenix, or Thunderbird, andIndian burial poles.

89

The Crown Diamond and the Standard Computer-Byte Grid

The Twenty-Four Elders Appear as the Computer’s Bitmap Grid Is Filled

90

The alphabets of Western mankind can all belocated graphically on the Crown Diamond dia-gram of the Believers’ Tree of Life. From theirprototypical appearance in the Phonecian, whichis also known as Paleo-Hebrew, as Proto-Canaanite, and as Ancient Arabic, the charactersof the original alefbet have evolved, from age toage, in response to revelation from their move-ments among and between peoples.

We say not that they have been transformed bythose who used them, but that the changes are theresult of spiritual interaction between HaShemand mankind; for no secret society of adepts con-spired to enforce an orderly evolution. Having acommon origin in the Tree of Life, their formshave appeared among peoples according to thewill of Elohim: much as leaves, falling in oneconfiguration in this age of thought and appearingin the next in new, but related, configurations.

In their transformations over time, therefore, wesee the hand of YHWH giving new revelation ofimmutable Truth. In the beginning, Phonecianextreme, the alefbet spoke broadly of principles,setting forth the full spectra of the lively oraclesof Elohim. In the present, Latinate manifestations,the alphabet speaks narrowly, or specifically: withfocus upon those concepts instructive of the pre-cepts of YHWH as they apply themselves to thisfinal age of worldly dominance.

Another age is descending upon us from above:the millennial age of Messiah’s government, thatthe words might be fulfilled, “Thy kingdomcome; thy will be done on Earth, as it is in heav-en.” We anticipate not new configurations of thecharacters of the alphabet in the coming age, butrather a complete synthesis of all revelation com-mitted to previous forms: we shall understand thePhonecian and Greek nuances in the English, both

linguistically and numerically, as also the Englishin the Phonecian, and so forth. Further, all thingsthat have ever been written—from the inconse-quential memoranda of men to the holy scriptures,themselves—will be revealed in their geometricdimensions of meaning according to their specificsituations on the Crown Diamond of the Tree ofLife.

Incomparable, the wisdom of Elohim, who hashidden the Tree of Life in our daily lives from thetime of the first Adam! There is but one Tree: it isour eating that distinguishes the fruit. When itsrevelation in our midst is complete (Gen. 3:24; Rev.2:7; Luke 17:21), we shall find that we have eaten inMessiah of some of the twelve manner of fruitsalready (John 6:53); and we shall also find thatthose fruits to which we are accustomed will haveprepared our intellectual metabolisms for thosefruits which have yet to appear to our sensibili-ties. Truly, YHWH is an El of Order, and He hasfounded His troop in the Earth (Amos 9:6). What aglorious day, when we shall see Him face to facein our midst, as also face upon face within ourhuman tabernacles! Baruch HaShem, in the nameof Yahushúa!

This presentation traces the letters of the alefbetas they move from the Phonecian to the Latinatelanguages. Many variants have appeared on Earthduring the time the various scripts have been inuse, and not all variants are illustrated. Were itpossible for this writer, it would yet be impracti-cal and pointless, for example, to locate on theCrown Diamond all the various ways individualsform the English letters in this age, let alone allvariants from all English periods.

As handwriting standards are both known andignored by some writing English, so have theAncient Greek and Phonecian standards been both

The Crown DiamondAnd Western Alphabets

91

known and ignored in times past. The standardsexist, however; and it is by those standards thatwe recognize the variants, enabling the culture asa whole to read and to understand the work ofmany different scribes.

It is not possible to overemphasize the importanceof the alphabets to spiritual understanding. The“Logos/Word” of John 1:1 is a direct reference tothe alefbet, referring to the Torah’s normallyuntranslated ta. The twenty-two characters of theAncient Hebrew from a/alef to t/taw are pic-tograms of the powers of Elohim, and man ismade in their image. An excellent introduction tothe Ancient Hebrew character set is The Alphabet,by Shmuel ben Aharon-Wahli. The book is avail-able through the website of Bet HaShem Midrash,located at www.bethashem.org.

The tables of this section fall into two categories.First is the Phonecian, which we choose to callthe Ancient Hebrew because the alefbet was firstgiven to the patriarchs and was used by the Angelof YHWH to write the Ten Sayings upon the tablesof stone and by Moshe in writing the Torah.Secondly are the tables of transition, upon whichare depicted the Ancient Greek, the Roman capi-tals, and the lowercase letters of modern scripts.

It is not within the scope of this work to set forththe synthesized interpretations of the alphabet thatshall appear in the future age: the age is not quiteborn. It is our belief, however, that these tableswill speak to those who shall succeed us uponEarth of the direction their studies of languageshould take.

The most significant resource for learning aboutthe powers of the alefbet is the text of Psalm 119.Read while meditating upon the Paleo-Hebrewcharacter designated for each verse. These are notdead letters; rather, they are oracular images ofthe powers of the great I AM. The five smoothstones of the Paleo-Hebrew Torah measure thelively oracles of Elohim.

Following the tables illustrating the alphabet are afew pages exploring possible approaches to vari-ous characters of the alphabets according to theirsituations on the Tree of Life. It is written, “everyscribe which is instructed unto the kingdom ofheaven is like unto a man that is a householder,which bringeth forth out of his treasure thingsnew and old.”

Let us not despise the new because it has yet toshow the polish that comes with age; likewise, letus not forsake the old simply because new thingsare appearing. If old things pass, it is onlybecause their essence fills the new (Eccl. 1:9-11).HaShem is an El of order, and He does all thingswell. Praise The Name that, in Him, there is noshadow of changing, and that He has endowedmutability with the potential of growing untocomprehension of immutability, unto His glory.

Barak-El!

Qof as the Priest’s Cap

92

a a

b b

g g

d d

h h

w w

z z

j j

f f

y y

k ˚ k

l l

m µ m

n ˆ n

s s

[ [

p π p

x ≈ x

q q

r r

ç ç

t t

Alef/Aleph: ox, seed, concept, principle; outward expansion; value 1, 1000.

Bet/Beth: house, form, body, ear, depository; interior, development; value 2.

Gimel: neck, throat, camel; that which transmits, conveys, carries; value 3.

Dalet/Daleth: door, entrances, exits, openings; examines, facilitates; value 4.

He: light rays, rake, winnowing fan; that which gathers, separates; value 5.

Waw/Vau: hook, balance, goblet, breast; that which joins together; value 6.

Zayin/Zain: tongue, sword, word, arrow; that which penetrates, splits; value 7.

Chet/Cheth: ladder, window, covenant; means to other plateaus; value 8.

Tet/Teth: truth, resolution, shelter, gathering; communal consciousness; value 9.

Yod: hand, actions, activities, manifested power; giving and receiving; value 10.

Kaf/Caph: branch, palm, productivity, fruitfulness, teachings; value 20, 500.

Lamed: goad, staff; to teach, learn; arm, leg/foot; directive movement value 30.

Mem: water, oil, fluids; means of conception, consecration; value 40, 600.

Nun: fish, potentiality, vitality, agility; to filter, suck, desire; value 50, 700.

Samek/Samech: support, pillar, skeleton; bristly; cycles, journeys; value 60.

Ayin/Ain: eye, egg, heart; center of understanding or confusion; value 70.

Pe: mouth, container; voice, utterance, soul, face, expression; value 80, 800.

Tsade/Tzaddi: host, army; jointed leg, insect; transformation; value 90, 900.

Kof/Qof: priest’s cap, crown, skull; nest; covering, sanctification; value 100.

Resh: head, instigation; mind, knowledge, discretion, honor, beauty; value 200.

Shin: tooth, wisdom, fire; to shatter, digest, assimilate; strength; value 300.

Taw/Tau: totality; the four directions; the four elements; perfection; value 400.

I am the Alpha/Alef...The Paleo-Hebrew displayed above is known as the Mesha script. This alefbet was used by Moshe to record the

Torah, and the dynamics of these letters are the source of Jewish traditions concerning their meanings.

The alphabet tables on the following pages depict the various scripts of Western mankind as they appear on theCrown Diamond of the Believers’ Tree of Life. Multiple positionings of individual letters are possible.

A

B/V

G

D

H

W/O/U

Z

Ch/K

T

Y/I

K

L

M

N

S

A/O/Ai

P/F

Tz/Ts

Q/K

R

Sh/S

T/Th

93

Paleo-HebrewPhoenician

Proto-Canaanite

94

New Testament Greek

A,a Alpha; value 1.

B,b Beta; value 2.

G,g Gamma; value 3, 700 (before velars).

D,d Delta; value 4.

E,e Epsilon; value 5.

Ï,ı Vau (Digamma); value 6.

Z,z Zeta; value 7.

H,h Eta; value 8.

Q,q Theta; value 9.

I,i Iota; value 10.

K,k Kappa; value 20.

L,l Lambda; value 30.

M,m Mu; value 40.

N,n Nu; value 50.

X,x Xi; value 60.

O,o Omicron; value 70.

P,p Pi; value 80.

Ω,o Koppa; value 90.

R,r Rho; value 100.

S,s,ß Sigma; value 200*.

T,t Tau; value 300.

U,u Upsilon; value 400.

F,f Phi; value 500.

C,c Chi; value 600.

Y,y Psi; value 700.

W,w Omega; value 800.

* If final sigma (ß) may be valued at 900, there is evi-dence that the ancients did not always count it so.

Latinate Alphabet Equivalent *

A,a; value 1.

B,b; value 2.

C,c; value 3.

D,d; value 4.

E,e; value 5.

F,f; value 6.

G,g; value 7.

H,h; value 8.

I,i; value 9.

J,j; value 10.

K,k; value 11.

L,l; value 12.

M,m; value 13.

N,n; value 14.

O,o; value 15.

P,p; value 16.

Q,q; value 17.

R,r; value 18.

S,s; value 19.

T,t; value 20.

U,u; value 21.

V,v; value 22.

W,w; value 23.

X,x; value 24.

Y,y; value 25.

Z,z; value 26.

* Numerological values based on alphabetical order.

95

96

97

98

The Tetragrammaton(HaShem):YHWH/hwhy

The Holy Name

ta: The Word (logoß):The twenty-two letters of the

Hebrew Alefbetother juxtapositions possible.

Word Locations on the Tree of Life

Every idle word has its resonance and loca-tion within the Tree of Life. The power of lifeor death is indeed vested in the tongue andits servant, the scribe’s hand.Every word is an expression of man’s innerfaculties, drawing upon their attributes andreflecting their strengths or deficiencies. Weare not polluted by those things that come

into the body, but by those things we allowto escape from our souls.

The words we use, therefore, can be instruc-tive of the kinds of meditations and disci-plines we need to employ. In the comingage, we will understand the relationship oflanguage and spirit. The inward sephirothwill find healing in our wiser use of speech.

99

Lamed: an Interpretive Gloss

This Lamed location touches all four inter-locking Trees of LIfe, drawing from sevensephiroth. Even if the Lamed is constrainedto fit within the primary, vertical AdamKadmon, all four influences are involved byvirtue of the overlaps at Chesed. The impli-cations for meditation exercises are verycomplex, and verbal understanding is not of

primary concern, though it can be useful instructuring a spiritual approach. Here, theFather’s mind in Son’s heart draws fromMoshe’s informed vision, in concert with theprophecies of Eliyahu: the Son receives ofthe Father and breathes forth teachings tofeed the men of Earth with majestic splendorunto life’s enduring victory.

100

a

b

g

d

h

w

z

j

f

y

k

l

m

n

s

[

p

x

q

r

c

t

The Man of Sin

Thoughtlessness

Foolishness

Idleness

Carelessness

Frivolity

Indirection

Waste

Indolence/Indirection

Hate/Severity

Misunderstanding

Ignorance

Haste

Speculation

Despair

Impatience

Scorn

Blasphemy

Unbelief

Decay

Destruction

Disorder

Cruelty

Atop the Wall:Awaiting the Sound

of the Trumpet

Zadok, the Tsaddiq

Intelligence

Wisdom

Action

Contemplation

Intent

Resolve

Fruition

Will

Love/Mercy

Understanding

Knowledge

Prudence

Interpretation

Hope

Patience

Compassion

Prophecy

Faith

Preservation

Creation

Order

Charity

101

t

c

q r

a

x y b m

hw p k l n hy

u g f s

d

h j

w

z

Oracular Services of theTwenty-Four Elders

The logic of these letter locationsdevelops from the seed/alef of theconcept of intelligence (logoß),following the traditions of EtzChaim. An oracle speaks accord-ing to the needs of the one whoinquires; therefore, any sincereattempt to understand the organi-zation of a concept will be plausi-ble and fruitful. The rules aredetermined by the movements ofthe Spirit in a Child of Light.

102

The SevenSpirits of

Elohim

Ephesus

Smyrna

Pergamos

The seven angels ofthe churches of Asiaoccupy the seats ofthe seven Spirits ofElohim within themishkan. Theirangelic faces areexamined in Angelson the Rise (p.120)and in The ScarletThread (p.129).

The Stars of the SevenChurches of Asia:

Angelic Faces in theCircle of Life

103

104

PhiladelphiaLaodicea

Sardis

The Seven Angels

Thyatira

Yahushúa speaks both of the angels of the church-es of Asia and also of the stars of the sevenchurches. These stars are the manifested expres-sions of the seven angels as they share the seats ofthe seven spirits of Elohim within the human body.The symbols of these stars are hidden in AdamKadmon, as there are precisely seven stars capableof being traced within the vertical parameters ofthat symbol, using Kether as point of origin.

The seven stars of Asia delineate expedient pointsof focus for the believer as he continues on thespiritual path to perfection. These stars reflect theministering movements of the Spirits of Elohimwithin the human tabernacle. The perfect flow ofthese Spirits in man is demonstrated visually bythe fact that the ten sephiroth of Adam Kadmoncan be transected by seven straight lines beginningat Kether. However, as light is refracted in passingthrough a medium of non-uniform density, so arethe Spirits of Elohim deflected within the imper-fect soul. This study, in conjunction with the mes-sages to the churches of Asia, will be useful in ori-enting the mind towards recognition and accep-tance of the harmony of divine order.

These pages present the stars themselves, theirstellar radiances beyond the dimensions of theCrown Diamond, and the relationships of thepoints of the seven stars to the twenty-four eldersofthe Book of Revelation. Note, first, the sequen-tial aspect of the seven stars on the previousspread, showing the stars of the churches of Asiaand the emanations of Ruach haElohim (pp. 103-104): they complete a fall, then begin to regain theheights from which they have fallen. Note, also,that the seventh star is aligned to the. Star ofDavid vertically, but falls short of its measurementhorizontally—that is, in relation to man.

Several pages between this text and the illustra-tions examining the implications of the stars of thechurches of Asia, themselves, seem not to belong.The first series of such drawings demonstrates therelationship of the circle to the Crown Diamond,

providing the mathematical key to the entire sys-tem. The second series, which travels alongsidethe primary system of diagrams in a parallel logic,shows regular five- and nine-point stars.

The five-point star is implied by the horizontalcubit of the Crown Diamond—the width of thevertical Adam Kadmon—as positioned, end toend, as chords along a circle whose circumferenceequals the interior of the central Mogan Dawid(See pages 111-112). The six-point star correspondsto the physical form of man: it is fitting, then, thatthe five-point star is demonstrated mathematicallyto have originated in the six-point star’s interior, as“man” was first formed, and as “woman” wastaken out of man.

The nine-point star and other positionings of thesix-point star appear by locating the seven interiorstars within a horizontal Adam Kadmon, but usingthe height of a vertical Adam Kadmon as cubit.These horizontal displays are as stars of the syna-gogues of Satan, because the focus that revealsthem is based upon the garments of Messiah,requiring a turning, right or left, from the Light ofHaShem emanating through Messiah. There is lit-tle commentary on these aspects of the drawingsbecause of the teaching at Genesis 49:6. The hori-zontal courts represent “organized” religion; andthe drawings they spawn are informative, but notexpedient. Those entrusted with the written wordminister a lamp for the feet, a light for the path;but an opening of the gates is not in their hands.

Hidden in the measurements of the sides, the regu-lar nine-point star, like the hidden pentagram,speaks of the Adamic mystery. We have seen thatthe Crown Diamond can be infinitely extended,and that the effect of the diagonal Adam Kadmonsimplied by its central Mogan Dawid is to add tothis expansion capability the movement of a regu-lar spiral. This implication is supported in scrip-ture by the translation of hlywj/Havilah—a landencompassed by nwcyp/Pishon/dispersion, a riverthat flows from the Eden that is above—as “the

105

downward spiral.” To settle focus on theLighthouse—on the Second Adam—will providecoordinates for the homeward journey.

The illustrations showing the extrapolations of thesix-, eight-, eleven-, seven-, and fourteen-pointstars came, as before, by first circumscribing themajor angles of the stars of the churches of Asia,and then by marking the horizontal cubit of theCrown Diamond as it travels as geometric chords,laid end-to-end along the various circumferencesthus obtained. The final step was to join the pointslocated along the circles by those lines suggestedby logic.

Note that the illustrated seven-point star is formedby a doubling of the horizontal cubit—a reduction,as it were, of the fourteen-point star. This libertywas taken because it seemed reasonable andbecause there is precedent, in that the six-pointedShield of David speaks of the twelve tribes andapostles. Note, also, that the cubit of the sanctuari-al Adam Kadmons is matched, precisely, in thecenter of the seven-point star’s most elaborateform, the Morning Star of North America’s PlainsIndians (see Rev. 22:16).

The many-circled pages show the relationship ofthe points of the stars of the Churches of Asia tothe twenty-four elders, which are as faces of theUnity comprised of the Elohim. These circles sug-gest both the distortions of imperfect focus and thecoordinated ministries of Law and Prophets and ofFather and Son to bring each aspect of man untothe perfection of its measurement in Messiah.

This study speaks of the action of stability in theinfinite upon instability, which masquerades asstability in the finite. Are not we who occupy thechurches of Asia commanded to overcome? In theprocess of perfection, we eat of the Tree of Lifeand are freed from the sting of death, growing intonew names and gaining power over those nations(natural processes) that are not aligned with thepattern of Yisrael: we are married in Messiah and

are positioned in the heavenly Temple until we arecalled to rest in the Throne of Father and Son, atwhich time we no longer belong to the churches ofAsia, but are wholly aligned with the pattern of thePrecious Stone, having attained the full stature ofMessiah Yahushúa, the image of Elohim.

With this end in mind, the pages showing theextrapolated stars suggest a regimen of introspec-tion—a self-examination that measures theprocess of alignment with the pattern of the Treeof Life. These illustrations are not pictured in allof their variations. For example, the extrapolationslocate at different levels vertically, dependingupon the angle, or conjunction of angles, used asfocus.

In this remarkable display of ordered instability,one observation is important: each of the sevenstars contains a perspective and measurement thatproduces a Shield of David based on the cubit ofthe Second Adam. Though it be hidden as leaven,the narrow way of the measurement of Messiah isever present. This insight has added depth to myunderstanding of the scripture that says, “No onecan take them out of my Father’s hand.”

I will make a final remark on the coordinated spir-itual influences of the elders of Revelation as theyinteract with the stars of the churches of Asia.Aiding in the perfection of the angels, the eldersretain their crowns as they enter into the focusespertaining to each church, whose centers varyaccording to perspectives/insights, and whoseradiuses, or limits of perception, vary in accor-dance with the constraints of the stars themselves.When their work nears the time of overcoming,the elders cast their crowns before the Throne ofElohim, crying, “How long?” This signifies that,though authority and dominion are delegated to usin Messiah, we demonstrate that we are worthy ofthis trust only as we are able to render, again, ourstewardship in faithfulness to the Source. I amreminded of the song by Shmuel Ben Aharon, “Inunited order, Yahúwah comes.”

106

2520 ÷ 1 = 2520Kether

2520 ÷ 2 = 1260Chokmah

2520 ÷ 3 = 840Binah

2520 ÷ 4 = 630Chesed

22520 ÷ 5 = 504Din

2520 ÷ 6 = 420Tipareth

2520 ÷ 7 = 360Netsach

2520 ÷ 8 = 315Hod

2520 ÷ 9 = 280Yesod

2520 ÷ 10 = 252Malkuth

The Seven Circles –– 360 x 7 = 2520:The Least Common Multiple of Numbers 1-10

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Building on the logic of the adjacent circles that, distributed around its circumference, embedthe Shield of David, we add lines running parallel to the Shield’s interior structure to connectthe outer circles’ perimeters. The additional hexagon so formed results in six additional dia-monds, in which could be located complete replicas of the diagram. While visualizing the cen-ter point of the Shield’s interior, the suggestion of a cube becomes more apparent. Note thatDavid’s Shield, itself, is a cross of three diamond shapes. Note, also, that each point in David’sStar can serve as the head of an Adam Kadmon drawn to the scale of Noah’s ark. Solomon’sSeal (p. 135) was derived through perception of the cube; along with the well-known Metatron’sCube and all things that come from above, understanding of significance comes by the littles.It is good that it is so: a deluge of information would overwhelm, risking that memory shouldbecome bereft of details.

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When the implied cube centered in the seven circles is completed, multiple locations for addi-tional diamonds appear: crossing one another, three upon three. As focus is both distancedfrom and fixed upon the center point, formation of larger diamonds congruent with those of theShield of David becomes apparent; and the centers of the six peripheral circles provide theimpulse and the mathematics for further extension in multiple directions. The circle and eachside of a cube share a total of three hundred and sixty degrees, and the cube’s effect is to spinthe mathematics of this system of symbols into the third dimension and beyond, with thedynamics of the Tree of Life remaining concealed, everywhere within, along with the hiddenstars of the churches of Asia. Thus, the system’s possible extension capabilities rival thescope and scale of the physical universe, known and unknown.

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New Yahrushaliem is described as a perfect cube in the Book of Revelation: a blossoming ofthe circle of life. The diamond shapes that shall continue to unfurl in the extension process asit moves beyond the seven circles fills the original circles with implicit cubes, each of whichcontains six potential Kether courts. This maps the way to numberless permutations, indemonstration that the salient components of the Crown Diamond, as well as the whole, sharethe potential of infinite extension. The seven circles reappear at the conclusion of this section,representing the organizational stability of the seven spirits of Elohénu as they send ripplesthrough the cosmos (p. 127). Note, here, that each discrete mansion within the growing cubicalcity is a miniature replication of the whole, containing numerous images of the Dalet—of theDoor, by which can be reconstructed every essential line in the Crown Diamond display.

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The Pentagram Hidden in the Hexagram:

. . . one pattern derived from—taken out of—the other . . .

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The Land of Havilah:gold/wisdom,

spice/adventure,semi-precious jewels/insights .

. .. . . the land is good;

but the waters flow on...

leaving, in their wake,stars whose extrapolations

are unmeasured in this book.

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Ephesus Philadelphia

Stars of the Churchesof Asia:

Extrapolations

The octagram—the star with eight points—is a dynamic common to the churches of Ephesusand Philadelphia, as well as to the church at Laodicea, where it assumes upright and invertedpositions; the dynamic is also repositioned by inversion within the star appearing at Thyatira.

The logic by which these extrapolations were discovered is mentioned on pages 105-106. Thecircumferences of the circles surrounding each star or polygon in these drawings are obtainedby circumscribing various angles or areas of the stars of the churches of Asia. The end pointsof each measurement equal the width of the vertical Adam Kadmon; and that measurement

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Laodicea Thyatira

Octagrams:Eight-Point Stars

is then employed as a cubit, to be positioned as chords laid end to end along the circles sodefined. After the end points of the cubit are marked, they are then connected, each to anopposite, by lines drawn from point to point as logic suggests. Thus, every regular star soextrapolated from the stars of the churches of Asia is accompanied by a regular polygon shar-ing the same end points, were the adjacent points to be connected in sequence. Not everypossible extrapolation is presented in these pages. Ultimately, every angle and discrete areaof the stars of the churches of Asia should be measured and analyzed by means of the toolsof mathematics, the results then being studied for spiritual implications.

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Octagram to Octagon:Formation of

Regular Polygons

The two squares rotated against each other in this thirdoctagram with origins in Ephesus, Philadelphia, Laodicea,and Thyatira recall the four-square measurement of thealtar built for the tent of meeting. The diagram approxi-mates the three- and five-cubit measurements of that altarby means of a certain logic, but those measurements can-not be duplicated with precision in this system of drawingsby use of the mathematical tools I understand. There is atime and purpose for all things under the sun, however;and, together, we shall come to a full understanding ofthese matters as such knowledge becomes useful.

Knowledge as stored information is valuable and unavoid-able, but it can become an obstacle to further revelation. Tofocus upon knowledge as a goal, however, violates the ini-tiative of divine revelation, making of it a thing coveted—athing, ultimately, to be hoarded in jealousy and guardedwith contention. True Wisdom is the unique property ofHaShem, making foolishness of the wisdom derived frommortal pursuits. True Understanding is the unique gift ofHaShem to those readied to receive its honor. Knowledgeas an absolute exists only at HaShem's level. At all otherlevels, knowledge is the product of a manipulation of thewisdom and understanding with which a supplicant hasbeen blessed in a moment in time, or over a period of time.

We do not serve forms. Knowledge on the planes of trans-formation is a rudimentary formulation of data and specula-tion: a formulation that is derived from our capacities toreceive of Wisdom and Understanding and that is instigatedby our desires for their utilization in our lives. Knowledgederived from insights is but a shadowy knowledge: a goldencalf that must be returned to the holy fire of Wisdom, againand again, for reduction and ultimate revision.

We are to entertain the alloys of human knowledge withdetachment, chewing the cud while keeping our eyes uponthe True Goal, the faces of HaShem. True Knowledge willcome as a latter rain: it's inevitable. We must be preparedto welcome it, but we are not permitted to hunt it down andto dig it up by the roots to possess it. To attempt to do so isidolatry. When the Door to Knowledge opens to us, weshould enter and partake of what is revealed for as long asit is tendered; otherwise, we must maintain our souls inpatience, asking of HaShem the righteous, whole-cloth giftsof Wisdom and Understanding, according to His will.

. . . I Am with You Always . . .In each of the stars of the churches of Asia, there is a measurement that produces a hexa-gram, the Star-shield of David. This persistent dwd—joining of dalets—signifies a knocking atthe hearts of mortal man; and the doors of our hearts are flung wide when spirit answers toSpirit, that the healing wings of Yah may lift perfecting souls along the path to immortal realms.

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Ephesus

Pergamos

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The image on the left (above) positions theobtuse tetradecagram upon the CrownDiamond display; the right-hand image is itsacute version. Both stars are derived fromthe circumscribed measurement of thelongest angles of the stars pertaining to thechurches of Smyrna, Pergamos, Thyatira,and also Sardis, where it appears twice, andPhiladelphia, where it is inverted. As withother stars, polygons with the same numberof sides appear in the centers of the four-teen-point stars. Note that both these circledstars contain chords with arms running paral-lel to the Crown Diamond’s vertical lines.

A fourteen-point star marks what is tradition-ally held as the location of the birthplace ofJesus of Nazareth within Bethlehem’sChurch of the Nativity in Galilee, modern-dayPalestine. The reason for choosing a star offourteen points to represent the star seen bythe wise men and shepherds at the birth isunclear, but it’s interesting that the tetradeca-gram’s measurements, as determined by thestars of the churches of Asia, serve also toposition the seven-point star on the CrownDiamond (facing page), as the septagram iswidely associated with the “morning star,”considered a reference to Messiah by many.

Tetradecagrams:Stars

With Fourteen Points

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The seven-point star appears by a doublingof the the cubit of the vertical Adam Kadmonand by then plotting its course, end to end,along the circumference of the longestangles of the stars appearing in the churchesat Smyrna, Pergamos, and Thyatira. Notethat the acute septagram’s center hugs theTipareth court of the primary Trees of Life,and that the obtuse version (below) reaches

the same measurement in thekindred Morning Star symbol,when an inverted seven-pointstar is positioned at the inward

points of its perimeter.

The esoteric version of the Morning Star(above) was a symbol used by the PawneeNation. The star’s more widely known symbolis the four-pointed version (below), which wasused by numerous Native-American nationsof the Great Plains in the Morning Star cere-monies, many of which involved human sac-rifice. The four-point version recalls the exo-teric crucifix of Christianity’sRoman Catholicism, whichdisplays the cross of thehuman form—arms out-stretched—impaled upon alarger cross made of wood.

Heptagramsand

Heptagons

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As stated previously, the mathematics of theCrown Diamond and the relationships of thestars pertaining to both the churches of Asiaand the land of Havilah have not been thor-oughly examined. Neither a kabbalist nor amathematician, I can only point the way to anexhaustive study. The mathematics of theWestern alphabets, as situated on the CrownDiamond ought also to be explored.

The circles above circumscribe the four mid-dle points of the Sardis star and the four lowerpoints of the Smyrna star. Many approachesto measurement of CrownDiamond dynamicscome to mind. Each offers hope of reward. Inthe case of the acute hendecagram, note thatits center compels a focus on the crux of thematter: the bosom of Abraham, the throne ofYahúwah Elohénu, Father of All. Barak-El!

Hendecagrams: Stars with Eleven Points

At Sardis

At Smyrna

We are, only in part, fallen angels; for each of ushas an angelic face that beholds the Faces of ourFather. Hanging by a thread, we have neverthelessfallen short of the Measurement of Yah, a failingthat cast us to Earth for restoration and renewal.Though tendrils remain above as a remnant, ourfire cores were clothed with the dust of Earth, thatwe might regain the measurements by which wewere known from the beginning, and according towhich we are named: to the end that we mightenter fully into the Father’s rest and receive thegreat rewards prepared for all who overcomeEarth’s trials—each, as it is written, in his order.

Since the fall, the star within us promising theSon’s rebirth has been always with us, whisperinginvitations to renewal; but in like manner as thefall from above, we also fell here, below: unmind-ful of our unity in HaShem, we became obsessedwith our images of self, not remembering that it isthe Father who clothed us all, from the beginning.Imagining the Father’s glory to be our own, weparted the Son’s garments among ourselves byaligning ourselves not with the Whole, but withwhatever attributes we fancied. Thus, we fell intodarker and darker dimensions, crucifying the Lordof Glory in our own bodies.

When, again, the Father drew our attention to theSon’s forgiving knocks at our hearts, we recog-nized the scarlet of our sins and realized that oureyes had become blind to revelation, and that ourears had become deaf to instruction, making of usstrangers imprisoned in a strange land. At last, wecalled upon the Father’s name in the position ofthe Son and began to set aside our shackles, tofind ourselves welcomed with open arms atEphesus. Our journey home had begun, in earnest.

The joy at finding ourselves in Ephesus was great;for we had tasted of our origins, having beenbrought near by the outpouring of grace.However, we supposed that the vistas of this new

land in Asia were equal to those of Yisrael; andwe became overjoyed beyond reason, forgettingyet again the measurement of our first love. Aswe lost ourselves to celebration, our focusblurred; our hearing became intermittent; and theProjection of Yah became as a friend remem-bered, rather than an ever-pre-sent companion.

The falling away at Ephesusbrought waves of accusation;but wherever sin abounds, graceshall triumph, because HaShemis both author of our faith andalso its finisher. As we fell awayyet again, therefore, the tendermercies of HaShem cushionedour downward momentum andbegan to lift us up again, even aswe continued in error.

At Smyrna, we began to doubtour salvation, and at Pergamos,we hit bottom. At Thyatira, werecognized a shift in momen-tum. Sardis opened our minds tothe scope of the Father’s lovefor us, even as Philadelphiabegan to funnel that love to fall-en brethren, here below. Ourmeasurement at Laodicea at lastapproximated Yahushúa’s, inmany respects; and we under-stood, finally, that the commandto be perfect involved muchmore than change of behavior: itrequired that we love one anoth-er beyond reason, even as theFather first loved us. Finally, asour hearts were enlarged inMessiah’s footsteps, we beganto gather unto ourselves gar-ments white as snow.

Angels on the Rise

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Ephesus

Smyrna

Pergamos

Thyatira

Sardis

Philadelphia

Laodicea

...it doeth notyet appear...

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The Angel at Ephesus

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The Angel at Smyrna

The Angel at Pergamos

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The Angel at Thyatira

The Angel at Sardis

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The Angel at Philadelphia

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The Angel at Laodicea

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Am Yisrael:The Holy Nation Restored to the Measurement of HaMashiyach

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The Scarlet Thread:Path to the Inheritance

What is man, that thou art mindful of him; andthe son of man, that thou visitest him? For thouhast made him a little lower than the angels,and hast crowned him with glory andhonour.

The prevailing understanding is that man is a trin-ity, of sorts—comprised of body, soul, and spirit.This view, however, is not sufficient to satisfysome difficult statements in scripture; nor is ituseful in learning of the righteousness of Elohimor of the destiny of man; neither is it consistentwith even scientific thought, which generally rec-ognizes conscious, sub-conscious, and uncon-scious levels of mind, all of these being fed andanimated by the life force—the libido, or id.

Of the three generally recognized components ofman, only spirit is immortal by nature, accordingto scripture; and as spirit is the gift of YHWH andreturns to Him at physical death, one wondershow creation could serve perfection of soul tomankind’s benefit, or by what logic mortals coulddeserve an eternal condemnation for failing toachieve that end. Nowhere does the scripturespeak of an immortal soul, though soul can put onimmortality; yet there must be an immortal com-ponent to every incarnation, else the reason forour trials and tribulations here, below, can only beirrational—the whim of capricious omnipotence.When our view of self is askew, can our view ofElohim be any better? Misunderstanding our-selves, how are we to bring light to the world?

The great lamp that first shone in Galilee pro-claimed of John the Baptist, that John was Elias,while John uncategorically said that he was not.There must be a cohesive interpretation by whichboth statements are congruent; for in Mashiyachwere not found yea and nay, but yea. If apparentlycontradictory statements are found in scripture,the reason can only be that the reader has yet tocome to the paradigm of perfect affirmation.

Further, Yahushúa said of Avraham, Yitschaq, andYaaqov, that they are not dead, and that those whosee them as being dead do greatly err: amongwhom we must also number Peter, if we judge—by extrapolation—only by the letter of his wordsconcerning the mortal patriarch David. Again,there must be a level of interpretation in which alltestimony is congruent; and I began my study ofthese matters by taking hold of the affirmationthat the Father is El of the living, and by thenscrutinizing the New Testament scriptures mostclosely associated with a finality of death: thosedealing with blasphemy against the Holy Spirit.

I found that, according to the letter, those state-ments also differ somewhat: Matthew says, “butwhosoever speaks against the Holy Ghost, it shallnot be forgiven him, neither in this world, neitherin the world to come.” Mark says, “he that shallblaspheme against the Holy Ghost never has for-giveness, but is in danger of eternal condemna-tion.” Luke says, “but unto him that blasphemesagainst the Holy Ghost it shall not be forgiven:never forgiven, period—however one interpretsthe world/age context—but yet, only in danger ofeternal condemnation!

Many believe that only the greatest sinners areguilty of this greatest sin. However, blasphemyagainst the Spirit of Truth is not limited to vocal-ization of disbelief in the words of Moshe or ofYahushúa or to the misuse of holy names. Themaster of Torah, who judges according to inwardthought, teaches that “Whenever you have donethis unto one of these, the least of my servants,you have done it unto me”; for “Him that receivesyou receives me, and him that receives mereceives Him who sent me.” Argued differently,he who offends in one point is guilty of all.

We are all on the block; for we all have ignorantlyblasphemed the Lord of Glory in our midst. We

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all, at one time or another in our lives, have calledthe truth a lie and have rejected its messengers,thus crucifying Truth in unbelief. One might saythat the sin of blasphemy can only be committedwillfully, purposefully; but—willful or not—it hasthe same effects in the lives of those who commitit carelessly, ignorantly: it prevents them fromreceiving of the Truth; and it blocks access tothose they influence, as well. Far from being arare sin, blasphemy against the Spirit of the Holyis a common sin. Indeed, it is the first sin.

Realizing I was vulnerable to the ultimate con-demnation, I recalled Ezekiel’s words (we mustlive by every word): “The soul that sins, it shalldie”: an unequivocal statement! To what, then,does salvation pertain, since all have sinned andsince all sinning souls are under an unequivocalsentence of death? We know that the wages of sinare superseded by the gift of Life to those whobelieve; but how are we to receive this gift, sincewe have all characterized truth as falsehood atsome time in our lives, our souls thus being forfeitto the most solemn judgment?

The Father’s words in the mouth of the Son are,“Unless you believe that I AM, you shall die inyour sins.” Well, belief is the gateway to ransom,but not of sinful souls; for they are under anunequivocal sentence of death! When we receiveof the Father’s Life in the Son, we become notreformed or realigned souls, but new creatures:we walk in the newness of the Father’s life, not asreformed sinners; however—more troublesomeyet!—the new creature Paul (or him speakingthrough Shaul) characterizes himself as the fore-most/first/chief sinner! Where, then, lies the hopeof men living less careful lives?

In answer to these questions, I remembered thewords, “He that overcomes shall not be hurt of thesecond death.” This scripture did not fully answermy concerns, but it became very like a magnet,drawing my mind through the inquiry. Some seethe first death as the physical birth—as our incar-

nation into flesh; others, as the spiritual death ofthe man of sin, that the child of light can be born.Although both views have merit for certain linesof inquiry, I understood from my youth that thesecond death is none other than the death of thesinful soul, subsequent to the death of the physi-cal body: for it is given unto man once to die, andafter that the judgment. Note that the scripturedoes not say that the overcomers shall escape thesecond death, but that they shall not be hurt of it.

I believe that the atonement for sin that comes bythe voluntary shedding of the lifeblood of himwho knew no sin provides a scarlet thread bywhich we escape the overthrow of perdition: thatthis atonement makes possible the process of sal-vation, bringing us near the congregation ofYisrael for the purpose of perfection. Strangers nolonger, we drink of the Living Waters apportionedto Yisrael; and the old man—the karmic husk thatclimbed down the scarlet thread for atonement—continues, now, in subservient sacrifice to theauthority of the Life now found in the NewMan—the Son of Man, the Complete Adam.

Atonement pertains to receiving the spirit ofadoption, the fruition of which is the redemptionof the celestial body (not of the sinful soul, whichmust die; nor of the physical body, because fleshand blood cannot inherit). The book of Romanstestifies that we are, simultaneous to spiritualadoption, already the children of Elohim by animmaculate conception through the Holy Spirit (1Cor. 4:15; Mt. 23:9). We conclude, therefore, thatsalvation is an ongoing birth process that must beworked out in our natural lives, and that the mani-festation of the sons of HaShem has yet to appearin its fullness because they are yet encumbered bykarmic swaddling clothes, their full light beingyet hidden in this final age of worldly dominance,this third measure of meal.

We share Serai’s triumphal laughter at thepromise of a child in her old age; for what can bethe mother of this holy child promised to each of

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us, other than our own, imperfect souls? For thatwhich is born of the Spirit is spirit, while thatwhich is born of the flesh is flesh; and soul is themedium in which spirit and flesh interface: soul isthe body formed by the impregnating breath ofSpirit, and it monitors and integrates the sentientfaculties of the flesh.

As living souls that walk the paths of atonement,we take up our crosses daily and crucify the oldman on them, that the new man might live in us.What is the old man, other than the sinful soul?What is the new man, other than the developingsoul of the new creature? By following in thefootsteps of HaMashiyach, we work out our sal-vation by faith, sharing the interest accrued on thewages of sin. Men of spots and blemishes couldnever pay the debt; but the teachings of sowingand reaping make it clear that there is somewhatto repay, and that the walk in Messiah is the nar-row path to Life, and to a balancing of accounts.Thus it is written, that if the Anointed of Yah shallmake us free, we are free indeed.

The holy, embryonic child we carry in the templeof our bodies is wrapped in swaddling clothes—inthe convulsive garments of the soul of the oldman (Lk. 17:34). Are we not instructed that awoman will be saved—not hurt of the seconddeath—if she continue in child bearing? Let usnot lose hope, therefore. The travail of Yisrael’swilderness is long and difficult because of sin, butHaShem promised that He is able to bring us tothe birth—but again, each in his order.

Our zeal for the new man being born in us makesus ashamed of the swaddling garments belongingto the old man; and the temptation is to suppressthem, to conceal them. To do so, however, is toabort the process of birth. Further, to do so is toembrace the processes of death—to become awhited sepulcher; for we have somewhat to repayfor the bones buried in our pasts, and we cannotenter into freedom until the last farthing is paid.This is good; for it is the garments of the sinners

we were that distingish the mission fields that willbe expedient, both for working out individual per-fection and for the efficacious spreading of thegood news of the Kingdom of Heaven unto allpeoples everywhere.

The apostle Shaul speaks of the two laws of sinand of grace operating simultaneously withinhimself. The intersection of these laws displaysthe dynamics of the cross: by a narrow focus ontheir interactions, we witness—step by step, inour lives—the righteousness that is ours throughthe second Adam as it victoriously confronts andcancels the unrighteousness that entered into thefirst Adam: the triumphs of each day contribute tothe maturation of the new creature unto its state ofperfection at the last day. As it operates within usbodily, it is the intersection of these two laws thatbrings us into alignment with the measurement ofthe Godhead that is in Messiah.

These two laws—one pertaining to the old man,and the other, to the new—are as the sons (words,works, formulations)of Yahúdah (praise) byTamar (upliftedness): they are as Zerach (the aris-ing) being supplanted by Perets (the breach).These sons war together in the spiritual womb ofthe new creature, a struggle that is congruent withthe process of salvation, itself. Like with ourstruggles at Ephesus, Zerach appears first, to ourjoy, but succumbs to a falling away at the sup-plantive emergence of Perets. Nevertheless, theelection of the firstborn belongs to him who bearsthe sign of the scarlet thread; and the fruits of thefalling away, like the days of Edom, shall be asthough they had never been.

The appearance of the finger of Zerach is as thefirst sign/wonder of our experience of salvation.When Zerach is withdrawn back into the spiritualwomb, it is on behalf of Perets, who is as thekarmic debt of the sinful soul comprising the oldman; for only after full presentation of the para-meters of Perets can Zerach be truly born—alldebt paid, every accuser cast down, every brother

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lifted up. Zerach’s complete measurement appearsonly in those who have overcome: only in thosewho have faced the bones within and have fullyreturned life for life by the walk in Mashiyach. Inthis fashion, the perfection that appertains tohumans is consummated by the true birth of thesoul of the new creature, which is the Son of Man.Until the full manifestation of the Sons of Elohim,we are “babes” in Christ—embryonic heralds ofthat which is to come.

At physical death, the body returns to the grave ofearth, where there is no understanding; the spiritreturns to HaShem, who gave it; and the soul—only if it is perfected in its human dimensions andno sin/guile is found therein—is not hurt of thesecond death. This means that the second deathfor those who overcome is a change for purposeof extension, not a termination.

But what of the fathers to whom the promises per-tain who died owing wages of sin? For of them,as also of us, it is written, “There is none that isrighteous”(doeth good), “no not one”! Havingdied in unrighteousness, are they now living in apurgatorial Sheol or Gehennah? If so, we mustunderstand Avraham’s bosom to be a kind of hell!Furthermore, the “good” thief on the cross, withlittle to recommend him, was promised paradiseon the day of his death. We can say that the thiefdied after the cross and the patriarchs before; butthe Lamb of Elohim was slain from the founda-tions of the world; and Avraham and those withhim are clearly pictured in the gospels as residingin paradise previous to the temporal cross.

There is a higher interpretation of the patriarchalfunctions than can be understood from the literalTorah stories, but the words of spirit and life musthave their effects at every level of interpretation,in harmony with the extension capabilities of theCrown Diamond display and the developmentallevels of God’s children. The land is promised toAvraham’s seed and to Avraham, himself. Bywhat means, then, does he inherit it?

This is what I understand concerning man: thebody is the outer garment; the soul is the innergarment; the angel is that which is clothed; andthe spirit that proceeds from the Father is the lifeand the unity of the entire organism. It is givenman once to die. Take away any one of these ele-ments, and man is no longer man: he becomes adisunity, with his constituent parts being extendedto their realms, or localities, of origin—with thembeing gathered to their fathers.

In fact, there is no death; there is only extensionfrom one form to another, as also from one stateof being to another. The natural law of the conser-vation of energy should settle that question, evenfor non-believers. If thought is electrical impulsescarried in the nervous system, it cannot be lost; itcan only change. Look for death: where is it? It isthe invention of man! Even a natural corpse is fullof life, though the life of man is absent. Death isextension, and the questions it raises have rele-vance only as they teach us about life.

The body is a garment that returns to the earth,from which it came. We know, also, that the spiritof man is the gift of Elohim and returns to Him atdeath, and that no man has power to retain thespirit. If we settle the core of being upon the soul,what is left to be hurt of the second death? Thesecond death, if such were the case, would bemere oblivion! The core of our being, on Earth asit is in heaven, must be in the angelic: as it is writ-ten, “Take heed that ye despise not one of theselittle ones; for I say unto you, that in heaven theirangels do always behold the face of my Fatherwhich is in heaven.”

The chariot vision of man explains John/Elias.John was not Elias: he was a soul named John; thesoul named Eliyahu/Elias lived and died in anoth-er age. John was Elias: he was the spirit and angelof Elias returned as a soul named John. Yahushúaturned the age upside down: he taught us that ourroots are in heaven; and because our angelic rootsare there, we rejoiced at the creation of Earth.

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Further, because salvation pertains to the inwardthought of the creature made of dust, those angelsnot buried in the flesh greatly desire to look intothe good news concerning man. Barak-El!

The immortal angel is the fiery grub, the chrysalisof the soul; and the flesh is the cocoon. The trans-formations that occur in life—good and bad—arenot from one thing to another thing; they aretransformations within the same thing. It is byvirtue of this fact that the angelic Sons of Elohim,seeing that the daughters—spiritual wombs—ofmankind were pleasant, were able to father “sons”in them: exerting their projections into the flesh.

The angel is the first formulation of Spirit. It isnaked fire. Delineated as a spark within the con-suming fire of HaShem, the angel seeks a housebut is incapable, on its own, of inhabiting onewithout causing its ultimate dissolution. Theangel is a pillar of fire, a tongue of fire, a worm offire. It achieves stability only when positioned ina lamp. Knowing this to be true, the angels there-fore rejoiced at the creation of Earth. “Worm” is afitting metaphor for fire, the natural element ofthe angelic. A worm is all slopes—all eshdat—“the manner of fire.” It climbs tentatively, it bur-rows, it consumes its path. Divided, it is cloned.Water, in its free state, is its natural peril.

When the angel incarnates in a cocoon of flesh,the soul’s life commences with the body’s firstbreath; however, the soul’s life at birth is but thebeginning of a process of transformations thatlead to eternal life. The destiny is certain, but thestages along the way depend upon the soul’sprogress in the will of YHWH. When that which isperfect is come, the imperfect stages fall away.We have a foretaste of this truth even now, as wedaily mature, stage by stage, towards perfection.

Spirit is the breath of life; and the life of the bodyis in the blood: the fire/angel/ish is empowered bythe blood—its experiential fuel is metabolizedthere as in natural combustion, wherein air (spirit)

feeds the fires of transformation. Without the spir-it and the inward fire, the body dies and the soulis surrendered to spiritual judgment in the angelic.

The angel’s immortality consists of its inseverablelink to HaShem’s Spirit: the angels are His words,even as Yahushúa is His Word; and they do notfall to the ground in vain. The body’s mortality isdue to its dependency on the light energies of theincarnated angel. By means of the body, theimmortal angel puts on mortality; and by meansof the perfected soul, the naked angel gains animmortal garment of soul, a celestial body.

As the blood (lake of fire) interacts with the cellsof the body in an incarnation, the soul is ener-gized: the sentient capabilities of the cocoon/fleshare activated, and the life of the angel becomesmanifest in the faculties of the host’s shell (body).Thus, we see soul/p as the expression of the lifewithin; and it is that. But it is also more than that;for the body/cocoon is a womb both inhabitedand, in a sense, impregnated by the angel, and thesoul/b (butterfly, celestial body of light) is also theembryonic child of that union.

The lake of fire above is HaShem. He sends forthHis angels/sparks by means of the holy flame ofHis Word: He speaks them, breathes them: one byone, He sends them forth to the Earth. It is thesesparks of HaShem that become man/ish. As natur-al man/adam, the flesh/adamah glows with thelight of the fire (divine spark/ish) incarnated with-in the cocoon of the earthen tabernacle. This glowis soul as expression.

As an expression/p, the soul is the son/work ofman/adam (Ps. 8:4): the glow within is seen with-out. As an enformulation/child/b, soul is the Sonof Man/enosh (Ps. 144:3), one to be transformedby mortal experience in preparation for an immor-tal garment suitable to its ultimate state of being.

A woman/isha (“garment”/the flesh) encompassesa man/ish (“fire being”); and this woman dies (is

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extended) in childbirth, transforming the man byher extension. That which we have been is thewomb of our becoming: the emergence is Zerach,a “lifting of the inner light.” Zerach—the emer-gence of the light body (soul/b)—appears first,but is quickly swallowed up by Perets—by faultyexpressions (soul/p) engendered in the experienceof mortality/enosh. When those expressions havebeen fully measured and comprehended, they areovercome; and Zerach is truly born, at last.

An imperfect son of mortality/enosh clings to themortal and perishes with it: such a son is stillborn.In the metaphor of Perets/Zerach, it does not gainthe inheritance/birthright of the firstborn. A per-fected son of mortality puts on immortality andrises from the cocoon of the flesh in an imperish-able form, the body of light. The scarlet thread—the karmic trail of blood/life—accompanies theelect son (Zerach) through all of his struggleswith Perets in the cocoon/womb/flesh.

Not every incarnation produces a butterfly (per-fected soul/light body): adversity exists; breachesoccur. The angel failing to complete its transfor-mations in an incarnation is not lost, however: itremains immortal, a spark of HaShem. It is gath-ered, again, into the lake of fire above, where it ispurged and purified. The aborted soul that was inprocess of formation in an incarnation but failedto reach perfection is lost; but that loss does notinvolve the life of the angel. The immortal angelcan be sent forth again, into a new cocoon.

The light body is formed by the release/surren-der/p of the full nature of the light energies(angelic character) resident in an incarnation asthe angel again becomes aligned with the perfectunity of the Life Force, the Spirit of HaShem.This is analogous to the formation of the physicalbody within the natural womb. A partial release ofcell energies creates an imperfect body/soul/b,which cannot be sustained. But unlike the naturalmother, who survives childbirth by retaining thosethings necessary for her own life, the chrysalis of

the soul must utterly abandon itself to completetransformation if it is to emerge from the cocoonin a new form. This abandonment of self releasesevery expression within the chrysalis: the scarletthread is entirely spooled from the skein of yarnabove into the garment of light forming below.

I’ve written many words and have failed to writeclearly. Discussing the p soul and the b soul is likedealing with the double helix of the DNA string:it’s possible to make the jump between the twounderstandings, but it’s no easy matter to explainexactly what you’re about. I’ve had visions ofpeople I know, seeing them in their angelic formas they were previous to incarnation. That form isan unstable cloud of fire, like the blaze of a sun,and must become a fiery grub for purposes ofincarnation. In comparison to the light body weare destined to attain, the earthen body is like abushel over a lamp: it obscures the light within;and the light within must eventually burn up theearthen vessel, releasing the incarnate fire. Todevelop an enduring house, our souls must befully transformed.

For it to appear, light must inhabit a medium.Without a medium to differentiate between them,light and darkness are indistinguishable. “Space”is black in full sunshine because there is nothingto receive and reflect the light. Praise The Nameof YHWH, who divides light from darkness!

It is written, “...the times of this ignorance, YHWHwinked at,” and this wink encourages the imper-fect soul. Thus, now, “we see through a glassdarkly...”; for the eye of YHWH outshines the sun,and a soul that is as an unpolished diamond can-not adequately measure or convey the light of Hiscountenance. The soul’s imperfection is the mea-surement of the darkness within. Once perfected,however, we shall see Him “face to face”—thatis, “face upon face”; for it is also written: “I knowthat in my flesh shall I see YHWH....” Praise TheName hwhy, and may His faces shine from withineach of us. Shalom.

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The Crown Diamond and Indo-Arabian Numerals

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New YerushaliemThe stone that the builders rejected has become head of the corner.

This is Yahúwah’s doing, and it is marvelous in our eyes.

If the works of Y’shúa were not chosen, but theworks of YHWH in him, how then shall our worksstand? Beliefs and the works that follow after arebut the mammon of righteousness, having theirconception in the gift of faith; for there is nothingwe have not first received.

We are called, first and last, to receive into our-selves the state of being called the Son of Elohim:Yahushúa, the Projection of Yah. As we areenabled to accept this unspeakable gift into our-selves, the Son of Man is conceived, being fur-nished unto all good works prepared for him onthe path to perfection.

Having ceased from his own works, the Son cando nothing of Himself because He is occupied inthe administration of the Father’s works. This isthe path of shabbat, the seal and perfection offaith. Blessed are they who wait upon YHWH!

Consider the stave of Mashiyach Y’shúa—hisalignment in the will of YHWH! Knowing his call-ing and election before his baptism byYahuchánnan, he affirmed that all righteousness isfulfilled by demonstration of the willingness todrown in the waters of karmic Earth, with trustthat the Father is able, there, both to hide the soulfrom the faces of corruption and to revive andrenew it in the midst of the overflow—both aspertains to his descent to the depths and to his res-urrection upon the shore of the Father’s choosing.

As he was lifted up from the waters in the new-ness of the Father’s life, mashiyach went not toJerusalem to purge the Kingdom, but to thewilderness: to purge himself, utterly, of the habitsof self. This is the fast YHWH accepts.

Mashiyach is tempted, in the wilderness ofthought, to investigate and to prove his anointing,to put on works, and to worship that whichappears. He chooses, instead, to wait upon YHWH,

relying upon the Author and Finisher of the faithfound in him. This rest is the posture of the Sonand the seal of the true priesthood. To walk in thisrest is to know the power of the King.

As mashiyach Y’shúa enters into his earthly min-istry, he faints not, nor is he overcome by it:because he speaks what he hears and does thosethings that are shown unto him, of the Father.Step by step in its time, he performs the will ofYHWH by performing a daily sacrifice of self:overcoming not by might nor by power, but bycontinuance in the Spirit of YHWH.

No doubt there were times, in his walk among hisfellow men, that mashiyach understood theFather’s intent before the time and manner of itsappointed performance was made known to him.He understood also, however, that it is YHWH thatmust build the house made without hands, andthat our labors below are blessed only as theyreflect work done above—that to employ saw oraxe at his own will, even for good works desig-nated for his own hands, is to war against faith.

Y’shúa did not surrender the reins of his heart andmind, only to take the bit between his teeth to run,headlong, into confusion. He conformed himselfat all times, with patience, to the transformationthat is from above.

We who follow in Y’shúa’s footsteps are nogreater than he. Whatever our gifts or callings orthe urgency of the works given into our hands, weare blessed in our service only as we abide infaith. In our weakness, our wills and works areperfected together as they proclaim that YHWHlives and reigns and is fully able to accomplishHis will in us, according to His good pleasure.

What, then, shall we understand by our shortcom-ings? Have we not believed? Have we not surren-dered? Have we not dedicated ourselves? Yes, but

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Zeal: an Afterword

only as we have been able within the continuumof maturation—within the ongoing process of aperfecting salvation.

When we stumble, we are reacting to the goad ofinstruction. Let us have ears to hear!

Should we fall, we are nevertheless sheltered inthe hands of Him who first loved us; and we shallarise in Him again for His Name’s sake and forthe love by which He has loved us. Let us haveeyes to see!

When the brief moment of His chastening anger isoverpast, only the glow of renewed zeal accordingto knowledge will remain; for there is healing inHis wings. Let us have hearts to understand!

All of the works that the Father shall give into ourhands by the agency of His Son will continue to

direct our feet away from the pitfalls of self andunto the narrow pathway leading to our El.

All things are lawfully accomplished in Him. Letnone of us suffer as evildoers by yielding to haste.Let us continue even as we first began. Thus, doesTsion return unto us; and by this are the walls ofYahrushalíem raised anew in truth, with mercyand justice.

This is the Father’s will: that we believe and relyupon Him who He has sent to live in our mortaltabernacles. This is power, and the patience of thesaints. So abiding, we cannot fail to accomplishHis will, because we are enlarged by the river ofdivine love flowing into and through us, whichcannot issue forth in vain.

—Bora ben Yosef wa Elazar-Finton, 2013 C.E.—

Yahúwah blesses you and keeps you.

Yahúwah makes His faces to shine upon you and is gracious unto you.

Yahúwah lifts up His expressions within you and gives you peace.

Shalom.

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This book of testimony was prepared by Bob Finton

http://www.crowndiamond.org

Bet HaShem Midrash is an excellent resourcefor more information on the Paleo-Hebrew alefbet and its usefulness in the study of Torah.

http://www.bethashem.org