Asia Revisited
There is no love without faith. That we are capable of reasoning about God’s presence in our lives is an effect of the presence of ImmanuAL, the lamb that was slain from the foundation of the world. lawnmo is the hidden face of HaMashiyach.
He's the interface between the eternal and the temporal realms of heaven and earth. He’s not like human interpreters, who stand between a speaker and his audience, giving synopsis and adding commentary as he chooses. He’s a wheel in a finely tuned timepiece, its divine cogs aligned with immortal cogs that are aligned with mortal cogs, all of them turning together as they go, wheel driving wheel.
ImmanuAL’s silent counsel is woven into the fabric of our beings. He is the spiritual nexus that binds God’s spirit with our own spirits; and when the time of our visitation arrives, he will have prepared us for the moment.
It’s written that no man can come to messiah unless the father draws him. The agency of ImmanuAL, which pools within the kundalini essence, is ready to lift us when the father breaks the chains of inertia by which we are anchored to the world, opening the floodgates to the spiritual waters of HaMashiyach.
Knowledge has increased sufficiently for us to understand that nothing is as it seems but is exactly as it seems. There’s not a single solid of any kind within a table leg, but if we were to kick it with our bare feet, our toes would beg to differ; even though they, themselves, are comprised of atoms whose particles are not really in our toes, but are “elsewhere,” though that uncertain place must be somewhere near the vicinity of the throbbing toe.
To be locked into any mindset is to be captive to inertia—to be hypnotized within the mystery of iniquity, like drivers asleep at the wheel. Grace gives us leeway to dream, but that time is cut short because some are willing to destroy the viable planet Earth in a mad race to restore the ability to support life on a ruined planet, making of Mars an inhabitable refuge to which they might escape when they have finished destroying the one upon which they presently live and scheme, while plotting the future of the species.
These days will be cut short; and we can either waste them by courting ruin as we chortle at reruns of Fibber McGee and Molly, or we can spend our remaining time on earth courting greater intimacy with life.
HaShem is not a figment of some collective imagination, or the pretense of wily theologians. Believe in la or not, he is an active presence that operates within the center of our hearts. There’s no need to track him down, so that we might learn of him. As savior, he stands at the door to our heart—at the center of our ability to verbalize—calling upon us to accept his company.
We learn not of him, but by him; for by his presence within us as ImmanuAL, he will suffuse our souls if our open hearts welcome him. In moments of clarity when we perceive him as he is, we understand that we are part of a fellowship; that we have functions to fulfill within its agenda; and that, to play our parts, we need to welcome developments that will turn the earth upside down.
We can do nothing so long as our taproot is in humanity. If we are mired in the inertia typical of clinical life, we must engage the interface to progress: not progress as calculated within the world, but in life as experienced while unfurled within the Life Breath, the presence of HaShem that hides between the inhale and the exhale of air.
The teachings attributed to Y’shua within the gospels are fundamental. Among those teachings is the promise that further teachings would come by the holy spirit, and that they would be brought to light by the service of householders who would speak of things old and new. We are familiar with the voice of Truth in the whispers of ImmanuAL, for it is his ears that hear in us; and if we know the voice of Truth, we ought to recognize its presence in the words of others.
Any training not founded on the teachings of Y’shua is vanity. The first prophecy is that we will honor HaShem, and the second is to honor our neighbors as ourselves; for in a very real way, they are ourselves, whether friend or foe. We cannot honor ourselves without honoring everyone; for when we have done a thing unto any, we have done it unto all because HaMashiyach is alive and present within everyone.
If our priorities are rectified, the way of Truth will open before us; and sufficient unto the day is the evil thereof. Having done our best to hear, but still questioning, we are to lay uncertainty before the spirit of Truth in the prayer closet, away from the eyes of men— even from the eyes of men with whom we have spiritual fellowship; for the dialog we share with the spirit of Truth is not grist for gossip.
If we are given to speak of these things with others, what we can say will be given in its time, as taught by Y’shua. We prepare and are prepared in the secrecy of our hearts, without making conspiracy with others and without blanket dependency on our own understandings.
Ephesus is Malkuth. It’s the cistern that holds the kundalini essence, in which ImmanuAL takes rest. In Eastern terminology, the kundalini is focused more on human aspects; but at Ephesus, it is understood as the pooling place from which the spirit of man and the holy spirit of ImmanuAL intermingle as one, while the spirit of the creature goes downwards, into the earth. Thus, the church at Ephesus is a spiritual launching pad; and its chakra corresponds to the loins. The caution to the church at Ephesus is that we are to be mindful of our first love.
In the realest sense, Ephesus is truly seated in the Breath that hides behind our breathing: the presence of HaMashiyach is not a separate being or the sum of our spiritual understandings, but the fountainhead of all that we are— both whatever we are at any moment and also that which we are in the process of becoming.
Called ImmanuAL because he is always within all of us, messiah cannot be considered, rightly, apart from that which we are in the sight of HaShem, the Breath of Life. We are therefore to collapse into the Breath so much as we can at any sitting in our meditations, so that we can learn to pray without ceasing. To overcome, intimacy of the prayer closet must be brought to bear upon every interaction we share within the world as incarnated beings.
As we overcome in Ephesus, the church at Smyrna opens. It’s not that it was closed off to us before, but that it now opens to us as beings who walk in conscious partnership with ImmanuAL and the kundalini essence, leaning upon the hidden messiah, the spirit of Truth.
We will have interactions at Smyrna, but the role of the messiah, whose face is yet hidden in Smyrna, is to prepare us for knowledgeable spiritual interactions. It is the church of hiatus, in which the words are understood, “I will fight for you, and you will hold your peace.”
In Smyrna we learn both within and without: we receive counsel about our own affairs as we observe HaShem’s hand in the affairs of others, learning of their parity. Allow me to be frank: Smyrna is understood within the parable of the digestive track: we ingest, and we vacate. In Smyrna, the reason we are not to judge is impressed upon us; for any matter about which we might bring accusation against another is brought to our attention precisely because it’s a matter of which we, ourselves, can be accused.
The focus at the Smyrna chakra is forgiveness; for it is there we learn the meaning of the saying, “I will have mercy, not sacrifice. In kabbalah, Smyrna is called Yesod, which means “foundation.” As the digestive tract is foundational to the health of the body, so is forgiveness foundational to the health of the soul.
Overcoming in Smyrna, we enter the chambers of Pergamos, whose parable within the physical body is the lungs. More subtle than Smyrna, Pergamos is the battlefield in which we learn to judge between ca le and ca le. Our lungs do not breathe for the purpose of protecting ourselves from the “bad” air in favor of the “good” air, but that we might profit from the Breath in which we walk.
Duality is death: too much carbon dioxide will kill, but so will too much oxygen. Without finding balance in the Breath, our breathing will poison us. Moreover, we do not breath with thoughts of exchanging spent air for good air. We breath in pursuit of the Breath.
Further, Pergamos opens onto the right- and the left-hand paths. The most expedient path lies straight ahead, but the valences we developed in past walks may require that we detour, as it is taught: if we would bring a gift to the altar of HaShem and remember that another has something against us, we are to set aside our gift for the moment and be reconciled to our brother, so that we can retrieve our gift and present it before HaShem without being met with accusation.
We are One. We may have wronged another with whom we are no longer able to be reconciled for any number of reasons, but we are One; and that which we offended in another can be addressed under like circumstances with yet another person, making it possible for us to overcome the fault. Beyond that, there is the celestial realm some call the astral, in which living and dead can be reconciled.
As viewed from the center path, which is the path of Y’shua, the anointed messiah, Pergamos is lined with ditches, to the right and the left. There is another way, the way of escape. To follow Y’shua as a way of escape is to fall to the right or the left. The way of escape is the reward of a good Samaritan, a good shepherd. All things are lawful if they are expedient for edification and do not bring either us or the brethren under the power of any person or doctrine.
There are those who will profess to know what is correct in any specific interaction; but the more insistent their view, the less reliable. We are free to listen to the counsel of others, but the inner voice of Truth is the only reliable counselor concerning what is appropriate for Sons of Man in a given moment. Messiah instructs us to indulge or to flee an interaction or a private pursuit. Silence is also instruction. Pergamos schools us in the subtleties of the savor HaShem welcomes in his children.
Beyond Pergamos lies Thyatira. It is represented in the human body as the heart chakra. It’s the seat of Yahushua. If one is allowed to proceed straight ahead after overcoming in Pergamos, indwelling ImmanuAL bows to the presence upon the throne; and Yahushua begins to reveal himself as unto a friend, not a disciple. ImmanuAL is not done with you, nor are you done with him. You dance together within the kundalini essence before the throne of HaShem, and he will accompany you always, even to the ends of the earth; for in him you write your record in the Book of Life. We are One.
If we’ve kept to the center path—if we’ve followed in the steps of Y’shua from the beginning through Pergamos—we will be able to step directly into Thyatira. If, however, we’ve strayed to the right or to the left, it is not possible to bypass the authority of Yahushua and continue entirely on our own.
The feet of HaMashiyach, the heavenly messiah, are planted firmly in Smyrna and his outstretched arms surround those who persist on the outer paths until they shall reach the church at Sardis improperly prepared, only to be sent back.
The discipline of the prayer closet remains crucial. Yahushua HaMashiyach wants to be manifested within God’s children. Not an outward reality or a personal belief, messiah is an inward reality being born within our souls. We are made ready for that birth through the witness of ImmanuAL, God among us.
In Thyatira, we recognize HaMashiyach Yahushua owcwhy, who is the projection of father Yah hy into creation. He is that, but he is also projected within each of us in particular; and we can be caught up into the third heaven and the throne room of HaShem, even as heaven’s throne room descends into each of our hearts. We will have learned in Pergamos that the Kingdom of Heaven is the Kingdom of Names; for we will be given a name through the agency of another; and Yahushua will confess that name before the father and the holy angels.
What happens to any of us on earth after these things is not mine to say. If another should give voice to an understanding, ImmanuAL hears and gives counsel from within the kundalini essence; for the food that the indwelling offers is the hidden manna that comes down from heaven. It cannot be premeditated or stored. Morning by morning, new mercies are provided for us. The faithfulness of HaShem is absolute. Quench not the spirit of holiness.
We began to learn to distinguish between cattle and cattle at Pergamos. That gift is polished in Thyatira, where we are being prepared to hear and to see with the eyes of HaMashiyach, setting aside the eyes of natural man. The judgment of Yahushua is fair and true because of his experience in every man as ImmanuAL, and in Thyatira the reasons for those judgments are forthcoming; for we are being admitted into the circle of the apostles and are to be sent forth in the spirit of holiness to practice holy warfare.
When first sent into the world to give testimony we initially struggle within ourselves, and we hold our peace in trying times. When we have gained our footing, we can stand alongside the brethren, working together to extend the peace we share among all people in every situation, applying every lesson learned while overcoming in Pergamos.
There is no rest for the wicked, and holy warfare continues within our imperfection, even if our names have been confessed before HaShem and the holy angels. In the trials of earth, we may be called to speak in the room of HaMashiyach concerning a matter, as though giving voice through surrogacy, but the primary struggle remains within each of us.
In Thyatira, we honor our understandings of righteous discernment, as conveyed to us by the mind that is in HaMashiyach, which is the mind of HaShem. They are One, even as we are being groomed as One, that we might join them as they are.
The world is filled with snares. Every word used to frame spiritual matters in the tongues of man has taken on ambivalence through etymology. It is very easy to fall back into error if spiritual knowledge goes no deeper than careful choice of words. This is especially true for those who fatuously devour the words of idol shepherds that have appointed themselves to speak in the room of HaMashiyach when they have no such calling.
Professional preaching is blasphemy; but even the preaching of an anointed minister is foolishness, because each of us must be able to hear and to answer the voice of HaShem within our own hearts. The faithful minister points the way, but he is not deluded as are the false prophets. He plainly admonishes his hearers to be doers of what HaMashiyach impresses upon their hearts.
We take care how we hear, redeeming the time; for as we overcome the heresies of piety through intimate knowledge of Yahushua, we are welcomed into the church at Sardis, whose parable in the natural body is the ears and the faculty of hearing. In the unifying hands of HaMashiyach, our faith is strengthened in Thyatira, where we are enabled to hold to the center path; and should we continue on that path as we approach Sardis in the footsteps of Y’shua, great healing will come.
HaShem creates the fruit of the lips, but out of the abundance of the heart— out of its raw materials— the mouth speaks. The power of life and death rides upon the tongue, and in Thyatira that power is bridled by HaMashiyach.
We surrender our contempt for those who engage in natural blather by developing empathy born of love, which will elevate our speech. We will no longer give voice to facile judgments; for we will have gained insight at both Pergamos and at Thyatira, as to why another speaks or acts in error.
Having learned underlying reasons for our errors, we are able to avoid them or to use them for good. Avoiding condemnation by faith, we are prepared for Sardis, where we will be schooled to address the root causes of error within others.
In Sardis, the Kingdom of Names begins to reveal itself in a visceral manner. Heavenly names will be revealed in those things the holy spirit is accomplishing in you. Within any incarnation, the individual lives and dies many times. Whether or not we are those who are spiritually dead while living the natural life, our spirits are alive in the angelic for the namesake of HaShem and HaMashiyach. In Sardis, we learn that we will be reborn every time our spiritual ears become attuned to those things that HaShem is communicating with us through his projection as HaMashiyach.
Hearing as messiah hears, our hearts are quickened; and we become conscious of our own heavenly presence. We are immortal worms of angelic fire, and our faces continually behold the faces of the father. Because our hearts are opened to things above, the elders will meet our angel as it ascends, sharing gifts of gold, frankincense and myrrh. Honor the righteous mammon, but don’t allow it to clutter the center path.
We have many names. Each and every time we overcome error we are given a new name. There are numerous examples of name changes within scripture. If we succumb to error, HaMashiyach is there to pick us up. He has that power because he has experienced all things within all beings, and none can object to his judgments; for when he must judge, his judgment is true.
We are to welcome death to error, therefore, that we may be reborn within the process of perfection, earning new names by remaining sober about the lessons we face. We are not to rely on ourselves, but to hold fast to the spirit of Truth as revealed in Yahushua. New names await those who overcome.
At Philadelphia on the center path, we have become one in Yahushua; for we walk in the baptism of fire Y’shua received in the wilderness after water baptism. We are to continue with meditations undertaken in the prayer closet, even as Y’shua took himself apart into the mountains to pray; for it is appropriate for us to speak with HaMashiyach without distraction. Through such communion, we become friends.
Serving in Philadelphia, we can practice prayer without ceasing more perfectly. Not only our ears, but our eyes will also be opened. Being watchful that we remain on the center path, we will receive the gift of vision, and we will be able to seek out those for whom our witness can be efficacious. We are becoming mature partners in the labor of HaMashiyach, in preparation for the day we become installed as a pillar in the heavenly temple of HaShem.
Laodicea is heaven’s door. It is the impediment of the natural mind and all that entails. Those miscreants who have reached that door by other means than the straight and narrow path blazed by Y’shua are of two sorts: the sheep and the wolves. Those of the left-hand path are the thieves that devoured the flock for their own enrichment; and they will be denied further progress.
The wolves in sheep’s clothing will be chastised and returned to their appropriate stations; but the misguided sheep who remained steadfastly on the right-hand path in all sincerity will be returned to find the trail of messiah. For one reason or another, they forsook the center path, turning away from Yahushua HaMashiyach and the path traveled by his anointed servant and dearest friend, the man who walked as Y’shua.
They failed to share their faith with those who needed to be touched by faith. In consequence, they lack the holy garments and the sacred oil required of those who are given to participate in the great wedding feast. They must return again in new names that warrant recognition in the Kingdom of Names. Some will travel far.
Even those on the center path face judgment and censure, but not as thieves; rather, as dear friends. For HaMashiyach is no respecter of persons; and as many as he loves, he rebukes and chastens, that he might present them in blameless perfection before the father, who stands beyond Laodicea, awaiting them in the eternal realm men call Ein Sof, from which he commands his projection either to open or to bar fast the door.
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