Whirling Swords
Mda
Adam אדם:
man, humanity; lifeblood; ruddy, reddish; a ruby, garnet; Edom.
There are wheels within wheels. Torah calls Adam the Son of God— his projection, his self-expression, his Word; for as the outward husk of brother Adam mda received the Life Breath, his entire organism was impregnated by emanation of the holy fire of Wisdom, giving birth to the living soul.
In the garden narrative, it’s the life in the Breath of hy that’s properly understood as God’s Son; not the man, himself, but the life in the breath. Natural man mda was begotten and is sustained by the father’s life; for man became a living soul, because the eternal Angel of the Presence rode upon Adam's first breath. Not until the age of the gospels would another man be perceived as having God’s Life within himself— that is, that the spiritual breath in him was the father’s and had been given to him to take up or to lay down as he saw fit.
“Adam” implies covenant: the generic mda applies to each of us as “mankind.” As brethren, each of us carries a spark of God’s presence a in our bloodstreams md. The holy father is our life, whether or not we understand it to be so. This saying echoes what is taught concerning the presence called ImmanuAL, translated as “God within us, among us”: the father of life a hides in the hearts d of humanity m.
As HaShem’s divine exhale of eternal life filled the outer husk of the man Adam, the heavenly father simultaneously laid the cornerstone of the temple made without hands; for fusion of the eternal and the temporal realms established the full parameters of the immortal realm, with its material reflection; and this is the very reason heaven’s angels are said to have shouted for joy at the man’s creation!
To the benefit of the hosts of heaven, Adam became the door to earth. This first man— by laying down his spiritual Life on behalf of Eve, that they might reach perfection together—this Adam would become the door of return, as well.
As projections of God’s thoughts, all angels are individual tongues of flame that rise up and fall again within heaven’s lake of fire. Whether or not they incarnate, they are intent on doing God's bidding; for that is the reason they exist.
However, the grace extended to the angelic orders through the creation and quickening of Adam was affirmation of the angelic hope that, one day—a day that would arrive in consequence of man’s perfection— heaven’s angels would be blessed with immortal souls seated within celestial tabernacles designed for their core spiritual identities as God’s words: identities capable of withstanding the fiery essence peculiar to the angelic ream.
After the fall of man, there were angels who would hasten that day, were it possible. In their impatience to discover what their own futures would bring, they swarmed the children of men, fornicating with those mortals who offered the best likelihood of aiding in individual perfection. Lusting after what would one day be theirs if they exercised the patience of the saints, they upset the ambiance of heaven and earth.
Every angel has a higher and a lower self: one for the heavenly fire above; the other, for the earthly fires below; and the lights arising from the burning results in the exchange of information about status and risks and potentials.
Some lusted for an accelerated outcome so fervently that they seduced the of men who had forgo en their angelic origins. Courting whom they would, they turned their prey into chariots of their own desires, diverting them from the natural course of their mortal lives and perverting their understandings of immortality. Possessing the minds and intellects of such men by reason of superiority in the angelic, they became known as mighty men on earth; but they were not successful men. Nod would be their undoing.
A kind of war arose in heaven; for there were angels who did not lose their focus on HaShem after Adam became a living soul, nor after transgression had earned him such delays as the ordeals of death and rebirth would surely bring. They understood the implications of the cross of the eternal and the temporal realms within Adam; and they trusted HaShem that the cross would work to their benefit over time.
Rather than succumb to obsession with the sons of men, they remained faithful stewards of God’s spirit and became even more fascinated with the hand father hy was taking in the affairs of heaven and earth. Nevertheless, at the moment of Adam’s spiritual birth as a living soul, divisions began to develop within the hosts of heaven, signaling the beginning of camps of dualism. The more aggressive camps proselytized. The more conservative camps waited, watched, and found themselves besieged.
With respect for the first Adam and with unfailing interest in the will of hwhy, the angels who maintained their focus on HaShem would contain themselves in their interactions with man, consulting with father hy concerning their interactions.
They were patient, understanding that as concerns the perfection of souls, the father had appointed each angelic essence within every camp to come to its own particular rest as a lamp of divinity, but in accordance with the order he foresaw for good.
Whatever their standing, angels were curious about the humble beginnings of man, and all were amazed, and some envious, that the father took such care with them, and that he showed such patience, such forbearance.
It was certain that, when mankind should begin to spread abroad across the face of Earth, the throngs of humanity would indulge in unpredictable behavior. The troops of the angelic were more reliable servants.
As the father’s shepherd, the Light Bearer would surely be tested as each human blundered in his a empts to return to heavenly realms. The implications of uncounted inexpedient interactions would be staggering; for their fellowship, one with another, would occur behind an endless maze of unique doors.
It was to the benefit of immortal angels that the father should engineer the lives of humans in his likeness: that they should be who they were when they were that; for the immortal and mortal realms had crossed in man, and the immortal perspective could not begin to fathom all the contingencies. Alone in the eternal realm, only hla could know the arc of the future.
Those angels who had been hasty in their interactions with man would be blinded by such complexities. Suffering imperfection within themselves because of covetous lusts, they would live and die as men repeatedly before they could become worthy of celestial wings.
Eternity is eternity; and as the father has life in himself, so too would they overcome and inherit life; but each, in his order. Not a goal whose fulfillment could be hastened, that day would come through congruence, not by achievement.
By the Breath, the fullness of hwhy was invested in Adam mda ; and, thus, it is said of him, “male and female created he them.” From his beginning, he’s the emanation a that glows d from within humanity m.
Never destined to abide alone, Adam is the seed a that was planted d and watered m, so that the Life Spark would blossom a from within the hearts d of HaShem’s children m: the father a, hidden beyond every perception d, encompasses the memories m and enlivens a the hearts d of us all m.
Gematria 45 hm; Ordinal 18 jy > 9 f; Targum mda: As a man mda, the beloved John the Baptist, became free of burdens m because the imperatives of the life he had envisioned h were washed clean h by his confessions h.
Yardan is the spiritual river that spans the gap between heaven and earth. John took his place within and upon its banks, where he stationed himself to look forward, envisioning the immortal life he would gain in exchange for his mortal life. Teaching tirelessly on Yordan's banks, he shared y his perspective j with any he could engage, to good purpose f. A master at gauging the currents of spiritual Yardan, the Baptist came to understand that the holy life force a in the blood md is none other than ImmanuAL, the incarnate a gateway to the heavens d for all of earth’s people m.
He also understood that the time had come, not only to teach of the presence of ImmanuAL, but also to proclaim the name under which he worked. He was called to the tent of Moses as Hosea ben Nun and served in the name of Y’shua—Joshua— which was a truncated form of the name Yahushua, whose shout would echo in the plains before Yircho. It was enough that he be as his lord.
Not long after these things, another would shout of the Kingdom of Names on the banks of Yardan. Bearing witness to the holy life within his mortal frame by his words and by his deeds, John the Baptist awakened in himself, as in others, renewed expectations of a state of being that could express the fullest measurement of Life.
The principle of emanation a was foundational d to the ministry m of John the Baptist, who bore witness a to his perception a that one would appear j who would be worthy of the anointing n of messiah; and by the heft of John’s laments, we know the Baptist was oppressed a by the weight d of iniquity m.
Like the apostles, he was as a grain of sand being wrapped in the swaddling clothes of the master, that great a treasure d from among humanity m who is called the pearl of great price. Of all born of women, none is greater than John, and yet the least is greater; for the least among us all is ImmanuAL, the presence of myhla within and among us, who shall be carried to the birth by us all, first and last.
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