I found that, according to the letter,
those statements also differ somewhat: Matthew says, "but
whosoever speaks against the Holy Ghost, it shall not be forgiven
him, neither in this world, neither in the world to come."
Mark says, "he that shall blaspheme against the Holy Ghost
never has forgiveness, but is in danger of eternal condemnation."
Luke says, "but unto him that blasphemes against the Holy
Ghost it shall not be forgiven: never forgiven, period-- however
one interprets the world/age context-- but yet, only in danger
of eternal condemnation!
What is man,
that thou art mindful of him; and the son of man, that thou visitest
For thou hast made him a little lower than
the angels, and hast crowned him with glory and honour.
The prevailing understanding is that man is
a trinity, of sorts-- comprised of body, soul, and spirit. This
view, however, is not sufficient to satisfy some difficult statements
in scripture; nor is it useful in learning of the righteousness
of Elohim or of the destiny of man; neither is it consistent
with even scientific thought, which generally recognizes conscious,
sub-conscious, and unconscious levels of mind, all of these being
fed and animated by the life force-- the libido, or id.
Of the three generally recognized components
of man, only spirit is immortal by nature, according to scripture;
and as spirit is the gift of YHWH and returns to Him at physical death, one wonders
how creation could serve perfection of soul to mankind's benefit,
or by what logic mortals could deserve an eternal condemnation
for failing to achieve that end. Nowhere does the scripture speak
of an immortal soul, though soul can put on immortality; yet
there must be an immortal component to every incarnation, else
the reason for our trials and tribulations here, below, can only
be irrational-- the whim of capricious omnipotence. When our
view of self is askew, can our view of Elohim be any better?
Misunderstanding ourselves, how are we to bring light to the
The great lamp that first shone in Galilee
proclaimed of John the Baptist, that John was Elias, while
John uncategorically said that he was not. There must
be a cohesive interpretation by which both statements are congruent;
for in Mashiyach were not found yea and nay, but yea. If apparently
contradictory statements are found in scripture, the reason can
only be that the reader has yet to come to the paradigm of perfect
Further, Yahushúa said of Avraham,
Yitschaq, and Yaaqov, that they are not dead, and that those
who see them as being dead do greatly err: among whom we must
also number Peter, if we judge-- by extrapolation-- only by the
letter of his words concerning the mortal patriarch David. Again,
there must be a level of interpretation in which all testimony
is congruent; and I began my study of these matters by taking
hold of the affirmation that the Father is El of the living,
and by then scrutinizing the New Testament scriptures most closely
associated with a finality of death: those dealing with blasphemy
against the Holy Spirit.
Many believe that only the greatest sinners
are guilty of this greatest sin. However, blasphemy against the
Spirit of Truth is not limited to vocalization of disbelief in
the words of Moshe or of Yahushúa or to the misuse of
holy names. The master of Torah, who judges according to inward
thought, teaches that "Whenever you have done this unto
one of these, the least of my servants, you have done it unto
me"; for "Him that receives you receives me, and him
that receives me receives 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 ignorantly
blasphemed the Lord of Glory in our midst. We all, at one time
or another in our lives, have called the truth a lie and have
rejected its messengers, thus crucifying Truth in unbelief. One
might say that the sin of blasphemy can only be committed willfully,
purposefully; but-- willful or not-- it has the same effects
in the lives of those who commit it carelessly, ignorantly: it
prevents them from receiving of the Truth; and it blocks access
to those they influence, as well. Far from being a rare sin,
blasphemy against the Spirit of the Holy is a common sin. Indeed,
it is the first sin.
Realizing I was vulnerable to the ultimate
condemnation, I recalled Ezekiel's words (we must live by every
word): "The soul that sins, it shall die": an unequivocal
statement! To what, then, does salvation pertain, since all have
sinned and since all sinning souls are under an unequivocal sentence
of death? We know that the wages of sin are superseded by the
gift of Life to those who believe; but how are we to receive
this gift, since we have all characterized truth as falsehood
at some time in our lives, our souls thus being forfeit to the
most solemn judgment?
The Father's words in the mouth of the Son
are, "Unless you believe that I AM, you shall die in your sins." Well, belief is
the gateway to ransom, but not of sinful souls; for they are
under an unequivocal sentence of death! When we receive of the
Father's Life in the Son, we become not reformed or realigned
souls, but new creatures: we walk in the newness of the Father's
life, not as reformed sinners; however-- more troublesome yet!--
the new creature Paul (or him speaking through Shaul) characterizes
himself as the foremost/first/chief sinner! Where, then, lies
the hope of men living less careful lives?
In answer to these questions, I remembered
the words, "He that overcomes shall not be hurt of the second
death." This scripture did not fully answer my concerns,
but it became very like a magnet, drawing my mind through the
inquiry. Some see the first death as the physical birth-- as
our incarnation into flesh; others, as the spiritual death of
the man of sin, that the child of light can be born. Although
both views have merit for certain lines of inquiry, I understood
from my youth that the second death is none other than the death
of the sinful soul, subsequent to the death of the physical body:
for it is given unto man once to die, and after that the judgment.
Note that the scripture does not say that the overcomers shall
escape the second death, but that they shall not be hurt of it.
I believe that the atonement for sin that
comes by the voluntary shedding of the lifeblood of him who knew
no sin provides a scarlet thread by which we escape the overthrow
of perdition: that this atonement makes possible the process
of salvation, bringing us near the congregation of Yisrael for
the purpose of perfection. Strangers no longer, we drink of the
Living Waters apportioned to Yisrael; and the old man-- the karmic
husk that climbed down the scarlet thread for atonement-- continues,
now, in subservient sacrifice to the authority of the Life now
found in the New Man-- the Son of Man, the Complete Adam.
Atonement pertains to receiving the spirit
of adoption, the fruition of which is the redemption of the celestial
body (not of the sinful soul, which must die; nor of the physical
body, because flesh and blood cannot inherit). The book of Romans
testifies that we are, simultaneous to spiritual adoption, already
the children of Elohim by an immaculate conception through the
Holy Spirit (1 Cor. 4:15; Mt. 23:9). We conclude, therefore, that salvation is an ongoing
birth process that must be worked out in our natural lives, and
that the manifestation of the sons of HaShem has yet to appear
in its fullness because they are yet encumbered by karmic swaddling
clothes, their full light being yet hidden in this final age
of worldly dominance, this third measure of meal.
We share Serai's triumphal laughter at the
promise of a child in her old age; for what can be the mother
of this holy child promised to each of us, other than our own,
imperfect souls? For that which is born of the Spirit is spirit,
while that which is born of the flesh is flesh; and soul is the
medium in which spirit and flesh interface: soul is the body
formed by the impregnating breath of Spirit, and it monitors
and integrates the sentient faculties of the flesh.
As living souls that walk the paths of atonement,
we take up our crosses daily and crucify the old man 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 developing
soul of the new creature? By following in the footsteps of HaMashiyach,
we work out our salvation by faith, sharing the interest accrued
on the wages of sin. Men of spots and blemishes could never pay
the debt; but the teachings of sowing and reaping make it clear
that there is somewhat to repay, and that the walk in Messiah
is the narrow path to Life, and to a balancing of accounts. Thus
it is written, that if the Anointed of Yah shall make us free,
we are free indeed.
The holy, embryonic child we carry in the
temple of our bodies is wrapped in swaddling clothes-- in the
convulsive garments of the soul of the old man (Lk.
17:34). Are we not instructed that a woman
will be saved-- not hurt of the second death-- if she continue
in child bearing? Let us not lose hope, therefore. The travail
of Yisrael's wilderness is long and difficult because of sin,
but HaShem promised that He is able to bring us to the birth--
but again, each in his order.
Our zeal for the new man being born in us
makes us ashamed of the swaddling garments belonging to the old
man; and the temptation is to suppress them, to conceal them.
To do so, however, is to abort the process of birth. Further,
to do so is to embrace the processes of death-- to become a whited
sepulcher; for we have somewhat to repay for the bones buried
in our pasts, and we cannot enter into freedom until the last
farthing is paid. This is good; for it is the garments of the
sinners we were that distinguish the mission fields that will
be expedient, both for working out individual perfection and
for the efficacious spreading of the good news of the Kingdom
of Heaven unto all peoples everywhere.
The apostle Shaul speaks of the two laws of
sin and of grace operating simultaneously within himself. The
intersection of these laws displays the dynamics of the cross:
by a narrow focus on their interactions, we witness-- step by
step, in our lives-- the righteousness that is ours through the
second Adam as it victoriously confronts and cancels the unrighteousness
that entered into the first Adam: the triumphs of each day contribute
to the maturation of the new creature unto its state of perfection
at the last day. As it operates within us bodily, it is the intersection
of these two laws that brings us into alignment with the measurement
of the 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) by Tamar (upliftedness):
they are as Zerach (the arising) being supplanted by Perets (the
breach). These sons war together in the spiritual womb of the
new creature, a struggle that is congruent with the process of
salvation, itself. Like with our struggles at Ephesus, Zerach
appears first, to our joy, but succumbs to a falling away at
the supplantive emergence of Perets. Nevertheless, the election
of the firstborn belongs to him who bears the sign of the scarlet
thread; and the fruits of the falling away, like the days of
Edom, shall be as though they had never been.
The appearance of the finger of Zerach is
as the first sign/wonder of our experience of salvation. When
Zerach is withdrawn back into the spiritual womb, it is on behalf
of Perets, who is as the karmic debt of the sinful soul comprising
the old man; for only after full presentation of the parameters
of Perets can Zerach be truly born-- all debt paid, every accuser
cast down, every brother lifted up. Zerach's complete measurement
appears only in those who have overcome: only in those who have
faced the bones within and have fully returned life for life
by the walk in Mashiyach. In this fashion, the perfection that
appertains to humans is consummated by the true birth of the
soul 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 of that which is to come.
At physical death, the body returns to the
grave of earth, where there is no understanding; the spirit returns
to HaShem, who gave it; and the soul-- only if it is perfected
in its human dimensions and no sin/guile is found therein-- is
not hurt of the second death. This means that the second death
for those who overcome is a change for purpose of extension,
not a termination.
But what of the fathers to whom the promises
pertain who died owing wages of sin? For of them, as also of
us, it is written, "There is none that is righteous"(doeth
good), "no not one"! Having died in unrighteousness,
are they now living in a purgatorial Sheol or Gehennah? If so,
we must understand Avraham's bosom to be a kind of hell! Furthermore,
the "good" thief on the cross, with little to recommend
him, was promised paradise on the day of his death. We can say
that the thief died after the cross and the patriarchs before;
but the Lamb of Elohim was slain from the foundations of the
world; and Avraham and those with him are clearly pictured
in the gospels as residing in paradise previous to the temporal
There is a higher interpretation of the patriarchal
functions than can be understood from the literal Torah stories,
but the words of spirit and life must have their effects at every
level of interpretation, in harmony with the extension capabilities
of the Crown Diamond display and the developmental levels of
God's children. The land is promised to Avraham's seed and to
Avraham, himself. By what means, then, does he inherit
This is what I understand concerning man:
the body is the outer garment; the soul is the inner garment;
the angel is that which is clothed; and the spirit that proceeds
from the Father is the life and the unity of the entire organism.
It is given man once to die. Take away any one of these elements,
and man is no longer man: he becomes a disunity, with his constituent
parts being extended to their realms, or localities, of origin--
with them being gathered to their fathers.
In fact, there is no death; there is only
extension from one form to another, as also from one state of
being to another. The natural law of the conservation of energy
should settle that question, even for non-believers. If thought
is electrical impulses carried in the nervous system, it cannot
be lost; it can only change. Look for death: where is it? It
is the invention of man! Even a natural corpse is full of life,
though the life of man is absent. Death is extension, and the
questions it raises have relevance only as they teach us about
The body is a garment that returns to the
earth, from which it came. We know, also, that the spirit of
man is the gift of Elohim and returns to Him at death, and that
no man has power to retain the spirit. If we settle the core
of being upon the soul, what is left to be hurt of the second
death? The second death, if such were the case, would be mere
oblivion! The core of our being, on Earth as it is in heaven,
must be in the angelic: as it is written, "Take heed that
ye despise not one of these little ones; for I say unto you,
that in heaven their angels do always behold the face of my Father
which is in heaven."
The chariot vision of man explains John/Elias.
John was not Elias: he was a soul named John; the
soul named Eliyahu/Elias lived and died in another age. John
was Elias: he was the spirit and angel of
Elias returned as a soul named John. Yahushúa turned
the age upside down: he taught us that our roots are in heaven;
and because our angelic roots are there, we rejoiced at the creation
of Earth. Further, because salvation pertains to the inward thought
of the creature made of dust, those angels not buried in the
flesh greatly desire to look into the good news concerning man.
The immortal angel is the fiery grub, the
chrysalis of the soul; and the flesh is the cocoon. The transformations
that occur in life-- good and bad-- are not from one thing
to another thing; they are transformations within the same
thing. It is by virtue of this fact that the angelic Sons of
Elohim, seeing that the daughters-- spiritual wombs-- of mankind
were pleasant, were able to father "sons" in them:
exerting their projections into the flesh.
The angel is the first formulation of Spirit.
It is naked fire. Delineated as a spark within the consuming
fire of HaShem, the angel seeks a house but is incapable, on
its own, of inhabiting one without causing its ultimate dissolution.
The angel is a pillar of fire, a tongue of fire, a worm of fire.
It achieves stability only when positioned in a lamp. Knowing
this to be true, the angels therefore rejoiced at the creation
of Earth. "Worm" is a fitting metaphor for fire, the
natural element of the angelic. A worm is all slopes-- all eshdat--
"the manner of fire." It climbs tentatively, it burrows,
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 first breath; however,
the soul's life at birth is but the beginning of a process of
transformations that lead to eternal life. The destiny is certain,
but the stages along the way depend upon the soul's progress
in the will of YHWH.
When that which is perfect is come, the imperfect stages fall
away. We have a foretaste of this truth even now, as we daily
mature, stage by stage, towards perfection.
Spirit is the breath of life; and the life
of the body is in the blood: the fire/angel/ish is empowered
by the blood-- its experiential fuel is metabolized there as
in natural combustion, wherein air (spirit) feeds the fires of
transformation. Without the spirit and the inward fire, the body
dies and the soul is surrendered to spiritual judgment in the
The angel's immortality consists of its ....
link to HaShem's Spirit: the angels are His words, even as Yahushúa
is His Word; and they do not fall to the ground in vain. The
body's mortality is due to its dependency on the light energies
of the incarnated angel. By means of the body, the immortal angel
puts on mortality; and by means of the perfected soul, the naked
angel gains an immortal garment of soul, a celestial body.
As the blood (lake of fire) interacts with
the cells of the body in an incarnation, the soul is energized:
the sentient capabilities of the cocoon/flesh are activated,
and the life of the angel becomes manifest in the faculties of
the host's shell (body). Thus, we see soul/p as the expression
of the life within; and it is that. But it is also more than
that; for the body/cocoon is a womb both inhabited and, in a
sense, impregnated by the angel, and the soul/b (butterfly, celestial
body of light) is also the embryonic child of that union.
The lake of fire above is HaShem. He
sends forth His angels/sparks by means of the holy flame of His
Word: He speaks them, breathes them: one by one, He sends them
forth to the Earth. It is these sparks of HaShem that become
man/ish. As natural man/adam, the flesh/adamah
glows with the light of the fire (divine spark/ish) incarnated
within the cocoon of the earthen tabernacle. This glow is soul
As an expression/p, the soul is the son/work of man/adam (Ps. 8:4): the glow within
is seen without. As an enformulation/child/b, soul is the Son of
Man/enosh (Ps. 144:3),
one to be transformed by mortal experience in preparation for
an immortal garment suitable to its ultimate state of being.
A woman/isha ("garment"/the
flesh) encompasses a man/ish ("fire being");
and this woman dies (is extended) in childbirth, transforming
the man by her extension. That which we have been is the womb
of our becoming: the emergence is Zerach, a "lifting of
the inner light." Zerach-- the emergence of the light body
appears first, but is quickly swallowed up by Perets-- by faulty
expressions (soul/p) engendered in the experience of mortality/enosh.
When those expressions have been fully measured and comprehended,
they are overcome; and Zerach is truly born, at last.
An imperfect son of mortality/enosh
clings to the mortal and perishes with it: such a son is stillborn.
In the metaphor of Perets/Zerach, it does not gain the inheritance/birthright
of the firstborn. A perfected son of mortality puts on immortality
and rises from the cocoon of the flesh in an imperishable form,
the body of light. The scarlet thread-- the karmic trail of blood/life--
accompanies the elect son (Zerach) through all of his struggles
with Perets in the cocoon/womb/flesh.
Not every incarnation produces a butterfly
(perfected soul/light body): adversity exists; breaches occur.
The angel failing to complete its transformations in an incarnation
is not lost, however: it remains immortal, a spark of HaShem.
It is gathered, again, into the lake of fire above, where it
is purged and purified. The aborted soul that was in process
of formation in an incarnation but failed to reach perfection
is lost; but that loss does not involve the life of the angel.
The immortal angel can be sent forth again, into a new cocoon.
The light body is formed by the release/surrender/p of the full
nature of the light energies (angelic character) resident in
an incarnation as the angel again becomes aligned with the perfect
unity of the Life Force, the Spirit of HaShem. This is analogous
to the formation of the physical body within the natural womb.
A partial release of cell energies creates an imperfect body/soul/b, which cannot
be sustained. But unlike the natural mother, who survives childbirth
by retaining those things necessary for her own life, the chrysalis
of the soul must utterly abandon itself to complete transformation
if it is to emerge from the cocoon in a new form. This abandonment
of self releases every expression within the chrysalis: the scarlet
thread is entirely spooled from the skein of yarn above into
the garment of light forming below.
I've written many words and have failed to
write clearly. Discussing the p soul and the b soul is like dealing with the double helix of the
DNA string: it's
possible to make the jump between the two understandings, but
it's no easy matter to explain exactly what you're about. I've
had visions of people I know, seeing them in their angelic form
as they were previous to incarnation. That form is an unstable
cloud of fire, like the blaze of a sun, and must become a fiery
grub for purposes of incarnation. In comparison to the light
body we are destined to attain, the earthen body is like a bushel
over a lamp: it obscures the light within; and the light within
must eventually burn up the earthen vessel, releasing the incarnate
fire. To develop an enduring house, our souls must be fully 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 nothing to receive and reflect the light. Praise
The Name of YHWH,
who divides light from darkness!
It is written, "...the times of this
winked at," and this wink encourages the imperfect soul.
Thus, now, "we see through a glass darkly..."; for
the eye of YHWH
outshines the sun, and a soul that is as an unpolished diamond
cannot adequately measure or convey the light of His countenance.
The soul's imperfection is the measurement of the darkness within.
Once perfected, however, we shall see Him "face to face"--
that is, "face upon face"; for it is also written:
"I know that in my flesh shall I see YHWH...." Praise The Name hwhy, and may His faces
shine from within each of us. Shalom.