Saturday, October 22, 2016

United in a Cosmic Body


Finally, we got to the eighth day of the Feast of Tabernacles, and to complete the cycle, here we have a few interesting quotes from the book The Year of Jubilee, by Thomas Jude Germinario [1]:

How could He who is without Sin have become (again in the words of St.Paul) the very embodiment of Sin, so that Sin could die with him on the Cross? He took all our Sin upon himself because he is the Body of which we all are Members. The Body cannot have corruption in one of its members without being diseased throughout. No man is justified by the fact that he does less evil than his fellow man–no more than his chest can be more healthy if his stomach is sick. Jesus laid down his life on Calvary´s hill just to make one simple statement, but it´s amazing how many supposed "Christians" still don´t "get it". Christ´s message was and is simply this: "There is no Sin but our own Sin!

The Law can be applied to no one but to ourselves.  Each of us is called to perform the Will of God in a unique and different way [...]

To assign "blame" outside of ourselves is to dismember the Divine Body. To exercise Judgement against another is to impose the "law" of Moloch, the devourer of innocent Souls. If we are truly to take up the Cross of Jesus and follow him, must we not take upon ourselves the Sin of our fellow man? Must we not recognize as our own even the evil ostensibly done by "others"? In no way but this may we realize the Oneness of mankind, the unity of humanity which is the precondition of the Coming of the Kingdom.

Edom represents the presence in the World Soul of the remnants of the self-justifying State of Mind which we know as Satan. Edom is the "generation" of pseudo-souls which, as Solomon puts it, are pure in their own eyes yet actually awash in their own filth. 

p.99

It was of this "generation" that Jesus spoke in his prophecy of the last things:

This generation shall not pass, till all these things have been fulfilled [Mathew 24:34]

In other words, the broken husks of the Fallen Angels must all find their way into incarnation so that they may be re-assimilated in the Body of Man. This is the meaning of the prophecy of Isaiah regarding the King of Tyre:

And it shall come to pass after the seventy years, that the Lord will visit Tyre [Isaiah 23:17]...

The number 70 in Isaiah´s prophecy refers to the letter Ayin. According to the Kabbalah, Ayin signifies seven universes of Chaos which were destroyed before the creation of our World. These seven inferior universes correspond in turn to the seven Kings of Edom described in Chapter 36 of Genesis. These seven represent the "generation" which must pass away before the Son of Man returns to claim his kingdom, the spiritual Kingdom of Israel. It makes sense, therefore, that the eighth King of this Edomite line would be a prototype of the Messiah. The name of this eighth King is Hadar, a Hebrew word which means "Beauty". The Kabbalah associates this name with the eighth day feast of Sukkot or Tabernacles, which begins with the gathering of boughs from the beautiful "hadar" tree. Sukkot is the festival of "dwellings" and the Hebrew letters of the name Hadar can be read as HaDor, "the dwelling". Since Hadar is the only King of Edom who is matched with a Queen, he aptly symbolizes the restoration to the Soul of its Queen–the Female Presence of God, Shekhinah. 

In our next chapter, we shall see how the ancient rituals of Sukkot express a formula for the balancing of the Soul´s Male and Female polarities and their alignment with the sexual polarities of the Godhead. Such balancing and alignment is essential to the Soul´s function as a Vessel of the quintessential Light. We will also learn how the rituals of the Hadar tree symbolically reveal the structure of the Tree of Life, the network of paths which the Soul must follow back to the Godhead. For purposes of completing the argument of this chapter, however, we need only recognize that the feast of Sukkot was, first and foremost, a celebration of that special variety of Self-Consciousness known as Vision. 

pp.100-101

[...]

Complementing this [Male] transcendent pole of the Godhead, we have God´s feminine polarity, which we´ve characterized as immanent. In this aspect, She is intimately and palpably present everywhere in Her Creation. She "dwells" in the physical Universe (Hebrew HaDar, means "the dwelling place"), from the spiral arms of its far-flung galaxies right down to the core of its tiniest particles. Hers is the Glory which literally fills our World, as the prophet Isaiah hears proclaimed by the Seraphim who attend the Divine Presence:
Holy, Holy, Holy, is the Lord of Hosts: 
the whole earth is full of his glory [Isaiah 6:3]

p.115

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[1] More information about the book and parcial chapters can be found in the web of the author:




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