3/20/06 The String of Pearls
Copyright © 1989-2006 Mel West. All rights reserved.
The String of Pearls
by Mel West
What began as one book, Hidden Pavilions, has suddenly surfaced as three books. Following Hidden Pavilions we wrote The Tempting, and following it came this book, The String of Pearls. Although created individually and certainly with no forethought in mind, from the point of view of this writer, to link them together in a Trilogy, they nonetheless happened to work out as such.
A point of interest which has bothered me about this book is that I completed it on October 17, 1989, the day of the San Francisco earthquake. Shortly after I launched it as part of my Buckley Series, a discussion with William F. Buckley Jr., a phenomenon appeared in the sky which was called by the press, The String of Pearls. My discussion with Mr. Buckley was about The String of Pearls which is in the Scriptures, upon which my allegories to him were based. The String of Pearls which we saw in the heavens was Shoemaker-Levy, which was a comet that broke into pieces and literally bombed the planet Jupiter. Most of the impact sites on the planet were larger than the earth. With a bit of trepidation I launch this book again.
The three works together explore the religion which was passed down to us through the Bible. The exploration from the outset was innocent and not intended with malice towards anyone. It was in fact caused by the author's curiosity. From the beginning this writer thought to challenge the entire precept of God, whether such a thing actually could be Proved to exist. In the Beginning we saw a word out of the Bible which claimed, through the voice of God, that He would Prove Himself to all mankind, that all men would eventually bow down unto Him. Fascinated about this, we plunged into the depths of this Word to discover how such a claim came to be and how it perceived itself being fulfilled. The deeper we plunged into The Word the more we were amazed at its knowledge of itself, its plainly written purpose, being vested in a Kingdom guided by God's Anointed King, and the continuity of its precepts passed through one prophet's mouth after another through the aeon's of time. And it is the Continuity in the Precepts which plunged us ever the more deeper into The Word.
Hidden Pavilions attempts to display the Continuity we found, though our display, we must admit, is meagre at best. It was like going through library after library, books upon books, and finding them all written by the same hand. For the same hand left a common signature on all the books.
In the course of our expedition through the libraries, exploring the Mind of God, so to speak, we not only discovered an amazing continuity in logic, or precepts, but also some variants. The variations surfaced in our attempt to reconcile them with the Christian Ministry, which attempts, as surfaced in Hidden Pavilions, were met with total unconcern and absolutely no answer from the Ministry, those who were charged to have answered the questions at hand from time immemorial. We honestly tried to get an answer for the variations from the Christian Ministry, because we saw that it was they who were promoting those variations. This, in turn, put us in an awkward situation, having learned nothing from the experience except bitterness. Verily, seeking answers from the Ministry left a bitter taste in our mouth. Those reading our record, or Testimony, we hope, on reflection, will understand that the conflict that seems to have ensued from the experience was not to our doing. For they ought to have given us an answer as best they could.
We admit that the foundation from which we launched our exploration was, perhaps, too foreign to the Ministry; and they may very well have been repulsed by it rather than solely by the questions we presented. That foundation can be expressed in terms of simulating the works of the Messiah.
In the Beginning, we believed that in order to discover the Truth of the Bible one must first try to understand the precepts involving the Messiah: what was intended in Him and Why and how He would relate to our own environment or situation. That is to say, we had to ask what relevance He could have to us. And to answer these questions and more we discovered that the easiest way to acquire the perspective of the Messiah is to try to put ourselves in His Shoes. We concluded that the appropriate means of measuring the Messiah was to try to look upon the Bible and our world through His Eyes and listen through His Ears. We would simulate Him as best we could.
From the outset we thought, though only one minister seemed to respond to it, our idea of trying to simulate the Messiah would be repulsive to the Ministry. So we learned straight away that we were walking, as it were, on thin ice. Nevertheless, being comforted in the thought that the intent of the Body of Christ is to form all men like Christ, that is, making them all Christs, we decided to persevere in our approach and became more deeply committed to Simulating the Messiah. In doing so we came to appreciate the admonition by God saying, I called and no one answered. Being aware of this complaint in The Word made us even more aware of the other complaints of the same type found scattered from one book to another. It showed us a humble God, not a high and mighty God, reaching up to man, trying to make contact with him; and saying all the time that it is the meek who shall inherit the earth. His own descriptions of His Messiah all correlate with this humility. Thus we came to sympathize with this being and searching through Him discovered that, though by appearance and claim He sees His Messiah as one who is the least of all men; that Messiah is nevertheless blessed with a rather powerful rod. And having discovered that rod, because we attempted to leave no stone unturned in our search, we found it in our hand. Certainly we can say we found something in our hand that could be devastating to those who challenge The Word of God.
In the course of this exploration in Hidden Pavilions we thought to play down the rod as best we could. After all, our foundation of the book was in the Simulation of the Messiah and not to suggest that we thought we were the Messiah. We were just making an honest effort to understand Him, given the gifts that we had, and always tried to keep ourselves in the perspective of serving Him and not ourselves. If we appear to be self exalting in this matter, let it stand corrected; and we pray those who read us will forgive us any excesses.
Nevertheless, we did discover the rod. And because another had laid a charge upon Christianity as a whole, which charge fell within the guidelines of our Rod, we thought it appropriate to apply it. We did this in our book The Tempting.
In The Tempting we pick up from a simple complaint against the variants to The Word and launch ourselves into the formal hearing of a court [the substance of this argument is now located at Maravot's Homepage2.html and Maravot's Homepage3.html; ed. note]. Another had charged Paul with a terrible thing: he said that Paul was a phony and a liar, and that the religion created by Paul was nothing but a myth. In the background of his charge was our own complaint, our own witness to having been mistreated, and our own suspicions that our unfortunate reception started with Paul. In this new investigation we tried to maintain the Similitude and found ourselves trying, as best we could, to give Paul a fair hearing. Certainly, we thought, when the Messiah returns He must respond to these charges against Paul. For the charges are of no small matter. The entire Body of Christ, as we know it, is on trial by those charges.
In this Similitude, then, we heard the Testimony against Paul. Because of the setting of our book, the presentation necessarily required us to pass judgment. We opted to conclude the judgment with an opinion and deferred the actual execution of the opinion to the people.
In the course of the Trial we used as our foundation the precept of taking a man at his word. Whatsoever he says is his own witness. And in doing this we found Paul's own mouth (his letters) convicting him on many charges and many fronts. The greatest extent of this conviction is found in clear evidence that he lied and clear evidence that he had changed the entire ground plan of the Bible. He, in fact, created a new religion having very little in common with the precepts established long before him in the Old Testament. Much worse, he was found guilty of changing the Testimony of Jesus Christ to the extent that even the inheritance promised to the Messiah was denied. All of this was grounded in an elaborate doctrine created by Paul (under the authority of Jesus, he claimed) which challenged the very Gospel which justified Jesus as the Messiah. To make matters worse Paul called his new doctrine His own Gospel and then called it The New Covenant.
All of this may not be particularly alarming to Christians unfamiliar with any other doctrine than Paul's. But it is alarming to anyone who is entitled with the gift of bringing a New Covenant to man. The New Covenant has always been a gift of one who is known as the Latter Day Messiah or Deliverer of Israel. His epitaphs clearly apply during a time when Israel is restored back to the holy land after being scattered. Paul appropriated this gift, saying it was in Jesus Christ that the New Covenant is blessed, and presented it himself. Jesus never made a New Covenant or expressed Himself according to those terms. At the time Paul presented the New Covenant, Israel was just starting to be scattered, far less, we must acknowledge, ready to be restored! He had, in fact, thrown aside the entire game plan of God. It left us with the question, Did Paul Tempt God? Thus the name of our book, The Tempting came into being; and the full force of the Rod caught our notice.
We consulted the wisdom of three judges out of the Bible in responding to these ever widening charges. How would they resolve them? we asked. We relied mostly on Peter, recognizing that Peter Tolerated Paul in spite of what Paul was doing and in spite of the fact that Peter was teaching in conformance to the original game plan and Christ's teachings. The Testimony in the New Testament is quite clear on Peter's perspective: Peter was opposed to Paul's claims. But in his judgment we see he elected to allow Paul to go along his own course, which thing finally surfaced in a total condemnation of the Jews by Paul, a legacy, we regret to admit, became a great testimony against him in this, my generation. For we were compelled to conclude that Hitler's ovens became an outgrowth of Paul. Had Paul minded his own business and left the Jews alone, there could never have been any justification for killing Jews. At least we can say such a justification could never have been traced to Paul had he been more tolerant of the Jews and the Old Testament's Promises.
Having arrived at these conclusions in The Tempting, we thought to end that book leaving Paul with an admonition but not condemning him. For he had created the thing the Old Testament desired: a world acquainted with the wisdom of the God of Abraham. Though the teaching was clearly a perverted form of the original precepts, it nevertheless offered the opportunity to build a greater and stronger faith in God's works. And pursuing this opportunity we thought to try to repair Paul's teaching, bringing him more in line with the church at Jerusalem under Peter. For Peter became our foundation for the formation of the church under Christ.
You can see, then, how a simple expedition uncovered a terrible Rod capable of bringing Christianity to its knees. For its very foundations had now become exposed, weak and tottering. With one swing of the Rod it could be brought down.
We saw this thing created by Paul as a Great Tree. Though it had not served us well, by our own experience, we nevertheless had a great admiration for it. For it was a very large and magnificent tree. And having been raised midst pristine forests we had a great deal of respect for the great trees who have survived the vicissitudes of time, of weal and woe.
This brings us to our third book in the Trilogy. We were facing a nightmare. We were ashamed to bring down the tree. But we saw, for the sake of Unity, it had to be done. For a greater tree was in the making. To us it was a mere matter of pruning a vine. We knew that to gain greater fruit the next season we had to prune back all of its branches.
To us, we thought of the measure as pruning. But to Paul we knew it would be taken as having felled his tree. And we knew that there would be little hearing in his ears justifying the extreme measure which we had taken. How could we tell him that his tree would bloom even greater again?
We use the parable of the tree in our discussion because it helps describe what is in our intent. Paul had created out of the Bible a completely different tree than that originally designed. And he put his own marks on that tree to make sure all would recognize it as his and his alone.
The marks which are offensive to us are the marks of exalting oneself at the expense and condemnation of others. To us these marks appeared as a terrible, fiery dragon which preyed upon the poor of Jerusalem. We liken them, the poor, once again, to Peter and the other Jews wheresoever they are. And to fairly defend Peter and remove the dragon we chose to cut the tree, in which it resides, down. We saw no other way of removing him from the tree. But we must say we were comforted in precedence, where, to remove strange vines from His Vineyard, God decided to knock down the walls of his vineyard and scatter the seed to the wind. History has shown that wisdom was not such a terrible thing after all; for what was scattered rooted, keeping the same analog, into a greater vineyard. Now, all that had to be done in the scenario is to remove the tares; or, referring to our previous analog, the repulsive marks on Paul's Tree.
This became the focus of the present book, The String of Pearls. And in it we take the original fantasy of Simulating the Messiah and translate Him into the future, with our role being relegated to addressing Him and His Generation on the works which we accomplished. We present to Him a record of our works and show Him how they evolved. And in the exposition we create a plethora of images describing, as per example through the imagery used above, the things expected of Him and the problems and blessings our generation (and our fathers before us) passed on to Him. Here we allowed what was a somewhat restrained fantasy to take full flight.
So this book can be considered a fantasy out of our imagination; and the reader is plummeted with everything we can conjure up in images: some appear completely as nonsense; others quite profound. And as the barrage may appear to be confusing we suspect some will see through the plethora and smile upon our source.
To facilitate your passage through The String of Pearls we suggest you read the old legend of the Holy Grail. Our copy comes from the 1986 edition by Penguin Books, of The Quest for the Holy Grail, translated by P. R. Matarasso and also Sir Thomas Malory's work, Le Morte d'Arthur. To understand the Messiah whom we address in our book we hope the reader will consult the aforementioned books. For we thought that the Galahad of those books represented a good model from which to draw in the making of our Galahad.
We mention as a footnote in our work that there probably is some good basis for drawing upon the Galahad legend. For it is a curious note in history that the source of the Galahad legend is attributed to a Joseph of Arimathea, a Jew who knew Jesus well enough to lend his family his tomb. He was recorded as being one of the two rulers of the Jews in Jerusalem, ruling beside Caiaphas in the Temple. Sources available to us call him a very rich man and a merchant; sometimes the priests of the temple refer to him as Father, a name of respect, perhaps being used much in the fashion as we address, in our own day, The Pope. The Pope is the recognized father of the church of Jesus Christ.
We had to ask why it was Joseph of Arimathea who offered Christ his tomb. Where were the members of Christ's family? Why wasn't he turned over for burial in his family's tomb?
Our sources also describe Joseph of Arimathea as a friend of Pilate, the Roman Governor who presided over Christ's trial. Joseph, by our reckoning, was an extremely influential man.
He lived on the heights above Jerusalem, probably where the other rich patriarches of Jerusalem lived. The High Priest who presided over the Sanhedrim before him, who proclaimed Jesus to the world, whose name was Simeon, also lived in the Heights. For a source refers to Simeon's two sons being resurrected and back in the streets of their home in the Heights. Their tombs were near their house in the Heights. Joseph of Arimathea's Garden Tomb was probably near to his house as well.
How one attained to the leadership of the Sanhedrim, and the methods of electing its members to its council, is something which we have declined to investigate. Most undoubtedly it was through family relationships.
The record of Jesus's family is extremely scant. We know that one named Zecharias, the husband of Elizabeth, the Virgin Mary's cousin, served as a priest in the temple. We suspect he was a Levite, but Elizabeth, to be of the same lineage of the Virgin Mary, had to derive her inheritance through Judah (and David). Not having much further information for edification, we have to stop here with the things we know to be true. But from here we can speculate a little, and probabilities are in our favor that what we surmise can be shown to be true.
Joseph of Arimathea was a Jew, a son of Judah. This is what our sources suggest. He had a high position as a ruler in Jerusalem, even presiding over the Sanhedrim. He was very rich.
There is one in Jesus's family who was very rich as well. It was His grandfather, Johachim, who married His grandmother, Anna. Our sources suggest that Anna was a widow. She had been married before. Johachim was a son of Judah. Now, in this relationship, we have possibly sons of Johachim and the lone child of the marriage between Johachim and Anna: the young child who became to be called the Virgin Mary.
In the matters involving Widows we know that the Law calls for a man to marry his brother's widow. If Johachim had other brothers this also suggests that he is the eldest surviving brother. Taking the possibility of other brothers of Johachim being existent, we then can ask whether Jospeh of Arimathea was one of them or comes from that line.
Related to that line is another man mentioned before of high status: Zecharias, a relative (married to Elizabeth) of the Virgin Mary, who served as priest in the Temple of the Lord. How did he come to receive that status? Did he come from a well founded family himself?
As a child Mary was dedicated to the temple and served in it. Certain sources name the High Priest of the Temple at that time as Abiathar, another as Reuben, and another as Isachar. After them Zecharias, the husband of Elizabeth, is mentioned and he appears to have been murdered in the temple.
After Zecharias is mentioned the High Priest Simeon who happened to name Jesus as the Messiah. He was an old man who believed that he would see the Messiah before he dies.
In the chronology we have a record or tradition of a family from whence Jesus is derived which is closely connected with the Temple priesthood. Perhaps it is not unusual for any family to dedicate its child to the temple, but we suspect that the dedication of Mary to the temple went beyond the mere fact that the Virgin's mother, Anna, who was barren, had pledged her firstborn child to the Temple in gratification for the gift of the child. Nor can we suspect it ordinary for the young child Jesus to be allowed to minister to the priests in the temple. A relative in the temple, such as Zecharias, would explain why he was able to facilitate himself so easily in the Temple. Certainly if I were a priest in the Temple and my cousin came to study there and showed great merit I would be proud of him and display him to my peers.
In our day the tradition of pastors dedicating their children to follow in their footsteps is quite common. How many ministers on television do we hear claim that their father's were ministers? Thus, it would not be extraordinary to conclude that the Jews carried on the same practice in Jesus's and Mary's day. We would not be surprised to learn that Mary had relatives beyond Zecharias who had served or were serving either in the Temple or Sanhedrim. Furthermore, we must recognize that then marriages were arranged, just as it is reported that the priests arranged to marry Mary off to one of the older patriarches of the line of David. His name was Joseph who was a carpenter, a simple man by trade, whose home city was in Bethlehem.
Sources suggest that Joseph had other children before he married the Virgin Mary. Others suggest that Joseph and Mary had other children between them besides Jesus. Thus we have some names such as Joseph (Jose?), Simon, and James. The eldest would presumably be the one named after his father, Jose or Joseph. Joseph Sr., the carpenter, though his birthright city was Bethlehem, lived in Nazareth. Mary's mother, Anna, according to our sources, was born in Bethlehem, but she gave birth to Mary in Nazareth. This means that Johachim, the rich man and widower, lived in Nazareth. This tells us that the families of Johachim and Joseph were, at the least, neighbors sharing the same city. And Nazareth is not a very large town. Some scholars have even suggested that Nazareth could not have been existent (or much of a town) in Jesus' day. Regardless, we suspect Joseph the carpenter and Johachim, father of the Virgin Mary, were relatives, possibly being even brothers. I would not be surprised if Joseph were Johachim's younger brother. At the time of marriage to Mary, Joseph was an old man well on in his years, and their marriage appeared in the scriptures as an oddity. The thing used to explain away the marriage is the fact that the priests of the Temple, or perhaps the synagogue in Nazareth, decided to marry off the Virgin and chose the prospective husband through a random toss of the rods of David. All of the sons of David then living were invited to cast their rod to the priests who, in turn, observed a dove to descend upon the elder of the sons of David, who was Joseph. One report shows it descending on his rod; another shows it descending upon his head. In sum, the tradition reports that Joseph was chosen by God to marry the Virgin, and that Joseph the Carpenter was the eldest qualified suitor in the direct inheritance of King David. And hence, through the tradition we have the report that both the Virgin and her husband, Joseph, were descendents of David. They were relatives; how close is anybody's guess.
Getting back to Joseph of Arimathea we find perhaps the most mysterious figure mentioned in the New Testament. He appears in connection with the burial of Jesus, then disappears. He appears with another man who appears to be much younger than he. His name is Nicodemus (probably Joseph of Arimathea's son); he also served on the Sanhedrim and from the Gospel of Nicodemus we learn more about Jospeh of Arimathea, much of it probably being legend and much of it being fact. Sorting through this and other sources we find that it was Nicodemus and Joseph of Arimathea who went together in carrying Jesus to the tomb. After this we have in the reports of Jesus's resurrection two men walking away from the tomb with Him. The most likely people to take the body out of the tomb would be Nicodemus and Joseph. For they put it there and Joseph owned the tomb. It was called his Garden Tomb and probably near his house in the Heights, as we suggested earlier.
We again recall that Simeon's son's tombs were in their garden, near their house in the Heights.
We don't here suggest that Joseph of Arimathea hid the body of Jesus to allow the stories of his resurrection to propagate. It really doesn't make any difference in the outcome of our story. But we do point out that these two men played a very important and critical role in the story of Jesus and they are the least known of all the characters in the story! It's an oddity.
The Gospel of Nicodemus, which claims itself to have been found in the records of Pilate, mentions that Nicodemus is a secret disciple of Jesus. As mentioned, Nicodemus served in the Sanhedrim along with Joseph of Arimathea, and his Gospel records that he went to see Jesus by night, being afraid he would be discovered as a disciple of Jesus. The sources suggest that Joseph of Arimathea was of the same ilk, a friend of Christ's in secret. They suddenly emerge out of secrecy in the burial of Jesus and then return back into the cloak of secrecy afterwards. We wondered, why all the secrecy over these two men? We wondered how these two influential men of the Sanhedrim could even be connected with Jesus. Certainly they must have endangered their positions by taking custody of Jesus's body. This furthers our suspicions.
Our wondering turns to another source: the story of the Holy Grail. In that legend, which was first introduced in 1190 in an account called the Conte del Graal , written by Chretien de Troyes, the mysterious Joseph of Arimathea emerges out of secrecy again. This time he is called the Fisher King and carries the Holy Grail, the cup which Christ is reported to have used in the Last Supper. Other accounts say that Joseph had stored some of Christ's actual blood in it.
How Joseph of Arimathea came to possess the Holy Grail is another mystery worth delving into. And here we are led back to the author of the account of the Holy Grail who is reported to have come from Troyes, France.
Troyes, according to our sources, was a seat of the Templars, and the Templars were a group of knights who became the main defenders of Christendom. It was from them that came the great crusades. It is no surprise, then, that the story of the Holy Grail came out of the bastions of Troyes.
Having this story in their possession, as it appears to be so, we can now ask about this name called the Fisher King. He is their first hero, and his name is, as mentioned, Joseph of Arimathea, a very influential man, a friend of Pilate. Our first detailed account of him comes even from the records of Pilate.
Now does the appellation Fisher King come from the fact that he was a merchant (in fish?) or from the comment Jesus made, I will make you fishers of men? Or, referring to Jesus as the Fisher King does it suggest that he is carrying the family line of Jesus, of David, in him? The account of the Holy Grail suggests that he is more than a disciple of Jesus and probably a relative. This leads us to the speculation that he may even have been one of the elder sons of Joseph the carpenter, Joseph Sr. And this would make him first in the entire line of the sons of David, because Joseph the Carpenter was extolled as first in line of the sons of David. He was the eldest of all the sons of his time. His position, in the line, then becomes passed down to his eldest son. Joseph of Arimathea could very easily have been the elder (half) brother of Jesus. (or perhaps his uncle, a son of Johachim. And this would explain the secrecy, hiding his kinship to Jesus, because of his power, his prestige, and his proximity to Pilate. It may also explain the great extent Pontius Pilate went to exonerating himself of any blame concerning the execution of Jesus. For if Pilate were a friend of Joseph of Arimathea, as reported, and if he knew Joseph of Arimathea was a relative of Jesus, he would necessarily be sympathetic to Jesus's defense.
Another curiosity comes into play when we consider these things. The Jews have a tradition of referring to people according to their father's name, just as it also has been in European tradition. The Jewish Messiah to come is often called Joseph ben Israel: Joseph, son of Israel. Jesus is referred to as Jesus ben Joseph the carpenter. Joseph of Arimathea, on the other hand, is referred to as Joseph of the Heights (Arimathea). Jesus was also referred to as Jesus of Nazareth, denoting his city of origin (home). Admittedly this doesn't offer us much upon which to lean, but it is curious that we have no record on Joseph of Arimathea which denotes his family lineage. For he was an extremely important man in his time, one of the two rulers in Jerusalem. You would think that anyone referring to him in record would know of his family name. For sure, we are pulling at straws but we wonder who he really is and why he had such a secret role burying the member of another family, which family, as we mentioned earlier, was not without position or money. Again, we recall Johachim, a man of means, the grandfather of Jesus, and Zecharias, a man of position in the Temple, the cousin of Jesus. Our suspicions are too much aroused. Jesus was not among impoverished relatives and probably one of them, Joseph of Arimathea, offered up his tomb; and, according to the Grail, Joseph of Arimathea was born of the noblest lineage known to man. To Christians and Jews the noblest lineage known to man would be that of David the King.
The aforementioned books on the Grail lead us to yet another conclusion. The adventures of the Grail seem to be the only record extant of a line of men descending from David. The Latter Day Messiah, according to the Old Testament Prophesies, has to be of the lineage of David. Reflecting upon this we conclude that any Messiah to come has only the tales of the Grail to draw upon in establishing His Lineage.
The name, Galahad, in the Grail stories first appears in Sir Launcelot, whose homeland is France. He was a great noble of France. He went to England (then called Logres) to King Arthur's court and served on the Round Table. Many knights at the Round Table, including King Arthur, were cousins of Sir Lancelot. And in the story many of the marriages being formed were between cousins. King Arthur himself sired a son through his own sister! And we see the intrigue of the Arthurian legend itself is not so much a romance between King Arthur's wife, Guenever, and Sir Launcelot, but was in reality a French knight, Sir Launcelot, carrying on a love affair with his own cousin, Guenever. And more so, early in the story we are told that Sir Launcelot had an affair with the King of Ireland's daughter, who gave birth to a son named, after his own father, and called Galahad.
At the Round Table there was one chair purposely left vacant. It was called the Seige of Danger. Anyone who sat in it faced instant death. A prophesy went with the chair to the effect that only a galant knight to come, born of the seed of Joseph of Arimathea, could take that Seige of Danger. And Sir Galahad, Sir Launcelot's son, was acclaimed the rightful heir to that seat. In the stories he is often referred to as the Haut Prince.
Further in the story we see Galahad going onto a ship to take rest on Solomon's bed. The prophesy concerning that bed stated that only the rightful heir of Solomon (the line of David) could rest on it.
In the adventure to discover the Grail, Sir Galahad is accompanied by two cousins: Sir Bors de Ganis and Sir Percival. A prophesy relating to their adventure said that two of them would die and one would come again. Of these only Sir Bors survived the adventure of the SanGrail.
Other relatives of Sir Galahad include Sir Ector de Maris and Sir Lionel (Sir Launcelot's brothers), Sir Helin le Blank, son of Sir Bors, Sir Blamor de Ganis, Sir Bleoberis, Sir Aliduke, Sir Galihud, Sir Galihodin, and Sir Bellengerus le Beuse, Sir Gahalatine, Sir Menaduke, Sir Villiars the Valiant, Sir Hebes le Renoumes; among others, including King Arthur's kin. All of these seem to stem from one King Ban and later King Pelles, from whom Sir Lancelot du Lake derives his inheritance. And those directly descended from King Pelles along with Sir Lancelot are mentioned as Sir Tor, Sir Aglolval, Sir Durnore, Sir Lamorak, and Sir Percival. A brother to Sir Lamorak who was killed in the early part of the story was Sir Tristram. Sir Tristram's Cross can still be seen near Glastonbury with his epithet inscribed upon it. So of all these names and more, at least we know one of them actually did live. In fact, Sir Tristram is the earlier hero of the entire episode.
The tale concerning King Arthur and the knights of the Round Table is not only a myth remembering the great adventures of the Round Table, it also does one other thing: it remembers a terrible war between England and France. It records that in the battle near Dover over 100,000 men were killed, leaving King Arthur standing alone with all of his worthy knights laying slain around him. It seems that most of the sons of Joseph of Arimathea, which were related to King Arthur, suddenly became extinct in that terrible war between cousins.
Many scholars have concluded that the myth concerning this war is not altogether a fabrication; and by consensus they seem to agree that King Arthur's court was actually located near Avilon (Glastonbury).
It is difficult to tell how the land of Britain was divided up among all the sons of Joseph of Arimathea. This is understandable, because the story of King Arthur and the Round Table was remembered from the viewpoint of its French Cousins; and we are told in the story that when Sir Launcelot returned to France with his kin he divided up the country as follows:
Sir Lionel was crowned King of France
Sir Bors was crowned King of all King Claudas' lands
Sir Ector de Maris, Sir Launcelot's youngest brother, was crowned King of Benwick (also called Bayonne or Beaune, where the wine
of Beaune is)
Sir Blamor was made Duke of Limousin in Guienne
Sir Bleoberis was made Duke of Poitiers
Sir Ghalantine was made Duke of Auvergne
Sir Galihodin was made Duke of Saintonge
Sir Galihud was made Earl of Perigord
Sir Meaduike was made Earl of Rouerge
Sir Villiars the Valiant was made Earl of Beearn
Sir Hebes le Renoumes was made Earl of Comminges
Sir Lavaine was made Earl of Armagnac
Sir Urre' was made Earl of Estrake
Sir Nerovens was made Earl of Pardiac
Sir Plenorius was made Earl of Foix
Sir Selises of the Dolourous Tower was made Earl of Marsan
Sir Melias de Lile was made Earl of Tursan
Sir Bellengerus le Beuse was made Earl of the Launds
* Sir Palomides was made Duke of the Provence
*Sir Safer was made Duke of Languedoc|
Sir Clegis was made the Earl of Agen
Sir Sadok was made the Earl of Surlat
Sir Dinas le Seneschal was made Duke of Anjou
Sir Clarrus was made Duke of Normandy
* These men were Saracens and not reputed as blood kin to Sir Launcelot.
All the kin of Sir Launcelot, who are all entitled, by bloodline to the Fisher King Joseph of Arimathea, are candidates for the throne of David. Again, the many other cousins of King Arthur in England and Wales, perhaps even Ireland and Scotland, as tradition relates, are also candidates for the throne of David.
Many scholars have concluded that the Castle of Cardif or some other location in South Wales is the home of Camelot. But Mallory's Book XVIII, chapter 20 tells us that King Arthur and Queen Guenever observed a black barget going down the river Thames headed towards Westminster Abbey, where the nobility then were buried. The barge carried the Maid of Astolat in it and she came from the castle of Astolat (known also as Guildford) nearby, about seven miles from Windsor Castle. Sir Thomas Mallory refers to King Arthur's Castle of Camelot as the Castle of Winchester. This suggests that near Windsor is a place which was once known as Winchester Castle. About seven miles away, across the river, was the castle of Astolat. We know this because Sir Launcelot had to cross the river going from Winchester to get there; and it was a short distance. In addition, in as much as King Arthur and his Queen were looking out the window and spied the black barget going towards London down the Thames, it follows that the Winchester of which Mallory spoke had to be located on the Thames before it reaches London, where Westminster Abbey and the Tower of London were located. Because the black barget was passing down the river past their castle it also follows that Astolat was up river from Winchester. Now near these is a place called the King's ford. We mention these things for edification, calling them to the attention of the Galahad of our book. For he carries a double lineage to Joseph of Arimathea.
These observations are set as a background against the story we now present. It is a Flight of Fancy, allowing our thoughts to penetrate another world. Discovering that world, a spiritual one, we rise into the air and join the Sons of Heaven at their great Table of the Lord. Out of that fancy came our three books: One, a Book of Remembrance, another a Book of Lamentations, mourning and Woe, and the last a Book of Inheritance. This is how we fancied the Book of Inheritance.
We hope you will find it food for thought and enjoy it.
October 17, 1989
Editor's note: For those interested in the historical records relating to the family of Jesus, we have created the book, The_Family_of_Jesus.html , which includes some modifications to the above.
Chapter 1 The Sons of Heaven 2
Chapter 2 The Chain 6
Chapter 3 The parable of the Pearl 8
Chapter 4 The Oyster Bed 12
Chapter 5 The Dwelling Place of the Lord is Man 16
Chapter 6 Understanding David 18
Chapter 7 No One is Above the Law 20
Chapter 8 The Recreation 26
Chapter 9 The Pattern of Redemption 30
Chapter 10 The Righteous 40
Chapter 11 The Lost 46
Chapter 12 For the Sake of Repentance 48
Chapter 13 Our Common Hope 52
Chapter 14 Hooks and Bridles 56
Chapter 15 The Carousel ' 66
Chapter 16 For the Love of Money 68
Chapter 17 Terms of Payment 72
Chapter 18 The Slings and Arrows of Outrageous
Chapter 19 The Power Hungry Mind 86
Chapter 20 The Old Man 90
Chapter 21 The Thunder Perfect Mind 94
Chapter 22 The Gallery of the Esoterics 98
Chapter 23 The Wisdom of Solomon 102
Chapter 24 The Bleeding Heart 106
Chapter 25 The Terebinth 138
Chapter 26 The Web, the Butterfly & a Flight of
Chapter 27 Love, Neighbors, and Martyrs 158
Chapter 28 The Table of the Innocents 174
Chapter 29 Joy 176
The Sons of Heaven
I and others had been sitting around a great table, my son, as having at concern your creation. But we were all acting, as it were, like Geese squabbling over our dinner; some thinking that we must send you forth for two pearls and others thinking that the last pearl need not be redeemed. All looked to John on this matter. Let those who have ears, hear.
All the Sons of Heaven were at the Table of the Lord. Adam and His Sons were there; Abraham and all of His Sons were there; and I also. I was there not for perfection but for knowledge. There were many names at the table; even Mohammed and his sons were there. It was a very great congregation. And you, my son, born of the noblest lineage known to man, were there also at the Great Service of God.
The dinner which was being served was a great Mass. Jesus was there serving all of us. And He, standing mostly at the back of the Table, would, when beckoned, serve one of us at the Table. Some preferred lamb, others, such as Paul and his sons, preferred foods which had been forbidden, but now, even, tolerated. Abraham and all of His Sons, and Mohammed with them, loved the lamb and were served this. All of the Apostles and disciples of Jesus were there also, most of them, except Paul and His Sons, eating the lamb. In respect for the others, Paul and His Sons thought to separate themselves and sat at one end of the Great Table, feeding principaly on Pork. The others thought no more to complain about this because in the Pauline congregation, there was Paul sitting alone eating nothing but an Apple. He ate in sorrow. The others sitting at the Table were also grieving, because he was being fed the Apple.
They had just learned that Paul was to lose His Crown. All of them at the Table, including Paul's Sons, had the most glorious golden crowns upon their heads, except Paul. who held his crown in his hand. When the entire congregation was consumed in grief, it even poured onto me, my son, and I, sitting there eating my food, was lost in my own tears.
Those outside the Table, hearing the mourning and woe, went to the Great Table to see the goings on. And there they saw Jesus washing the feet of the Sons of Heaven with His Tears. He had stopped serving and kneeling before each one of them was seen wiping their feet with His long locks. And His Tears appeared, as it were, like tiny pearls rolling off the feet of those at the Table. Let those who have ears hear.
My lot, because I was most starving after knowledge and had brought about Paul's Tears through it, was that I was being fed the pages of a book. At first they were sweet as honey and then they became bitter. Exceeding compassion began to flow in the Great Hall, because I was being made to eat the pages of a book.
The crowd about the Sons of Heaven grew greater and greater. Now it seemed that all of Heaven was weeping and the sturdy and weathered Olive Tree about the Hall began to appear to some as a Weeping Willow.
The bystanders were curious why I was being fed the pages of the book. The pages were old and yellowed, many torn. They themselves began gagging seeing me eat the distasteful food. I was choking and sick from my eating. The entire congregation was a sorrowful sight to behold.
I was the scribe, my son, and it was I who was allowed to record the sayings of the Great Table. But as I was being fed, I could no longer record the sayings, partly because of my weakness for the food I had been served and partly because of my tears. My hand was shaking so violently I could no longer hold the pen, and this caused considerible concern in the Great Congregation. They insisted, against my complaint, that I continue recording the sayings of The Table.
Now the Sayings of this Great Congregation were Truth, my son. And it is important that He who records the Truth not waver. I was beginning to falter, as some of them had also before me. So they all despaired over, Pravuil.
Our mission at the Table was to determine the final outcome of the inheritance. Paul had misquoted the inheritance. Shame came over the congregation and all those at the Table began to comfort Paul, saying be not ashamed Paul and argued for the restoration of His Crown. I was with them, begging Our Lord to serve him back his crown. Having one of the louder voices of them at the Table, they all looked to me; for they thought it was odd that I would beg to restore his crown, since it was I who had written it to be removed. They chastised me for not pursuing my own script. I felt ashamed. And Paul even then began giving me comfort. Let those who have ears, hear.
The final resolution of this Great Supper soon came to an end. All became resolved, my son, to send you out for the Pearl and let you write the final resolution. Let those who have ears, hear.
All those in Heaven hearing the Resolution soon rejoiced; and their tears, as from Jesus among them, began rolling in the court as tiny pearls. And all of the pearls rolled at my feet, where I was still sitting being force fed the pages of the book. Let those who have ears, hear.
They had told me to charge you, my son, as the Gatherer of the Pearls. My Lord, I cried, leave Him not in charge of the Pearls! For there was much grief in them, far more than I could bear. Let those who have ears hear.
I am writing you, my son, so that you will understand better than I the true meaning of the Pearls.We thought to name you, and all agreed that we would give you one name, which we called Galahad. And you, my Galahad, are seed of my seed, bones of my bones and flesh of my flesh. Let those who have ears, hear.
And they said to me that it is well that he is named after the name of his father, for he is the seed of David. And this is our seed that has passed on, well tended by the Fisher King, from generation to generation. Let those who have ears, hear.
This is why you, my son, were sent out after the Pearl: To resolve the inheritance through the One Pearl. The Table all affirmed me that in gathering all of the Pearls you will also find the One Pearl that no one else can find. So it is that I have come to write you this Word to help you find that Pearl.
There was a great chain in Heaven and the Lord said to my Lord, send that chain to earth. And we shall call that chain Adam. This, my son, is your origin. And you are the germ of that chain.
Before the chain was made, there was the Word. The Word existed of and by itself and all those in Heaven and earth were created out of it. The thought of the Word was to create myself. And all things in Heaven and earth were created to serve It. And I, being in its service, thought to record it. We all called it the Holy Spirit and Father of All and He became the guide to all of our thoughts and actions. He, having no name, called Himself I Am. Because it was His Thought that no one could define His Infinite Nature or put any bounds upon Him. He cursed those who would attempt to bind Him. He blessed those who would know Him and be guided by Him. His Guidance and Blessing, together, He called His Will. And we were Created as Servants of His Will. His Will, again, was to create Himself in Greater Glory.
His Creation He also called His Word. We are all germs, my son, of His Word. In Putting His Word on earth He thought to call it Adam. For Adam would be the vehicle by which The Word became.
There is no end to The Word, my son, as thou knowest. For God, the Inheritor of The Word, being also the father of The Word, is without end. Some, like the Gnostics, thought on this and concluded the same, that First there was the Word. John, the beloved Apostle of Jesus, also knew this, that first, before all things, there was the Word. John, like others before him, knew God. And because He knew God, he was asked to eat the same pages of the book I had come to be served. And Ezekiel ate them before us.
Because you are our son, you also shall eat the pages of the book. This is my grief in you my son.
David first copied this book that you shall find at your table. In the three books you will come to understand Jesus and grieve over Him as we all do. Paul grieved most for Him because he had brought the most Grief to Him; and in repentance there is found much grief. For no one in repentance can be without grief. The Gentile, my son, grieve for the Jews and now they grieve for the Gentile. Understand this, my son, how Grief is but a chain of pearls, and you will know your members. Let those who have ears, hear.
Yours is an unusual Grief. But you shall not be broken, as your father and shall rise to great heights. You shall know that your father came from the heights, but was broken.
In the heights is the mystery of the Pearl. How it was Hidden, then Lost for you to find. As mentioned, you will find it on a great bed of Pearls.
All men will know you when you hold up the Pearl. Now let me tell you the Parable of the Pearl.
The Parable of the Pearl
I shall now tell you how I came to know about the Pearl. I had been walking after dusk along a great beach holding back a pacific ocean. I saw along that beach many large white objects. Thinking them to be conch shells, I thought to pick one up and blow in it. It had a terrible trumpet like sound. Afterwards I saw a waterfall coming from a cave and thought to explore it. I spent the night in the cavern and during the course of the night I heard many horrifying sounds. I, being wakened by the sounds, all of grief and the most terrible agonies, thought to see from whence they came. I went further into the cave and came to experience the most hideous things imaginable. After enduring these things I escaped to another place in the cave which was peaceful and contained many righteous people. But they even rejected me and the next morning I found myself fixed torn and tattered upon the beach. I noticed my skin had many injuries to it, and I was, as it were, in a daze. I heard down the beach another moaning and obviously in exceeding pain. At first I thought it was my own echo. But then I saw a man laying upon a rock offshore. From the horrid condition of his clothes I could see he had been there an awful long time.I went to the man, thinking he also must have been disgorged from the cave. He looked in terrible misery. I confronted him and offered to help him, but h was spiteful and reproached me to my face, begging me to leave him alone. He called himself Spiteful Timon. And there I learned that he had been condemned upon that rock for eternity, because of his enmity to the fathers of Athens. He owned a house there which had a rather large oak tree, mostly being admired by the people of lost Athens as a place to commit suicide. All the suicides in Athens came from the great branch hanging on Spiteful Timon's Tree.
Spiteful Timon thought one day to cut down the tree, for the suicides were beginning to be a nuisance to him. He could not stand their moans and struggling, many failing to achieve their purposes and hanging there disgustingly, choking and with broken necks, still not dead. Some would beg him to finish their ordeal. Being indifferent, he let them continue in their agony.
One day, then, he decided to cut down the tree. Being as he was,having respect for no man, but considerate nonetheless, he put out a notice to all Athens that he was about to cut down the tree. Here is what was in the notice: Men of Athens, I, begrudgingly bitter over my tree, have thought to cut it down. If you are of the mind to commit suicide, do it now! For soon the Tree will be no more. Signed, Timon.
The men of Athens all jeered at Timon over this most acrid notice. Being ever the more inimical over the incident, he cut down the tree and left the place. After wandering over the earth from one domicile to another, seeking peace from the pressing crowd of humanity, he came upon this cave and entered. He was thrown out of it as I and came to rest upon this rock. Those over the aeon who came by the rock heard his moanings; but because he was so nasty they left him alone. I did as those before me and left him moaning upon his rock and, being weak and sore from my wounds, laid again down upon the sand. I began moaning in my baleful sleep.
Timon could not stand to have someone around him who was whimpering. Apparently my moaning finally got to him and he came down off his rock and thought to put salve on my wounded flesh and tend to my broken limbs. He nourished me there until the day came that I had strength enough to leave the place; and he sent me on my way. He went back to his rock, still being spiteful as ever, but now the more so because he felt shame that he had healed a man. But it was for him either to listen to my continuing distress or heal me and be allowed to live in peace.
Departing with thanksgiving that next morning, I took notice of the conch shells that had led me to that most horrible , and conversely most beautiful, discovery of my dreams. The sun shinning on the shells revealed that they were not conch shells, but rather terribly whitened human skulls. And they were being thrust out of the cave through the waterfall falling upon the beach. I became sick at the realization that my lips had pressed upon skulls disgorged from that river of both the Blessed and the damned. For I had gone down the river Styx and seen an adventure revealing the pain of hell and then the place of the righteous, and failing to be like any of them, I was spewed out of them all. Neither hell could bind me, nor did those of the righteous want me among them. I was, as it were, betwixt Heaven and hell. And I was left there, holding in my hand, a little sealed book, comforted in a bed of pearls. I opened the book and saw that it was the same thing I had eaten at the Table of Heaven. I wondered why I was disgorged from both places and, as it were, to all of them, a cursed goat. And I lamented that I was cursed. For they had all seen me with all the pearls of the righteous around me. Even The Pearl was with me. I wondered why they all seemed to begrudge the Pearl. I feared I could not be touched by any of them forever more. I was alone, but yet I was not alone. For I had the Pearl. Let those who have ears, hear.
This is how I became in possession of the Pearl, my son, and how I was set apart betwixt Heaven and Hell with the curse that no man ever touch me. Those in hell who saw me with the book resented me and called me Timon. I, myself, thought I was Timon, until I saw him in grief next to me. Though we appeared alike to them we were not the same. Those in Paradise who had given me the book, which created me, hearing the argument in hell over my name, decided to refer to me as The Pearl, for I held the Pearl and no man dared touch the Pearl. And I was the lowest in their esteem even worse than an Untouchable. But some pitied me because my heart was bleeding upon the Pearl.
This is why no man could touch The Pearl: It would consume him who took it up. So this I say unto you, my son, holding the Pearl is no Joy. This is how you came to be called my son and how you are raised unto David. For David fancied The Pearl.
Let me now tell you about the shell from whence The Pearl grew. For my heart is inditing a good matter: I speak of the things which I have made touching the King: Let God arise; let his enemies be scattered: let them also that hate him flee before him; let him bring again His People from the depths of the sea; and let Him sing this song:
The Song of the Pearl
When I was a little child
living in my kingdom,
in my father's house
happy in the glories and riches of my family
that nurtured me,
my parents gave me provisions
and sent me forth from our home in the east.
From their treasure house
they made up a bundle for me.
It was big though light so I might carry it alone;
it held gold from the House of the Highest Ones,
the silver of Solomon,
rubies of India and opals from the land of Bashan;
and they girded me with adamant,
with which I crushed iron.
They took off my bright robe of glory,
which they had made for me out of love,
and took away my purple toga,
which was woven to fit my stature.
They made a covenant with me and wrote it in my heart,
so I would not forget:
When you go down into Egypt
and bring back the One Pearl,
which lies in the middle of the sea
and is guarded by the snorting serpent,
you will again put on your robe of glory
and your toga over it,
and with your brother, our next in rank,
you will be heir in our kingdom.
So I went straight to Egypt|
and settled at an inn close by the Serpent,
which guarded the Pearl.
When he fell asleep,
I planned to take the Pearl away from him.
And so to not arouse suspicion,
I put on the robes of the Egyptians
and appeared unto them as another of them:
who is poor and unclean.
They took me into their confidence
and soon, tempting me beyond temptation,
led me into their places of enjoyment.
And I soon forgot about my father and my mother
and I forgot about the One Pearl
which they had sent me to get.
Through the heaviness of their food,
one evening I fell asleep;
and my father and mother, seeing this,
thought to send me a letter.
All at the Table of my father the King composed the letter
and quickly dispatched it,
by way of the King's messenger,
by the wings of an eagle,
to my attention.
It reminded me that I was the son of Kings
and must remember the Pearl.
I awoke hearing the words of this letter
and thought straightaway
to secure the Pearl from the Dragon.
I put on the robe my father had given me
which to the Dragon appeared as a mirror.
And the robe appeared to speak
and by naming the name of my Father over him,
and the name of the next in rank,
and of my Mother, the queen of the East,
I broke down the gates of Iron and I seized the Pearl
and turned to carry it to the Father.
Thus by confusion
the Dragon lost the Pearl beneath its throne,
and I was able to bring it up from the depths of the sea.
This is the song of the Pearl.
Let those who have ears, hear.
The Oyster Bed
We are going to try something new and talk about David as an oyster. The Sons of Heaven, wondering who they should send, thought to put an oyster at the bottom of the deep. They became His Flesh that he would have flesh. The Lord then inserted a grain of sand, and that is how we formed the Pearl. Therefore, think of The Pearl as a Living Pearl, for that Oyster never died.
When you see yourself laying in a bed of pearls, after you have found the deep in which it rests, you will find laying next two you two things: a golden chain and a sword. The sword which is laying on this bed is broken. The bed came from Solomon's bride.
Many have tried to use the sword but only to their own downfall. For only you can use the sword. The chain is something also which was fashioned only for you. In its center is a tache cut out of Saphire; at its two ends are two diamonds. The Saphire will spike through the gates of iron and brass; the two diamonds will bind whosoever is bound in the chain.
This is how the chain was conceived: All of the Sons of Heaven had brought to the Table finely wrought golden links for the chain. Some brought more than others. The pattern of the chain was first declared by God, who gave it to Abraham; and He gave the pattern to Israel who begat the chain. Moses tied the chain and it began to live; and it was named the Well-Beloved of God. David anointed the Chain.
Any one link in the chain can duplicate the entire chain. The chain is a blueprint for the Pearls. When you assemble the String of Pearls from your bed do it in the order of the chain. We have given you The Pearl as a tache to hold the two ends of the string of pearls together.
Now let us give you a small grain of salt. If it says go forth into the mountain for three days, do not go four. If it says go forth for four days, do not go a fifth day. And take heed that the pearls be not marred by any unrighteousness.
Many will try to pick up your sword. If they pick it up it will be to their own destruction.
With the Sword and the Chain go forth unto the dragon.
Written on the String of Pearls is a great army. Serve them and they will serve you well.
Now some may think that this is prophesy. You know that I am not a prophet. Others will wonder how I prophesy without being a prophet. You will show them their confusion. Remember the words Mene, Mene,Tekel, Upharsin, and go forth unto the Great Red Whore, the consort of the dragon. And they swell midst a desolate heritage. My well beloved, my young Cyrus, shall inherit the desolate places. The sword, which I put upon my thigh, shall be with you to comfort you. With these things, my beautiful oyster, you shall produce the Pearl.
At the Table the Sons of Heaven also fashioned for you a crown, a very glorious crown. Let me now tell you how this crown was fashioned. For it was fashioned before the chain and the letter.
In the center of His Garden the Lord installed a Fig Tree. There was also there in that place The Tree of Life, which carried both the knowledge of good and evil. At the two gates of the Garden, east and west, were placed Two Olive Trees who carried Terrible Swords. The Two Olive Trees were charged with the responsibility of guarding the gates so that no one went in or out except as determined by the Lord of the Garden. Their Swords were like fire, just as the Sword put in your hand.
Inside the Garden the Lord placed Satan, who is the Dragon, who was once named Satanail. He was one of the Archangles in Heaven. As you know, He thought to be equal to God, Our Lord in Heaven, and was thrown out of Heaven because of it. He is Vanity, and he went after Vanity because he, among all the Archangels, was esteemed to carry the light of God. Often those who are entrusted with the Lord's most precious possessions are the ones who are most tempted of God and those who become tempted are thrown out of His Kingdom. Satan became tempted to think his light made him equal to God. Thus, he was deprived of the light and thrown to rule over darkness. Be wary, then, how light can tempt you and remember that you are created as a servant of God's light and trust in it.
The intent of the Garden was to build a Kingdom in earth as it is in Heaven. To build it unto perfection, which is God, Vanity had to be removed and he fell into the Garden. He would one day be removed forever from the Garden.
Adam was told not to eat of the Tree of Life. Eve, not following the guidance, was beguiled by Satan into eating the forbidden fruit. And Adam and Eve were thrown out of the Garden because of it. But our Lord Promised Adam that one day he would be returned to the Garden. The Lord told Adam, outside of the Garden, that he and his seed after him would continually be tested by Satan who, being envious of Adam, thought to try to destroy him. through faithfulness to God Adam would one day be given a Crown.
When Adam and Eve were thrown out of the Garden, Satan also was thrown out of that place; and he, thinking now that he was ruler of the earth, attempted to build his own kingdom. He built it through deception. Thus, he tempted many of Adam's seed into his kingdom, offering many a crown.
God covered Adam and told him that he would always go before him to comfort him and his seed. One day God told the sons of Adam that he would give him a Branch of Glory which would be raised up from his seed who would be as Our Lord and lead them away from Satan. The Branch was fashioned from an Olive Tree. And it is He who would wear Adam's Crown.
As we mentioned, inside the Garden was a Fig Tree. Adam was given the Fig as fruit to sustain him. Sometimes that Fig Tree was compared to an Olive Tree for purposes of illustrating how God would sustain him with it: the oil for food and the oil also for light, which would in turn carry him through the dark days ahead.
Our Lord is a wonderful gardener. And being as such He thought to give The Branch pruning shears and taught Him how to prune. Therefore, you also will learn how to prune.
The Lord has compared His Garden to a Vineyard. Because His Vineyard grew strange vines He thought to knock down the vineyard and scatter its seed to the four winds. Then, after a time and a time and a half He thought to gather it back from the Four Corners of the earth. In reestablishing the Vine, you will need a good set of pruning shears. If the Vine has seven branches, cut back all the branches, so that they will all grow back with greater fruit. No branch should be left to the detriment of the growth of the others. This is how to prune.
Our father Joseph of Arimathea, carried the Branch to His resting place and removed His Crown for safe keeping. And it was He who drew me out to pass the Crown onto you. The Crown is from David, who is Judah.
To protect the Crown, he disguised it in the form of a Grail. Only you can find the Grail. Whosoever, besides you, claims the Grail will do it to their own destruction.
We have also left you some keys, and this is how they were fashioned by the Sons of Heaven: Each of them inherited a set of keys; the keys were given so that whatsoever they should loose shall be loosed and whatsoever they shall bind shall be bound. For the Lord always confirms the word of His Servants. These keys I have hidden in my craft.
The Dwelling Place of the Lord is Man
And God said, Let there be light. As He said so went The Word and from the Word was Light. And the Word, which is become Light, said, on the sixth day, Let there be man. And the Lord God took the man, and put him into the garden of Eden to dress it and keep it. Thus, we have come to know that the dwelling place of the Word is man and its Truth is caring. And through the caring, which is Love, of the Word the Worlds converse and the silent acquire speech. But among those who converse there are those wise men who are like mariners on the deep: their wisdom is confounded by the roaring seas.
Therefore, my son, let no man tell you that The Lord had not intended this world to be inhabited by man. For it is through man that His Word is carried and through His Word there is Light.Now the understanding of Light is by this means: There are two men in a room. One is blind and the other can see. When the light in the room is extinguished, neither the blind man nor the sighted man can see. But when the Light is turned back on, only the sighted man can see.
Many have eyes, but because of Vanity their pupils are cloudy and they cannot clearly see what is before them. They cannot see, for instance, how God converses with man through The Word.
We do not have to explain to you how it came to be that Jesus the Christ came to be called The Word of God. But as you know He is the Son of The Virgin who is called Immanuel, and you know that now there can be no other contender for that crown. Let those who have ears, hear.
The Word, having become flesh and suffered, is now carried into a new world. The New World is one which was intended to be without suffering, with the Old World passed away and a New World becoming. Some say that with the Suffering on the Cross a New Covenant was made with man. Let us accept this New Covenant without grudging. Here are the terms of the New Covenant: Love one another as Christ loved you and you will have forever the covering of God. With His Covering, being led by Him alone, the World will be without end. Those who forsake His Covering are alone and dead to this New World. Therefore, Love becomes the eternal message of God, that through Love man can see a New World of Peace, without suffering. Jesus becomes the definition of this Love. Anything falling short of it falls short of the Love of God.
The Love of God was put in the form of a Crown. We spoke of The Branch. It is He to whom the Crown was given. The Crown is carried on through Joseph of Arimathea, your father. Joseph translated that crown into a Holy Grail and took it to France and England. You came from that blood of the Grail. For it is reported that the Grail was used by Christ at the Last Supper; others say it is the Grail into which some of Christ's Blood poured while upon the cross. Both things speak of the Blood of the Crown. And Joseph of Arimathea brought that blood to you.
Love the World, I say unto you. Speak unto the World with the Blood of kings. Because you carry the blood of kings, the world will follow you. You shall be known yourself as The Grand Monarch. And many will see that the Dwelling Place of the Lord is with you.
Now many will attempt to gather The Pearl before you. All will fail, because none will know The Word.
Has no one asked how it came to be that David penned the cross? Can he not say, Thou art my son, I created you? O, my son, weep for David; for he created a son in his own image! Alone, chased, and put to suffering beyond end; jailed and a friend of no man was the lot of David.
But has anyone asked how it is that David came to be his creator? Cannot he understand him better than any man? O Suffering Spirit, truly you have a friend in David; and no better guide hath any man. Thus, saith the Lord, I shall raise unto David a righteous Branch.
Now who among us sitting in the Judgment Seat of David could deny Jesus that right? Has He not answered to David, hearing Him, and said to Himself, I shall be That David? For such a gift from David no man would choose; neither should any man after him choose it.
And to Father Isaiah, must we all be glad, that he gave that Servant breadth? And the Suffering Servant a Time and a Place; giving him greatness and stature never to be surpassed by any other?
When the Sons of Heaven deliberated on the breadth of The Branch, they thought to ask, Whom shall we send? And Isaiah, standing among the Sons of Heaven, answered to that calling, saying, Send me; I shall go. Then, He said, Behold, I and my children are for signs and wonders unto you! Those signs are your fathers and you, my son. For he said, One shall call in the name of the Lord; another shall arise out of the seed of Jacob; and one shall subscribe unto the Lord with the surname of Israel. And thus through these came the breath of a King. Now who are these children who are raised unto Israel for signs and wonders?
I shall tell you only one of them: For it is the Servant Jesus, raised unto David, who answered to this calling. No one, since then, has answered to the other two callings. But among them there is one like Joseph, ransomed unto unto Egypt, and another formed in the crucible of Babylon. Let those who have ears, hear.
Father Daniel and father Israel saw you my son, and it is they who gave you your purpose and destiny. It is they who gave you a time and a place. It is they who gave you form; and it is they who placed me in your hands.
Among the Sons of Heaven is father Zechariah who led me to gaze upon you, my son. For it is he who gave Zerubbabel a sign unto the world. And all the world will bow down unto Zerubbabel.
Remember The Word, my son, for He is your father. Eternal, beloved, and always in remembrance of things past and to come; comforting and chastising, so goes The Word through the curtains of time. He knows The Truth and is Faithful unto it, never sliding, and always keeping the thoughts of the fathers alive unto the end of days. Thus goeth The Word.
Among the Sons of Heaven, Isaiah and John thought to bring The Word to the mount. They armed him with a sword, which is his mouth, and sent him forth with a great army. And with him was sent a Great Chain. Let those who have ears, hear.
All the Sons of Heaven look unto David. Do not forget this, my son; for The Sons of Heaven see David as their father. And David confirmed the Word of Moses, who is His Father. Let those who have ears, hear.
Thus we come to shout, all in one voice, of our well-beloved, the eternal and the great. Do as your fathers before you, my son, and revere David and turn neither to the right nor to the left, always being a Son of David.
No one is above the Law
No man is above the Law, my son. Neither has there ever been one of your fathers who was above the law or thought that he is justified in changing the Law. I do not ask you to believe this on faith but to verify it through your own reading. When you read the prophets you will not find among them any who either changed the direction of prophesy set by Abraham, inherited in Israel, and confirmed by Moses. All of the prophets agreed with these men and thought not to change the course of prophesy nor the Law of Moses. Last among them is Jesus the Christ who stayed in line with the fathers, turning neither right nor to the left, in obedience to the Law and the prophets. This is a Truth by which all men of God can be measured. And this is what you will find in The One Pearl which you are sent out to find.
Neither can I, my son, attempt to set myself above the Law or the prophets. If I have said anything which is in conflict with the Law or the prophets, then that thing is to be removed from my testimony.
I am an imperfect man born into an imperfect world. But I am no different than most men before me. Many men, it is a statement of fact, served the Will of God to much greater perfection than I. And for me to sit among their ranks at The Table requires me to conform to their perfection.
This is a dilemma all men before us faced. How can one be raised unto perfection to the Will of God? The conclusion all men before us resolved is that one must be raised up as an example, showing how the perfection that is being asked is achievable by all men. In sum, you do not have to be a god to reach unto the perfection of God.
Being imperfect to this Will, not initially by choice, but by circumstance, I am a man, though circumcised, yet imperfect to the Law. Because I eat pork.
What a dilemma for me, my son, because I have been raised unto Paul and given a diet including pork? To be consistent with our fathers, I must give up eating pork! But I really like pork. I miss my bacon in the morning!
Endeavoring to be perfect unto the Law, I thought to try to give up pork. So far, I have achieved a little; for I have reduced my pork intake to a bare minimum. But I think, for the cause, I would not like to give up my bacon. As Paul said, we all come short of the perfection of God. But is this, my son, any justification for me or those who would feel justified in me?
And they digged the well....
When the Children of Israel were in the desert they dug a well. We have seen in Hidden Pavilions that the testimony of the Essenes had this reckoning: The Well which the children dug is The Law; and the staves which they used to dig the well are the Lawgivers. Thus, they all drank out of one well and that well we may call the Law of Moses.
Those who live in the desert know the value of keeping a well unpolluted. The waters of the well must be left in the same condition as they are found: unpolluted. So we have the criteria, when digging the well, or drinking from it, to leave it so that those behind may also drink of it; as you were nourished by it, so must you leave the well pure for others.
In our book called The Tempting, there is the charge that Paul, one of the Sons of Heaven, polluted the well. And we asked whether he was justified in doing it. From the perspective of The Well, we have to say that he did pollute the well. For he drank from the well and did not leave it the same for others coming behind him. In fact, what we see, after he drank from the well, is that he went on to dig a new well. And he called this The New Covenant.
These things being considered, we have to ask whether the two wells can sustain all those who come to drink of the Will of God. Further, we must ask whether Paul's Well is a suitable well in which to raise up the Oyster of whom we spoke earlier. Can a suitable oyster be raised up to produce The Pearl?
We have allegorically referred to The Pearl and yet not mentioned it by name. It is the thing which is sustained by the Well. We can now call the Well the Will of God.
There is a thing which is written on The Pearl; it comes from the Lord's Prayer: A kingdom in earth as it is in Heaven. It is the Day of The Lord, in which Israel is restored, from all the nations to which he had been scattered, and redeemed to the Holy Land. In the Redemption of Israel, both the children of Paul (the gentile) and Israel are glorified. This end, then, takes into consideration that Paul's Well and the Well of Moses will be seen to have nourished the Children of God unto His Will.
How then can the Two Wells serve this end, though they seem to be in opposition? For Paul's Well does not nourish the children for the Kingdom on earth, but rather, it appears, for a great escape to Heaven, with all things in earth being burned to the wrath of God. Moses and Jesus, on the other hand, drinking out of the well in the desert, give nourishment to the Promise of the Kingdom which is a Kingdom of Peace on earth.
With these things being considered, my son, we see that the Two Wells cannot be mixed together. We cannot take Paul's Water and put it into The Well without polluting it. Neither, as before said, can we put our oyster into Paul's Well, for Paul's Well does not carry the water sufficient to sustain The Pearl. For the Pearl is The Kingdom.
Paul, in addressing this situation, added to His Well a Kingdom Now philosophy. It concluded that the Kingdom is now here on earth, through God's New Chosen People. It further concluded that The Children of Israel are not to share in that Kingdom, they being disinherited when God chose to turn His Face from Israel unto the Gentile, as prophesied in Isaiah. These waters are, of course, bitter to the taste of the Children of Israel; therefore, they cannot drink out of this well. Neither can they be nourished out of their own well, says Paul, when he establishes the fact that through himself (Jesus being the one giving him direction) God has placed on earth a New Covenant, justifying the drying up of the Old Well or Covenant. With no well from which to drink, the Children of Israel are, according to Paul's Well, condemned to perish in the desert. For they can no longer be sustained by the Well of God.
This, my son, is a well from which I cannot drink. For it leaves no inheritance for you. Nor does it leave an inheritance for those following behind you, born in your image. Thus, the Sons of Heaven, seeing this, thought to give you The Pearl so that you will create a New Inheritance. For it is our desire thatPaul's Inheritance not stand. For it is our intent to see Jesus reigning in Jerusalem among the Redeemed Children of Israel over a True Kingdom of Peace, a Peace even which lasts a thousand years. It is our hope that the Kingdom even continue from thence beyond and the Day be stretched from a thousand years to time with no end. It is a Day of reckoning which we see as the day when time is counted no longer. This is Our Day, my son, and the Well from which we, your fathers, drink. Though I am tempted to draw Paul into that well, I am afraid his waters might polluted it.
Our case, being served by The Well in the desert, must also take into account the well from which much of the earth is drinking. And to take this into account we conclude that we must challenge the Children of Paul to drink from our Well. We believe, if they just take a taste, they will glorify it.; and their Well, which Paul dug, will dry up. For they will not be able to drink from both wells.
Let us not say that Paul's Well is polluted, without nourishment. But Paul's Well cannot sustain the Kingdom. We believe that those who will drink of the Living Waters of The Kingdom and its Promise will be overjoyed to drink from The Well in the desert. But we have the eternal problem that has been passed down to us of pork contaminating the well. How do we resolve this problem?
Paul recognized this problem. His solution was that the Old Well, or Old Covenant is now passed away. The Old Well must dry up. And He attempted to destroy the Old Well. We, on the other hand, cannot destroy Paul's Well.
We are reminded of the movie, Being There, in which Peter Sellers, a man blessed with no intuitive powers but only with the knowledge of gardening, influenced captains of industry. He influenced them by stating only his knowledge of gardening; and the Captains, in turn, took those sayings as Truth, applying to their needs and solutions in governing. The key gospel in that account is that you cannot nourish a tree by destroying its roots. We apply this here to our parable of The Well. For The Well is the root of the Tree of The Kingdom. But Paul's Well is also a root bringing forth the Tree of The Kingdom. Behold how gloriously its branches spread! So it is we can destroy neither root which serves The Tree. Thus, we must argue that Paul be given his crown.
Among the prophets there is a comparison of Two Trees. In Isaiah, for instance, there is mention of the Teil and the Oak Trees. The Teil and the Oak Tree look alike but are Two very different trees. As concerning this, Isaiah, or the Word of God, says, and they returned and were eaten; the substance of God's Holy Seed being thereof. We see therefore that it behooves us to find a way in which God's Holy Seed can be served by Two like Trees, by appearance, but which are very different; they being the same because they both provide shade from the heat of the day or, in other terms, the Covering of God. How then, can two very different Trees be seen to serve the Covering of God?
As mentioned, Paul's Tree, if we call the thing he created a Tree, grew from a very different well and became a Tree quite unlike the Tree of Israel. Paul's Tree, claims Paul, grew out of the Living Waters of Jesus. But conversely Jesus claimed to be of the same Well which nourished the Prophets and the Law! But Jesus did say something, however, which tempted Paul to dig his well and produce a New Tree: It had to do with drinking out of a cup. The priests would in Christ's day do as the priests in the Catholic Church this day: Beginning Mass they would take out a cup, from which they all drank in common, and wipe the insides of it. Then they would pour in the wine of the communion and drink from it. During Jesus's day, the priests saw Jesus drinking out of a cup which had not been cleaned. They criticized him for having done so. He replied, It is not what goes into the mouth that makes a man unclean, but what comes out of the mouth. In this Christ was not referring to the breaking of any Law but rather to the tradition which had been established in partaking of the Law. Wiping a cup before mass does not make a man clean, no more than washing one's hands before mass makes a man clean; rather, in Christ's estimation, it is what is in a man's heart which makes him clean. Another illustration of this point of view is His comparison of what is in one's eyes. He said one should not complain about the mite in another's eye if one also has a mite in his eye. In this He said, if you have a mite in your eye, remove the eye; for it is better to have one eye than two eyes with a mite in them; He said if your hand offends you, remove it, for it is better to have one hand than to have two hands which affront you. In other terms He said do not cast a stone at another if one is not free from sin: judge not lest ye also be judged. In these things He referred to the traditions of men, which are hypocritical to the Law, yet being done to fulfill the Law . Paul, referring to Peter, complained about this very thing, how the Circumcised Church (Peter and James) expected the Gentile to obey the Law and give up pork while Paul had seen one of the Circumcised eating at the very table of the Gentile, partaking of their food. In this, said Paul, Peter is to blame! Paul, we see, could draw upon Christ's comment on the cup and say that it is better that one reflect upon what is in the heart rather than to dwell upon what is put into the mouth.
Now these things illustrate the difference between the Two Trees. One Tree, nourished by the Well of the Law, showed hypocrisy from time to time. The Other Tree, that nourished by the Well of Paul, attempted to avoid the hypocrisy and focus the True Living Waters of God upon the heart. He called these waters Jesus. And he believed that Jesus is above the Law. His argument for this is simple: that the Law was committed to produce Jesus as the fulfillment or Proof of the Law (and the prophets). In this we have Paul expressing that Jesus, being greater than the Law, is now the True Covering of God. All the Jews need do, in Paul's estimation, is to accept Jesus and the Law will be fulfilled. Here then, if Paul's estimation of Jesus is correct, is how Paul's Tree serves as the Covering of God. For it serves the image that God will put His Word in our hearts. Once His Word is in your heart, what comes out of your mouth will be pure and clean unto the Will of God. In other terms, with Jesus living in your heart, you are reserved unto life eternal; i.e., Salvation, perfect and without spot unto God.
Paul's estimation of Salvation is being reserved unto Heaven. You will be able to sit with the Sons of Heaven and partake of the Table of Heaven. This, in turn, became a substitute inheritance for the Gentile.
In consideration of these things it becomes apparent that in order to realize the Original Promise to Abraham, we must allow The Children of Paul to realize their dreams. But we of Israel hold on to the Promise of the Lord's Kingdom on earth as it is in Heaven. And by doing so, let us refer to all of the children of God as They who dug the well, and show how the Two Wells become One Well which can nourish all men. This ought to be our objective so that Peace can come into the World and you, my Galahad, may reign.
Not being one who knows Hebrew, I can only refer to what a Seminary Student told me about the meaning of Creation. He said that the actual Hebrew word which is used in Genesis concerning God saying, Let us create....is a word which means Recreate. This can be seen in the Bible in many ways. The first way, of course, says that God had previously observed the things He set forth to recreate; and those things He set forth to recreate became documented in a book we call The Bible. The entire span of the Bible, then, becomes His recreation. We see, in fact, that the theme in the accomplishment of His Work through, the prophesy in the Bible, covers a span of eight days: Six days to produce a man, a seventh day of rest, and an eighth day reflecting a New Beginning, where a New Heaven and a New earth are recreated. The processes in the recreation reflect another way of looking at the Lord's creation. We see how themes are played over and over through time. The story begins with the burning of Sodom and Gomorrah and this burning becomes an example which is used to describe what will be done to Nineveh and Babylon, for instance; at the end of time God's Wrath is visited upon the earth against man and his cities just as He visited His Wrath on Sodom. We have seen in our book, The Tempting, where Paul and Barnabas called these processes Types and Shadows of things to come. Seeing these, Paul attempted to demonstrate how the Types and Shadows fulfill themselves in Jesus. He was on the right track but fell short of the goal; for the goal did not stop on the cross but extended through the diaspora to the Gathering of the Jews and the visible experience of God's Kingdom of Peace on earth, with His Messiah sitting upon the throne of David in Jerusalem. Ultimately we have to say, in terms of God's Recreation, that this Kingdom of Peace of the Latter Days had already been observed by God. Further, when we review the function of His Messiah named Michael, who is first mentioned by Daniel, we find that Michael, one of the Archangels in Heaven, first fights his battle with Satan in Heaven; then He fights it on earth. The Latter Day battle between Michael and Satan, then, has always been visualized as a recreation of something already observed and resolved in Heaven. This is what we mean, then, concerning the precept of Recreation.
In the Bible, problems are resolved through the Recreation process. Examples are pulled out of the past to illustrate what will be done in identical given circumstances in the present and future. Again, we see how in Revelation, before the great battle of Armageddon, Babylon is seen to reign on earth; and she is visualized as a Great Red Whore who fornicates with all the kings of the earth. Just as Babylon was destroyed, leaving no place a habitation ever for man, being fit only for the beasts of the desert, so too is the future Mystery of Babylon, the Great Red Whore, resolved. Her demise comes when she is pointed out and seen to be doing the things identified in her epitaph; and these things must be seen in the Time frame in which she is identified. When the time comes, she appears. And she appears in the time frame of the Messiah called The Word of God, as described in the Revelation of John. And it is He who deals with the Great Red Whore.
Many today are dedicated to watching for her companions in crime, The Antichrist and his False Prophet, and all the beasts who accompany them; and just as many today are prone to point out one person or another as being those things, so too is it easy for me to point the finger, saying, by thus and so prophesy has been fulfilled. We mention this, my son, for edification, since you and those around you will already have seen these things. And you will have seen that many of those who were pointing fingers did not know that they were the Great Red Whore.
In view of the precept of Recreation, I seem nonplussed over the situation of Paul. In The Tempting we removed Paul's crown and gave his church a new name, called The Paulists, so to differentiate it from the Christian Church under Peter. We did this because they are two very different churches, or religions; and though both built on the foundation of Christ only one carries the Keys to the Kingdom. It is Peter who carries the Keys to the Kingdom.
We resolved the issue of Paul by means of Peter's Judgment. Peter judged that Paul was not following the Circumcised Church in Jerusalem and complained about it. He called Paul on the carpet several times, it appears, and nevertheless he agreed to allow Paul to continue doing his work, even though, to Peter, Paul's Works were confusing everyone. We also concluded, as Peter, that the results of Paul's work today is Confusion; and we mention in this work our consternation in trying to reconcile Paul back to the Church in Jerusalem. Paul created a great people reading the Word of God throughout the nations. Such a work for God speaks for itself. The problem, then, is not in the nation which Paul created, but in the prospect of recreating a united nation under God, with Peter at its Head, judging and remanding the Gentile to the Rule of Jesus. In simple terms, we are nonplussed over the way in which one can weld the Paulists into the Jerusalem Church. We use the phrase Weld, because ithrough Welding we remove impurities.
There are many ways to make such a bond. One way, as in the true case of welding, which was applied to the Children of Israel, is through fire. God said He would bring the Children back to Him through the Spirit of Burning. Jesus said that such was his role, that He had not come to gather, but to divide; and not to baptize with the water of the Holy Spirit but with the fire of the Holy Spirit. After He appeared, the Temple was burned to the ground and the Children of Israel were scattered, many being gathered as slaves and shipped out to the corners of the Roman Empire.
When we consider these things we know that at our disposal, to make the Weld firm in uniting the Paulists and Peter, it can be done with the Spirit of Burning. Let those who have ears, hear.
Paul has forgotten that in the episode involving Gog and Magog, there is a Spirit of Burning. In that Spirit God says, When you (Gog) see Israel at Peace, will you not know it? Then He says, When Gog sees Israel at Peace, God will be sanctified in Gog and bring him down from the north, with Persia, Lybia, and Ethiopia with him, and set him in the battle of Megiddo, i.e., Armageddon. At that time, says God, I will take out My Wrath against all those who were against My People Israel. Let those who have ears, hear.
In our book, The Tempting, we also let Solomon, one of the wisest judges on earth, resolve the issue between Paul and Peter. And in that resolution we allowed the Child, which is Christianity under Peter and Paul, to be cut in half. It is our opinion that the rightful mother will claim the child and prevent it from being cut in half. The rightful mother is in Peter. For Peter holds the Keys to the Kingdom. Thus, we resolved that Paul will lose his crown.
Returning to our precept concerning Gog and God's Wrath being taken out against all those nations which were against His People, Israel, we have some advice for Paul: In our book, The Tempting, we make note how, by Paul's Testimony alone, there is clear evidence that Paul was against God's People, the Children of Israel. This is an understatement, for we noted how Paul had laid the seed for Anti-semitism and how that seed was instrumental in laying a path for the Spanish Inquisition and the ovens of Hitler. As concerning Hitler's Ovens, we also note that the theory of evolution had a great part to play in justifying the Superiority of the German Race and their resolution to remove any impurities from it through a spirit of Burning. With Hitler we have the same drama played by Paul being put into full effect, raising up a New Chosen People of God at the expense of God's Chosen People, the Children of Israel.
We opened this book with a great Mass involving The Sons of Heaven. In that supper we reflected that there was a great argument going on at the Table; and we focused that argument upon Paul. Paul was being fed an apple, for it was the resolution of The Table that Paul had tempted God. Now here is how He tempted God: He tempted God's Word concerning what He would do to all those nations who had been against His People, Israel. Let those who have ears, hear.
This is my advice to you, my son: If the Paulists have not embraced the Children of Israel and have not restored their Inheritance unto them, they shall become a crucible of fire. For it is written on The Pearl that all those who have been against Israel shall be removed. And they shall be removed as easily as one removes a piece of dead skin from his heel or a scab on his wound. This is not a new prophesy; it has been already said by the Sons of Heaven. Let those who have ears, hear. And remember Lot's Wife...
The Pattern of Redemption
Many have wondered whether things occur as self-fulfilling prophesy. The precept here is that God does not really exist and neither does the matter of fate. It recognizes, rather, that The Bible is a book of interpretations, inspired of God. God may be whatever they may wish to make Him in their mind, even having no direct impact on one's life on earth. Many think of God reigning only in Heaven. The Paulists have formulated in this thinking that one must do the Will of God, as they interpret it, for the Salvation of their Soul in Heaven: that they will be seated at the right hand of Jesus. They emphasize righteousness and doing the will of Jesus the Christ as the only way to get through the gates of Heaven. In our book, Hidden Pavilions , we mentioned that the gates of Heaven are very, very narrow and they are right here on earth. Our precept involves a matter of works. If your works are not in line with the Will of God, which is the Law (five books of Moses) and the Prophets, including Jesus, you will have a difficult time getting through the Gates of Righteousness, i.e., Heaven.
Many men spend a lot of time interpreting the Bible. From the early fathers of the Jews to the Essenes and the Christians, even to the modern rabbis, this has been going on. Their methods of interpretation all differ. We mentioned this in our book, Hidden Pavilions. And while we agree that there are things in prophesy, which are reserved unto the future and not clear to our generation, therefore being subject to interpretation; the overwhelming rule in understanding The Bible is the observation that Prophesy one day becomes fact, quite clearly exposed and without interpretation. God says, concerning the Latter Day Generation, that they will understand Him Perfectly. Furthermore, He says that in that day all men will bow down unto Him. It is a rather clear statement and, I should think, should not involve a lot of interpretation. He means exactly what He says. So let this be a guide to those who interpret God's Word: Be wary on your interpretation, for one day you may, to the generation behind you, look like a complete fool. As concerning this, God claims that He will make the Wisdom of the Wise men perish. Let those who have ears, hear.
As you know, my son, God has stated his pattern of Redemption through the Prophets. He says it is they who are His Word. He defines a prophet as one whose prophesy is fulfilled. It is a very clean and pure precept, not to be tampered with. Because we are dedicated in this work to reconcile Paul unto Peter in this work, we have to apply the criteria of prophesy unto Paul, whether he is a prophet.
Now a prophet cannot be half right. His prophesy has to be fulfilled in entirety. We mention this with some reservation, however, since all prophesy from God carried two things in it: A Blessing, or Promise, and a Curse. Each time a Promise was made a curse was placed along with it. The act of the Promise was a covenant between God and man. Some Promises are specific concerning the Children of Israel, and they resolve the overriding theme of the Bible in founding a Kingdom on earth as it is in Heaven. Other Promises are also in the Bible as concerning the Gentile, the sons of Japheth, who was one of the three sons of the Noah's Inheritance. In Hidden Pavilions we remind those who have ears that Noah set the inheritance in this manner: Japheth, the oldest son, would reside in the Tents of Shem, whose children are the Children of Israel. And Ham, the cursed brother, would serve the other two brothers. The Moslems trace their inheritance through Shem, whose son Abraham founded the epic of The Bible. Out of Abraham came The Bible and The Koran. Let those who have ears, hear.
Paul said that He was sent out unto the Gentile, as an Apostle of Jesus. He said His authority for doing so was a specific direction from Jesus, from Heaven. He further justified his authority for Apostleship to the Gentile by means of fulfilling the prophesies concerning the carrying of The Word of God to the Gentile. These prophesies which Paul claimed to fulfill are in Isaiah and in Jesus's own words: When the Gospel is preached to all the nations, then you will see me return. The Modern Church still sees this as its mission, as can be evidenced on any day viewing the Television Ministries. It is their justification, now, for raising high television towers. The Ministry today believe they are fulfilling prophesy.
As said in my other works, I like to take a man at his word. If Paul said to Peter that Peter is the Apostle to the Jews and He (Paul) is the Apostle to the Gentile, then I can accept His Word. The fact is, Paul became the Apostle to the Gentile and the Head of the Gentile (Christian) church. So Paul fulfilled the prophesy of spreading the Gospel to the Gentile; and we lamented, in Hidden Pavilions, how the Gospel seemed to be losing a lot of ground previously claimed by the Children of Paul. The Church is going backwards, I lamented, for nations which were once faithful to the church fell over to Marx in droves. We concluded, addressing the Ministry, that these times require a change in their actions: If they wish to retrieve their loses they must redeem entire nations at a time, not person by person as the Gospel was spread in the past. Our conclusion was based upon a simple observation: We do not have any time left. For the World is on the brink of total collapse. Paul's concept of the Spirit of Burning is now hanging over our heads. A nuclear war can consume this planet at any moment, leaving nothing but dust and rubble behind, being fit for no kind of living habitation forever. The half life of radiation is 250,000 years; this is forever in my book. Pollution alone can seal this fate, as we now, my son, see the earth choking on the works of man. Job saw this situation perfectly: He said if the beasts complain, or the furrows of the earth complain, against me, the Wrath of God shall come upon me. He knew the charge that God gave to Adam; if Adam breaks the covenant, as concerning his charge to keep the Garden, the earth, he tempts God to remove him. In this view, we see that there is no time left for the sake of the earth and its animals. A decision has to be made now to save our Eden earth.
As concerning the breaking of the covenant, we see that Paul made a New Covenant through Jesus Christ. We mentioned that Jesus never said He gave a New Covenant. The first words concerning the making of The New Covenant, promised in prophesy before Paul, were through Paul. Here we have a problem, because the making of a New Covenant was reserved unto the Latter Day Messiah, who is the Deliverer of Israel and Israel's Redeemer. We ask, Does Paul claim to be that Messiah? For Jesus did not claim The New Covenant, as far as we can tell, but, rather, offered a New Testimony. We cover this in Hidden Pavilions. Paul furthermore offered His New Covenant as His Gospel. Anyone who does not follow His Gospel is not under the New Covenant of God. In this, we see, that Paul has placed himself not only in the position of judgment, as concerning his being a prophet, but also the vehicle of the Messiah. He has taken a member belonging only to the Messiah for his own.
Concerning these things, we see that Paul's Legitimacy among the Sons of Heaven has to be first measured according to prophesy, whether he is a true prophet of God. If it is determined that he is True to God, that is, confirmed by God, for God says He confirms the Word of His Prophets; then we can accept Paul's New Covenant. We here again remind you that Paul's Covenant excludes the Children of Israel; except they be converted to His Gospel they are not Saved under His New Covenant. In this connection we make mention of Christ's statement, Except by me you cannot enter the Kingdom of Heaven. Herein is laid the foundation of the matter. Entry to the Kingdom, whether in earth or heaven, involves a passage through Christ. Christ said that He is the door to all things. To get through the door, or gate, of Heaven one has to go through Christ. Keeping this thought we recall that Peter has by tradition been placed at the main gate to Heaven. We refer to that place as The Pearly Gates.
Primitive societies have rites of passage, usually signifying when an adolescent becomes an adult. To the Jews there is the barmitzvah; among the Cuna Indians in South America the practice is viewed in this way: Two lines are formed and the adolescent must run between them, signifying the passage of the child out of the long tunnel of the womb. It is a time for girls when their menstrual period begins and the living waters begin to flow. The activity is compared to the living waters of the Tree of Life. The Tree of Life is sustained by an eternal river or fountain of water. From this we obtain the concept of the Fountain of youth which Ponce de Leon thought he would find in Florida. We mention these things altogether because they all relate to the same thing: i.e., the passage from the mortal flesh, ultimately, to an immortal being. We all want to live forever. Every people, having this desire, have through the eons focused it on their King; so they would address him thusly: O King, may you live forever! The Pharaohs focused their entire nation to this goal, that thir kings would live forever. I wonder, however, had they known that their mummies would be dug up and shipped off to England, to be ground up as medicine and even dog food, whether they would have taken so great a precaution to preserve their flesh.
Paul arrived at the same point of view, this hope for eternal life. He took Christ at His Word, that whosoever believeth in Christ will have eternal life. He concluded that the door to eternal life is Christ. Getting through that door required rites of initiation, not much different than that practiced by primitive societies. The rites of initiation were drawn from Jesus who drew them from John the Baptist (presumably) who drew them from the continuously flowing waters of Jewish baptism rites, stretching all the way back to the nazerenes mentioned in the books of Moses.
To validate Paul's conclusion we have to inquire whether Jesus had made a valid claim, that He is the door to everything: i.e., ultimately eternal life. In the framework of the Bible we see that there are mentioned two ultimate goals: One goal is the Promise of the Resurrection, where the dead are raised up on the Day of The Lord. That Day is a Day of Judgment, in which both the Quick (the living) and the Dead are put to judgment. The Judgment occurs much in the same manner, being a recreation, of the Judgment of the Pharaoh in Egypt. Because the Pharaoh would not let God's People go, a Curse was placed upon all the houses of Egypt. Before the Curse was put into effect, God had His People sacrifice a ram and smear its blood on the lintels of Israel's houses. He marked His People with the blood of a sacrificial victim, a sheep. After the marking, He then sent plagues into all the unmarked houses of Egypt. The grief during the night was unbearable, so the story goes.
This same scenario was recreated for the Latter Days Judgment. Preceding the Messiah of the Latter Days there is a Great Plague, described as a great and terrible vial God orders one of His Seven Candles to pour out over the entire earth. The Seven Candles are described in Revelation as Angels of the Lord. After each of the Seven Candles pours out his vial, which is not, I should think, a task I would wish to do, the Seventh Candle proclaims these words: It is done. Ezekiel described this judgment in another manner: He sent the Angel with a writer's inkhorn into the City to pour fiery coals over it. But before the Angel goes into the City with the coals, he first marks those who will survive the fire. In Revelation that Angel appears again, making John eat his book and telling John that he will prophesy again. The statement means exactly what it says: The Book of Revelation, the prophesy, is not ended and there is more to come in the Latter Days. And the Prophesy to come is from John, as concerning the subject of Revelation, and no one else.
When the Angel with the inkhorn finishes his task, he approaches the Lord and says, It is done. He says the same thing that the Angel with the Book in Revelation says. Let those who have ears, hear.
We had mentioned earlier how God has always offered a Curse to match up to every Blessing, and we mentioned that God is capable of all things except to lie. As concerning His Word, He compares Himself to a Bowman and asks, What Bowman can call back his arrows? Neither can I, says God.
The Curse upon which Ezekiel and Revelation is built comes from Moses. The Curse addressed Two Peoples: The Children of Israel and The Gentile. In the Curse upon the Children of Israel was placed an escape clause, for it carried a Blessing in it. That Blessing is the Blessing of the Kingdom on earth. In the Curse God would remove the iniquity of Israel by the Spirit of Burning and restore the remnant, the Survivors, to the Holy Land and place in them a New Covenant and The Kingdom. This includes the Blessing of the Messiah raised unto David of whom Jeremiah speaks, among others. In a manner of speaking we can say, looking from Christ's point of view, that Jesus is the door to that Blessing, the Kingdom and its Messiah which occurs through the Restored Children of Israel. This is the Redemption of the Children of Israel; and they must pass through the doors of the Suffering Messiah in order to see their Final Restoration and Redemption. In simple terms we can say they must first see the Suffering Messiah spoken of by Isaiah and the Pslams of David before they can see their Final Redemption. Jesus, then, because the restoration is now in work, is a door they must now go through.
The Curse on the Gentile also carries a Blessing in it. In Isaiah we see that the Gentile are glorified and experience such joy that the Children of Israel share in the Gentile's Glory. In Isaiah we see that the Gentile become the Vehicles of the Restoration (Redemption) of the Children of Israel and the founding of the Kingdom.
With this in mind, we can now look at the Suffering Messiah whom we shall call Immanuel, who is born of the Sign of the Virgin before the Angel pours His Coals over the City of the Children of Israel and scatters them to all the nations (remember that the scattering is not the completion of the Curse, for God also said He would refine them as one refines silver and gold and burn [melt] them to remove the dross; then He would gather them) from all the nations and restore them to the Promised Land.
Immanuel, in the scenario, is the door opening to the diaspora. Because the diaspora is followed by the Gathering of Israel back to the Holy Land and the founding of the Kingdom, Immanuel is also the door to the Kingdom. In the scenario, the world must pass through Immanuel before it sees the Kingdom. Thus, Immanuel becomes the principal character in the Story of Israel's Redemption. And when Israel is Redeemed all men are redeemed. For at this point in the story of the Redemption, the Curse on the Gentile comes into play. And they, to achieve their Redemption, must pass through their rite of Baptism which is, as described by the Curse, through the Spirit of Burning. Again, the Angel with the fiery Coals comes into the story and is sent out to mark the survivors of the Gentile's City. Let those who have ears, hear.
Christ, in describing this Latter Day event, compared it to the gathering of a harvest. The Disciples asked Him if they ought to go out and gather the grain now. He replied, No, first let the field grow and the tares (the weeds) within it. Then, at the time of the Harvest I shall send out my angels to first gather the wheat into the barn. After this, they will go out and gather up the tares and burn them. By this comparison we show how Christ was consistent with our scenario which is the same scenario in Ezekiel and Revelation. In Daniel, it is Michael who becomes the one who is the principal vehicle of the Redemption. He is a Great Prince. Michael comes from previous scripture and is known as one of the Two Archangels in Heaven. In Hidden Pavilions we reminded you that Christ referred to a sign of the Gathering in terms of the Abomination of Desolation. He said, when you see the Abomination of Desolation, then watch for me. The Thing in Daniel which appears after the Abomination of Desolation is Michael.
In Revelation, instead of the Abomination of Desolation, a Great Red Whore is described. She fornicates with the Kings of the earth. She is the Abomination. After she appears three principal characters appear as Servants of God. We mentioned the Angel with the Book; there is also the Servant known as The Word, and there follows a Servant who is given a great Chain to bind the Dragon. The Dragon emerges as a character called The Antichrist and his False Prophet. They carry attributes which make them appear as if they are Christ resurrected. They are great miracle workers and make great prophesies, for instance. The Antichrist comes from the story of Daniel, being of the Abomination of Desolation, and he deceives the world into thinking he is the Messiah. After acquiring power he then goes into the Temple and does exactly what that old Angel of Light did, who is Satan, who was thrown out of Heaven. He causes the world to worship him, placing his throne above God. Here we see how the beginning of the Bible wraps its story up with Satan again testing God. After the challenge, Michael binds him and casts him into the burning pit. Revelation describes this event as The First Resurrection. And its says, Blessed are those who participate in the First Resurrection. Let those who have ears, hear.
Now the Jews principally watch for this Messiah. The Christians, on the other hand, seem to watch for the Antichrist. And whenever they see an evil man, from their point of view, who could be anyone from the Pope to Hitler or Reagan, they think to call him The Antichrist. We complained in Hidden Pavilions that it was odd that Christians could not be content with giving that title to Hitler and be done with it. But we observed that the probable reason Hitler is not given that title is because he was not evil enough to suit their desires. For they became proficient in watching for evil.
Hitler, of course, did not go into the temple and cause mankind to worship him. Thus, in the Christian mind, he cannot be the Antichrist. This is assuredly due to the fact that the Temple had not been built. Now, however, Christians fear because Israel is on the map again and there are rumors, probably created by Christians, that the Jews are now laying plans for the building of the Temple. So it is that the Temple becomes a crucible of faith. To the Jews it is the fulfillment of their Promise and the calling of the Messiah to the Temple and the Kingdom; and to the Christians it is the fulfillment of an anathema. This is in part fathered by Paul, because Paul restated the prophesy of Daniel, how the Antichrist will go into the temple and cause the world to worship him, in his justification in condemning the Jews. In Hidden Pavilions we asked the Ministry to tell us which Temple it is that we ought to fear.
My son, in the interest of Unity, seeing these fears, we thought to build a House in which no man can sit. Furthermore, it is a House in which no man can serve as a priest. It has no priests. We described it in Hidden Pavilions. And It is the desire of that book. We mention this because this is our Lord's Sanctuary; and it was Promised from the Beginning. Let no man raise up a House greater than it.
Every man likes to build his own House for God. Then, seeing the flow of living people in it, carrying with them their gold and their silver, every house thus built becomes a means by which men can fleece the people of the tithes and offerings. In my day we had the Bakkers and their kind. In Christ's day we had the Pharisees. In Hidden Pavilions, recognizing how men wish to rob God of His Tithes and offerings, we set it as a place of Marriage (Redemption) and Judgment. You cannot have Redemption without first passing through the rites of Judgment. In our Judgment we created a rite of Marriage, in which case one offers in pledge a small offering to God. The offering is a simple offering: merely a small gold or silver ring. The gold and the silver is used to maintain the gold and the silver on the building; the rest of the gold and silver is given directly to the poor. In our vehicle, we forbid the use of the offerings to support any ministry of any kind. Rather, we thought to say to those who wish to minister in their own houses to continue as they wish. But we make the distinction here that those offerings for those Houses be not confused with God's tithes and offerings. Our House shall no longer sanctify them. If they wish to build a Temple, hewn by man, let them. And let whosoever wishes to test God and be worshipped in the temple go into it.
We mentioned earlier how prophesy can be construed by some as self-fulfilling: A man sees a prophesy and decides he will fulfill it. What matter does it make, then, whether it is fulfilled because God caused him to do it or he did it on his own? The prophesy is fulfilled, isn't it?
Now we relate to prophesy for Good. For the Good of the Garden. And we, in the forethought of recreating the Garden, do not create a thing which is spoiled by men. If men do not come quickly to Judgment and the understanding of their charge to the Garden, being a good husbandman, then to save the Garden it becomes necessary to remove the man. For in a manner of speaking man has become an Abomination to the Garden. Let those who have ears, hear.
In connection with this thought, let us tell you a small parable: There was once a man who had created for himself a small garden. God looked down from the Pleiades and saw that it was good. Then He thought, in terms of His Creation, that we ought to add one more thing to it, to keep it and husband it. So He said, We shall create man. And He formed man from the dust of the earth and called Him Adam. Now, as He was thinking this, an irritant came to His Nose and caused Him to sneeze, and a germ fell to the earth infecting that man. In the original story, the Bible says God breathed His Spirit into that man. In this parable we describe it as a germ. And all men got infected with that germ.
Not all germs are bad. The body is sustained by germs which help to digest its food, etc.; other germs feed on the body without thought to keeping it. Bad germs destroy the garden in which they feed. So we have good germs and bad. The good restore the host upon which it feeds; the bad destroy the host upon which it feeds. Man carried both kinds of germs in him. We can call the bad germ Satan. The Good Germ we will call The Holy Spirit.
The problem we had been mentioning in the context of the Judgment has to deal with ridding the body of Adam, or man, of the Bad Germ. And the Sons of Heaven realized it would take six days, or six thousand years, whichever you prefer, to rid the body of the Bad Germ.
Paul thought that this time had passed and seemed to claim that his generation was in the seventh or even the eighth day. It seems that every generation arrives at the conclusion that its day is the Last Day of Creation. They pick out signs and wonders in prophesy and apply them to their day. But we know there are really but Two signs in the Bible to measure time by: The Sign of the Virgin, which is the Diaspora, and the Gathering of Israel back to the Holy Land. How Paul concluded that His Generation belonged to the Latter Day sign we have yet to understand. For Paul claimed His information came from Jesus through the Holy Spirit.
We do know, however, that Paul had to say he was in the Last Days because the Time of the Messiah was dedicated to the Last Days. We are speaking of the same Messiah (the Deliverer) for whom the Jews have been watching. What should have been asked of Paul is for which Messiah are you watching? If this would have been asked and had Paul understood the question, he could have saved himself some embarrassment from the Righteousness of Time. But Paul thought to preach His Own Gospel of Jesus and warned his congregation to not listen to any other gospel of Jesus or even respond to questions concerning His Gospel. Basically He said, This is My Gospel and it came from God. Don't question it; case closed.
Asking questions concerning God's Plan of Creation is not a sin. It is through understanding God and His Prophets that we come to see God in a better light. Let no man extinguish any light that shines either towards or from God. God places Light where it can be seen and shine for men, not in a place where it is hidden from the eyes of men, says Jesus. All things Hidden are in fact intended to be revealed. They just have their time and place for revelation. I would hope no one would begrudge God for it or me for repeating it.
Now the Wisdom of God is like a small grain of salt, so it has been compared in many scriptures. The Gnostics liked to describe the Holy Spirit in this manner, calling it Sophia and likening her to a grain of salt. They thought that because the word for the Holy Spirit was feminine, the Holy Spirit is feminine. In contrast to Gnostic teaching, Christ said that the angels of Heaven are without gender, being neither male nor female. He urged his disciples to try to acquire this kind of spirit. It seems to be good advice.
The Holy Spirit plays a great part in the Recreation. We, in this book, chose the small grain of salt as a means of impregnating our Oyster, the thing which we thought to produce The Pearl.
Now tying the Holy Spirit to The theme of the Pearl relates to the Judgment. We remind you of the concept of the Pearly Gates, how they are very treasured by all men seeking immortality. Earlier we compared the Pearl to The Branch and in Hidden Pavilions we told the story of Gilgamesh, how he sought immortality and was told that he would have it if he could dive to the depths of the sea and recover the Branch, giving him immortality. In this book we translated the Branch into a Pearl, leaving it at the depths of the sea. In both cases guarding the entrance to the Pearl is a dragon. Gilgamesh had to deceive the Dragon in order to get to the branch. But in the Gilgamesh story Gilgamesh recovered the Branch and laid down beneath a tree, falling asleep. The Dragon came up while he was sleeping and stole the Branch. This is how Gilgamesh lost his immortality. He had it in hand, but lost it because he was sleeping. Learn from this, my son, do not sleep after you have recovered the Pearl. If you must sleep, set guards around you; and caution them against sleeping. For the workers of iniquity abound, and I remind you that the Dragon has prepared himself against you. Forget not where he resides: from the place from whence Israel was gathered.
This is what is involved in passing through the Gates of Righteousness, my son. Be alert and know thyself. But we shall be a sentinel for you.
Last evening, listening to perhaps the most popular television ministry of these days, I overheard a pastor ministering on the Holy Spirit. From time to time the ministry begin to have a bit of guilt over the Holy Spirit and often they come out railing about how they tend to raise Christ above all things and forget the Holy Spirit. In this the ministry remind themselves and their congregation that the Holy Spirit is the thing by which Christ spoke. Clement speaks of this, how Christ speaks to us through the Holy Spirit. The Holy Spirit still lives and will be with you.
We now speak of the comparison of good and evil. All men like to make these comparisons. Ultimately, a man will call another man who injured him or chastised him as evil. A man who is favorable to him and supports him is good. This, my son, is not the definition of good and evil.
God says He is capable of both good and evil. If you wish to determine what He means by evil, look into the prophets, particularly Jeremiah and his curses upon Israel and the nations.
God reigns in righteousness. He creates evil (His Curse) for the calling forth of repentance. He uses the Curse to bring forth the broken and contrite heart. If a man or nation is without humility, a contrite heart, if it does not adhere to His precepts of love and His Commandments, then He resolves to turn His Face from them and bring forth the plagues and the Spirit of Burning created against them. His ultimate threat in this regard is His power to not only destroy your flesh but also cast your soul into an eternal burning pit. He destroys that which will not serve Him. He has always reserved unto any man or nation the opportunity of repentance, saying that whosoever shall repent of his ways and come to me, I shall redeem. This is a just God and a Just Father. And He does not extend this offer by respect of persons. All men have that offer before them. Clement speaks of this, why one must obey God's Will and how to do it.
Because God created a Suffering Messiah who is injured by Jerusalem, it is intrinsic in His Desire that all men must also come to understand that Messiah; and because He is that Messiah, it also is a fact of logic that all men must one day follow the guidance of that Messiah. While the Suffering Messiah was created for the Atonement of Sin, it also follows that by obeying that Messiah one achieves Salvation. This is what Clement said, calling into remembrance these things. Clement and I are perfectly in agreement in all things. Understand Clement, who was taught by Peter, and you will understand Righteousness. Do the things he says and you will be righteous. If there is a separation between what Clement says and Paul says, follow Clement, our first Bishop of Rome. Remind those around you that their works will be the basis of your judgment.
In my day, there are many who call unto the name of the Lord but their heart is far from Him. We say their heart is far from Him because their works do not reflect what they claim is in their hearts. This is why I turned my face from them. And this is why I created a new name for them, that they would be known in their separation from Peter, for I called them Paulists, a church of condemnation. Any man who does not wish to be identified with this church ought to therefore gather unto Peter. For Peter, as shown in Clement, is not a church of condemnation, either to the Jews or to any man. It is a church of good will. I call this church the church of Philadelphia. If Paul would have left Condemnation and the preaching of being better than thou out of his congregation we would not have said this. Thus, we show how man will eventually be judged by his works. And it need not require God to judge you but you yourself will be your own judge. For your own works will convict you, just as Paul's works became a Testimony against him.
All men, because of Vanity, tend to deny any conviction against them. If the Paulists had responded to me and said, Truly, our church had been seeded with Vanity and the condemnation of others; therefore let us remove it, then we would now be dealing with One Church, not two. Remember what Clement said, quoting a passage in the Gospel of Thomas:
When the two are one, then the Kingdom shall come. In this he made a definition: Now two are one when we speak the truth to each other, and there is (without hypocrisy) one soul in two bodies. And that which is without as that which is within;-- He means this: he calls the soul that which is within, and the body that which is without. As therefore thy body appears, so let thy soul be seen by its good works. And the male with the female neither male nor female;--He means this; he calls our anger the male, our concupiscence the female.
When therefore a man is come to such a pass that he is subject neither to the one nor the other of these (both of which, through the prevalence of custom, and an evil education, cloud and darken the reason,)
But rather, having dispelled the mist arising from them, and being full of shame, shall by repentance have united both his soul and spirit in the obedience of reason; then, as Paul says, there is in us neither male nor female... (II Clement V).
Clement's epistles, like Paul's, beg for reconciliation of the diverse and separatist inclinations in the church. They both appealed for Unity of Spirit, One Body of Christ. If they were to see the church today, both would groan from their tomb. But because they live among the Sons of Heaven, they can see the church today; and undoubtedly they can see it through my eyes. And what I have seen and recorded is exactly the thing they taught against but much worse.
Now Christ taught that in the Latter Days, if you see Two Lightening Bolts, do not go to them. In Hidden Pavilions I believe we compared these Two Lightning Bolts to the insignia upon the collars of the Gestapo. Many went to them to the world's lament. Therefore, in righteousness, gathered in the Unity of the One, which we call The One Pearl, we call unto you.
Let us remember Jesus the Christ as the Righteousness of God, the Father. Let us call Him Unity. All men must, therefore, for the sake of Unity, which brings Peace, gather around the Word and works of Christ. Without Unity there can be no Peace. This is your first guide to entering the Gates of Righteousness.
When Christ spoke of The Comforter, He spoke of this thing called Unity. It is Unity which chastises and calls into remembrance what you were told and unto which you were called. It is Unity who judges you, for you are judged according to it. It is Unity who shows you the way to Unity and with Unity comes Peace--Peace not at the expense or condemnation of others, but Peace at the expense of Vanity. Vanity, for Peace to live, must be consumed.
Now some can say that God is Vain, because He claims there can be no other who can compete with Him; that He is wiser than the wisest of men. Let us therefore look at His Vanity, how it is defined in Him: He defines His Vanity through Meekness and humility. Everything coming out of His Works and Mouth guides us towards meekness and humility. He tells us, even in terms of His Promised Inheritance, that it is the Meek who shall inherit the earth (and the Kingdom of God). His ultimate Power is vested in a thing of nonpower. Those who speak of Power and use it to reign over others cannot be vested with the Power of God if they do not appear by their works and mouths without vanity. If they do not treat all men as equals, sharing equally in the inheritance of God, they are not speaking with the Power of God.
The Power of God is vested in His Holy Spirit. Let me tell you a small parable so that you can come to better understand this thing of God which exercises so much of His Power.
When God was about to sneeze, He had thought to send forth His Holy Spirit and put it in the man, Adam, that He created. But when He sneezed Two Germs fell upon Adam. In the Garden of Eden, the Holy Spirit abode; and He cultivated everything in the Garden. Adam, being in the Garden, was given the charge that the Holy Spirit had been given, except that Adam was forbidden to eat of a certain Tree of Knowledge. Eve, beguiled by the Serpent, who is Satan, went ahead and ate the apple. From that day forward Adam and Eve came to know shame, the fruit of the knowledge of Good and Evil, and they were thence kicked out of the Garden.
When we referred to God sneezing, infecting Adam with both Good and Evil germs, we are suggesting that it was not an act which was intentional. But the story does say that Eve was made out of the flesh and bones of Adam, being of the same Germ as He, and that germ was not able to withstand the beguiling of the Evil One, who beguiles through promises of Vanity. Eve was already infected by the evil germ and responded to its god called Vanity when it called. So Adam also must have been infected with that same germ.
Whether intentional or not, the fact that they had become infected became a wearisome problem to God. So He set His Holy Spirit to fight off that infection, to be with Adam and Eve and their children wheresoever they go, to guide them and teach them towards righteousness and their future redemption. We can call this His Fight against the fall from original sin.
Now many men use Original Sin as a means of justifying evil, or to put it in other words, excusing sin, saying, We sin because Adam sinned.
So God sneezed and infected Adam with good and evil germs. One day Adam became a strong people. Some people, infected by the evil germ and following its calling, went down the mountain of God and began to dwell in the things we call sin. They became adulterers, liars, thieves, and murderers. And no one of them thought to feel responsible for his brothers or the garden with which they were charged. This is what we call The People of Unrighteousness. Those who remained with Adam atop the mountain followed the Guidance of the Holy Spirit whom we now call The Holy One of Israel. Though they continued to be plagued by the evil inclination, with Satan always coming to them in various disguises of Vanity, they were able to remain obedient to the Will of the Father. Though from time to time deceived by the Dragon, they did not turn away from God and were quickly brought unto righteousness by the Holy Spirit.
Finally, the day came when the sons of Adam atop the mountain were approached by the sons of Cain from the valley below. They showed those atop the mountain many enticing things. Some of the sons of Adam went down to the valley to join them. And the small tribe of Adam atop the mountain became smaller and smaller, whilst Cain's tribe grew ever more populous.
One day a son of Cain saw a horse and wondered whether to eat it or chase it just for the sake of the chase. He chased after it and mounted it and straight away began heading into the garden. The Garden was being tended by the Holy Spirit at the time. And there He saw Cain's son riding into the Garden and trampling everything in its midst.
In this parable, which we create for edification, the Holy Spirit had a wife. She had been out tending the garden with Him. Let's call that Wife Seth, whose children are the Children of Israel; and let us now include among them the Children of Christ under Peter and even many of the sons of Mohammed So as not to exclude others who have attained unto righteousness, let us call them and others with them Peacemakers. Even among the children of Paul are such people.
When the Son of Cain saw that wife he thought, as he trampled the garden, that he would abscond with her and keep her for himself. So he caught her up in his arms as he rode by and went off with her and locked her away high inside one of the towers of his castle. And to this day, my day, she has been held hostage by the sons of Cain in that Keep.
Now the Sons of Heaven, seeing this, thought to rescue the Wife of the Holy Spirit from the high castle and they sent forth a great knight and his son. How they overcome the castle and rescue the wife has already been written O Galahad, my son. When you enter that castle, my son, take nothing except my Lord's Wife and destroy the castle to its lowest foundation. Leave nothing in it for an inheritance. And do not make any offering unto God in victory. For this is a Sacrifice, an offering of God; let it not be defiled by any man's hands; nor let any man take of it hostages, slaves, gold or silver. Turn your back on the ruins and depart quickly, never to return unto it again.
These are some of the people who will be in that castle: you will see some of your friends, and they will be fornicating with the rulers of the castle. Let no one of them beguile you to save them. If they really desired Salvation they would not be in that castle. You will recognize them because they will not be in the same tower as the Lord's Wife.
Many outside that tower will claim to be the Wife of the Holy Spirit, just as many in my day claim to be His Wife, to the exclusion of others. Many will be dressed up with beautiful cosmetics and in fine jewelry and raiment, saying, we are the Bride of the Lord. Even many will be dressed in plain white linen, appearing spotless, but their hearts will be far from the Lord. They will plead for redemption. But no ransom for their lives will be offered, because all of the things in which they drew pleasure, the fine raiment, the gold and the silver, shall be left in the burning consummation. Thus, my son, I say, take nothing from the castle lest they think their lives will be saved because of a ransom. If they wished to be saved they ought not to have been in that castle.
Before you reach the castle a sign shall be raised before it. Two men shall go unto it and declare it. It shall say: leave and do not look back. Immediately after you see that sign proceed quickly to the castle; and as a plowman with his eyes upon the plow ahead, look not back nor to the left nor to the right, but go forward with earnestness and a righteous heart.
The leader of the castle will flee before your army. But he will be caught in the same snares he laid for you and you will find him and bind him with the chain we have given you. Lock him up in the bottomless pit with the keys we have given you.
The castle is in the place of the Dragon. You will find it through the pearls. This is our guidance to you, my son, on how to recognize the righteous and deal with the unrighteous....
Have you learned what it is like to be alone, lost midst a sea of the unrighteous? Have you learned what it is like to be held captive by the wicked? Have you known what it is like to have the sons of Cain trample through your garden and make off with your wife? Have you known them who have no respect for persons and take what they wish in the name of power? Have you known the fear of being robbed and seen how the robbers are ruling your streets? This, my son, is the kingdom into which I was born. A Babylon reborn. Others may call it Egypt.
Where is the scribe? Where is he who counted the towers? they will ask. When you ride into their castle this is what they will declare, shouting it from their high towers. How did you get in? And from whence did the desolation come?
Where were the watchmen? they will ask. And who were those Two Men who came before you? In their fear and their wrath they will give no ransom to those who come to warn them. O Sodom, had ye only known that with the visitation of the Lord comes Wrath!
Now my son, The Sons of Heaven knew of this wrath and spoke of it often. Therefore, is there any surprise that it has come? Is there any surprise that it went before you as a whirlwind decrying desolation and separating the Lost from the Saved? Was it not a report out of Heaven that brought forth this news?
Wherefore we are now come to speak of the Survivors and the Lost. As Heaven has ordered it so is it come to be. Not by my choice, my son, for I am as Abraham before Sodom and would argue that we find a way to save all of it, even for the sake of finding ten righteous people.
Christ knew of this day and thought to save as many from the desolation to come as He could. His Apostles were charged with this mission and Paul answered to this charge, providing a path for Salvation for all men. He, more than any other, prepared the world for its Salvation. Therefore, be temperate in dealing with Paul. Be judicious and fair and show him how your heart is bound towards him with goodwill; and get him to serve beside you.
Now the sons of Paul will be tempted to deny you, because you will not measure up to their expectations. Knowing this, we thought to give you some identification so that they will not be confused over you when they see you. For you will mend the sword which has been given you. And you will show them the string of Pearls with the One Pearl in their midst.
We have thought to make you like the Holy Spirit, without Vanity. Remember the Holy Spirit carries no name.
You will have many robes. One will have the name Michael written upon it. And they will know it is Michael because your robe and sandals will be stained from the great and terrible winepress of the Lord.
You will have another robe named The Mirror. You will open your robe and show them The Mirror of the Lord. When they see it it will bring fear into their hearts. For thus shall be the Day of the Lord. Blessed be those in your day who take up the burden of The Mirror. Blessed are those who partake of the Day of the Resurrection.
There will be many who will oppose you. Hold up The Mirror and walk backwards unto them.
Any who can hold your robe without fear take them unto you and shelter them. When you arrive at the castle, march around it seven times, blowing your trumpet before you. Those who leave the castle upon your approach, take them unto you and comfort them. But when you reach the castle throw up a breastwork so that no more can get out. Be mindful of the fields around the castle that they be not harmed.
For the Sake of Repentance
The Lord loved David and said, This is a man after my own spirit. Thus, God loved David. Understand this, my son, how it is that the Lord loved David. And understand how Jesus can be called Son of David, and why the Holy Spirit of the Lord was with Him.
As mentioned earlier, many men have claimed to carry the Holy Spirit in them. Some even claimed to be The Holy Spirit. We recall Mani, who preached Jesus, being a Servant of Jesus, who called himself The Comforter, the Messiah whom Jesus mentioned. While there is very little of Mani's teaching extant, far too little for me to judge him, I am not offended in him claiming to be the Comforter. Surely, any man who does the Comforter's works, being of comfort to men, meaningfully as a Man of Peace, surely must do good for God and man. It is when a man claims to be equal to God and cause others to serve not God's teachings but his own that we have a problem. But men tend to be jealous of Wisdom, for some reason, and one who has too much wisdom is preferred less than a fool. You can recognize the Fool quite easily. Generally he tries to occupy the highest seat in the house. Watch the Fool, for he is quick in denial and slow in fealty.
Many others have claimed to have the Holy Spirit in them and taught of Jesus. Some went a bit too far in distorting Jesus's teachings and mixed Him up with a pantheon of gods and their fables, compounding confusion rather than bringing forth His simple message. Thus, we see that just because one speaks of Jesus, and claims the Holy Spirit, it may not be because he has the Holy Spirit in him but rather that of another: often it is Vanity. And Vanity often comes out in the form of The Wicked One. We see him as a great justifier of evil for good.
Now many, being great watchers for evil and justifiers of it, may think you evil. Verily, when you show them The Mirror, they will see their own image in it, and if they see evil in it they will hate you.
Men tend to be confused over their own image, often mixing up their image of themselves with God. They have not distinguished that His intent is towards Good; and it is His intent that all men come unto Him for Good, not for evil. But those who rely not upon His Goodwill and do it He pledges will see evil. It is our intent, then, to show them what Good looks like. We all know that they know what evil is.
Many thought Jesus to be evil, even Satan himself. How could this be, that a good man appears to be evil?
If a man lies, he does not know how to see the Truth. For to such a man there is no truth. That is, he is not a respecter of truth, otherwise he would not lie. We again compare such a man to God. Clement and Paul both say that God is capable of all things except lying. Therefore, any good man fashioned in the image of God, or seeking His Perfection, cannot lie.
There is a difference between a man telling parables, which are not intended as true stories, and a man who tells lies. A lie has at its roots the intention to deceive. A Parable, on the other hand, has at its roots the intention to edify and present the truth. It does not claim to be truth but rather to help shed light on Truth. Many things can be said in parables which are not as easily said directly. Thus we can see much wisdom in the parables of Christ which would not have been so obvious by direct speech. We reflect here how simple the precept of the Gathering is described in the parable of the Harvesters. The parable says, let the tares grow up with the wheat. The Wisdom says, The Kingdom of Heaven is not worried about having the tares grow up in its field until the Harvest comes. It is a simple wisdom, is it not? Surely, trying to pull up the tares before all the field reaches maturity would be a futile effort. Furthermore, there would be danger of pulling up the good wheat, for in the formative stage all shoots can look alike. But tares, upon maturity, appear quite obviously in the field, for at maturity they overgrow and attempt to choke the wheat. Most farmers, in fact, can see the weeds in their field from far off. Generally they grow higher than the wheat. With little difficulty they go into the field and pull up the weeds. Then they let the wheat grow for a short while longer and begin the harvest.
In the Parable of the Harvest, the angels gather the weeds first. And they burn them. So I say to the weeds, be wary for your heights can be seen above the wheat. And my son, in your time there will be no question which are the weeds and which are the wheat. Because in my day it is already obvious!
How, then, do we gather the weeds? Behold, you will see them with a bridle in their jaws, causing them to err. Even Gog will be drawn unto you with a hook in his jaws. They will all follow Gog into the valley of Megiddo. Because they all have hooks in their jaws and will be drug into the battle. And there they will raise up a fortress which will not stand.
This, my son, is my advice unto you: Wait until their fortress is built.
Now for the sake of repentance, which is our intent in the main, we hope that these things do not come to pass. Thus, we have written to you, my son, as a warning for them to change their ways. If you see their tower raised, then you will know we have failed.
Our Common Hope
Ignatius, in his epistle to the Smyrnaeans, ended it by saying, Farewell in Christ Jesus our common hope. When one reads his epistles it is easy to see his Paulist teaching, and when we read his farewell we must consider that he was referring to the common hope of the Christian community who believed in the Jesus whom Paul taught. His epistles refer to hybrids or heretics who use Jesus unlike they, whose teachings Ignatius warns one not to follow. So following Paulist thinking, the Common Hope to which Ignatius referred was to the exclusion of those who did not follow the teachings in which Ignatius had Hope.
But we know what Ignatius hoped, that he, and all Christians as well, including the new converts, be accepted to the Grace of God through Jesus Christ, that through faith in Him they will eventually receive eternal life, maybe even a crown, in Heaven. But we would add to the Hope of Ignatius more people and say unto all people that Jesus is our Common Hope. And it is through that Common Hope we can all be reconciled unto God. More so, we all Hope that through the redemption of Jesus we may attain to the Kingdom of God. Among those who must share this Common Hope are the Moslems, for they also believe in Jesus, of the Sign of the Virgin. We say they must also believe that He is this Immanuel, because they have accepted his identity with the Virgin Mary and acknowledged that they are both equal signs of God. Because of the Virgin identity, then, they must acknowledge the Promise of His eventual Resurrection. So we can say that they also, with other Christians, must look forward to His Second Coming and the Resurrection promised with it. Certainly, they as much as any other people, look forward to the Day of Resurrection. This is perhaps the most prominent theme of the Koran. So to them and all other Christians I say Thank God for our Common Hope. And all being in this Grace, I say unto all, be innocent and without disguise: be like an infant; Speak evil of no one and especially do not turn your ear to those who speak evil of others. Consider all of those who share this Common Hope as brothers, and keep peace forever more with your brother.
As concerning those who have not learned of this Common Hope, do not condemn them for their ignorance. Make it your business to show them The Common Hope and why it is Hope (for it produces Peace and love for one another); and when they see The Hope they will come to it. Have trust in God, that He can bring them to see The Common Hope.
Men in the past have, perhaps through Vanity, thought that unless men follow them others cannot attain to the Promise of God: everlasting life. So it is that men set off seeking lost souls to save for God. But few have considered that once a Soul is presented to God, God, Himself, can bring forth the light to persuade that Soul to follow him. So it is that men have, claiming for the sake of God, caused men to follow men. Thus, we have the confusion where it is difficult to determine in many cases whether men are following the passions of other men or whether they are following the Passion of God.
Many Prophets, my son, spoke of the Passion of God. It is quite easily understood in them. When one, even such as I, begins to add to the prophets, one can inadvertently confuse the issue and cause men to follow him. The ultimate purpose of any man, including myself, is to aid in the persuasion of God: to assist God in bringing Souls to His Salvation. But God has His Plan of Salvation which really doesn't depend upon any one of us. For any servant who does not confine himself to God's Plan can be easily discarded (or fired). Thus, from the standpoint of a Servant of God, it is absolutely necessary that that Servant remain Faithful and True to God. And we here call into remembrance that saying something which contradicts the Plan is not being Faithful to the Plan. If God makes a Promise concerning a people, dare not be the one who attempts to cut that Promise off. Remember every curse has a corresponding Blessing. For God loves repentance.
As mentioned throughout this work, God's Promise ultimately extends to all people: not through fancy words like ingrafting, but through His Knowledge and Mercy; through the power of His own Works and His own Mouth. When He spoke in times past, men listened; He spoke again, yet again and again, and more men listened. He yet spoke again, completed some prophesy concerning the Sign of the Virgin, and more men listened. He restored Israel to the Holy Land and even more men will listen. Let those who have ears, hear.
Let us not underestimate the power of our Lord nor His Gifts.
God says eventually all knees will bow unto Him; and all men shall call unto him with a Common Language. The thing which they will bow down to and call unto is described fully in the Bible.
Because the Suffering Messiah and the Sign of the Virgin are linked together in the name of Immanuel, meaning God is with us, all men one day will have to become reconciled to this thing. Because this thing also has in it the promise of Resurrection, even standing in Jerusalem at the end of Days to show them who pierced Him His Wounds, all men will one day experience the Shame of Jerusalem. This becomes the price of knowledge. Just as Adam and Eve experienced Shame after eating the forbidden fruit, so too will all men at once experience this shame. And you, my son, must deal with it. And when you see it, remind all of them of their Common Hope and that He forgave those who had done Him harm while still hanging on the cross. Once they see their shame, it will be remembered no more. Nor should it be used against them any more. For on that day of awakening God said He will no longer remember the sins of those who transgressed Him. For truly any man who knows his shame as concerning the Messiah has seen repentance. And I call upon My God to redeem them who repent.
But there will probably be those who will not feel shame and be indifferent to the matter altogether. So you will see them testing God to do another work. And when they see that Work, many will come to Him. We Hope, and we believe it must be the Hope of God also, that after this Work no men will be left who will not kneel down unto Him.
Now Our Common Hope does not depend upon men taking up arms and killing others, in the name of God, to come over to His persuasion. Christ certainly did not allow His Apostles to follow such a course. Those who take up the Sword in the name of God shall not be known as the Servants of God but the Servants of the Sword. If they serve the Sword it is the same as Serving Bloodshed. Remeber, those who live by the sword shall die by the sword. This is our opinion on the matter.
God gave His most powerful Servant, His Messiah, a Sword. Behold, says Isaiah, from His mouth goeth a sword....By Persuasion, my son, by persuasion, precept upon precept, here a little and there a little, shall my Lord bring the earth to its knees. And behind His Mouth shall follow plagues and fire to the unbelievers, until they all be hooked in their own mouths and led to Megiddo. And you, my son, shall be waiting there to receive them. As a Leopard waiting along a path in the forest, shall you be there also to receive them. Out of the holes of the rocks shall they crawl to Megiddo and you shall be there patiently waiting to tear their flesh and their claws to pieces.
Behold, saith the Lord to the beasts of the desert and birds of prey, I make me a Great Banquet! Come to the Supper of the Lord! Let those who have ears, hear.
My son, you know why the Sons of Heaven were in grief during their Supper. For no man should be joyful at this supper to come or for Him who must serve it. This is why I could not bear to eat the pages of the book, my darling, for they have chosen you to serve that last Great Supper of the Lord our God. What man would envy my son Galahad?
But there is Hope, my son, that that Banquet be cancelled. And for those who share this Hope I call unto them to partake of another supper in memory of the passover, that all those who partake of Him, who is Jesus, will be passed over and not drawn into the Great and Terrible Banquet of the Lord. Except time be shortened death itself will consume all things on earth. What, then, would be left for Heaven? Will not this grand experiment for the sake of life be for nought? Let there be life, saith the Lord. May His Word reign true forever.
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Updated 5.27.2000; 2.12.05; 3.05.06
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Copyright © 1989-2006 Mel Copeland. All rights reserved.