Trinity or Tetragrammaton?

At this point we are finishing up chapter 7 and getting ready to move on to chapter 8. In order to make the transition a smooth one, Preston Harold takes us from the mortal sin via blasphemy into pronouncing the name of God. I will leave the rest of this post to Harold as he transitions us so well.

That the mortal sin is nameless, that it is a derelict from the forgotten past which can be any sin a man has repressed or has been unable to forgive himself, rests upon Jesus’ contradictory words. He says any blasphemy will be forgiven – and He, Himself, blasphemed if “pronouncing the forbidden name of God” is to say, “Ani hu,” and if to say, “Ani hu,” is blasphemy.

The forbidden name of God is indeed a mystery. What is this name? The definition of blasphemy (from Webster’s Collegiate Dictionary) reads: “In Jewish law, cursing or reviling God or the king…pronouncing the forbidden name of God. See Tetragrammaton.” Tetragrammaton? “The four letters (variously written, without vowel points…) forming a Hebrew tribal name of the Supreme Being…too sacred to pronounce.” What is this mystery having to do with four “unpronounceable” letters, IHVH, or JHVH, etc.? Does the blasphemy rest in rendering the form of God in a four-dimensional concept such as consciousness can know? Could one state the forbidden name in numbers, for example:

Could this be “blasphemy” because although the equation might bespeak a four-dimensional concept, it does not coincide with the “odd-even” division of a light wave group and thus it cannot truly and fully satisfy life’s situation? Is there anything in the realm of physics and mathematics that might explain this mystery?

The answer is yes. But to solve the riddle one must enter into an argument that engages the scientific world. The gist of the argument can be very simply told: it hangs upon what Jung calls, “the dilemma of three and four,” and one may grasp its general outline in Jung’s work and that of the physicist W. Pauli…The “dilemma of three and four” deals with a very old dispute, but it is one that is examined to this day. Trinity or Tetragrammaton? Triad or Tetrad?

Until next time, peace.

The Mortal Sin

“The LORD God will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.” –Ex 34: 7

The esoteric interpretation of this verse from Exodus is that the children, grandchildren, and future generations refer to future incarnations of an individual spirit. The “father” is one’s current life. The “sins of the father” are “punished” by having to be rectified in later incarnations, meaning one has not completed their personal cycle of birth and death by way of, as Preston Harold says, obtaining “matter of his own.” This matter is spiritual matter, a “quantum of light’s radiant energy.” Before each of us can obtain “matter of our own,” we must go through the trials of life. One of the greatest trials we can go through is committing a mortal sin. But as Preston Harold asked at the end of our last installment, “what is the mortal sin?”

In the view of this study, Jesus recognized that there will be one blaspheming of life itself which a man will be unable to forgive himself – this is the mortal sin. [Jesus] did not name this sin, because unto each is his own expression of it – it might be no more than kicking his dog: the sin as such has no name. In the great majority of cases, he is unable to forgive himself, because the sin is quickly repressed and forgotten; if not, he “spends his life” in remorse and dies still unable to forgive himself what he has done. Thus, in one way or the other Homo sapiens bears this unforgiven sin into the “world to come” which develops as his ego-group develops. Because man never recovers from infant amnesia, the newly stated ego-group does not and cannot know the name and nature of the sin he bears into the world at birth – thus, the sin cannot be forgiven in this life. For this reason, each man is committed to pay the wage of this nameless sin, each pays the wage that Judas paid – in one way or another he destroys himself: “O Israel, thou hast destroyed thyself…”

So here we see that no one can define a mortal sin except for the individual who commits it. No other person or institution can tell another human being exactly what a mortal sin is. Each person harbors it themselves in their own heart and mind. We can also glimpse from Harold’s words here the impetus for the doctrine of original sin. We all bear with us into this life something that needs to be rectified from our own previous life, or “Adam.”

As one’s work in this world draws to completion, Authority-Ego places upon the Judas-factor the burden of unknown sin. Through death the unknown sin is forgiven and the Judas-factor is redeemed. But as a person dies, he takes into the world to come another nameless, unknown sin that will command the price of death which the Authority-Ego and the Judas-factor will pay to redeem this evil. Because each person comes bearing his unknown, unforgiven sin, death is already stated in his being. Will man be forever in bondage to this wheel, to a nameless sin, to death?

Only with the resurrection body does original sin end.

Scripture says: “O death I will be thy plagues; O grave I will be thy destruction.” If this scripture be true, man will not forever lay down his consciousness in the grave. This study concludes that as long as man commits sins he cannot in consciousness and good conscience forgive himself, death alone can reduce to dust his psychic “cities” of sin and his corrupted flesh. But death returns him to life to try again to learn how to live without corrupting himself and others. In each life experience, man can and does have done with error as his lust is recast into empathy. In death an iota of his evil purchases a bit of pure matter. Thus in time he will regenerate himself – will don incorruptible flesh born of incorruptible consciousness guided in life by empathy. Man will be free of the grave, but he will not be absolutely free of death – which is to say, death will be in his life as sleeping and waking is to his present consciousness, or as inhaling and exhaling is to his present body.

Until next time, peace.

The Resurrection of Damnation

When one hears and thinks of the word “resurrection,” one’s mind tends to immediately think of other concepts that surround and reinforce it; eternal life, God’s victory over death, glory, celebration. All of these thoughts usually congeal around a positive attitude. But what happens if we actually view the concept resurrection not just through Easter, but through the eyes, mind, and teaching of Jesus?

Marvel not at this: for the hour is coming in which all that are in the graves shall hear His voice and shall come forth; they that have done good unto the resurrection of life; and they that have done evil unto the resurrection of damnation. –John 5:28-29

From this statement of Jesus we can surmise that for some or many, resurrection may not be all it’s cut out to be. But who among us really believes that they will be part of the resurrection of “damnation?” We automatically assume that we are part of the “life” camp. Preston Harold may give us pause to question our certainties on this issue. He begins by giving us an excellent theology of inevitable sins within the context of life:

There is that in every person’s life that he knows to be damnable, knows to be corrupting… But all his sinning is not so easily bedamned, so wantonly forgot – nor can it be ceased, for there is not the will in him to have done with it at the time; even when what might be called “an episode of sin” is over, he cannot truly regret it – the experience has raised the level of his understanding and he would not possess less.  He can say of such sin only this: “I did it knowing it was wrong, but I cannot regret that I did it; I know now, however, that I could not bring myself to do this again because I know its cost to me and to others.” Such experience represents, in truth, a lesson learned.

But here is where the rubber hits the road. Harold goes deep:

But there are other deeds that even though they have brought new understanding, one must regret to the end of his life and in the very-depths of his being, saying of them, “god be merciful to me, a sinner,” as though to pray, “forgive me this terrible toll of life I have taken, toll of my own life and of another’s, for which I shall be bitterly sorry in every breath I draw now and forever.” Or he quickly represses and forgets the sin he cannot forgive himself – the sin that must await the resurrection of damnation.

…there are sins that blaspheme the preciousness of life itself – these are unforgivable because a man cannot bring himself to forgive himself: they sever his connection with his own Authority-Ego and still the voice of the ego-member in the world of selves, as Judas’ voice was stilled.

Jesus says…in part of a statement in itself contradictory: “I tell you, therefore, men will be forgiven any sin and blasphemy, but they will not be forgiven for blaspheming the Spirit. Whoever says a word against the Son of man will be forgiven, but whoever speaks against the holy Spirit will never be forgiven, neither in this world or the world to come.”

First, Jesus says man will be forgiven any sin and blasphemy. Then, any is contradicted – man is not forgiven for blaspheming the holy Spirit. Is the holy Spirit not life itself? Who can live without in some way at some time cursing or reviling life? Is true repentance of no account? What, exactly is the mortal sin?

It is this question we explore in the next installment. Until then, peace.