I.
Whenever a Chalice is lifted,
and a
Bread broken, in the memory of Christ
and according to the type of the
Logos,
the chains of the authorities are
broken,
the portals to Hades burst open, and all
the dead
arisen and put in the presence of
Almighty God.
Whenever a Soul enter the world, Light
and Life
enters with Her. Whenever a Soul departs from
this
World, the Light and Life restores itself,
its semblances, its
forms and all of its offspring,
who had fallen beforehand, to its
own.
We hear the words spoken in the Gospel of John, receiving these words
in the respect and perspective that we as modern individuals can afford them.
We hear spoken of, through these words, the Word, out of which the all arrives
, take shape and enter into life all around us. Inspecting Space, afforded a new
perspective through the uncommitted stance of our witness, we discovered thatnowhere is the place where this Life and this Light is received in this universe.
Although it is from the Word, Logos, that they have their existence and continuity,
the All does not recognize its own root, its own foundation.
Therefore it is us that hears these words, therefore it is to us that they are spoken.
Inspecting Time, afforded a new perspective through the committed stance of our
witness – we discovered that there are myriads of generations spoken to; we
are bidden to acknowledge the great descent of messengers, prophets and sages
throughout the entire expanse of the generations; each of whom may have spoken
and each of which might have received the words spoken thusly. But it is to us
that it is given a new foundation, a new root, and a new structure of consciousness
through the anointed Logos, who came amongst us, entered into our birth, in
its Life and its Light, and who enter our death – and thusly becomes, verily,
as foreshadowed in our reception, our assimilation, our appropriation and our
living the Light-Life of Christ, our Resurrection.
II.
O Soul, while you are in the midst of
this life,
do not be hesitate to seek access to
your
redemption - with which word I intend to
speak of
The Resurrection.
The words spoken through the body
of
generations address it as the
Cross.
They raise their eyes up to the Cross,
and
fixed to its crossbeam, its centre,
they see a light that endures
all of history,
this they call Salvation.
Ask to what does all that lives in
you goes,
Ask to what death all that dies through you go.
Ask
what is returned to the Eternal, the Good,
Truth herself
and Being, through you, O Soul.
- Concerning this Cross, it is where
the dying of the world meets the resurrection to the real.
The
sacredness of the treasures of the Holy of Holies is not that of a
refined and super-essential
metal, but that of a light that
descends upon it.
This light is essentially different from all
light in the world outside of the Temple; It is
prefigured and
accentuated through all the spaces of the Temple, in each of the
Holies,
in the antechamber and in the courtyard in front of the
Temple proper. Wherefore not a jot
nor a fragment of that which is
made holy by its participation in light within the Temple might ever
be desecrated,
decreased or destroyed; for each exists truly in its
participation in the sacrosanct
light, while none of them exists
outside of this light. The Temple itself is rubble, ruin and
deprecit
- it's architectural, ritual and ceremonial beauty, its
glory and its function of transfiguring the senses,
the mind and the
bodies of whichever soul sees,approaches or touches – remains
transcendent, unapproachable,
unsullied and intangible with anything
worldly.
Wherefore, I speak of a specific Cross which elevates,
rather than sinks into the ground,
whose verticality can only be
compared to the verticality of super-essential,divine Light
itself.
Which is to say, its descent is the decent into the
proximity of The Soul; it goes nowhere else,
for nowhere else is
established on account of receiving it.
Contrast against that image the horizontality of history; We learn at an increasing rate from the studies made of the past
that the Idea of the Sacred and Divine, of God, itself cannot be restored from History, rather that which exists of religious
ideas exists in tandem, but also independently, of the progression of events which make up recorded History,and which
bolster our "historical identification". Wherever there is a dissolving
of the ties with the historical in human consciousness,
individual or in a more collective capacity,wherever the fixtures of Tradition itself is shaken to its very foundation -
what arise is not new news as such, but an acute, immediate yet pre-historical identification
with the Sacred as primary rather than secondary capacity in the
experiential, creative and imaginative life of our civilizations.
The Soul persists longer than the idea of God.
There is always someone left who could cry out at the sight of the vacated,desecrated and destroyed sanctuary ; "Woe is unto us",
Always a widow, or a mother lamenting at the unmarked grave of some
Prophet or friend of God. Always a generation that asks questions whose
answers have become a crime to give, always some mind which dreams the ancients alive again. This will not die.
It will, however, in the course of its living moment, be fixed to the
world; lifted up on the crossbeam of existence and bidden to
contemplate its living and dying. This befalls the Soul. This also
befalls its relationship with God. If this does not happen to its
relationship
with God, with Divine Reality, it is no relationship at all. What it
beheld when it was first spoken of, what it sees when it addresses it
outwardly,
and what it goes to meet at the threshold of this life will be the
selfsame abstraction, a spectre that is not quite dead because it was
never quite alive.
That is not to say that The Soul does not go to dissolution with the contents it carries,but in a world
dominated by the Soul and fed as if by a fuel the tension in the Soul
between incarnative and de-incarnative movement; descent and ascent,
materialization and spiritualization - the idea of God, the perception
of a centre, the dissolution of local contextuality (in the
immanent/incarnate "God"
theologies and theogonies) - fluctuates with the Soul's movement.
III.
Pain sits in the Soul,
the Soul rests in Life,
Life dwells in the Body.
- Wherefore you must look for the Son
of Man in Man, through the eyes of spirit
rather than the
eyes of flesh. This indwelling of Life in the Body
consists in the
animation of dead tissue.The Body is on its own already a corpse at
birth but through this extended existence it develops and express
diverse forms, even beautifully –
despite its condition, rather
than because of it.
The Soul's experience of the Body depends on the continual Sacrifice in the Mind and Senses of power and consciousness.
This progression through forms, which through the mind assumes kinds and varieties - is what Nature is.
Such a paradox, that Reason in order to be understood, takes upon itself the flesh, elevate it to a world,
situates the centre of consciousness within it; filling it up completely with Wisdom. Drunk from Reason, Drunk with Wisdom,
the Soul sees itself scattered, torn, spread out thin - into a world
which does not receive it, which resists, which rejects, which
blasphemes
against it; a world full of rulers that demand justice and tribute for
a theft of power and light which never belonged to them, a power and
a light that does not belong among them. But it is there that the Soul
discovers its mate, there She sees Reason, and does receive Him,
there She resist Him not, there She accepts Him fully and there where She sings thanksgiving and glorifying hymns unto Him.