1. I am constantly at risk of forgetting the most intrinsic nature of my existence: that is my identity as an image of God.
2. At the very least, then, is a very basic mirror stage that defines my relationship with Almighty Him; nevertheless, it is a reduction of a very complex relation of the Image and the Absolute Source of the Image.
3. This relation, more appropriately, should be understood as a relation of the Self and the Other. Yahweh as Other to 'I' and 'I' as other to Yahweh. (we have forgotten how to pronounce this word)
4. "Let us make man in our image, after our likeness" Genesis 1:26; for that very simple yet profound purpose of being in relation, we enter into a garden where Yahweh and 'I' calls into question the consciousness that the otherness creates. What can the other teach me? What can the other do, that having given free will to do as we please, what will we do (and have now done)?
5. The divine drama, is a long and gruelling journey in which Yahweh and Man have to constantly learn and understand that which is both forgotten and remembered. The covenants made at each historical interval reminds both Yahweh and Man, this divine lesson.
6. But more importantly, as an inexplicit clue: "Thou shalt love thy neighbour as you love thyself" as the second law illustrates (quite literally) the importance of the 'Other' relation with 'I'.
7. I am worthless without the absolute Other. I am absolutely alone.
8. The greatest gift is not that He has given us a free will. But the greatest gift is the circumstances to share this likeness with Him.
9. Consider then, that the divine will is not only (popularly known as) the call of the gospel to believe in His Son and to restore our family relation to Yahweh, but more complex than that is a similar will that the divine drama of Job would have us known.
10. That, for nothing that Job has done except to be a faithful servant, but allowed to be inflicted pain and suffering by Satan, it would seem very absurd. Indeed. But as I am now trying to suggest, though not confirmed, is the divine will of consciousness: the 'I' consciousness to know the Other.
11. Indeed, as classical theology would have us believed, God knows everything. However, the special relation of the 'I' and 'Other' allows that to be possible. For the lessons run their course to teach us and the Creator Himself about creation.
12. Transcendental God to Historical Jesus to Immanent Ghost, these phases of the biblical triune Yahweh then weaved a narrative that is beyond all proper definition. Even as I write, I feel the weight of being wrong in the way I understand the divine will.
13. Perhaps then, apart from this linear interpretation, that more rightfully belongs to an enclosed world of time and space, which is made isolated from the Book of Life, Logos, etc, to exist out of this enclosed world, that His grace may be effacacious; that grace does not have to be bound to the enclosure of the 'I' and 'Other'. Instead, it penetrates the sphere of finitude to grab Yahweh's children and to position them back into infinity - from 'thrown-ness of the being-there-in-time to the being-here with Him-out of time'.
14. But it is the 'I' and 'Other' relation that eventually makes it likely that the curses and the pouring of death onto the people of the last days were written in Revelation to warn us of an effective end this to the historical condition; that the isolation of the enclosed world will be broken and New Jerusalem can be established.
15. Nevertheless, these are my speculations. What is more important is to take note of the persistent recurrence of Jew/Gentile or Christian/Pagan; "Saved/Unsaved.
16. The condition of duality or the double 'I' and 'Other' (Jew and Gentile for example) is a divine separation that makes us become Yahweh-centric. For in sin, there is grace. All for the purpose of fulfilling the divine will; or simply put: to glorify Yahweh. Without sin, there can be no grace in which we may praise Him for His mercy and unconditional love.
17. For it is how the Other relates and reacts to the one other than Himself (and vice versa) that makes us all part of an enormous realm of divinity - one that makes us all responsible and unconsciously (or for some consciously) teaching Him and us about Himself and ourselves.
18. For I saw in every alien face, different and same altogether, I see Yahweh.
Muslim, Hindu, Atheist, Christian, Catholic, Black or White, Male or Female, Homosexual, Murderer, my Father or Mother; I see Yahweh.
19. For in every other that is not me, I interpellate him or her into a state of alterity, such that his or her alterity immediately tells us what is different about us when compared to the other; even though we lazily like to stereotype people, it is not the definition of people that we should bother ourselves with. It is the inescapable state that when 'I-perceive-You' that immediately places us in relation to each other.
20. So that this relation then in turn, without questioning what Yahweh will do to the knowledge, places me in a similar state that Yahweh perpetually places Himself in; all the more after the consciousness of Jesus Christ exploded in the particular time and space of humanity. 0 B.C to 0 A.D.
21. The knowledge of the Other is a powerful mechanism that has been happening throughout human history. For it is the rainbow covenant, the grace covenant, and the Revelation promise of the 2nd coming, that are profound results of the knowledge.
22. In every living consciousness is Yahweh's consciousness. In every psyche, anima/animus or persona of a person, God learns the complex mix of sin, grace, repentance, choice, predestination, etc. Every move He makes and our reaction. Every choice and action we make and His reaction. Every human logic, emotion and even madness. To know ourselves is to know Him. To know our finitude is to know His infinity.
23. Hence, grace is a (similar to Kierkegaard's leap of faith) is Yahweh's hands pulling us from the small universe of the size of Earth into the universe of the infinite.
24. But to consider further of the concept of cosmology, Jakob Boehme's concept of the inner cosmos of Man makes a great revelation the inner man's correspondence to this infinity of the external Other and Yahweh. The internal human world is His external world. For to look up into the skies, we realise how far the next galaxy is. But to look at another human being and into ourselves, we come into an immediate relation between the other and our inner self. The galaxies and black holes within us makes me see Yahweh as both personal and ever-present within me. The presence of the Holy Ghost in His children is the stamp, the mark and the cross that firmly establishes the eternal relation. Perhaps then, I wonder if it is still absurd to suggest that the garden of eden is actually within us...and the casting away is actually the moment when we begin to forget that we actually have Knowledge.
25. When we breathe, Yahweh breathes with us. When we laugh, He laughs with us. When we cry, He cries with us. Though He does not sin, the pull of the 'I' and 'Other' makes it impossible not to feel the consequences of sinning, or even the act of sinning. A clear illustration of the pull and Yahweh's own personal experience of His-Other-than-Himself's suffering would definitely be the moment when Christ said "Why hast Thou forsaken me?". Isn't this act, absolutely finite, an example in which even Yahweh cannot escape the 'I' and 'Other' intentionality that moves this world of objects and subjects? Isn't this then, His own immediate experience of the Other in the course of His own divine lesson to be learnt, felt and experience?
26. So consider then of your personal relation to the Other who is Yahweh, for in any response, it tells both of ourselves and Him.
27. No moment is a lost moment to Him. The immaterial and intangible nature of Yahweh is not irrelevant. For it is us, the material and tangible us, that becomes this renewed Yahweh-image, that makes us all responsible in reflection of that Original, our Creator. For to be Christ-like, is not really to behave like Christ, (absolutely impossible now), but to be given the key to the divine will and the consciousness of the 'I' and 'Yahweh'. For in salvation, it is not only the promise of eternal life that is given, but a heightened consciousness of Yahweh that makes us irrevocably part of the divine will; the Job or Jonah who cannot escape from His consciousness.
28. To see the other is to see the enigmatic but immediate Yahweh. For everyone is an enigma. The mysterious other that us, as condemned to meaning, would always attempt in some form of definition, deduction, etc. of the other and his or her thoughts. Instead, look at the Other face-to-face, without that killing of the other who is both simple and complex.
29. For it is not meaning that is important, but the awareness of the 'I'-'Other' that must be maintained at all costs, consciously. To 'Follow Me' as Jesus asked of His disciples is to understand that the 'I'-'Other' is an eternal encounter of following this relation. And nothing else can maintain it except faith, which is the gift from grace.
30. Perhaps then, we find ourselves inescapable from this 'I' and 'Other' divine relation. But instead of thinking it is a kind of bondage, it is to be consciously aware that in every moment when we encounter the 'Other' (any person, animal or being), we are in relation to Yahweh.
And that made me smiled so clumsily, I wondered if anyone saw me. It's been long since I had such a divine revelation. Nevertheless, I am indebted to Levinas and Jakob Boehme for their insights. Absolutely grateful to get this far after 8 years.
To be further edited and reflected on to see if the words actually illuminate what was actually revealed to me.
31. Death is not the road to awe. LIFE is. The dead cannot tell or teach us what consciousness and unconsciousness can.
2. At the very least, then, is a very basic mirror stage that defines my relationship with Almighty Him; nevertheless, it is a reduction of a very complex relation of the Image and the Absolute Source of the Image.
3. This relation, more appropriately, should be understood as a relation of the Self and the Other. Yahweh as Other to 'I' and 'I' as other to Yahweh. (we have forgotten how to pronounce this word)
4. "Let us make man in our image, after our likeness" Genesis 1:26; for that very simple yet profound purpose of being in relation, we enter into a garden where Yahweh and 'I' calls into question the consciousness that the otherness creates. What can the other teach me? What can the other do, that having given free will to do as we please, what will we do (and have now done)?
5. The divine drama, is a long and gruelling journey in which Yahweh and Man have to constantly learn and understand that which is both forgotten and remembered. The covenants made at each historical interval reminds both Yahweh and Man, this divine lesson.
6. But more importantly, as an inexplicit clue: "Thou shalt love thy neighbour as you love thyself" as the second law illustrates (quite literally) the importance of the 'Other' relation with 'I'.
7. I am worthless without the absolute Other. I am absolutely alone.
8. The greatest gift is not that He has given us a free will. But the greatest gift is the circumstances to share this likeness with Him.
9. Consider then, that the divine will is not only (popularly known as) the call of the gospel to believe in His Son and to restore our family relation to Yahweh, but more complex than that is a similar will that the divine drama of Job would have us known.
10. That, for nothing that Job has done except to be a faithful servant, but allowed to be inflicted pain and suffering by Satan, it would seem very absurd. Indeed. But as I am now trying to suggest, though not confirmed, is the divine will of consciousness: the 'I' consciousness to know the Other.
11. Indeed, as classical theology would have us believed, God knows everything. However, the special relation of the 'I' and 'Other' allows that to be possible. For the lessons run their course to teach us and the Creator Himself about creation.
12. Transcendental God to Historical Jesus to Immanent Ghost, these phases of the biblical triune Yahweh then weaved a narrative that is beyond all proper definition. Even as I write, I feel the weight of being wrong in the way I understand the divine will.
13. Perhaps then, apart from this linear interpretation, that more rightfully belongs to an enclosed world of time and space, which is made isolated from the Book of Life, Logos, etc, to exist out of this enclosed world, that His grace may be effacacious; that grace does not have to be bound to the enclosure of the 'I' and 'Other'. Instead, it penetrates the sphere of finitude to grab Yahweh's children and to position them back into infinity - from 'thrown-ness of the being-there-in-time to the being-here with Him-out of time'.
14. But it is the 'I' and 'Other' relation that eventually makes it likely that the curses and the pouring of death onto the people of the last days were written in Revelation to warn us of an effective end this to the historical condition; that the isolation of the enclosed world will be broken and New Jerusalem can be established.
15. Nevertheless, these are my speculations. What is more important is to take note of the persistent recurrence of Jew/Gentile or Christian/Pagan; "Saved/Unsaved.
16. The condition of duality or the double 'I' and 'Other' (Jew and Gentile for example) is a divine separation that makes us become Yahweh-centric. For in sin, there is grace. All for the purpose of fulfilling the divine will; or simply put: to glorify Yahweh. Without sin, there can be no grace in which we may praise Him for His mercy and unconditional love.
17. For it is how the Other relates and reacts to the one other than Himself (and vice versa) that makes us all part of an enormous realm of divinity - one that makes us all responsible and unconsciously (or for some consciously) teaching Him and us about Himself and ourselves.
18. For I saw in every alien face, different and same altogether, I see Yahweh.
Muslim, Hindu, Atheist, Christian, Catholic, Black or White, Male or Female, Homosexual, Murderer, my Father or Mother; I see Yahweh.
19. For in every other that is not me, I interpellate him or her into a state of alterity, such that his or her alterity immediately tells us what is different about us when compared to the other; even though we lazily like to stereotype people, it is not the definition of people that we should bother ourselves with. It is the inescapable state that when 'I-perceive-You' that immediately places us in relation to each other.
20. So that this relation then in turn, without questioning what Yahweh will do to the knowledge, places me in a similar state that Yahweh perpetually places Himself in; all the more after the consciousness of Jesus Christ exploded in the particular time and space of humanity. 0 B.C to 0 A.D.
21. The knowledge of the Other is a powerful mechanism that has been happening throughout human history. For it is the rainbow covenant, the grace covenant, and the Revelation promise of the 2nd coming, that are profound results of the knowledge.
22. In every living consciousness is Yahweh's consciousness. In every psyche, anima/animus or persona of a person, God learns the complex mix of sin, grace, repentance, choice, predestination, etc. Every move He makes and our reaction. Every choice and action we make and His reaction. Every human logic, emotion and even madness. To know ourselves is to know Him. To know our finitude is to know His infinity.
23. Hence, grace is a (similar to Kierkegaard's leap of faith) is Yahweh's hands pulling us from the small universe of the size of Earth into the universe of the infinite.
24. But to consider further of the concept of cosmology, Jakob Boehme's concept of the inner cosmos of Man makes a great revelation the inner man's correspondence to this infinity of the external Other and Yahweh. The internal human world is His external world. For to look up into the skies, we realise how far the next galaxy is. But to look at another human being and into ourselves, we come into an immediate relation between the other and our inner self. The galaxies and black holes within us makes me see Yahweh as both personal and ever-present within me. The presence of the Holy Ghost in His children is the stamp, the mark and the cross that firmly establishes the eternal relation. Perhaps then, I wonder if it is still absurd to suggest that the garden of eden is actually within us...and the casting away is actually the moment when we begin to forget that we actually have Knowledge.
25. When we breathe, Yahweh breathes with us. When we laugh, He laughs with us. When we cry, He cries with us. Though He does not sin, the pull of the 'I' and 'Other' makes it impossible not to feel the consequences of sinning, or even the act of sinning. A clear illustration of the pull and Yahweh's own personal experience of His-Other-than-Himself's suffering would definitely be the moment when Christ said "Why hast Thou forsaken me?". Isn't this act, absolutely finite, an example in which even Yahweh cannot escape the 'I' and 'Other' intentionality that moves this world of objects and subjects? Isn't this then, His own immediate experience of the Other in the course of His own divine lesson to be learnt, felt and experience?
26. So consider then of your personal relation to the Other who is Yahweh, for in any response, it tells both of ourselves and Him.
27. No moment is a lost moment to Him. The immaterial and intangible nature of Yahweh is not irrelevant. For it is us, the material and tangible us, that becomes this renewed Yahweh-image, that makes us all responsible in reflection of that Original, our Creator. For to be Christ-like, is not really to behave like Christ, (absolutely impossible now), but to be given the key to the divine will and the consciousness of the 'I' and 'Yahweh'. For in salvation, it is not only the promise of eternal life that is given, but a heightened consciousness of Yahweh that makes us irrevocably part of the divine will; the Job or Jonah who cannot escape from His consciousness.
28. To see the other is to see the enigmatic but immediate Yahweh. For everyone is an enigma. The mysterious other that us, as condemned to meaning, would always attempt in some form of definition, deduction, etc. of the other and his or her thoughts. Instead, look at the Other face-to-face, without that killing of the other who is both simple and complex.
29. For it is not meaning that is important, but the awareness of the 'I'-'Other' that must be maintained at all costs, consciously. To 'Follow Me' as Jesus asked of His disciples is to understand that the 'I'-'Other' is an eternal encounter of following this relation. And nothing else can maintain it except faith, which is the gift from grace.
30. Perhaps then, we find ourselves inescapable from this 'I' and 'Other' divine relation. But instead of thinking it is a kind of bondage, it is to be consciously aware that in every moment when we encounter the 'Other' (any person, animal or being), we are in relation to Yahweh.
And that made me smiled so clumsily, I wondered if anyone saw me. It's been long since I had such a divine revelation. Nevertheless, I am indebted to Levinas and Jakob Boehme for their insights. Absolutely grateful to get this far after 8 years.
To be further edited and reflected on to see if the words actually illuminate what was actually revealed to me.
31. Death is not the road to awe. LIFE is. The dead cannot tell or teach us what consciousness and unconsciousness can.
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