CHAPTER 88.      (2013)              LINK TO OTHER PAGES

  1. How is it that I am able to take apart the whole account of creation, and again put it back together to show how it is not, and again that it is?  For in wisdom all things are possible to bring forth the visible from the invisible, the being from none being.

  2. But should I be recording my thoughts, the essence of my heart to show what is and what is not seeing how it will be for confusion to all but the very wise?  Yet how is one to plug a fountain so that its waters may no longer flow when my thirst for ever more understanding and for wisdom is un-quenchable?

  3. I came to wonder within myself what eternity is, how the Lord was from ever without beginning, and how we came to be within that manner of forever.    

  4. It was once before on a subject I coined "Pololoid" to discover ourselves within the waters of the deep, to know its beginning, as well as its end, and all that is in between.

  5. I came to behold that which was firm and where its footing might be, to know one from the other.  How then, so I discovered; is firm but in its beholding when there is one greater than all by which all things have their footing?  

  6. And I searched for an ending where the visible left off for the invisible.  And more so where its beginning might be, and how, and to what end. And for time; how it is but a creation.

  7.   What a foolish thought of me to search out what cannot be discovered, for I was yet young and full of thoughts, and how such thoughts came to be within me when it was not in vain that my spirit drove me to such meditation.  

  8. Then came as one would say an answer to my quest, and for a full three days I was beside myself to behold what few men ever behold.

  9. But this day having come into age, and having gathered a store of knowledge, I learned how I did not gather, but how it was of the love of my soul, of my Father in the high heavens who in His wisdom placed it within me, to grant me what for the wise in man is to their demise, to make foolish them that are wise, and wise them that were foolish.

  10. "Spectacular", so as I once said, on which I was to write, but I withheld myself not to reveal what it entailed.  For it pleased the Almighty One to grand me a knowledge of foundations, to know fundamentals, how that which we behold, is not seen, and yet seen. 

  11. And how for all that we are, we are but like a ripple upon the waters.  How there is a nature, and a nature of a nature, nor is one without the other.  We are because God is, and without Him there is nothing, nor any nature woven within a nature. And so we behold, and we rejoice because He is all that we are, we in Him, and He in us.

  12. The Lord indeed is our age, and the age of all that is visible as well as invisible.  And so I am bound to allow myself to be foolish, to speak like a man speaks to his young children withholding from them the knowledge of their birth, in how they came forth.  

  13. Like as parents teach their offspring a phantom story rather than acquaint them with the act of love making, and how their birth is from their very own, an age from an age.   And yes how very large that age is, and how dark indeed to sprout forth unto the light.  

  14. As then there is born light of light, so came forth of Him an age in all of its splendor full of light in all of its beauty, for so the creation is in Him who is all that is to be seen and unseen.

  15. There is light and there is darkness, and what is taken from them into being with nothing above nor below it.  And so; as there was birth of them the Almighty One thought it to be good and made it the rule for all of His creation, to let birth be from birth, wherefore that which is in the dark is yet to be born, and sprout forth unto His glorious being.

  16.   Then I considered the term of forever, how such a thing was, or could be, as indeed it is, something without end, as even I will be. Yet then there is this strain in how to be from ever, to have no beginning seeing of myself I did have a beginning, since for me I was brought forth, I had a birth, and was formed to have a birth.

  17. But in so speaking, what is it that I am speaking of? For there is also the alternate, the One of whom one has come. Nor therefore am I from ever even though my being is into forever.  

  18. How thus am I to contemplate upon myself into forever with Him who was from ever, who in Himself not having any birth nevertheless gave birth, and that in Himself to the glory of all that is to behold, and in His beholding.

  19. Who is to command that which had no being, when nothing as yet existed, and yet He was, the Lord our God, and how all things are in Him, and He is in all things.  For that which is, is God, His great in-estimable being.  

  20. For so in the term of forever to know what will be in the day of tomorrow, in Him that day is already as the day of yesterday, as in Him the past the present and the future are all one within Him, since He - all in Himself is all things'

  21.   To look at the works of God is to look at His great being, for He has given us eyes to behold that we may know Him for the Creator of ourselves and of all things.

  22.   What is it of me to reason, to question such things as are not for digestion, to which there is no answer?  For so I said to myself; "There must be an answer, if only it would be granted me."  And indeed He did grant me to know foundations, such as He procured in His in-estimable wisdom.

  23. Once before He revealed Himself to Enoch, and while it was in my heart to request of Him an understanding in that triangle of love, I was too ashamed to ask the same of Him, and in my heart instead came the quest of eternity how that might be.

  24. Since then in forever there is no beginning nor any end, nor therefore any middle, how were we made?  If we say we were made in the middle of eternity, there is no such thing as a middle; for to have a beginning from an ever continuance - that beginning would never be, and yet we are, we do have a beginning.  

  25. Whom therefore is to understand eternity, or to known creation, to understand how it is that we and all things came into being?

  26. The Lord then is Spirit, nor are we able to comprehend what a spirit is, even though we ourselves are spirits, if thus we conceive ourselves in our spiritual nature as the very thought of us, and our reasoning; let it be so.

  27. As then the Lord of Himself send forth a spirit of formation to affix itself in the lower things which He had called forth to become undone, it did so, and in so doing came forth the whole of His creation, the whole of the universe.  

  28. As then the Lord in Himself is forever and endless so that Spirit which went forth from Him and affixing itself, it likewise was endless showing forth a realm extremely large - as to say endless.  And yet again to speak of visible and invisible, what is either one, if perhaps but a figure of speech.

  29. For here again when this was done, all that is visible came forth from the invisible, seeing how its affixation brought forth all the myriads of stars along with all that is natural within them granting visibility to all that previously was invisible and could not be seen by them that as yet were to be created.

  30. After this He formed the many legions of His angels, and the spirits of mankind, as well as that of the beasts and all other that were to inhabit His endless realm.  And so I pronounced to say "endless" - since to me it is so.  

  31. As then there is nothing above the light of light, so there is nothing below the darkness of darkness.  As then again "endless" has no termination, how did there come to be a nothing that is endless all the same?

  32. Seeing now how I have written down these many words, I have been careful so as to reveal but part of what came into my mind, lest I should make it too plain for the unwise to ridicule upon.   Let then the unwise have their big bang, and all the rest of their foolish imaginations.

  33.  For these are at all times unwise, with no knowledge of foundations, nor of any creation.  Nor therefore are they to understand, or that wisdom in any wise at all should be given them.    

  34. While then my words are in wisdom, and these will read the same it is but to their confusion,  for however much a swine may be washed upon, it at all times will remain a swine, never at all to become a dove.  This is in reference to all man's scientists and all such as consider themselves to be wise in their foolish nature.

  35.   Let us ask; What is bottomless, how can that possibly be?  For no matter how deep any pit can be, sooner or later it must have a bottom, for to be without a bottom is to go down forever and ever and never cease to fall, for where there is no bottom there is no end, as in forever. 

  36. And yet there is that bottomless although it is not a pit.  But speaking by a likeness of, to provide a comparison: There is that circle, that foremost coordinate of all movements which proceeds in a circle, magnetism as it is called.  As then in any circle there is no beginning nor any end, it may be likened to forever, in forever with no point of entry.

  37. It is as I might coin to say; a singular being, there being angular motion, but no linear motion, and how is anything to be for glory lest it be twofold, and twain within itself?  

  38. How, by the same token - am I to be without my mate, how will I have any desire to live?  For to be singular and have no birth within me is an awful existence, a being without joy.

  39. As therefore the ever circular, ever continuing loop came to be turned by a half wave, so came forth that ingenious figure of eight, crossing over itself in which came forth an age as I cannot describe for greatness and for beauty.  For in so doing the singular became twain, in twofold, a linear added to the angular.

  40. And yes I am speaking of that mechanical innovation, the power and the force by which all stars and planets are held to their paths, utilizing it as an example how from one movements another came forth in distinction, and by these twain very much came to be, even to behold light in contrast to that which was ever dark.

  41. Therefore thus the center of the earth, which comes about by that very eight, by that figure of eight crossing over, the coming forth upon oneself served as an entry, with a beginning as well as an end, and yet without beginning or end.  Here then is the bottomless, in the midst of the earth, and in the midst of all things. 

  42. For as there is no stopping in reaching that very center and it forever continues throughout all that is, its very loops and circular nature as one might say, so it returns and passes on again like unto a bottomless pit, a never ending scenario.  Therefore also in all things there is the bottomless, and the forever.

  43. How thus are we born? One could say by being twofold in a union there came to be a beginning, and we within it.  How thus in that forever in which there is no beginning nor any end, it came to a birth of itself for a beginning as well as an end to show an age that is likewise without end.

  44. Where then may it be where there is no age, or none being?  Quite correctly thus the midst of the earth is where the bottomless may be found, as also called the abyss, for where else could there be an abyss, a region without bottom, without any foothold?    

  45. There is but a single crossing in any figure of eight, while in itself it is an ever continuing circle, without beginning and without end, nor is there anything above nor below nor anything other than this circle in eight.   And so I have given a likeness utilizing fundamentals, such as is and will remain.

  46. A gloom-less light what might that be? For when we say light, it is in contrast to what is dark.  For as light is, and it is struck upon any rock, that light reveals itself in its many facets, its many colors.   But gloom-less light has no ending to cast any shadow, nor is there any termination for it. 

  47. It goes through all things, and there is no darkness within it, that is to say how there is no comparison to it, since there is none like unto it, as there is none like unto Him who is and who is from ever, with no shade nor shadow of anything, as also of no turning of anything.

  48. He then was in the midst of that light - to reveal to you that He who is without beginning is not the same as that light, but that it came forth upon the power of His word, a light unlike any other light and inconceivable to our nature.

  49. How shall we in our nature observe the plants or the flowers to serve us for its beauty lest a certain definition of light were anything but gloom-less so as to terminate and redirect itself unto us, or to cast a shadow, so as for our eyes to observe what is by the surface of things.

  50. As then gloom-less is without shadow, a light not like unto what we in our nature conceive as light, a most perfect light.  And from that light another light was born, as light from light, a much inferior light by which to delight mankind.  And this too has a destiny that has yet to affix itself, since clearly the day of seventh has yet to begin, even though it was from the first.

  51. Yet now that we are speaking of the light as it strikes our eyes, that light in all reality is not any light at all, but no more than a mechanical innovation, nothing more than movements tracing circles.  What then light is - are we in our spirits, since we are the ones to decode the appearance of anything and everything into a beholding.

  52. We are spirits, and as such we decode every mechanical thing and movement into what for us is life and being.  Like a snail carries its dwelling so we dwell within our house, that house being our bodies.  And just as a rock has no feeling, nor will a flower cry out when it is plucked, so our bodies are without feeling or sensation.

  53. Yet we in our spiritual nature, in our life being we interpret both sensation and feelings from mechanical coordinates. And so also the taste and smell of things, as well as hearing and eyesight we decode from mere movements.  How thus in our spirits we are movements to know movements.

  54. These things then in some manner foreshadow our Lord as a most perfect light for the salvation of all mankind, and that there came from Him another light, one inferior to the first yet gloom-less the same, one to the joy of all mankind, and for their well being.

  55. Lest otherwise, if none were born of Him to be after His likeness, man would have no life to live, nor cause for rejoicing.  And yes how shall I word this to say; That the light born of that gloom-less light was for the well being of all that were made in the flesh.

  56. The Lord the Father of all gave of Himself, for there came to be His Son who was from ever with Him.  And in His creation He brought Him forth of Himself as it is said; "His only begotten son."  And yet again He is from ever, as He Himself said; "I am the Alpha and the Omega."

  57. As then there was spoken of one other, how is that so?  For as the Father of all begot His Son, He also raised up many sons from His Son, to whom He gave wisdom and knowledge.  For how is one to judge lest he has the wisdom by which to judge? Or how is one to guard and set boundaries unless he may do so in knowledge to know where and unto what end these are to be?

  58. As then He taught one of foundations so He gave him insight into that which exists, how in a nature there is a nature as one upon the other and within that other.  Nor is the one without the other, nor can it subsist on its own, but ever having its being of the one upon the other. 

  59. How thus all this marvelous creation in its singular being is dual and twofold in the one greater than all. And how is the first to end when there is no end, nor even a beginning?  And so my soul glorifies Thee O Lord for the very thought of Thee to create him who is single in the format of two, for a single flesh to be twain.  

  60. It is in His great wisdom, as well as in His great being to have made a beginning and an end, to have made a sure footing, as also a bottomless of no footing, all of these in His great and endless wisdom and His ability to create and form as He wills within and of Himself.

  61. When the Lord made separation between light and darkness, when the stars and planets revolved around one another, so there was the first day.   For in all the time before, as for the sake of men it may be called time, there were no days nor time as such.  But having made separation so time came into being, a difference between light and darkness.  And so there came to be time, the essence for a difference.  

  62. On a first day it was that all things were made, and on the second separation was made that man might count his blessings.  Therefore also came a fourth day with the sun and the moon and the stars set in order by which man might know Him who created them, and praise Him for His mighty works.

  63. He made this separation to His glorious rule that the thing made cannot be as He who made them, but as there is a Creator so there is a creation, and as there is light, there is light one from the other.  

  64. And this O Lord my God is to the glory of Thy great being, knowing the beginning from the end and the end from the beginning, as Thou gave it into my heart.

  65. And what came forth of the gloom-less is in itself a difference that lest it be rotated and labored upon, that is to say, formed to be, it cannot be anything but darkness.  How thus O my Lord art Thou forever just, because the creation is Thine, a word I am not to expand upon.

  66. Moses spoke of creation that in six days the Lord made all that is, and rested on the seventh, which he called Sabbath, a day of sanctification.  And it is so that in six the Lord made all that is in heaven and upon the earth, and thus it will be that in seven all will be completed.

  67. In seven so I said, therefore there is to be an eight day in which all things will be in seven.  As then Moses said how it was; "In the beginning that God created the heavens and the earth," so all things have their beginning while the Lord is from ever.  

  68. Nor should we even debate as to how long ago that was, since time is but a reckoning of its own, or as I once said that; "To have any part of time is to have all of time." Nor is man to discover in how long of their accounting the beginning was other than their own beginning.


  1. I now have come forth in a time and an age when wisdom went into hiding, into hiding from the sons of men, because they sought out many devises by which to entertain themselves in what does not exists whereby to corrupt themselves, to change that which was laid out for them, and not follow upon the paths of righteousness.  

  2. Wherefore thus it became to be called an apostate generation, a generation in which many became insatiable, never having enough of what is un-natural to their being.   And yet within that generation, within a world of such darkness God caused His light to shine, so that by comparison to His light these many might behold how foolish indeed these were acting.  

  3. He thus brought one forth as a light to the nations, and caused him to record many sentences for them, by which these might be instructed, and come to realize how wrong indeed these were, and not to let the evil spirits condition their minds.

  4. These many that have come forth in the ending of the times, that is to say; having come forth in six, these multiplied their folly to add six unto six.   And for all that is natural and/or unnatural to them they had forgotten how their Creator had given them a lawgiver in Enoch, the first in the learning of the age of man.  

  5. And why did they not keep with them the handwritings of Enoch, for the Lord brought him for the instruction of all mankind, that they might hear and not forsake the deeds that are righteous. 

  6. And so although these thought themselves wiser and invented for themselves laws which cannot save, the words of Enoch will again be heard and the righteous shall feast on them as better than good food.  Even as to me the words of wisdom are of more value than anything.

  7.   While then they knew, yet they knew not, for his writings remained, yet it was to them like unto a closed book, reading but not understood. And equally so with Moses in a law for them, as well as the perfection in the law given them in Jesus, the Son Himself.

  8. The Lord, the Almighty Son of God thus gave of Himself for His day of judgment to collect upon all that He sowed among the sons of men.  As then the Father by His Son brought forth another teaching him of fundamentals, how is he to be understood when even Him from whom he was taken is not understood?

  9. Yet though he should be known for what he is - as Enoch spoke saying; "And He the Lord of all who judges that generation shall reveal to them your handwriting, to those to whom He must point out the guardianship of the world, to the faithful men, and workers of My pleasure who do not acknowledge My name in vain. "

  10. As thus the Lord will judge that generation, He also procured for one to again write out and reveal the hand-writings of His first lawgiver, one who would be an executor of all men.  What therefore am I to say but that men should have known, and how there would be one among them to know of a truth.

  11. And yes, how bold of me to pronounce these words before the eyes of all men.   Was it then of my Lord who gave His life upon the wood of the tree also in boldness to say that He was the very Son of God, His only begotten Son?  

  12. He spoke the truth since He was as He said He was, even as I am speaking of a truth. As then the Scriptures revealed His coming in all the words spoken and brought to bear, so my coming is likewise revealed in the word spoken and in the deeds done of me.

  13.   I am not like Solomon, I do not understand many of the things that he knew, but the foundations of the earth were given me, and how the earth revolves and by what, and what will be in the day of tomorrow, to know the beginning from the end.

  14. Though one may have heard many new things from me, all these were known before by the sons of God, there is nothing new in me, nor anything that was not already spoken of me before, like where it states;  "And I saw seven rivers upon the earth larger than all the rivers.  One of them emerges from the west and empties its water in the great sea." 

  15.    All that has been will be, and all that were born will return, there is not a single soul of man that shall not return in order that judgment may be executed upon them.  

  16. No one is free to act as they wish, but all are to follow the paths laid out for them. Blessed therefore them that follow upon paths of righteousness for all that commit sin shall come to know of it in pain and in regret.

  17. Judgment will not only be for the sons of men, but for the inhabitants of heaven as well, for the angels which did not keep His commandments will likewise be judged, even as those were judged that did not keep their places but that changed their places fornicating with the daughters of men.

  18.   We began to speak of a creation, but how am I to speak of that which is in God's great inestimable wisdom?  Yet I did cry out saying;   "What a marvelous thing Thou has done O Lord to create mankind, that Thou made us and these many others.  For how would even one be without these many others, to be one for the others, and the others for the one?

  19. What a marvelous thought of Thee to let birth be from birth, and light from light, even as Thou made fire from fire, and dust from dust, so much of a riddle to all but the very wise.  Thy creation a most marvelous innovation to the glory of Thine most perfect being."

  20. And so came a first day, a first created, after which in Thy most perfect thought will be a day in renewal, a day that is properly called the eight day.  As then Thy works proceeded in a day of six, they are indeed of six with the seventh to perfection.

  21. And so the first must resolve itself in seven so that the eight day may have its entry, lest I should forever be without my mate, nor therefore could there be any birth of me.   For on that day, on the eight day it is that Thou wilt grant to man his mate, when at long last I likewise will be made whole.  

  22. As then the seven resolve into a single, the eight is dual.  A first in which birth may take place, which for its nature in seven comes to perfection in a day following that it may show forth in all of its glory, in the glory of Him, who is in seven as well as in eight.  One who in His being was from ever not in any creation, yet of Himself He formed all that is which He created.

  23. Nor is there any comparison to be made, for who was there to show unto Him what was to be and how?  He is One and Only to know what justice is and how.  As then no-one taught Him He all in Himself is perfect judgment with knowledge and with understanding such as cannot be comprehended by the sons of men.

  24. And this is most marvelous that for a Lord and Creator unto ourselves He was most perfect to have a love and compassion perfectly suited for all that was to be made of His hand.  For who is to withstand Him who is One and Only all powerful in whom and by whom all things are sustained?

  25. If it were not for His perfect being to have all righteousness within Himself, we and all creation would be in wretched shape if in any wise at all we had a leader and a god such as Satan made of himself who is inconsistent and who has no compulsion of bringing pain upon such as are subject unto him, to have injustice on his mind.

  26. Therefore also to the Lord God, Creator of all, belongs all praise and glory, not only because He all in Himself made all things, but He is forever just and righteous, and having love and compassion upon all that came forth by His hand, and by the power of His word.

  27. What if the Lord had never been? Just imagine this that nothing of anything would exist, that time into forever is without meaning. No people, no angels, no universe, for without God nothing of anything could possibly exist.

  28. Let us therefore be forever thankful that there is a Creator, and that He is our God and Creator, a most righteous being in whom all creation may rejoice, and forever-more rejoice.  

  29. And how could I possibly relate the marvel of His understanding when at all times I am very much intrigued by all that He has made.  His works simply cannot be understood so marvelously as He has made them. 

  30. For the smallest of His handiworks He is at all times awesome before me, awesome and imperceptible so marvelously as His works are.  I am a pitiful creature paining myself over al that He has made to gain an understanding, all the while my thirst being unquenchable.

  31. What is the number of the galaxies, and the endless number of those that He caused to inhabit them? How many creatures did He make for Himself in comparison to which we - as a whole human race equally endless in number - are as nothing, as the fine dust upon the scales?

  32. He only knows, and by Him all of them are sustained, He directs the path of each and everyone of them, giving to each their habitat, and not one of them is idle. Whom therefore are we having our habitat upon a single pebble within a single galaxy and served by a great host of such as He commanded not to show themselves.

  33. For so He said; that it is by faith that the righteous shall live, namely; that we should make use of the understanding which He has given us, to know Him in the works of His hand.  For how are the eyes of flesh to look upon a most perfect light and not become undone?

  34. The whole of the universe is but like a tent unto Him, to show that we are at all times within His embrace, and nothing is to occur without His knowledge, nor can anything, nor anyone ever escape from Him, to be without Him.  He is all things to everyone for He is One and Only, our everlasting good and loving Creator to in seven perfect all that is in six.

  35. There is no likeness to which He can be compared, for as I said He is One and Only.  While then it was of me to say so - it is only so because He taught me, or how else would I know - Him being One and Only to grant understanding to whomever He will.

  36. By His prophets He confounds the so called wise in the earth, such as thought of themselves to have knowledge and understanding, daring them to proclaim that which is to come - so that these too may be known for the gods that these presume themselves to be.

  37. Like He said; "Tell us what is to come hereafter, that we may know that you are gods. Do good or do harm that we may be dismayed, and terrified." But these had nothing to answer, nor even were they competent to reply wherefore these not only earned His disgust, but my disgust as well, to look at them as nothing, and at best disgusting.

  38. As then I - as one among the many - did speak of such things as to come hereafter, having made prophecies of what is to be, it was not of me, but of His revelations unto me.  

  39. Not I therefore am a god, since as I proclaimed, He only is One and Only.  And if it be His wish to make a god of me for such as He wishes to endow unto me, so be His will, nor am I able to withstand Him.

  40. But this was hard on me and tearful to discover, namely the pride in man, how they labor to destroy themselves for nothing more than an accursed pride and arrogance, to be like unto the Satan who also in his ignorance thought to elevate himself to an impossible position.

  41. How foolish of this Satan to speak to the very Son of God; "That "he" would give Him all these nations and their glory," as if they were "his" to give away. And so by these words he showed that there was no gratitude nor any humility within him.

  42. He thought to glory in himself while he was but a created thing, even as the rulers of the earth seek to glory in themselves, to have their subjects admire them for what is most disgusting, for the stupidity and the arrogance of their mind, claiming to be wise while in fact they are most foolish.

  43. These foolish rulers did not learn much from that king of kings named Nebuchadnez'zar, who as an example and as a warning to all rulers, for a single foolish outcry was reduced to a mere beast, to a semblance of his own baking.  For as I have seen - in their behavior these rulers in the earth conduct themselves but like beasts.

  44. And how then shall my desire be in them?  And not only that I came to say; "What are these rulers of the earth to me, that my desire should be in them?"  But equally so I came to disdain their subjects, the people as a whole for having their admiration towards them.

  45. As then my Lord spoke of these many persons - loving and electing the vain - to be nothing more than an abomination, so the people as a whole are an abomination to me as well, so much so that even though the Lord appointed me to be an everlasting prince over them, I came to refuse it.

  46. And what other person in all of this world has ever refused to be a prince, to have a people for subjects unto him? The rulers of the earth not only vie for the rule, but kill for it as well.  How then should I not despise them, and allow my mercy for them to be as one of no mercy?

  47. And equally the Satan how he manipulates the people, and tortures them, having no love at all for them, yet he wishes to be king over them. What is it of a leader to have no use for his subjects - but his own vain glory.  This to me is most abominable, and a contempt to even contemplate upon.

  48. Why then am I so different from them, if not for this; that my birth was not from this earth, but from His Son, from the very right hand of God in the making of the Father of all, to have taken one from His own, for the good of all mankind.

  49. Do not therefore O you children of men aspire for any greatness other than what indeed you are, for as the created you cannot be as the un-created, like it was said; "They cannot be as He is because they are merely His handiwork"

  50. If then we speak of "darkness," what is darkness if not the absence of light?   If then light is movement, so the absence of it can be two things, to be either at rest as without movement, or simply moving on a straight line with no variation.

  51. Light as such in the mechanics thereof is an angular movement, while darkness is the same but in linear, to be without the angular variation.   Both of which thus are a movement and when taking from both, it as such - in a manner of speaking - becomes substance, like unto air or water.

  52. In that respect it is like as the atom having become in the nature of light amidst the darkness surrounding it, for as darkness was the absence of light, so a visible age appeared in the combination of them.   But neither of these would have shown themselves but for the intelligence causing them to be founded on a footing for all that was to be observed in the light as well as in the dark.

  53. And so we come to be speaking of "Matter, Motion, and Coordination, that is to say; matter in motion by coordination.   Of these three we might presume that motion and coordination are simple enough to understand.  Yet these shall hardly be simple.

  54. Motion may be said to simply be the movement of things, and coordination the order by which to move.  But these two are as difficult to understand as matter itself is.   

  55. For motion, as to move; there has to be something of collateral - to be on the move.  Moreover, how is motion to be movement when it must include a space or anything having distance to move by?  

  56. Before anything can go from one place to another there has to be a place, and a place beyond that place, wherefore space as such is as much involved with movement as that collateral something to be moved, to be displaced.

  57. It is all quite simple to say "matter in motion by coordination."  But here again, what is coordination?  shall it be a sequence of events, or a route by which to proceed?  The very ideal of coordination comes to spell intelligence.  

  58. And so with any one answer we come to be saddled with two more questions, who in turn for their answer will leave is with four more questions to answer, wherefore we are never at end.

  59. Take for example "sequence of events" in which we were defining events, for in pronouncing the term "sequence" with events, what are these in a definition thereof?   And again, how did these come about to be numbered or accounted?  

  60. Quite clearly coordination comes to an intelligence, something or someone to pronounce an order of it, a way to go, a means by which anything in the term of matter may be moved, that again in turn leaves us with space itself as still another quest to be defined.

  61. If we really think about it, we ought to stay away from matter, motion, and coordination, even though we cannot exist without it, since the terms as such when taken to their fundamentals will bring us in such deep waters that are much too hot for us to handle.

  62. Substance as such what could it possibly be when it cannot be seen nor touched upon except by movement upon movement, and what is it that is moving, to be keeping itself in place?  If there is any name to be given to it?   

  63. We might call it dust, but the term as such does not reveal its nature, wherefore the term "substance" is more appropriate leaving us to wonder what the essence thereof may be. And that my dear reader is about as close as we shall come to it.  

  64. And "motion" likewise for its fundamentals - shall not register itself unto us as anything more than simple movement, with space wherein to move about - not in our understanding.

  65. While then coordination is akin to language, and/or mathematics, it must be rated to intelligence, which cannot subsist without One to have ordered the same, as well as created the same for us.

  66. The majesty of the Lord God cannot be described, He is all things and all things are contained in Him.  His Spirit fills all that is, and by His passion all things are kept.   He is Master of all, and nothing can be thought of nor done without His knowledge.  

  67. He knows the number and the names of all the myriads of the flaming stars, and the circles in which they have their functions.  In Him is the ever beginning, and the never ending.  He is great above all His works and no one is able to withstand Him. 

  68. His majesty as the sole ruler of all the universe is more than awesome, it is imperceptible, so is He for greatness and for Majesty.  And we are to endure with Him into a never ending time, a period never at all to end, for so He thought it good upon all His works .

  69. How thus shall He who gave of Himself for the life and benefit of all mankind - come to abhor His children for whom He gave Himself?  For just as we cannot be without Him, neither is it of Him to be without us.

  70. It is a foolish thing for anyone to even think to live for a mere number of years when he is to endure forever, when at all times before the eyes of everyone he must account for his deeds.  There will never be a time when any man will be able to hide himself, or any of your deeds, or even the thoughts of his heart.

  71. Why do you look for to accumulate things unto yourselves, to have riches, when so many others are without their needs?  You know very well how each day comes to an end after which you will have to lay down and sleep, and how that is a token of life and death, that after your few days you are to lay down in the tomb. 

  72. And again how in awakening in the morning, you are likewise before long to awaken from that tomb as well to enter into the days to which there is no end.  

  73. How then will you look him in the eye, that poor man in how you failed in giving him for bread in his mouth, while you overflowed with wealth.    You will not be able to look him straight into the eyes for the shame that will be upon you.

  74. As then both him and you are to be judged, do not fancy yourself that you will appear before the Almighty one, in His illustrious presence, since no evil can stand before Him, but He will give you into our hands, and into my hand to be judged.  

  75. For so He will speak; "that for your evil in not showing mercy your life before Him will be annihilated."  He will no longer have mercy on you, but leave you to His sons for judgment upon you, to deliver you body and soul into their hands.

  76. And having come into our power to do with you as we please, what do you propose we will do with you, and what it is that will please us?   I, for me as a prince and executor, it will be my pleasure to execute justice, to render to each person the reward due to them, be it mercy or no mercy.

  77. You of-course by the lies of all your preachers conceive as if you will enter into heaven by the thousands and by the millions, and even committing suicide so as to go to heaven.  But you are most ignorant not to have known how the Lord Himself said; "That as it was in the days of Noah, so will be the coming of the Son of man."

  78. In the days of Noah there was but one righteous one with seven others with him, wherefore, so I say unto you how even now it will be for but a lone righteous one to enter and those others in seven with him.  This is so because the Lord has said so.

  79. How numerous therefore these will be that missed out on heaven, all because they were ignorant, and did not consider the wisdom of all that is spoken. How very large indeed that pool of fire will have to be.


  1. What right now do we have to enter into heavenly habitations?   The Lord made the Satan to be lord over the earth to govern and care for it, and he was a great and mighty ruler with many subjects under him to perform all that was required of them. 

  2. He was magnificent and while he looked upon the dinosaurs, the great beasts, and for millenniums took his delight in all that God has caused to come upon the earth, pride came into his heart, and for all his magnificence he thought to set his throne next to that of God. 

  3. And yes what an immense magnificence this would be to have one's seating next to the Almighty One.  But such is reserved for such who are like unto the Lord God, namely humble and with compassion, for those who do not conceal pride, who do not seek their own glory above that of others, to glory in what is factually detestable in the sight of God.

  4. For now I wish to reveal a key, a word in perfect wisdom by which all things are turned. And that word is; To have love for one's neighbor, and to show gratitude towards the hand by which one is fed.   But O who is to understand the depth of that which I am attempting to reveal?

  5. I am bound to utilize many words by which to pronounce the simplicity and nature of a few words, because I am speaking to the sons of men, to the children of the earth.  For in looking upon the sons of the earth - O how these love to be self righteous, to think so much more of themselves than what they are.

  6. When the Lord said to one; "You sins are forgiven you," the heart of men took offense.  And why were they offended, all because something good and generous was given a man?  These did not understand the perfect nature of God as well as His law, in where He said; "To have love for one another."

  7. What now was it that I said?  Did I not pronounce saying; "The perfect nature "of God" - in conjunction with to love one's neighbor? For how did this law of love come to be - if not after the very nature of God Himself - to have in mind the welfare of others even before one's own?

  8. For so indeed He proved this of Himself by giving of Himself for the sake of the small and the oppressed.  In so doing He showed to all the inhabitants of His endless realm His inestimable love.  In so doing; He showed His very nature, and how; that all in itself it is true and righteous as well as to be desired and kept.

  9. All these many from among the sons of man that instead of harboring envy - rather gave themselves for others and for the glory of God are precious in His sight, because they are like unto Him, in His image.

  10. As thus this Satan came to show a heart in contrast to the very nature of God, and contrary to the nature in which he was created, he came to darken himself. He stilled the light within him, which if one does so he becomes dark, not in the image of His Creator.

  11. God made His creation so that all His creatures might rejoice themselves in Him, in His great compassioned being to have love and admiration for one another, to be in the image of Him who created them.   As then the Satan rejected that very image so he became darkened and no longer understood the nature of love and compassion. 

  12. And how indeed these have no conception of what it is to bear integrity and to have love and kindness for one another. All this is very much evident in this world especially those that were born of the devil, rather than from the blood of man.

  13. And while the many subjects that the Lord had placed under Satan had a choice to either remain with their master or heed God's warning, they choose to remain with their master, and likewise became darkened, no longer able to comprehend and act upon the image of their Creator.

  14. For he that is in the light - which also is as to be within God's creation, - has eyes; but that are in darkness are without eyes, not competent to know that they are but dark, and not within God's grand creation.  It is a fatal act to reject God's light whereby one becomes darkened, since it is contrary to all that God established.

  15. The Lord God therefore for his rebellion against Him cast him out of the high heaven to dwell near to the earth which he was given to rule.  But shall this be sufficient merely to suffer banishment for the rebellion he had committed not only against God his Creator but even as much against all God's creatures, all His many angels in whatever form they were made?

  16. In my eyes, how is one to have a rule when that rule is contrary to the very nature in which God had established everything?  Wherefore banishment is not sufficient, but his rule must likewise be taken from him.  

  17. As then I understand it, in the eyes of God it was not sufficient for Satan to be banished while keeping his rule, a rule that is not sanctioned by God, nor could it possibly survive His ever magnificent being.

  18. For the Satan in thinking to force his throne next to that of his Creator, to boldly defy his Creator, such a one is no longer fit to be a king, nor to have any rule, most certainly not over such as were made in the light of God.  Therefore also did God in His almighty great wisdom create man to, as one might say; shame the Satan.

  19. For as in due time, after the Satan had been banished God placed a man upon the earth, a spirit made in the flesh, out of the dust of the earth rather than made of fire, He clearly made it known that this man was to be lord in the earth, and all that is in it.  Wherefore as such man's entrance into the world to rule it, came as a sure punishment to Satan.

  20. For now God had made another, a much inferior creature to rule that over which the Satan had his rule.  One might say; man came upon the earth as retribution to the Satan, to ultimately remove him from his throne.  And the Satan understood this whereby he saw Adam as a threat to his kingship.

  21. And Adam indeed was there as a threat to his kingship, for why should the Lord allow one who is dark to rule such as are in the light?  As one who is without any love of goodness to govern such as were made in the image of God, to be good and loving? Or by the same token; how light rules and dispels darkness, but darkness is never able to rule light.

  22. Yet Satan did not see it that way, and thought himself to be humbled even more, for now no longer allowed to even enter into the high heavens where all that are gloom-less dwell, here came a spirit cast into very dust of the earth as a ruler over that which he had been a ruler for a very long season.

  23. How then so the Satan thought am I to allow this, for a creature much inferior to myself to take my kingship from me. And so it came into his heart to ruin that new creature before it had a chance to take over.  

  24. As then he knew very well that to disobey the word of one's Creator is a sure way to invite death and/or banishment upon oneself.  And being very much afraid to approach the man, he nonetheless tempted Eve, that she in turn might tempt the man, and both of them fall into death, whereby in his mind he would remain king and lord of the earth.

  25. And now take some thought upon this, how first of all Satan went amiss by thinking to take in a seat not belonging unto him, and for which he was banished, how he did not really understood his predicament to for the envy in his heart ruin this new creation of God as well.

  26. Like we say, for a dog to return unto his vomit, that it is not enough to perform evil once, but to do it again and again, as were it a taste morsel to behold the demise of others, rather than to love and admire them. This sort of attitude is not anything the likes of what God is, nor after the likes of what He brought forth into being.

  27. And to understand this how any man or any angel can do such things, to act so contrary to the nature in which they were made, is inconceivable, as the Lord Himself put it;  "They have corrupted themselves by an inscrutable law."

  28. This then must have come to the surprise of Satan, how the Lord pronounced a very wise judgment upon the both of them, upon the tempter as well as upon the tempted, that the tempter was merely to bruise the heel of its victim, while the man was to bruise the head of Satan.  This indeed came like a bombshell upon the Satan; that not only banishment but that his rule also would be taken from him.

  29. All this was of course known to the Lord that such would come to pass, wherefore also in His great inestimable wisdom He destined man to be before even the earth revolved around a sun.  For it is so that with God there is no injustice, nor is it of Him to punish anyone but as is truly deserving upon them.

  30. For so if one will ask; - how the Satan survived to this day?  It is because God is forever just, and the measure by which the kingship of the Satan was to be taken from him was not yet full, wherefore by all means he must be allowed to fill up his measure.

  31. And now that the man as well had disobeyed His Creator,  and was in the same boat with Satan, God took steps to save the man who was deceived but in his innocence, not as yet having the full knowledge of good and evil.  And at the same time by so doing to shame and bring a proper retribution upon the Satan.

  32. And why does this Satan as yet have the right and privilege to test us, to try us after our inclinations?  It is so - that if the man is to rule and take in the seat of Satan, if these in their own will do not have the inclination to follow the rules of their Creator, what right would these have to take in his seats?

  33. It is simple a matter of right judgment, if man does not follow God's rule, what more shall he be to the Satan?  For so Satan will say;  

  34. "Why should that man come to enjoy my seat when he is no better than me?  I indeed opposed God, but that man is also opposing God, wherefore that man has no advantage over me.  If therefore that man being wicked is to come into the light, why not me to keep my rule!"

  35. We therefore must be more just than the Satan, and show forth to all God's creatures that indeed we are deserving of the rule that at first was of the Satan.  If we cannot show to all heaven and earth that in our own free will we are after the image of God, we likewise have no right to rule.

  36. Nor was it of Satan alone to darken himself, but his subjects as well blinded themselves in their master; much like the German race blinded themselves in Hitler. And even a number of the angels that were to care for mankind, called the Watchers, with full knowledge in what they were doing corrupted themselves by partaking with the flesh. 

  37. Our being upon this earth is no secret to those in heaven, and all our actions are contemplated and thought upon by those in heaven. We are not alone as so many foolish persons allow themselves to be had by Satan's helpers. 

  38. If we in any wise in our own free will side with the Satan to love darkness more than the light, we are then very much like unto the Satan, and likewise not fit to rule. He therefore has a right to try us for our inclinations all because with God there is no injustice, nor any respect of persons, but He judges everyone according to their works.

  39. If I were to harbor envy or seek for my own glory, what better am I then to the Satan that by any chance at all I should come to inherit his rule? If I do not show myself to be in the image of Him who made me, then my being is contrary to all that exists, and that was made of God.

  40. As then all God's creatures were given a certain rule to follow to honor Him who made them, He likewise gave them a will of their own whereby they might forever be in the light of His countenance, as free men and individuals.


  1. How little we know of what is in the heavens, and how small indeed we are.  The earth is but a single planet encircling a single star within a galaxy that contains millions of stars.  For us a masterful creation while it is but one of many such galaxies.

  2. The devil then as he makes his attack upon the inhabitants of the earth, to turn them against their Creator is operating in but a small corner of this one galaxy alone.

  3. And so I asked myself  Over how much of this part of this galaxy was Satan made a ruler, how many stars and planets are, or were under his rule?

  4. Does he have the means to  travel the whole of this galaxy, as perhaps in the way of travel he may have, but over how much of it does he have control?

  5. If it were but a tenth part of this galaxy, why does he make such a fuss over this little globe on which the inhabitants are but like grass hoppers, for surely among a million stars there are many planets, and what all the Almighty One has planted upon it.

  6. He may not in his own person reside much upon this earth but he has many loyal servants that are just like unto him roaming the earth for anything and everything to corrupt and destroy.

  7. So thus if there be a single Satan while there are millions of galaxies other than our own, his evil is but in one small corner of the universe. And like a single rotten apple in the basket, the Lord will cast away that single rotten apple lest the whole of the basket be contaminated.

  8. Does then righteousness reign in all of the other galaxies, and/or in the rest of this our own galaxy?  If at all the Lord has created a race of men in any other galaxy, there could be millions of races such as we are.

  9. But in order to be as we are -- they would have to be made in the image of God. And if then they are, these also cannot be righteous all in themselves since they were created, for just as we cannot be as the Uncreated because we are but a creation.

  10. If thus there are other planets in other galaxies with human creatures, these likewise will be in need of a Savior if at all they are to be in the likeness of their Creator.

  11. But if so, how many Christ's must there be?  How many Kings on how many holy hills whereby the Lord may dwell with them?

  12. Since then it is clearly written and affirmed, that there is but One Only Begotten Son of God,  And that He reigns over all the works of God, And that all that was made was made by or through Him, so it concludes that we on this earth are the one and only race of humans.

  13. And while that may seem extremely grand that for the number of us, its tally out of number, is but a minute part in the hand of God, like as He said; "How we in all that we are, are but like the fine dust upon the scales.

  14. As then in weighing things we do not even consider that fine dust to be of any concern,  so we in all that we are, are but like nothing, as something that is overlooked.

  15. Yet our Father regards that fine dust with great care, even so much as to give of Himself to us in His Son, His only begotten.

  16. Shall there then be more than one Satan? No, not so, since it is written the Lord speaking; "That of the Ones He made only one turned away from what was ordained for him. One thinking to make himself equal to God, which of course is impossible.

  17. What therefore may there be within all the other galaxies? We do not know, nor are we to know, for like one of God's angels said; "Only those in heaven may know what is in the heavens, and those of the earth but what is in the earth."

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