|Carlo Suares: The Second Coming of Reb YHSHWH : Chapter 1: Multidimensional Worlds|
I WISH TO WRITE ABOUT AN EVENT THAT HAS been going on for some time now; about a stupendous, illimitable flux; about a mutation of psychisms; about the decisive turning point in human history. Such a project should first present everything humanity has known and believed (including everything it now knows and believes) and then transform the sum of it all into a single act of spontaneous, timeless consciousness. This would seem impossible if it were not for the fact that some people already perceive the event directly.
It is becoming more and more evident that the universe we see, measure, analyze, and believe in as a spatiotemporal continuum (three dimensions of space plus one dimension of linear time) is very far from being all that is. Space and time, which our minds call "objective," are actually only the inventions of an earthbound consciousnes that, from mineral to human functions on one, two, or three dimensions -- the third encompassing the first two and never going beyond.
Humanity today is finally discovering that an indefinite number of universes function in an indefinite number of dimensions. These universes coexist and penetrate each other. They both encompass and go beyond "our" universe. Without exception the fundamental error of our religions -- and the "original sin" of human thinking -- is that they can conceive universes in which there exist beings with multidimensional perceptions only in imaged, sensorial, or materialized forms.
What the Rabbi called Jesus came to show us is that there reside in these universes beings whose consciousness
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goes beyond the notion that they are individuals limited to their physical bodies. (Humans, according to some of our scientists, are constituted merely of what is between the tips of our toes and the top of our heads.) The Rabbi came to show us that among such beings, individuated, live our true selves: our souls.
The world in which we appear as "flesh and bones" is a world that is limited, projected, and created by a consciousness that is limited, projected, and created by that same world. These bodies -- ours and those of all "solids " stars, and objects -- are made of a void or vacuum, and exist only within our own coordinates. Beings coming from more complex coordinates pass through what we call "matter" without perceiving it, just as countless electromagnetic, cosmic, and other currents pass through us.
Our real selves, far from being this false evidence that brings such pressure to bear on us with problems and conflicts in our daily lives, are to be found in the nondimensional "indetermination" of the totality of that which is. This totality adds up to the indeterminate number of universes mentioned above. No dividing walls separate the graded mentalities of these universes. That is undoubtedly the most important thing the Rabbi has told us, even though he said it in symbolic terms -- the only terms that then had a chance of being understood. But their meaning has been -- and still is -- twisted in a way that is fatal to human understanding.
No dividing walls exist between a superior consciousness and a vegetable consciousness: the bread and the wine are "the flesh and blood" of him who speaks. This does not mean that the sacred host taken with wine is the "flesh and blood" of that man. Far from it! such a mixture of cannibalism and theophagy is abomination to the Rabbi. To eat a cracker, call it holy, and imagine that this is the "True Presence" is both primitive and barbarous. No dividing walls exist between our daily consciousness and the most exalted consciousness: "Be ye therefore perfect, even as your Father which is in heaven is perfect"
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(Matthew 5:48) 1 Stripped of symbolic images, this sentence and thousands of others state badly what the man who is called Jesus or some other name was trying to say. Paul put it this way to the Corinthians: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (I Corinthians 3:16).
If I, in turn, try to say it more clearly, am I at fault, or am I "wise in [myl own conceits" (Romans 12:16) ? Certainly not. I say what I have to say, regardless of what anyone might think of me, knowing that I am "one of his own" (in his consciousness), that he is in me and I in him, in him alive, in him who never rose vertically from Jerusalem to a fancy sky where he is supposed to be domiciled, in him on earth, neither dead nor risen from the dead, but simply alive.
And it is not in his name that I speak, nor in my name either. My words mean what dictionaries say they mean. I select and weigh them carefully. For me they have the value of a last will and testament. I could not leave this world without having formulated them precisely. Many of these words have already been published in my writings and spoken in my lectures. I owe it to myself to repeat them here, perhaps with more precision, and in a way that will seem aggressive, offensive, and violent to some. A nail has never been hammered solidly in with euphemisms. And the mundane ecumenical discourses that prevail in our many assemblies (wordy speakers and bored listeners) are only deceitful havens, voicing the 100 ways of serving up the Revelation so that it disturbs no one.
I References to the Bible are from the King James version.