Born Again, A Holy Brainteaser
Anything that stunts or hampers the evolutionary process which we speak of as “life” has to be cast off (religiously promoted as “sacrificed”), otherwise our awareness (consciousness) of self cannot advance into its intended evolutionary potential. This is the true meaning behind the Gospel verse which says that you must be “born again” (John 3:3). It is important to note that Jesus, the personification of the Life Principle, is portrayed as allegedly saying this to the bit-part character Nicodemus–a character who appears only twice in Christian myth. He is defined, for some strange reason, as “…a ruler of the Jews.” It should be noted that names in scriptural texts usually hold subtle meaning for those in-the-know.
The name Nicodemus is a cunning device that passes along hidden meaning only to those who have been initiated into sacred language technique, for it is fashioned upon the Latin words necho and demos–which is to say, matter and demon (densest energy action). Thus in this storyline Nicodemus actually represents the energy potential which issues out of the pre-physical void–the Creation process–creative energy passing over into defined matter form. When life becomes defined in the energy involvement as dense matter form it is the beginning of the qualification process which results in transmogrification (changed into a more evolved energy form); and this is the Pagan mystery school teaching which is summed up in Jesus allegedly saying, “No one can see the Kingdom of God unless he is born again.” The manner of being “born again” was explained to Nicodemus (verse 3) “…Except a man be born of water and spirit, he cannot enter into the kingdom of God.” What is referred to here is the same spirit that moved upon the waters of Creation in Genesis: in other words, what we today may term the quantum regulation of all energy.
Then later, after Jesus is crucified, it is Nicodemus who allegedly assists in the entombment of Jesus (John 19:39). This verse says, “And there came also Nicodemus, which at the first time came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.” Nicodemus is referred to here as which, not as who! This subtly confirms that what is being referred to is not about some human being, but a personification of an aspect of Creation energy which assisted in bringing life forth out of void conditions (allegorized as night). This is sacred language technique used to alter prehistory lessons concerning the energy phases (Life Principle) that involves toward matter-form with consciousness. The technique that was used in this passion play was fashioned upon very ancient teachings concerning the Creation process—but it is being told backward!
The wording actually admits this by saying that Nicodemus “…the man that came to him (to Jesus) in the night the first time” (as in the beginning). There is no explanation ever given regarding the “first time,” only the vague inference that it referred to the first appearance when Nicodemus is said to have allegedly approached Jesus–in the night (John 3:1-2). Read that line again: Nicodemus is the man that came; not the man who came. The word “that” suggests an undefined thing or action, but the word who would be the proper designation if the verse had designated a living person. This is sacred language technique being used to disguise creative forces as a person, but secret knowledge is conveyed through the references using the inanimate which and that.
Chapter 19 of John then closes with two verses (41-42) that ring like an afterthought: “Now in the place where he was crucified there was a garden; and in the garden a new sepulcher, wherein was never a man yet laid. There laid they Jesus therefore because of the Jews preparation day…” This garden referred to, “wherein was never a man yet laid” is one and the same as the Garden of Eden in the Creation story. Therefore the sepulcher “wherein was never a man yet laid” was inspired by ancient lessons regarding the archetypal Earth where life is to arise as explained in prehistory cosmology lessons: so the tomb that is referred to is the use of allegory and has absolutely nothing to do with any actual sepulcher in Judea.
Nicodemus and Joseph of Arimathea came to the sepulcher together, and strangely they brought with them medicinal potions, not potions commonly used in that timeframe for the preparation of a body for burial. Spices and ointments, myrrh and aloes according to John 19:39, which infers that Jesus was not dead but in a state of energy alteration. He was indeed to be resurrected, but not as it has come to be interpreted. Revitalized, we could say today. Remember, no time was wasted in taking down the seemingly lifeless body of Jesus, and it is made clear that they hurried to place him in a new tomb. And too, the two Marys, mother of James and Mary Magdalene, also brought similar medicinal provisions when they went to the tomb immediately after the end of the Sabbath. And what about the set design—the curious setting of the crucifixion taking place immediately adjacent to a privately owned garden where a brand new tomb awaited? That was peculiarly convenient for such a public execution.
There is still another angle to this plotline which links it to the book of Genesis, the book of beginnings (Creation); consider the two Gospel characters named Joseph in peripheral roles. It should be remembered that the name Joseph in Hebrew means “he shall add,” like a builder. Joseph in Genesis is the eleventh son of the patriarch Jacob/Israel, and it is he who supposedly moved his whole family into Egypt–an advanced plane of existence–where his descendants remained and multiplied until Moses allegedly led the Israelites toward the Promised Land (energy as matter). In Gospel we then have the widower Joseph who became the husband of Mary, the surrogate father of Jesus, and he was allegedly a carpenter–a builder. Thus the implication is that Jesus had also been schooled as a carpenter. And finally there is also Joseph of Arimathea, a rich Jew who is depicted as coming “secretly” in the night (as had Nicodemus) to the sepulcher to take away the body of Jesus. As bit players neither of these Josephs have any speaking roles. This later Joseph appears in the story only to bury Jesus, mimicking how Joseph buried his father, Jacob/Israel, in Genesis 50:7-13. From this divine storyline the church put forth the claim that Joseph of Arimathea (the rich Jew) later became the founder of Christianity in Britain and founded the monastery at Glastonbury. And he is, of course, regarded as a “saint.”
And that, as they say, is the holy truth.