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 of self (consciousness) cannot advance into its intended evolutionary potential.  This is the true meaning behind the Gospel verse saying 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 a bit-part character named 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 myths usually hold subtle meaning for those in the know.

The  name Nicodemus, as an example, is a cunning devise that passes along hidden meaning only to those who have been initiated into sacred language technique, for it is fashioned upon the Latin words nechos and demos, which is to say, matter and demon (densest energy action). Thus in this story line Nicodemus actually represents the potential of Creation energy which passes over into defined material form.  When life becomes defined in the energy involvement as a dense matter form it is the beginning of the qualification process which results in transmogrification (changed into a more evolved energy form).  This was a feature in the Pagan mystery school teachings which was refashioned and summed up in Jesus allegedly saying, “No on 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 of the spirit, he cannot enter into the kingdom of God.”  What is referred to here is the “spirit” that moved upon the “waters” of Creation in Genesis 1:2.

Then later, after Jesus is crucified, it is Nicodemus who allegedly assists in the entombment of Jesus (John 19:19).  This verse says, “And there came also Nicodemus, which first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.” It is important to note that Nicodemus is referred to as which, not 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 the bringing life forth out of void conditions (night).  This is sacred language technique used to alter prehistory lessons that had taught of primal energy involvement (Life Principle) that develops as matter-form with consciousness.  The technique that was used in the John account was fashioned upon those ancient teachings concerning Creation processes and the wording actually admits this by referring to Nicodemus as “…the man that came to him (Jesus) in the night the first time.”  There is no explanation ever given regarding the “first time,” only the vague inference that it concerned the initial 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 an actual living person.  This is, again, sacred language technique being  used to disguise Creation forces as a being, but secret knowledge is conveyed through the inanimate terms of “which” and “that” as reference.

Chapter 19 of John then closes with two verse (41-42) that is expressed 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”…(referring to Passover–Creation energy passing over into dense matter).  This “garden” referred to, “…wherein was never man yet laid”  is one and the same as the Garden of Eden in the Creation story.  Therefore the sepulcher “wherein was never man yet laid: was drawn directly upon ancient lessons regarding the archetype Earth where life is to arise as explained in prehistory cosmology lessons: so the “tomb” referred to is an allegory and has absolutely nothing to do with some actual sepulcher in Judea.

Nicodemus and Joseph of Arimathea are depicted as coming to the sepulcher together, and strangely they brought medicinal potions, not potions commonly used in that timeframe for preparation of a body for burial. Spices and ointments, myrrh and aloes according to John 19:39, which infer 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 location setting–the curious location of the crucifixion allegedly taking place immediately adjacent to the privately owned garden where a brand new tomb awaited?  That was peculiarly convenient for such a public execution.  Ignored is that customarily persons crucified were rarely allowed to be taken down to be interred, for enemies of Roman governing were allowed no such honor.

There is still another angle to this plot line which links it to the book of Genesis, the book of beginnings: consider the two Gospel characters named Joseph in peripheral roles. It should b 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 to Egypt where his descendants remained and multiplied until Moses led the Israelites toward the Promised Land (energy as matter).  In Gospel we thus have the widowed Joseph who became the husband of Mary, the surrogate father of Jesus, and he was allegedly a carpenter–one who builds or adds to.  And finally there is also Joseph of Arimathea, a rich Jew who is depicted as coming “secretly” in the night (as had Nicodemus also) to the sepulcher to take away the body of Jesus (for reconstruction).  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 in Genesis buried his father Jacob (50:7-13). From this divine storyline the Catholic 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, of course, is regarded as a “saint.”

And that, as they say, is the holy truth.  .

 

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