Sheila R. Vitale, Pastor, Teacher &
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CHRIST-CENTERED KABBALAH
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THIS IS AN UNEDITED, VERBATIM TRANSCRIPT OF:
CHRIST - CENTERED KABBALAH
MESSAGE #565
A RESPONSE TO THE JEWISH POSITION ON ATONEMENT
The Following Message Has Been
Transcribed For Clarity,
Continuity Of Thought, And Punctuation By The CCKTranscribing & Editing Team.
CHRIST - CENTERED KABBALAH
TRANSCRIBING & EDITING TEAM
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** Transcriber
# Editor(s)
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Aurelia C. Bridges, Team Leader
A RESPONSE TO THE JEWISH POSITION ON ATONEMENT
Tape 1
We're studying with some concepts that appear in a book called Dybbuk, that I believe it's the Hebrew word for demon. The name of the book is Dybbuk, and it's written by Gershon Winkler, called Dybbuk, A Glimpse Of The Supernatural In Jewish Tradition, and the publisher if anyone is interested is the Judaic Press. I'm dealing with some of the chapters in the back of the book called Death, well at least the first chapter is, Death, Suffering and Infant Mortality. Basically we're going to be picking out the sections about suffering which lead into the Jewish position on atonement.
I never cease to be amazed since the Lord brought this ministry in to Jewish studies in Kabbalah two years ago, how Jewish the church is, I really never had any idea how Jewish the church is in its ideas, in its concepts. But we deviate from Judaism in some basic principles, and the basic principle that we deviate from Judaism in is the atonement. And the paradox here is that the Jewish objection to the atonement of Jesus Christ as it is preached in the church today is legitimate because the message that's preached in the church today is not accurate, see. However the Jewish alternate to what's preached in the church today, neither is that accurate okay, so I'm asking the Lord to help me to preach this message because I'm sort of preaching it out of this book, I'm responding to passages of this book, and I'm really just flying by the seat of my pants tonight, and it looks like the Lord is leading me to start with a synopsis of the Christian position on atonement.
The Christian position on atonement in the church today is that Jehovah, the father sacrificed the man Jesus Christ to fulfill a need for the shedding of blood for the sins of mankind, and I have been disagreeing with this doctrine as long as this ministry exists. We have a book called "Not Without Blood", which explains the position of the doctrine of Christ, which is that the blood of Jesus Christ, the sacrifice of Jesus Christ was for the purpose of imparting the seed of Christ which is the nature, which is the perfect righteous nature of the father in the form of a seed to be grafted to the many members of humanity, as our atonement for the sin nature, see, not just as our atonement for the sins that we did yesterday, for the sin of cheating on your wife or the sin of lusting after a woman, for the sin of stealing a piece of bread, but for the atonement of our sins nature. See if we never act out a sin in our life, we're still guilty of sin because our sin nature sins through our thoughts and our emotions continuously. Jesus Christ the son of man, Jesus the Christ, the son of man was crucified for the specific purpose of spiritual ascension to a high plane of consciousness from where he is now presently pouring out of his spirit upon all flesh, and making that perfect available in seed form, to whosoever will ask for it. The person who receives the seed is delivered or atonement is made for the sin nature of the person who receives the seed by faith. But the sin nature has to die, see, the seed that is delivered to humanity is the potential for the life of God or the new man to emerge in the individual, and when that new man emerges in the individual, the old man which is our sin nature must die. Then when the only nature that we have is the perfect nature of the glorified Jesus Christ, we will live forever because there is no law against a perfect man, and the only reason that Satan can kill us is because we have a sin nature and Satan is the enforcer of the sowing and reaping judgment, and therefore has a right to take our life after a season, because our sin nature sins every second of every minute of every hour of every day. Our sin nature sins by a simple, it's simply, it's essential existence is sin.
So we need a whole new man to be grafted to us, and then to swallow up our old man. So Jesus Christ, the atonement for our sin nature, is our potential to overcome that sin nature. The seed of his life is given to us and then we must mature in his image and reject and crucify our own sin nature. And this is the truth of the atonement. Now what's taught in the church today is that you believe that Jesus Christ was crucified and rose from the dead, and then when you physically die you go to place in heaven where you live forever and that's not true. That's not true. The truth is Jesus the Christ was crucified and rose from the dead, the seed of his life is now available to you, and once you get it you have to give up everything of this world as the Lord calls you to it, you don't do it all at once. You have to die to your sin nature and embrace holiness and when that exchange is fully completed, what exchange? Your old man for your new man, your sin nature for your new righteous nature. When that exchange is completed you enter into perfection. And this is what the Jews are talking about, they're talking about perfection. They're talking about immortality, they're talking about eternal life, and they're talking about the atonement that is necessary for sin to enter into perfection, and they do not believe that God crucifies a man to pour out blood to atone for the sins of anyone.
They do not believe that atonement is made in death. The Jewish concept is that atonement is made in suffering, but you have to understand their definition of suffering which I will try to explain to you. This is their position that closeness to God is good, and separation from God is evil. Therefore if a man commits a sin that's worthy of death, that sin is atoned for, in the words of this book okay, are through anguish, through the man who is worthy of death experiencing anguish. Therefore God will bring in to their life a tragedy such as the death of a child that will bring forth anguish in that man, and through that anguish atonement is made, most of the time. If that anguish will turn you from the path which is leading you away from God, and turn you back towards God so that the death of your child brings you closer to God, because of the anguish that you're experiencing, that anguish is your atonement, and Jewish philosophy says that in some cases even the anguish does not bring you closer to God, and therefore the death of the child is of no effect.
So what am I telling you here, let me say it again, Jewish philosophy says that atonement for sins is made in the experience of anguish, not suffering for suffering's sake, but that suffering in most instances turns a person towards God. And this is true, this is true of human nature. Therefore, listen to how they justify this, God is not a monster, for taking a child's life, because God is the giver of life, he giveth and he taketh away, and also the Jew believes that life continues on after the death of the physical body. As a matter of fact the Jew believes that life apart from the physical body can be more pleasant than life in the physical body. So therefore if God takes your infant or your young child, it's not such a terrible thing, because the true reality of the child, which is the soul, the physical body is not the true reality of any human being, the true reality of the child which is the soul is taken back to the father, so it's not such a bad thing that happened to the child. All of the pain is in the parent, it's the parent and the relatives, the ones in the earth who are experiencing the pain, and that, that anguish will bring them back to God, so everything works for the good. Can you hear this? This is the philosophical rational of suffering. This is the, at least according to this writer who tells me this is the classic Jewish rational for suffering. Suffering is a good thing, not for suffering sake, but that it tends to bring you closer to God, and God's motive is always to bring you closer to him.
And the way it's expressed in this book is to settle the account, because there is a Jewish belief that each human being has credits and debits marked up to their account. If you do a good work, you get a credit marked up to your account. If you do an evil deed you have a debit, and if you have more credits than you have debits, you may get into paradise. So if you have too many debits, which will lock you out of paradise, the Lord might arrange for one of your children to die, so that you can experience anguish which will turn you back towards God which will settle the account. So God's original intention towards you was to bring you closer to him and to bring you into immortality, and in paradise. Therefore because God's motive towards you is good, the only problem with this procedure is that you feel a little pain temporarily when the child dies. Jewish philosophy, the atonement for sins is in suffering. Now there are several points that this book makes and I would like to go through them, one at a time as I can locate them.
Now first of all the philosophy, the Jewish philosophy in this book is talking about relative reality and absolute reality. The only absolute reality is God. God is absolutely real, he's is the only absolutely real thing in the universe. This whole world is temporal, and this we read in the New Testament, we read this in the Scripture, this world is temporal, it's temporary, it's an illusion. The problem that men have is that when we're incarnated in the flesh in this world, it is very difficult to believe the absolute reality of God and the promises of God, when we're, our whole existence is in this relative world, relative means it's not absolute, it changes, one day you're happy, the next day you're sad, one minute you're happy, the next minute you're sad. God is permanent joy.
So when the soul is incarnated in the flesh, it is very difficult to believe the absolute reality and reject what we see all around us and reject what we feel, you see, when a child dies the tendency of the parent is to grief, but according to Jewish philosophy the reality, the absolute reality of that loss is that the child has returned to its maker, and is in good hands. The pain is in your emotions, and your emotions are part of the illusion of this world. So the study that we're dealing with tonight talks about absolute reality, this means God is absolute truth, and the word of God is absolute truth and the promises of God are absolute truth, and what you see feel and experience in this world is relative truth, it's true now, it may not be true tomorrow. I know I've experienced this, I've talked to you about this a lot off the tape how Satan tries to control us by manipulating our emotions and by making a way for us to experience pleasure or pain, that's how Satan controls us with pleasure or pain. I've told you how one minute I could be filled with the joy that comes upon me from studying the Scripture and the next minute I'm in torment in my emotions. It's a form of spiritual schizophrenia, as Satan tries to bring us out of the mind of God, back down into our carnal mind into our emotions and Satan moves to bring us out of the absolute reality down here into this relative subjective reality which is totally unreliable. One minute I'm tormented in my emotions and the next minute I'm happy because I'm back in God again. Or maybe not even in God, one minute I'm fighting off a depression or an oppression, and the next minute the phone rings and I hear good news and I'm jumping for joy. This world is unreliable. The emotions and the realities of this world are unreliable. This is why no matter what is happening in this world, our salvation, our deliverance from the moment, from the trial of the moment, is to by the strength of our will and the strength of our mind to focus on absolute reality of God. Now this I believe what I'm telling you it's right out of this book on Jewish philosophy, but I know this to be true because I have been telling you all for years, when people call me with suffering and with torment of all kinds, the answer is to leave this world, the answer is to transfer into the mind of Christ. Whatever point of contact the Lord will give you to help you to do that. My point of contact is that I have to study, no matter what kind of torment, emotional torment I maybe in, if I enter into a study, as soon as my mind focuses on Kabbalah which is what I'm studying these days, it's always Kabbalah, as soon as my mind focuses on the Kabbalah, all of the pain disappears, and frequently I experience the joy of studying. Now this joy is mentioned in this book.
Now remember I'm comparing Jewish philosophy to the Christian experience, but to the Christian experience concerning those of us who have been invited by the Lord to study the doctrine of Christ and Christ centered Kabbalah, I'm comparing the two philosophies and I'm commenting on the differences. Right now I'm showing you how Jewish philosophy lines up with what I've been teaching you. The optimum level of joy, the optimum level of joy, that means the greatest joy you could hope to experience is that which is inspired by the intellect, by the intellect, it's not emotional joy. Emotional joy is frivolous, one day somebody loves you and the next day maybe they don't love you anymore, or maybe the person loves you but they're hurting you. Emotional love is unreliable. The optimum level of joy is that which is inspired by the intellect, although experienced by the body and the emotions, it's inspired by the intellect. What does that mean? When you acquire joy through your intellectual pursuits, it makes your emotions feel good, and it could make your body relax, it could make your body feel good too. For physical and emotional joy are as temporary as the duration of their stimulation. You eat that chocolate, it tastes good while it's in your mouth, and as soon as it's down, you don't feel good anymore. It tastes good and it makes you feel good when it's in your mouth, as soon as it's gone you don't feel good anymore.
That drink if you're drinking makes you feel good while you're drinking it and then you feel terrible, you get sick if you keep it up. That drug makes you feel good while you're taking it, and then it wears off and you don't feel good anymore. Feeling good by stimulating the emotions or the body is an unreliable way to comfort your emotions which is your soul and your physical body. But intellectual joy, a perception of life which transcends the superficial, to grasp the real, is not passively subject to the fluctuating whims of the material. Let me break that down for you. Intellectual joy is a perception of life which transcends the superficial, what is the superficial? The surface, the superficial is the surface. What we see in this world is the surface, it's the surface joy, it's the joy of the outer shell, it's unreliable, but the joy that comes when you really believe the promises of God, that is a joy that will sustain you beyond all of the torments of this world. A joy that comes from a knowledge that everything will work for your good because you love the Lord. A joy that comes from the knowledge that God loves you, and that you are safe in his hands no matter what's happening in this world, the real you, which is the invisible spiritual aspect of yourself, is in the hands of God, and that his promises are true. I'll read it again, but intellectual joy, a perception of life, the way you look at life, the way you look at life, transcends the superficial, the intellectual joy, a perception of life which transcends the superficial to grasp the real, we have to use our intellect, to study the word of God, to lay hold of the reality of the promises of God, and the reality of the kingdom of God, and the reality of the life that exists beyond the flesh, intellectual joy, a perception of life which transcribes the superficial to grasp the real is not passively subject to the fluctuating whims of the material. Listen brethren, the reality of God and the truth of his promises are not subject to what happens in this world. The reality of God and the truth of his promises are not subject to your emotional pain, to your physical pain or to whatever trials or tribulations you're experiencing in your relationships or in your life situation in this world, whatever is happening to you right now, God is still on his throne, he's still real, and his promises to you still stand. You know I use to hear these things in the church when I was a young believer in the church. I use to hear people say to me, Oh Jesus is still on his throne, but you know I didn't know what people were talking about, and I don't know that many people in the church know what they're talking about when they say that, it's just like a slogan that they say Jesus is on his throne, and I'd say, well I'm sick, I'm in pain, I'm having all these problems, I know Jesus is on his throne, what about me? I didn't understand that what was being said to me is, no matter how bad it looks right now, Jesus is in control, keep the faith, continue to serve God, and everything will straighten out, hold on, don't yield to the pressure, do what you have to do, to be stable and continue the everyday assignments of life, and everything will reconcile itself because Jesus is fighting for you and nobody can stop that, nobody and nothing can deter him from fighting for you and from resolving your problems. I didn't know that, that was what that meant, to me it was just a slogan, and probably to the people who told me that, they didn't even know what it meant either.
So because I didn't understand what it meant it didn't comfort me. The Lord started bringing me into that kind of faith a few years ago, believing it or not I'm preaching for 14 years, and it was just a few years ago that the Lord started to bring me into that kind of faith. And right now, whatever anything looks like, if I could possibly do it, I'm getting into my books, and that's the point of contact, that's the place where I meet the Lord. So what are we talking about here? We're talking about Jewish philosophy and in particular the philosophy of atonement and how it compares to the philosophy for atonement in the church. Now the philosophy of atonement in the church is that Jesus Christ was crucified so that his blood would flow so that Jehovah would be satisfied, because now a man was replacing the animal sacrifices. Jesus Christ did not replace the animal sacrifices, the animals weren't crucified, the animals were boiled or burnt. The animal sacrifice refers to our sin nature. Satan is the unconscious part of our carnal mind and Leviathan pride, the pride of man is the subconscious part of our carnal mind.
Satan will be boiled, and Leviathan is boiled also, I'm not sure who's burnt right now, whoever is thrown into the lake of fire that's the one who's burnt. It's the sin nature within us, that not only will replace the animal sacrifice but is the true sacrifice, the sin nature within us. And Jewish philosophy is more or less saying that you see. They're saying, if they're saying that the atonement is the anguish that draws you back towards God, then that is really just another way of saying that the true sacrifice is the sin nature. The punishment of the sin nature which through the pain of anguish of losing a child will draw you back to God, because the ultimate purpose of the atonement is to draw us back to God. That's all that the Lord wants from us, is that we should be close to him.
Now Christianity teaches that we should be drawn back to God and that he wants us to be close to him, but there is, I really don't hear it anywhere that the sin nature is the sacrifice, you know. Jesus Christ was crucified to give us the power to sacrifice our own sin nature, therefore through faith in Jesus Christ and the receiving of his seed, we are saved by faith, but we're not really saved until we kill our sin nature, the source of death, our sin nature the source of death in this world, when it dies in us then we are saved no longer by faith but we are now saved in reality. Now Jewish philosophy says that atonement is made because of suffering through the anguish that, that man experiences which draws him closer to God, but that the ultimate perfection is through multiple experiences of reincarnation which perfect the soul. Now the doctrine of Christ does not agree with that, we are saved through union with perfection. We are perfected, the word that Jewish philosophy uses is perfection. We are perfected when we are joined to perfection. I may have to put this on the board for you. What I have on the board now is a comparison between Jewish philosophy and the doctrine of Christ, number 1 on the Jewish side is the atonement through emotional suffering which brings us closer to God such as the loss of a child. The doctrine of Christ says that atonement is made through emotional suffering which kills the sin nature by denying it's expression. So we do see something in common there, there is a form or a measure of atonement that comes through suffering, but I do not believe that the, well I see where the Jewish philosophy is coming from, that anguish brings, I see their argument, but I don't believe that it's God's plan, let me put it that way. God will give you a child and then another child, and then take one child away so that you will experience anguish, so that you will come closer to God and nothing really bad has happened because the child belongs to God anyway.
See it sounds good but I don't believe that, that's the way God operates, I don't think he takes children away, that he causes children to die, even if it's harmless to the child, to draw people closer to him. My personal experience is that the Lord talks to me and teaches me and instructs me and educates me, if I'm not interested in what he has to say, he lets me go out and do my own thing, and reap what I sow, and when I'm hurt badly enough, because I don't know what I'm doing out here in this world, I will turn towards him and ask him for help, at which time he will reveal himself to me and equip me to resist and reject and crucify my own sin nature. So the atonement is made by the crucifixion of my own sin nature which is done by the power of the resurrected Christ. So you see suffering alone, such as with the loss of a child, it's true that it brings you closer to God, but for how long does it bring you closer to God and even if it does bring you closer to God in this lifetime, there is no enduring atonement beyond this life. Although the Jewish philosophy would say, oh yes there is. The soul would carry this atonement forward in its journey of many incarnations. So we see #2 says that Jewish philosophy believes in perfection after death, after many incarnations which perfect the different aspects of the soul, and the doctrine of Christ says, no we are perfected through union with the perfect one, Jesus Christ.
Many incarnations are not needed, the doctrine of Christ teaches that Satan or the Serpent is the one that instituted this program of reincarnation, the truth is very hard to take. Jesus said I have much to tell you but you can't bear it now. The truth is that we are the food of the entities on the astral plane, they feed off of our energy and that's why we die. And we are the cattle that they raise, just as we raise herds of cattle for ourselves. That's the hard truth that I don't see in any of the Jewish books, maybe this is known in some of the highest circles of the Rabbis, it's nothing that they put in the books. You see if God doesn't bring forth his revelation, the carnal mind fills in with her revelation, and this is a very hard word, I have no problem believing the Lord did not give it to the masses, the Lord does not give this word to the masses that we are the Serpent's meat, that the Serpent by Satan is reinforcing or is enforcing reincarnation so that the hordes of hell in the astral plane can feed off of us. You can't go around telling people that, what are you going to tell little children that? So there's this fantasy story, the church talks about the rapture, the church talks about paradise after death, without the destruction of your sin nature, and the Jewish philosophy has made up this complete fantasy, the same fantasy of which is found in Hinduism and Buddhism or very similar versions of it.
Now I'd like to go through this book and just read you a couple of the statements that I find so interesting here and they probably won't be connected. One of the main points of the sections that we're reading is the recognition of the soul as being separate from the body, see, this concept of existence after death it's true, there is an aspect of human beings that goes on after the death of the body, the question is what happens to it when it goes on, how and when and where is it perfected? You see, there has to be an end to the journey of the soul, and the end will be when Jesus Christ puts an end to reincarnation by perfecting humanity through crucifixion.
You see Paul said I'm crucified with Christ, that means that the Christ that was grafted to Paul crucified his carnal mind and rendered it disabled, rendered it nonfunctional. See we don't have to be physically crucified but our sin nature must be crucified, and I see this truth completely lacking from Jewish philosophy, they've just woven a beautiful fantasy, a very beautiful involved fantasy of how the soul is perfected and how it comes back, and it just sounds wonderful, except that I don't believe that it's true. I believe that what the Lord has taught us through the doctrine of Christ is true, and the Lord has told us that there is consciousness after death, I'm taking this very slowly because I know that, well let me put it this way, I'm just taking it very slowly, and I don't want to be repeating the doctrine of the carnal mind, I'm hoping to be able to recognize when the Lord's not speaking, and just tell you I don't know, which so far I've pretty much been doing that. If the Lord hasn't told me the truth in a particular area, I will teach you the doctrine that's in the church or I'll teach you the doctrine that's in Kabbalah and I'll tell you, the Lord hasn't spoken to me about this yet, and sometimes I'll tell you what I'm reading and Kabbalah doesn't sound right to me, but I don't have an alternate for you. So I'm taking this very slowly, the Lord has told us that there is consciousness after death, the Lord has told us that there is a place called Abraham's bosom where the souls go, now in the doctrine of Christ I don't use the word soul, I use the word personality, but we're talking about the same thing. There's a place called Abraham's bosom where souls or personalities that have cleaved to God to the extent that they're now protected against enforced reincarnation, there is such a place for Jewish saints, and I believe that there are Christian saints there also, Christian people that have cleaved unto Jesus Christ enough in their lifetime. How do you cleave to Jesus Christ, how do you cleave to Jehovah if you're a Jew? Through studying his word, through a personal relationship which comes through the study of his word. If you spent hours in his word, that means you're cleaving to him and to his nature. So I believe that there is a place that the soul goes to after the death of the body where that soul is protected from enforced reincarnation.
And the souls who are not qualified to go into that place, are forced back into servitude, they're forced back into reincarnation, this world, everyone that's incarnated here serves Satan. This is his world, we're his food, this whole planet and this whole universe is the expression of the Serpent. Now more than that, I don't know, I don't know what consciousness after physical death is like, the only thing that I know is that it's not physical, it's spiritual, which means it's strictly mental, it's strictly in the form of thought. Now that's really hard for us, those of us who have spent our whole lives in the flesh to understand, an existence of just thought, you know. I'm dealing with it better today than I ever have, but I don't know what existence would be like after physical death, and I read in the Zohar and I read in the Jewish books and what I find, what the Lord is showing me is that in these Jewish spiritual books which are such a blessing to me, and the Zohar in particular, and even in the Scripture, even in the King James translation, the Lord has been showing me how the writings, the subject matter in the Scripture flows in and out of the different spiritual realms without any warning. One paragraph could be referring to this material world, and the very next parable could be referring to something that's happening in the spirit and the subconscious part of your mind.
And the very next paragraph could be referring to something that's happening in the unconscious part of your mind, or according to the way Kabbalists would say it, one paragraph is taking place in the world of action, the next paragraph is taking the place in the world of formation, the next paragraph is taking place in the world of creation and there's no indication as you read even the King James translation, you have to recognize the change, and if you can't recognize the change, then most likely you're going to misunderstand the Scripture. Now it's taking me a little while to get to it, but I do want to go through this book, and there are passages in this book that are so much, they're taking out of Jewish mysticism, and there so much like certain situations in the New Testament that it really gives you food for thought and I will get to it eventually but one of these paragraphs sounds just like the Scripture that Jesus was crucified between two thieves.
Now I know years ago Bill Britton had a revelation that the two thieves that Jesus was crucified between were Satan and forget who else he said it was, but I never really denied, or I never really doubted that Jesus was physically crucified with two other physical men that were thieves. But I want to tell you after reading this quote from a Jewish, I don't know what they, they have all these books, they have all these different names, I don't know what to call them, this quote from it's just a Jewish parable, it is so much like that Scripture, that I really, it really got me thinking, was Jesus really crucified with two other physical men? How could that be when it sounds so much like something right out of a Jewish book, I'm really thinking that the two thieves that Jesus was crucified with were Cain and Abel and Abel was the one who repented, and Cain didn't repent, and Jesus said to Abel you will be with me in paradise, meaning that Abel was cleaving to the Christ within the man Jesus and he was going to be raised from the dead with the personality of Jesus. At this point, I believe the crucifixion was real, but I don't believe Jesus was crucified with two other physical men.
So I'm going to try to go through this book, I'm having some problems getting there, but let us continue to try, I'm just going to read you isolated paragraphs and comment on them briefly, okay. Now this is the what I'm going to read you now is the establishment of the existence of the soul, and in case anyone's interested it's on page 268 of the book that we're reading Dybbuk, and of course this is a quote, this is a quote from somebody else. The subjective phenomenon of consciousness, the soul is talking about consciousness, the subjective phenomenon of consciousness, the sense of awareness that is more real to the individual than anything else has qualitative attributes that render it completely incapable of being derived from or accounted for by any combination of physical principles known today. The soul is not made of flesh, it is spirit, it is not corporeal, it has no form or shape it is not solid. So this is the major point of Jewish philosophy and of course...
There is a distinct part of us that goes on after the death of the physical body, so the doctrine of Christ and Christianity in general agrees with the Jewish philosophy on that. Now we're coming to some points here that the doctrine of Christ addresses which Jewish philosophy does not agree with, or we don't agree with them. This is very interesting, the subject is, well I'm on page 25 now and the heading is resurrection. I know that over the years in teaching the doctrine of Christ, I have taught you many aspects of what I believe to be the legitimate reincarnation. There is a legitimate reincarnation, it is not salvation by works, it is enforced spiritual servitude, as I just told you a few minutes ago, and I talked to you about the Fiery Serpent that's the name in the doctrine of Christ of our mortal foundation, the part of us that continues on after physical death, and that Fiery Serpent is Cain and Abel, with Cain in the dominant role. This is the condition that every human being is born in. I have talked to you about the possibility of one Fiery Serpent existing in many individuals, and here we see Jewish philosophy talking about sparks of the soul flying off, sparks of the soul flying off and becoming individual people. So one soul and can shed many sparks and many people as we know people or many souls can be born from that one soul. That's just another way of me saying, well there's one Fiery Serpent and somehow that Fiery Serpent is incarnating as many people, you could have one Fiery Serpent, one mortal foundation bringing forth a whole family line, and I didn't fully understand it myself, but I sort of, I really believe that was what God was telling me, and here we see this principle in Jewish philosophy and somehow it's easier for me to comprehend when it's couched this way, sparks of the soul flying off, the soul it's not, now according to Jewish philosophy, it's not a multiple personality situation, and I never believed that it was a multiple personality situation, I just knew that one Fiery Serpent could be occupying the whole family line, and that's why we have this principle in the Scripture where you might find, I know there's one Scripture, I can't quote you where the Scripture is, but it says so and so had for example twelves sons and all twelve sons were killed and he died. See this concept of carrying on the family name which is so important in Jewish circles and it's important in Christian circles also, carrying on the family name, there really is a reality to the existence of a family, to the existence of an extended family, and if that extended family or if that nuclear family doesn't have children, or has children who don't give them grandchildren, for all intents and purposes spiritually speaking, that man and woman have died, there's no one to carry on, they have died, that's what the Scripture says, their presence in this world has been withdrawn. Now the difference in the doctrine here concerning the sparks of the soul, that a soul can manifest, many different personalities, here comes the difference in the doctrine. Jewish philosophy says that when it comes to the resurrection, one must ask the question of which personality will be resurrected, and Jewish philosophy says all the personalities will be resurrected because each of these sparks of one soul has now muted you might say, that's my word, one has now differentiated, I guess that's a better word, has now differentiated into many sparks that have become their own soul, and they will all be resurrected in the resurrection.
Now what's interesting here is that's what the Christian church says, every physical human being ever born will be resurrected, but the doctrine of Christ does not agree with that. Can you see how we're crossing back and forth over the lines here, the doctrine of Christ does not believe in that, the doctrine of Christ preaches about the spiritual life time. That one soul will experience multiple incarnations, even a soul that is protected in Abraham's bosom, he can still be sent forth by the Lord to have an experience in the earth. So as many lifetimes as a soul has, each incarnation is like taking on a new garment, just like the human being in our experience who has one body at one year old, and another body at five years old and another body at fifteen years old, and another body at twenty five years old, when that soul is twenty five years old, what happened to the body and the personality of his infancy, it was swallowed up into the person that he is in his present state of maturity, and so it is with the incarnating soul. Each incarnation clothes the soul as a garment, and when that incarnation comes to an end through physical death, there are some aspects of that soul, well I don't think there would be anything of the physical body, but some aspects of the soul, I'm sorry of the personality that cleaves to that aspect of us that reincarnates that we take with us, and each incarnation is like putting on a new garment, or an additional garment. The soul is therefore known as and recognized by the last personality or the last well, the last personality that it has incarnated as, it takes that identity, and of course we have a witness to that in the New Testament, I don't know what a Jewish philosopher would say to that, but we see Jesus on the Mount of transfiguration and we see Moses and Elijah are a part of his soul.
See now I've read in the Zohar that Jewish philosophy talks about the concept of multiple soul, but in this particular, I guess they must have a different idea then what we're talking about here. I would like to have a Jewish scholar right here to ask him that question, how, what is the difference between the sparks of the soul that fly off of the soul and become new souls for all intents and purposes and this concept of multiple soul that we read about in the Zohar. Their answer would probably be that, that's two different situations, but I don't know, have anyone to ask right now so, we'll just make that a mute question, but if I ever do have an opportunity to have a dialogue with a Kabbalists, I would like to ask him that. I should really make a list of questions just in case that day every comes, one more thing for me to do I'll have to see if I can get around to doing it.
So we teach by the doctrine of Christ we teach the concept of a spiritual lifetime, not that one's soul produces all of these personalities and then they all becomes their own souls and then in the resurrection every soul that ever produced a physical body is resurrected, no, no. The original incarnating soul is the one that is resurrected, and all of the experiences that he has had through the sparks of himself become a part of him, just as our experiences become a part of us. So I am convinced at this point that the doctrine of Christ is correct in this area.
Let me tell you that at this time, my position with Jewish philosophy concerning the atonement and everything to do with reincarnation is I really reject, I reject all of their final conclusions, which is salvation by works. I do find that they have a couple of interesting things to say, that have really touched me, but I don't, I believe there is so much error in this aspect of Jewish philosophy concerning reincarnation and atonement that I'm very careful and anything that even sounds good to me, I really am going to have to hear from the Lord on it, because I really believe that in this area they are off, I believe Jewish philosophy has some excellent revelation, I read the Zohar, I read other books, I'm very blessed by them, but in this area of reincarnation, I really think that they're off and I do have all issues that come before me before the Lord. This is the way I deal with revelation, I either take a position that it sounds right and I'll believe until the Lord corrects, or if I see too much deviation from the doctrine of Christ I will take the position that I really believe they're off in this area and I won't believe it unless the Lord corrects me.
This is how the Lord has shown me to proceed forth. So let's see what else we have here, we have a subheading called the fires of hell. Now that's interesting because I find the Jewish philosophy on hell very close to Roman Catholic doctrine which is not, certainly not the doctrine of Christ neither is it the doctrine in protestant church amongst which is the Pentecostal church, I really see the Genesis of Purgatory, in Jewish philosophy, and hell at least according to this book is Gehenom, which is the burning, Gehenom is the judgment which purifies. So in Jewish philosophy, hell is a very positive thing, it is the purification which when accomplished equips you to enter into paradise, it's the cleansing. Yet there is a possibility of being locked out of Gehenom, which is a bad thing, if you're a very wicked person you will be locked out of Gehenom and relegated to roam the earth a disembodied soul. Now I have not heard from the Lord about this, and the position that I'm taking is that there's just too much error here, I won't believe it unless the Lord witnesses it to me, but this is Jewish philosophy that the very wicked soul that is refused the Gehenom which is the judgment, although painful which produces, well I want to use their words, it's the judgment which cleanses and equips the person to go on to paradise, is they're the ghosts you might say of this world if there are any, they're disembodied souls, that roam the earth and if they, and try to find a human being who will be vulnerable to their possession. If they can do it, I guess sin has to be present, if possible this Dybbuk will enter into a human being and possess it.
Now earlier in the book, there is a description of three different types of possession. The first type of possession is what we in the church or at least those of us in this ministry have experienced in what we call deliverance ministry. I believe that what we experienced in deliverance ministry was deliverance from demons which were created from our own evil thoughts and evil deeds. If you have any kind of a compulsive behavior upon you, if you're a compulsive gambler for example, somewhere along the line your mind is generated a preponderance of spirits that are now so strong that they influence you to gamble to a degree that you can't resist, and no matter what your sin is, if your sin is adultery, if your sin is lying, whatever your sin is, each time you sin with your mind, you produce a conscious entity that then becomes a part of you, and if you've been involved in something unGodly for a long time, you will now have produced all of these conscious entities that want to continue doing the evil deed, and will influence you or put pressure on you to continue to do it once you decide you don't want to do it anymore.
Now that's what we dealt with in deliverance ministry. According to Kabbalah, I guess it's Kabbalah, according to Jewish philosophy there are two other kinds of possession, one is the Dybbuk, that's the soul whose body has died and is trying to ascend into Gehenom and ultimately paradise, but is not permitted into Gehenom and is therefore roaming the earth looking for a house to dwell in. Now this might be true because Jesus talks about the spirit that after it's forced out of the house, and after the house is swept clean, coming back with seven more. I've known for a long time that, that Scripture is not talking about demons, that it's talking about a different kind of entity. So we really do see the concept of the Dybbuk in the New Testament but we don't have, at least I don't have enough information about it, I just know that it can be forced out, and then it can try to come back again. But demons when they're forced out die, see the demons that are the fruit of our own imagination, when they're cast out they die.
The Dybbuk according to Jewish philosophy is a whole incarnating soul, so when that's forced out it doesn't die. Now as I said, I see in the New Testament an account that lines up with this concept of Dybbuk, but I don't see, and I study that account word by word in the Greek, and I don't see anything that would indicate to me that this entity that Jesus is talking about in that circumstance is a whole incarnating soul, but then again, I don't do nearly as well with the Greek as I do with the Hebrew, the Hebrew is a very rich language through which the Lord has given me tremendous revelation as I looked up every word, but the Greek is very hard, it's very hard to get revelation from the Greek, and we must remember that the original New Testament was written in Aramaic, translated into Latin, and from the Latin translated into Greek, and from the Greek translated into the English, and it's a very watered down translation, it's not really accurate, it's really not. It's a miracle that the King James New Testament has done the great work that it's done, it's simply because God has blessed it, but it's really hard to get the truth out of it if you don't first know the truth, and then when you go into the New Testament you might recognize it, but to dig the truth out like I did with the Old Testament it's, the language just won't sustain that.
So I, the Lord has not directed me to any information in the New Testament or if he has I haven't recognized it that would indicate that this entity that can be forced out and then come back with seven more would be a reincarnating soul, but it's a real possibility, it's a real possibility. Now the third kind of a, and the signs of a possession of a Dybbuk according to what I've read so far in this book, is that it attaches itself to the human being, it dwells in particular organs of the person's body, and the person could become ill if that, if any particular organ is being occupied by a Dybbuk is present, it could illness in that organ, and we do know from old order deliverance that if a Christian has a disease and they've received the prayer of faith and they're not healed, the chances are really great that the problem is a demon. See so that lines up again. If it's an entity living in your diseased organ, that organ won't heal because the entity is present, whether or not that is a demon that is created by an evil thought or whether that is a Dybbuk which is a reincarnating soul, I don't know, during the five years that I was in deliverance, it never occurred to me that a demon that was preventing a healing with anything other than the only kind of demons that I knew about, you know the kind that were born of evil thoughts. Now according to this book if you have a Dybbuk, someone possessed by a Dybbuk, they dwell, this is a reincarnating soul, a whole other personality living in the existing personality, in the body of the existing personality, sometimes revealing itself, but sometimes not revealing itself, and the word in this book that's used to describe that is impregnation, which I think is so interesting because the whole church world is talking about impregnation these days. The doctrine of Christ is talking about impregnation with Christ and we know that there's a false spirit in the church that's going around and trying to impregnate the members of the church with the Serpent's seed.
And here we read about the impregnation by a Dybbuk, but the way it's expressed is really not the same thing as what I'm teaching and hearing, that we're impregnated with the seed of Christ or we're impregnated with the Serpent's seed, yet what we are teaching here is that when you're impregnated with the seed of Christ, that seed does grow up in to a conscious entity and you impregnated with that conscious entity which from time to time at his will, will reveal himself through you. Is that not what we teach about Christ? And is not Christ a reincarnating entity? Is not Christ in you and Christ in me a spark of the magnificent glorified soul of the Lord Jesus Christ? Is he not reproducing himself in us, is this whole concept not true of the Lord Jesus Christ? And is not true of the Serpent? You see I can tell you about the Lord Jesus Christ because a lot of what I teach is based on my own experience, you see.
Now I can't tell you for sure what the Serpent is doing but that's not my experience but I'm inclined to believe that she's doing the same thing that the Lord Jesus is doing, that she's sowing her seed and that she's reproducing sparks of herself in many human beings you know. So this is so interesting because we hear a theory about the Dybbuk, listen to this now, we hear a theory about a Dybbuk, about a reincarnating soul in Kabbalah, and Kabbalah's saying it's the soul of an individual person, and I'm saying I don't know about that, I know that Christ Jesus is doing that, and we're all sparks of him, and that I always thought the Serpent was doing the same thing. Is it possible that the Jewish Rabbis had a revelation of what the Serpent does but in their, as they worked it through their carnal mind they came to the conclusion that it was a soul of a dead, of a person whose body physically died, it was an ascending soul that's inhabiting this person's body? Maybe it's just a spark of the body of the Serpent. See I don't know what that is, but I know that what they're talking about is happening in Christ Jesus, you know. And let me tell you this, the Jewish philosophers talk about impregnation by a righteous spirit, they say that this happens on both sides, that it happens on the evil side and it happens on the good side, that it's possible to be possessed by a good, I don't if they say angel, but a good spirit who comes to deliver a message to you from God.
So what we see, the way I see it is that the presentation that we're reading here in the presentation of Kabbalah tends to individualize the entities that will dwell in a human being, whether it be an entity on the evil side, or an entity on the positive side, Kabbalah individualizes it. It says a righteous soul will come and cleave to you, or a righteous angel will come and cleave to you. My revelation is that it's just Christ, and that he's sending off many millions of sparks of himself and reproducing himself in the church and the in the world, and that's not the same thing as saying an angel is coming to live in you, and an angel is coming to live in me.
We're all becoming or being made in the image of Jesus Christ, I don't see us as being separate individuals, I see us as being many aspects of the glorified man. So is it possible that the Rabbis who brought forth this teaching were given that revelation, but they were limited by the ability of their carnal mind to comprehend it and it came out as this doctrine that we're talking about, the doctrine of the Dybbuk. And they think that it's the reincarnating soul of an individual person when the whole time it may just be a spark of the Serpent. See, now I'm just asking these questions, these are all rhetorical questions. I'm not asking you to answer me, I don't know what the answers are. I'm just trying to draw some comparisons between Jewish philosophy and what the Lord has taught us in the doctrine of Christ, and Christ centered Kabbalah.
Now, oh I think I didn't tell you this, the sign of a Dybbuk is that it will speak out of the person without their lips moving. Now we cast out demons, we cast out the demons that are the fruit of our evil thoughts, we saw those demons speaking through the people we were praying over, but they always spoke through the person's mouth and the person's voice box. Although one time I did see a bazaar, what was to me a bazaar experience. A woman was being delivered from bloodlust curses, there must have been someone on her family line that drank blood at some time and I heard cat's meow, a cat meowing, and her lips didn't move at all, I thought I was hearing things, but the Lord told me that the blood of that cat was in her. Now according to Jewish philosophy if a Dybbuk is in a person, that person's vocal chords are frozen, you will hear a voice coming out of a person, but the host, the person you know they're lips won't move. So as I just told you the only time I experienced, well I experienced something like that twice. The first time I heard that cat meow out of that woman, and I had an experience like that personally myself, but it was the Lord, and to be honest with you, it scared the living daylights out of me.
I was in the church which was this deliverance church, I was praying for somebody, and I can't remember whether my lips moved or not, but a voice came out of me and said to the person, it is I, it was the Lord speaking to that person through me in the first person. See I wasn't saying, Thus saith the Lord, a voice spoke out of me and said to that person, It is I, I think they said, "Don't be afraid, it is I." Scared the living daylights out of me, and that was the only time that ever happened. When I prayed about it, and researched it in books that the Lord led me to, I found out that this is not an uncommon practice, or not an uncommon phenomenon, that it occurs amongst prophets. You see most of the people in the church have the gift of prophecy, but a true prophet, well a gift of prophecy your just channeling the Holy Spirit, but a true prophet, speaks the word of the Lord and sometimes speaks in the first person. So that only happened to me once.
According to this book, if you're possessed of a Dybbuk, not a demon that is the fruit of your evil thoughts, but a reincarnating soul, that entity will speak through the host and the host's lips will not move. So that's just really possible that what Jesus was talking about, and the account in this book is that they forced, you see you can't cast it out, they forced it out and then the Dybbuk came back, although according to this book it didn't come back any stronger, it just came back and they had to force it out again. The third kind of possession according to this book is called gilgul, which is the Hebrew word for reincarnation, and this is talking about a soul that descends, now let me just review for you the Dybbuk is a soul that's trying to ascend in to Gehenom and paradise and is locked out. Or sometimes in this particular account this soul was given a sentence of wandering the earth in twelve years before it could get into Gehenom, which is the account of purgatory. I'm telling you I don't receive any of this unless the Lord witnesses it to me, and he hasn't really spoken to me about any of it yet.
Then the third kind of possession is gilgul, where the reincarnating soul comes down and doesn't enter into the body of an infant, but enters into the body of an existing person. And I remind you that this is what Jesus Christ is doing to some degree, he will enter into, this is what he's doing when he's grafting himself to us as full adults, he's not being born as a generation of infants, he's grafting the sparks of himself to existing adults. Now of course the gilgul is talking about an evil soul that is coming down, and I haven't really read anything about the gilgul yet. So I'm not equipped to go on with that exhortation. But we're going through this book and I'm just trying to pick out some of the comments, the reason I got into this whole exhortation was I'm reading the fires of hell on page 285, and the fires of hell of Gehenom are not physical flames, they're not like Dante's inferno, it's talking about the purification process. And there is really no talk of eternal hell in Jewish philosophy, although a very wicked could be assigned to wander the earth being locked out of the purification process for a long time.
Now this book also talks about atonement being made for Dybbuks, again it would be an interesting question for a Kabbalists because my understanding is that the Scripture clearly says we are not to pray for the dead. Yet I read in this book about a Rabbi who prayed for this Dybbuk, a Dybbuk who entered into a young woman and was forced out by the Rabbi, the Rabbi prayed for this Dybbuk for years until his soul was purified and he made it into Gehenom. To me that's the theory of purgatory, I just, I'm standing neutral, but I'm telling you now that I don't receive this until I hear from the Lord, so I guess I'm not standing neutral, I am admitting to you that I don't believe it and I won't believe it until the Lord witnesses it to me because it's against everything that I have not believed all the years that I'm in the church. It sounds like the story of purgatory praying the dead souls into a place where they can have rest, so I must reject that.
Okay let's see what else I can find in this book for you, I don't think I made it clear that there is according to Jewish philosophy an atonement for Dybbuks, there is atonement can be made for a disembodied soul that is roaming the earth, and once again you know the only atonement is union with Jesus Christ which union crucifies the sin nature and destroys it. So I don't know anything about atonement for disembodied souls, the only thing that I know is the parable of Lazarus and the rich man which tells us that there's a great gulf that cannot be passed, of course except in Jesus Christ. So again I'm reporting to you on this philosophy and hopefully the Lord will speak to me about it either to confirm it or deny it. I would like to be able to tell you what the Lord has to say about this. But right now we're pretty much disagreeing with almost everything that we have here. Now there's a chapter on transmigration where we're told, now this is talking about a gilgul, the Kabbalah recognizes yet another form of soul possession which borders somewhat on gilgul, that's reincarnation and that is the reincarnation of a rejected soul in an inanimate object, such as a rock or a vegetative object such as a plant, or a higher form of animal such as a bird or a beast, having neglected all opportunities for perfection while alive, the soul must now suffer the frustration of being unable to seek such opportunities not to take advantage of them for specific period of time, and they're living inside of a rock.
Inside a rock it is completely at the mercy of circumstances unless someone deserving comes along and sits on it or uses it for a worthwhile purpose. I can't receive this, I just really can't, and what I see in it, this is what I see in it, a very person whose been very hardhearted and cruel and wicked, I can see them incarnated as a person with a stony heart, with a very hard heart, I can see that, I can see a person whose been a very wicked person incarnating in a vegetative lifestyle. Didn't you ever hear anybody say he's just a vegetable, he just sits on that couch all the time.
I can see a person incarnating with a vegetative personality, and I don't know what I would say about a bird, but here's saying a man can be a soul can be incarnated as a blade of grass, I can't receive it, I cannot receive it's a misinterpretation, either it's a misinterpretation of what Isaac Luria said, or it's just a wrong revelation that has come down. If I am incorrect, I am publicly asking the Lord to correct me, but I reject this whole teaching. And you have to realize that all of, whatever I'm telling you, that's it's just not sitting right with me that I'm rejecting it, it's all associated with this theory of atonement and reincarnation. You see the doctrine of Christ teaches that reincarnation is real, but there's no atonement in the reincarnation according to the doctrine of Christ, reincarnation is a part of the curse, it's a part of the Serpent's world. According to Jewish philosophy there is atonement in reincarnation, and therefore if you're very wicked you're incarnated as a rock. I can't receive that you know had a lot of curses on me and I have a lot of evil that came down on my family line and I did a lot myself, I had a lot to work out with the Lord, I had a lot to be cleansed from when the Lord received me, and one of the curses that was on me was that I always had this mind you know, I have a very hungry mind, I have to be doing something with my mind and for years I would only find jobs where they would pay me to sit there and do nothing, they would pay me top salary to sit there and do nothing, and this started when I was 18 years old, the first job that I had for engineering firm, paying me top dollar and I just sat there all day with nothing to do, I vegetated I couldn't bear it, it's like being incarnated inside of a plant, my mind did not have an opportunity to work.
So I see a lot of these teachings, I see them as potential truths but expressed in the wrong way. Okay let's see what else we have here. I see a principle here that I have spoken to some of you about but I don't think that I have it on a tape, I do believe it's true, this Kabbalah and I do believe it's true. It says here in this book on page 288, the forces of tragedy in a world of free will are authorized to run their course at random sometimes striking anyone who happens to be in the way, innocent or guilty. Now the Lord pointed that teaching out to me from the Zohar, and I told you all how important it is to clear it with the Lord before we go to any spiritual event, and just pretty much to keep our whole life under the auspices of the Lord because if we walk into an area where Satan has been given free reign to destroy in that general area, no matter how we are walking with God to the best of our ability, no matter how much we think we're covered by the blood, if we're in a place where we shouldn't be, we will get hurt. So you really have to seek the Lord about everything that you're doing in particular concerning spiritual events.
Okay moving on with this book, okay we're talking about suffering again the purpose of suffering, I talked about that earlier, I want to just read you this paragraph. Suffering therefore serves to decrease a person's dependence upon the material world, for ultimate fulfillment by reminding him of the superficiality of his present existence. Now that is true, that is true, there is a lot of suffering in the carnal aspect of my life, and it drives me to the Lord, and to the study of the word, suffering therefore serves a person's dependence upon the material world, I know that everything I need is in that spirit. All of my comfort is in the spirit, all of my needs are met in the spirit.
So, and because we're already fallen, suffering does drive us, in other words if our needs are not being met in this world we are suffering because our needs are not met in this world, it will drive us to the Lord, and therefore this book says suffering can be considered an act of compassion, that suffering is imputed to us in this world is an act of compassion because it drives you to the Lord. Well that's an interesting thought but I don't think the Lord, see according to this theory the Lord gives us the suffering so that it will drive us to him, but I don't think so, I think we suffer because of our sins and we sin because we're fallen.
But of course you know another way to look at this is, that the suffering that is given to us, even if Satan is responsible for it, still comes from Jehovah because the sowing and reaping judgment is God's law. But the sowing and reaping judgment is righteous justice in the world, it's not given to draw us to God, it's given to maintain order in a criminal world. Let me say this again, Jewish philosophy says, bad things happen to people who are only, whose only crime is that they're traveling away from God instead of towards him. Therefore God will give suffering so the person will turn towards God and therefore suffering is an act of compassion. So I don't, to me this is a justification of sin, my understanding of the suffering that comes to man in this world, even though it is ultimately from Jehovah the sowing and reaping judgment does come from Jehovah, the suffering does not come as an act of compassion to draw man closer to God, the suffering comes because of the righteous justice that is administered in this criminal world, every act, every action shall have a just recompense. Every sin shall have a just recompense, it's the justice of God without mercy in this world.
So one thing that I do find is especially when it comes to judgment and atonement in Jewish philosophy and of course it's in the church philosophy right now, is a complete perversion, they a lot of what is said is true but it is a completely perverse concept of God's motives, that's how I see it, completely perverse concept of God's motives.
Well it looks like this tape is coming to an end I don't intend to go to a second tape tonight so maybe we'll pick this up on a part two, is that tape about to go off? I'm on page 305 and I would like to bring this point to you because it's really been something very close to my heart for years, I didn't really know it was a Jewish attitude, it was just something that came out of my own heart, and we read...(end of tape 1)
Tape 2
Judaism therefore does not agree with the common western practice of trying to change the subject, when consoling someone who is mourning, rather and that's so common, for years it drove me crazy okay, and I thought that it was just me, that people seem to think the way to deal with problems is to just change the subject and not talk about it, and I know because what we teach in this ministry, that, that is not what God wants, God wants to talk about it, we have to be trained to talk about problems in a Godly manner and to bring in the spirit of reconciliation but it seems like the whole world thinks the answer is to not talk about anything and then nobody has any closure. So we're reading here that this is a common western practice of changing the subject, but it is not a Jewish practice, rather Jewish law demands that the mourner be allowed to dwell on his loss and talk about it during the period set aside for mourning, for here is a rare opportunity to heighten someone's self reflection and God consciousness. The more the mourner deals with his loss the more relative is the material realm of his existence perceived, and the more absolute his perception of the spiritual plane of existence and it's reality. That means deal with your problem and realize how temporal this world is and how real the world of God is, deal with the problem talk about it and let the good that comes out of it be that you understand that all comfort and everything that's good and final and permanent is in God.
It goes on to say that this talking about your loss or your problem should have a limited amount of time because if you continue mourning or talking about it too long what you're doing is yielding to your emotions, you're submitting your intellect to your emotions. So there should be a period of mourning, if you have a problem as I've been telling you here for years, you should be able to discuss it if you want to discuss it with me you should be able to get it off your chest, you should be able to open yourself to any opinion that I might have, or it doesn't have to be me, but you should be talking to someone who's anointed to counsel you, you shouldn't just be talking to anybody. There is nothing wrong with talking about something that's hurting you, but you talk about it, you get it out and you get it over with. If you continue on, you're subjecting your intellect to your emotions and that is not healthy, but neither is it healthy to never talk about your problems, especially if something's hurting you. So I really have to put that in, because I've been vindicated, I've been saying that for years, okay.
On page 309 we have an account that to me sounds very similar to Jesus hanging on the cross, I don't know whether this is suppose to be a parable or a true account, but it's a quotation, and it's talking about a famous Rabbi who was burned at the stake and his crime was teaching the Torah. A Roman soldier was assigned to continuously drench the Rabbi's chest with water in order to delay his death and prolong his agony, he was being burnt alive, his disciples asked him, our teacher what do you see as he was being burnt. Now does that sound right to you that the man's being burnt at the stake and in agony and his disciples are saying, teacher what do you see. See it sounds to me like it's a parable, that doesn't sound very realistic to me, said he to them, I see parchment burning cause they had wrapped him in the Torah when they burnt him, and the letters of the Torah are soaring upwards. Okay here's the man, he's being burnt, his flesh is being burnt and he's having this conversation with his disciples. Said they to him, You to should soar upwards with the letters, open your mouth wide so that the flames will enter and end your misery.
Said he to them, it is better that he who gives life should also take it back, than a person should take his own life. So the Rabbi is saying he's not going to make his death any faster by opening his mouth and taking the flames in, I don't even know if that's a reality, but he should leave it to God to be the one to choose when his soul would separate from his body. The Roman soldier says, if I increase the flames and remove the sponges of water from your chest, will you bring me to the world to come? Now isn't that what the thief said to Jesus on the cross, will I be in paradise with you tomorrow? See, and the Rabbi says to the Roman soldier, "Yes, said he to him. Swear it, said the Roman soldier and the Rabbi swore it. He increased the flames and removed the sponges causing Rabbi xxxxxx's soul to depart quickly. The soldier too leaped into the flames where upon a heavenly voice proclaimed, Rabbi xxxxx , and his executioner had been designated for the world to come. That's just like the thief on the cross you know saying to Jesus will I be with you in paradise, and who is our executioner, now there were two thieves on the cross, that means that Abel has been as much of criminal in this world as Cain, and that is the truth, Cain has been under the influence of Abel, and he has done all the evil that Cain has done, they've been in it together.
So we see his executioner the Rabbi's executioner jumping into the flames, that's the false prophet going into the lake of fire. It's the destruction of the carnal mind, that ascended with the righteous one that he was attached to and that's Christ Jesus ascending. So when I read this and I see that this is a Jewish parable, it really made me wonder about the count of the cross, and I am believing at this point that Jesus was physically crucified, but that passage that says he was crucified between two criminals I don't believe they were physical criminals, and it's also very interesting that Jesus' of course he was crucified and this Rabbi was being burned at the stake but it's just too similar, it's just too similar for me. Upon hearing about this incident the Rabbi wept and said, there are those who acquire the world to come in a single moment while there are those who acquire their world only after many years. I don't know if I can receive that because I know that Jesus said there will be those who enter in to the Garden at midnight and even though there are many that have been laboring for many years.
But the principle here is that the Roman guard receives what the church would call salvation because he recognized the righteous man and jumped into the fire and committed suicide. So it's just a parable you know, you've got to die when you are to be elevated. Isn't that interesting though.
This I believe to be true, now remember the whole topic here is atonement, we're talking about what the church calls salvation, what the Jews are calling perfection, they're talking about atonement for the sins of the soul, so the book says, by the mere association with the person who has achieved concrete levels of God consciousness one can thereby attain to a status of readiness for the world to come. Well that's true because that's what we're doing in this ministry, and even achieve varying degrees of soul perfection. That's pretty much what I've taught you about Christ Jesus in a teacher can be holding Christ in you up in the heart center. So this is a truth. They have the truth, the Jewish philosophy has a tremendous amount of truth, but it is a mixture and the mixture is deadly, and the one major truth that they're lacking is that perfection comes through being nailed to a perfect glorified man, because the Jewish philosophy says that Messiah is just a man, they don't believe that God comes in the flesh, you see. And they keep thinking that they're going to be perfected by their works or by their ascension of their as a result of their own works.
So they're studying, studying, studying and they never enter in, and it's really most unfortunate that the doctrine in the church is such an error, because these Jewish Rabbis, they're great intellects you know, and they will never believe the doctrine in the church, I've been saying that for years. The orthodox Jews that know Kabbalah, they will never ever believe the doctrine in the church, and what I get after reading this book is that when the day should come that the Lord does give me an opportunity to speak to a Kabbalist or to a Rabbi or a Jew that knows Kabbalah, the only thing that I could say to these people is that I could confirm the aspects of their doctrine that's true, okay, but deny salvation by works and tell them that the only thing, that they could never convince me because nobody can take my experience away from me, you see. And that their doctrine, many aspects of their doctrine is correct, their criticism of the doctrine in the church is correct, that God never would crucify a man to bring forth perfection, okay, and I guess either I skipped it or I didn't get to the passage where Jewish philosophy does say that the death of a righteous man can bring atonement for that generation. Let me see if I can find that.
Yes I'm on page 302 now at the bottom of the page, the possibility of one person affecting atonement for another is a very difficult concept and an extremely dangerous one for Judaism since it borders on the foundations of Christianity. Moreover the Talmud teaches the death of the righteous atones for sin, or in times where there are righteous ones, they are taken away because of the sins of the generation. The paradox disappears easily when one examines the correct context in which these statements were made. It has been a distortion of context that has armed missionaries for so many years with so called proofs, he doesn't say it here but he means of Jesus' resurrection, and then he goes on to say that no one is as authorized to interpret the word as the people to whom the word was given. So he says stating then, Judaism is the final authority and that Christianity is wrong, that's what he's saying. Judaism teaches that indeed a righteous person may be removed from the world because of the sins of a generation, but he does not absolve his constituents of their sins by his death alone. Now this is what the doctrine of Christ teaches, they've got this part right, they've got this part right. Listen I'll read it again. Judaism teaches that indeed a righteous person may be removed from the world because of the sins of the generation, but that righteous man and his removal does not absolve the people of their sins by his death alone.
See we, our sin nature is not removed from us because Jesus the Christ died, what we got because Jesus the Christ died is the seed of his life which is our potential to overcome our sin nature, see. So the Jewish philosophy says you're not absolved by your sins because of his death alone. We're not absolved of our sins by Jesus' death alone. See we are absolved in this lifetime which means we're given a period of grace and the power to do the deed, what deed? To slay the Dragon in the sea, who is that? Leviathan in your own mind, see. There is no perfection after death, because you answered an altar call.
The perfected life is in the flesh, after you kill the Dragon in your personal sea, and Jesus Christ's death gives you the power to do it, but it doesn't do it for you. Rather the passing of the righteous one evokes in the mourning masses a mood of self contemplation and penance. The anguish over the death becomes thereby transformed into reality consciousness. What does that mean? That the righteous one is now in heaven and happy, death is an illusion, death isn't a bad thing it's an illusion because it's passing on to a better life. The atonement is what the process of drawing near to God across the gap that has been created by transgression. Well that's true, how do we draw near to God, by dying to our sin nature. See, but this very issue of what I read here is the key to the Jewish rejection of salvation through union with Jesus Christ, they've got this revelation that sins cannot be atoned for because one man has died. And they also say it's the one generation only, but we're clearly told that everyone who's in Christ is a member of the 42nd generation so it's a spiritual generation.
They've got so much information that it is a combination of all the information and knowledge that the Jewish intellects have combined with the errors in the church, is just a mess and the Jewish people having a lot of problems entering in because of this messed up combination. So it's going to be very exciting to see what Jesus is going to do to straighten this messed up situation so that the Jews can find their Messiah, and enter into the perfection which is in the flesh, not after the death of the body and receive their true inheritance, that the Lord Jesus wants to give them, he wants reconciliation with them, and ultimately with the whole world, it's going to take an outstanding miracle if not an outstanding series of miracles to bring this off, because it's very hard to teach people that have this kind of knowledge, it is very hard to tell people that will look you right in the face and say, why are you teaching me, we are the ones to whom the word was given, don't you think we understand our own language, don't you think we understand our own contract that God made with us, who are you to come and to teach us the correct interpretation of what God said to us?
My answer is my experience cannot be denied. A lot of the information that I have and that I teach, comes out of my own experience, a lot of my understanding of the Scripture or the Zohar which is in parable form, comes out of my own understanding, I see my experience in the words, and I then understand that it's a parable, and the words that I'm reading are not talking about physical experiences but they are talking about mental intellectual spiritual experiences. So I guess what's going to happen and I've been saying this for a while is that in the Lord's perfect timing, there are going to be many Jews receiving outstanding spiritual experiences by which the Lord Jesus Christ reveals himself to them, and they will come to the Lord in his perfect timing, it will be very exciting to see how it's going to be done.
Okay I think we pretty much covered almost everything that I had marked off here. Does anybody have any questions or comments about this message. Let me see if there's anything else, well I have a little more room on the tape, maybe I'll just put this in for you just as a point of information, talking about reincarnation, we're told there's a comment here on mentally retarded children, and how on occasion they have been known to burst out with unexpected abilities under altered awareness, that's talking about hypnotism. So it's saying that the soul when it's joined to the body is subjected to the body and that retardation is a problem that comes through the formation of the body, the soul is kept captive under the body, if the soul could just break out of the conscious mind, which is what we're all trying to do, we're trying to break free of the conscious mind, the soul is very intelligent and the subconscious aspect of its mind. The soul is not dependent on the physical body, theoretically then could not be damaged by the obstetrical forceps or cannot be damaged by any physical problem that has caused the child to be retarded.
If only the soul could break through the physical problems, it would be brilliant, and is this not what we're teaching here, if only the Christ mind could break through the carnal mind, which is holding it down we would be geniuses, we would have all knowledge, oh I read that in another place too. Well I couldn't find what I was looking for so I'll just comment on this which I happen to come across, it is this principle that Jewish philosophy is saying that everybody can be saved. It says by association with a person who has concrete levels of God consciousness, why can thereby attain a status of readiness of the world to come see, it sounds to me like they're saying the world to come is not this physical plane, but Christ centered Kabbalah tells me that Binah is the world to come and that Binah who is manifesting towards us through the Lord Jesus Christ today is coming to this world in us. The Lord Jesus Christ is coming again in his people.
So the world to come is coming here, but at least the way I read it in all the books that I've read, Jewish philosophy says that the world to come is in another place, it's after the death of this physical body, no, it's after the death of the carnal mind, the new world is that beautiful city coming down out of heaven adorned like a bride for her husband. It's the new life, it's the new man that's coming to dwell in us here in the earth. So Jewish philosophy does talk about soul perfection and to be made ready for the world to come, and it's suggesting here in this paragraph that some people enter with tribulation, other people enter in without tribulation, and we're told that quoting a Scripture here that, A tree of life for all who hold on to it, that is it's not only for those who study and observe it, but also for those whose only association with Torah is it's support, in other words you can enter into life by supporting Rabbis who are teaching Rabbis, and then it goes on to say it's possible for a person to benefit his own perfection process by participating in that of others. See it's all good works, it's all good works. And it says even an Canaanite maid servant in the land of Israel is guaranteed a share in the world to come or anyone who walks 4 cubits in the land of Israel is guaranteed a share in the world to come, but we know that this is not true. Only Christ Jesus will inherit the world to come, and only the personalities that are occupied by Christ Jesus will have a portion in the world to come.
Praise the Lord, any questions or comments on this interesting study. So we see that there is a lot of highly intellectual material out there in the Jewish community, I had no idea, it sounds very good, they have a lot of good stuff, but their doctrine on reincarnation and atonement for the sin nature as far as I am concerned, has been acquired from their carnal mind. And I just pray that the doctrine of Christ and Christ centered Kabbalah should go forth in the spirit of truth and touch whoever the Lord Jesus directs it to, and I continue to pray for any correction of any misunderstanding or error that I have concerning doctrine. No one has any questions or comments, we'll say goodnight, God bless you.
11/01/02rs