I.

Whenever a Chalice is lifted,
and a

Bread broken, in the memory of Christ
and according to the type of the

Logos,

the chains of the authorities are

broken,
the portals to Hades burst open, and all
the dead

arisen and put in the presence of
Almighty God.

Whenever a Soul enter the world, Light

and Life
enters with Her. Whenever a Soul departs from
this

World, the Light and Life restores itself,
its semblances, its

forms and all of its offspring,
who had fallen beforehand, to its

own.

• We hear the words spoken in the

  Gospel of John, receiving these words
  in the respect and

  perspective that we as modern individuals can afford them.
  We

  hear spoken of, through these words, the Word, out of which the all

  arrives
  , take shape and enter into life all around us.

  Inspecting Space, afforded a new
  perspective through the

  uncommitted stance of our witness, we discovered that

  nowhere is the place where this Life

  and this Light is received in this universe.
  Although it is from

  the Word, Logos, that they have their existence and continuity,
  the

  All does not recognize its own root, its own foundation.
  Therefore

  it is us that hears these words, therefore it is to us that

  they are spoken.
  Inspecting Time, afforded a new perspective

  through the committed stance of our
  witness – we discovered

  that there are myriads of generations spoken to; we
  are bidden to

  acknowledge the great descent of messengers, prophets and

  sages
  throughout the entire expanse of the generations; each of

  whom may have spoken
  and each of which might have received

  the words spoken thusly. But it is to us
  that it is given a new

  foundation, a new root, and a new structure of consciousness
  through

  the anointed Logos, who came amongst us, entered into our birth,

  in
  its Life and its Light, and who enter our death – and

  thusly becomes, verily,
  as foreshadowed in our reception, our

  assimilation, our appropriation and our
  living the Light-Life of

  Christ, our Resurrection.

II.

O Soul, while you are in the midst of

this life,
do not be hesitate to seek access to

your
redemption – with which word I intend to
speak of

The Resurrection.
The words spoken through the body

of
generations address it as the

Cross.
They raise their eyes up to the Cross,
and

fixed to its crossbeam, its centre,
they see a light that endures

all of history,
this they call Salvation.

Ask to what does all that lives in

you goes,
Ask to what death all that dies through you go.
Ask

what is returned to the Eternal, the Good,
Truth herself

and Being, through you, O Soul.

– Concerning this Cross, it is where

the dying of the world meets the resurrection to the real.
The

sacredness of the treasures of the Holy of Holies is not that of a

refined and super-essential
metal, but that of a light that

descends upon it.
This light is essentially different from all

light in the world outside of the Temple; It is
prefigured and

accentuated through all the spaces of the Temple, in each of the

Holies,
in the antechamber and in the courtyard in front of the

Temple proper. Wherefore not a jot
nor a fragment of that which is

made holy by its participation in light within the Temple might ever

be desecrated,

decreased or destroyed; for each exists truly in its

participation in the sacrosanct
light, while none of them exists

outside of this light. The Temple itself is rubble, ruin and

deprecit
– it’s architectural, ritual and ceremonial beauty, its

glory and its function of transfiguring the senses,

the mind and the

bodies of whichever soul sees,approaches or touches – remains

transcendent, unapproachable,

unsullied and intangible with anything

worldly.
Wherefore, I speak of a specific Cross which elevates,

rather than sinks into the ground,
whose verticality can only be

compared to the verticality of super-essential,divine Light

itself.
Which is to say, its descent is the decent into the

proximity of The Soul; it goes nowhere else,
for nowhere else is

established on account of receiving it.

Contrast against that image the horizontality of history; We learn at an increasing rate from the studies made of the past

that the Idea of the Sacred and Divine, of God, itself cannot be restored from History, rather that which exists of religious

ideas exists in tandem, but also independently, of the progression of events which make up recorded History,and which

bolster our “historical identification”. Wherever there is a dissolving

of the ties with the historical in human consciousness,

individual or in a more collective capacity,wherever the fixtures of Tradition itself is shaken to its very foundation –

what arise is not new news as such, but an acute, immediate yet pre-historical identification

with the Sacred as primary rather than secondary capacity in the

experiential, creative and imaginative life of our civilizations.

The Soul persists longer than the idea of God.

There is always someone left who could cry out at the sight of the vacated,desecrated and destroyed sanctuary ; “Woe is unto us“,

Always a widow, or a mother lamenting at the unmarked grave of some

Prophet or friend of God. Always a generation that asks questions whose

answers have become a crime to give, always some mind which dreams the ancients alive again. This will not die.

It will, however, in the course of its living moment, be fixed to the

world; lifted up on the crossbeam of existence and bidden to

contemplate its living and dying. This befalls the Soul. This also

befalls its relationship with God. If this does not happen to its

relationship

with God, with Divine Reality, it is no relationship at all. What it

beheld when it was first spoken of, what it sees when it addresses it

outwardly,

and what it goes to meet at the threshold of this life will be the

selfsame abstraction, a spectre that is not quite dead because it was

never quite alive.

That is not to say that The Soul does not go to dissolution with the contents it carries,but in a world

dominated by the Soul and fed as if by a fuel the tension in the Soul

between incarnative and de-incarnative movement; descent and ascent,

materialization and spiritualization – the idea of God, the perception

of a centre, the dissolution of local contextuality (in the

immanent/incarnate “God”

theologies and theogonies) – fluctuates with the Soul’s movement.

III.

Pain sits in the Soul,

the Soul rests in Life,

Life dwells in the Body.

– Wherefore you must look for the Son

of Man in Man, through the eyes of spirit
rather than the

eyes of flesh. This indwelling of Life in the Body
consists in the

animation of dead tissue.The Body is on its own already a corpse at

birth but through this extended existence it develops and express

diverse forms, even beautifully –

despite its condition, rather

than because of it.

The Soul’s experience of the Body

depends on the continual Sacrifice in the Mind and Senses

of power and consciousness.

This progression through forms, which

through the mind assumes kinds and varieties – is what Nature is.

Such a paradox, that Reason in order to be understood, takes upon itself the flesh, elevate it to a world,

situates the centre of consciousness within it; filling it up completely with Wisdom. Drunk from Reason, Drunk with Wisdom,

the Soul sees itself scattered, torn, spread out thin – into a world

which does not receive it, which resists, which rejects, which

blasphemes

against it; a world full of rulers that demand justice and tribute for

a theft of power and light which never belonged to them, a power and

a light that does not belong among them. But it is there that the Soul

discovers its mate, there She sees Reason, and does receive Him,

there She resist Him not, there She accepts Him fully and there where She sings thanksgiving and glorifying hymns unto Him.