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Yahushúa speaks not only of the angels
of the Churches of Asia, but also of the stars of the
seven churches. These "stars" are the manifested expressions
of the seven spirits incarnate within each soul, sharing the
bodily seats of the seven Spirits of Elohim that sustain the
human tabernacle. The symbols of these stars are hidden within
Adam Kadmon: precisely seven stars can be drawn within the vertical
parameters of the symbol, with Kether as point of origin.
The seven stars of Asia delineate expedient
points of focus for believers as we continue on the spiritual
path to perfection, enabling us to trace the ministering movements
of the Spirits of Elohim within our souls and bodies. The ordered
flow of the seven Spirits in man is demonstrated visually by
the fact that all ten sephiroth of Adam Kadmon can be transected
by seven lines,
beginning at Kether.
However, as light is refracted in passage
through a medium of non-uniform density, so are the Spirits of
Elohim impinged within the imperfect soul. This study, in conjunction
with the messages to the Churches of Asia, will be useful in
orienting the mind towards recognition and acceptance of the
harmony and wisdom of divine order.
These pages present the stars themselves,
their stellar extrapolations beyond the dimensions of the Crown
Diamond, and the relationships of the points of the seven stars
to the twenty-four elders of Revelation. Note the sequential
aspect of the seven stars in the graphics at the top of this
page: it reveals much concerning the actions of Ruach haElohim
with regards to the perfection of soul: the stars first complete
a fall, and they then begin to regain the heights from which
they have fallen. The seventh
star is aligned to the Shield of David vertically, but
falls short of its measurement horizontally-- that is, in relation
to man.
Several pages between this text and the illustrations
examining the implications of the stars of the Churches of Asia,
themselves, seem not to belong. The first series of such drawings
demonstrates the relationship of the
circle
to the Crown Diamond, providing also the mathematical key to
the entire system of drawings. These pages were included because
the circle, itself, becomes so important to this study. The second
series shows regular five- and nine-point stars, which travel
alongside the primary system of diagrams in a parallel logic.
The regular five-point
star is
implied by the cubit of the Crown Diamond as it lies along a
circle whose circumference equals the interior sides of the Mogan
Dawid comprising the center of the Crown Diamond, which represents
the Throne of Elohim-- the bosom of Avraham. The six-point star
corresponds to the physical form of man: it is fitting, then,
that the five-point star should be demonstrated to have originally
occupied wholly his interior, as the "man" was formed
first, and as "woman" was taken out of man.
The nine-point star
and other versions
of the six-point star appear by locating the seven stars interior
to Adam Kadmon horizontally rather than vertically, using the
cubit of the side at the sides. These are stars of the synagogues
of Satan-- of the Adversary. There will be little commentary
on these aspects of the drawings because of the teaching at Genesis
49:6. Suffice it to say that these courts, not explored by me,
represent "organized" religion, which tends towards
humanism. Extrapolations of measurements taken at the sides of
the Crown Diamond comprise the land of Havilah. There are riches
there; and they are good, but the waters of life move beyond
its boundaries.
The regular nine-point star, like the pentagram,
is also understood in terms of the Adamic mystery. We have seen
that the Crown Diamond can be extended
unto infinity without distortion, and that the effect of the
diagonal Adam Kadmons implied by the Mogan Dawid of the Crown
Diamond is to add to this expansion capability the movement of
a regular spiral.
This implication is supported in scripture
by the translation of "Havilah"-- a land encompassed
by Pishon, a river that flows from the Eden that is Above-- as
"the downward spiral." The nine-point star is drawn
with three equilateral triangles, and the simplest way to suggest
spiral movement is to space three such triangles evenly along
the circumference of a circle. Understood by implication in the
Crown Diamond itself, this star appears via the sanctuarial cubit
at the sides.
The pages showing extrapolations of six-, eight-,
eleven-, seven-, and fourteen-point
stars came
by circumscribing the major angles of the stars of the Churches
of Asia, and by then marking the vertical cubit of the Crown
Diamond as it traveled the various circumferences thus obtained.
The final step was to join the points thereby located around
the circles in what logical manners suggested themselves.
Note that the seven-point star is formed by
a doubled measurement, resulting in a reduction, as it were,
of the fourteen-point star. This liberty was taken because it
seemed reasonable and because there is like precedent in the
Shield of David as it speaks of the tribes of Yisrael and of
the Apostles (six points are delineated by twelve peripheral
lines). Note, also, that the vertical cubit of Adam Kadmon reappears
in the center of the seven-point star's most elaborate form,
the Morning Star of the Plains Indians of North America (Rev. 22:16).
The many-circled illustrations of the pages
on each of the seven Churches of Asia show the relationship of
the points of the stars to the twenty-four elders, which are
as faces of the Unity which is Elohim. The progression of these
circles suggests the coordinated ministries of Law and Prophets,
Father and Son, to bring each aspect of man unto the perfection
of its measurement in Messiah.
The study of the stars of the seven Churches
of Asia speaks of the action of stability in the infinite upon
instability, which appears as stability in the finite.
Are not those of the Churches of Asia commanded to overcome?
In the process of perfection, they eat of the Tree of Life and
are freed from the sting of death, which leads to a new name
and power over those nations (natural processes) that are not
aligned with the pattern of Yisrael; they are married in Messiah
and are positioned in the heavenly Temple until they are called
to rest in the Throne of Father and Son, at which time they are
no more of the Churches of Asia, but are become the very
pattern of the precious stone of Yisrael, having come to the
full stature of Messiah Yahushúa, the express image of
Elohim.
With this end in mind, the pages showing the
extrapolated stars depict the Churches of Asia in the mode of
introspection, if you will-- examining themselves in terms of
themselves: sometimes aligning, or approaching alignment, with
the pattern of the Tree of Life, but often not. These projections
are not pictured in all of their variations. For example, the
extrapolations locate at different levels vertically, depending
upon the angle or conjunction of angles used as focus. They can
also be drawn in the ratios formed by the sanctuarial Adam Kadmons
at the side.
In this remarkable display of ordered instability,
one observation is important: each of the seven stars pertaining
to man contains a perspective and measurement that produces a
regular Shield of David based on the vertical cubit, the cubit
of mastery. Though it be hidden as leaven, the narrow way of
the measurement of Messiah is ever present. This insight has
added depth to my understanding of the scripture that says, "No
one can take them out of my Father's hand."
I will allow myself a final remark on the
pages showing the coordinated spiritual influences of the elders
of Revelation upon the Churches of Asia. As the elders participate
in the perfection of the churches, they retain their crowns--
their differentiations, one from another-- and greatly influence
the focuses of the various churches, whose centers vary according
to their perspectives/insights; and whose radiuses, or limits
of perception, vary in terms of the dimensions of the stars themselves.
When their work is done and the time of overcoming
is fully come, the elders cast their crowns before the Throne
of Elohim, crying, "How long?" This prayer for the
elect within each man signifies that, though authority and dominion
are delegated to us in Messiah, we are worthy of the trust only
as we are able to render again our stewardship in faithful fruitfulness
to the Source. Surely, we are to pray for our enemies; for he
who curses the adversary curses his own soul. I am reminded of
Shmuel's song, "In united order, Yahúwah comes."
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