I/W: 2024 General
I’ve laid out that Ezekiel’s vision of four creatures is about the nature of existence of intelligent life in the gods’ images. To reiterate, humans are cherubs, an extension of them, and the connection is currently dormant. One and the same but also completely separate. The interpretation means humans in their true form are the gods, Elohim, who created humans in their image (Ge 1:26). A human and a cherub are two beings of the being’s entire existence.
How the Realms Work Together: Ezekiel’s Vision of Four Creatures
What Archangel Michael Looks Like Plus His Nature
What I’m saying about the greater existence of humans may seem foreign to scripture, outside this interpretation, in certain respects. But it isn’t. There are supporting passages to what I’m saying. This post will look at three examples.
Moses Is Faithful in All God’s House
And the Lord came down in a pillar of cloud and stood at the entrance of the tent and called Aaron and Miriam, and they both came forward. And he said, “Hear my words: If there is a prophet among you, I the Lord make myself known to him in a vision; I speak with him in a dream. Not so with my servant Moses. He is faithful in all my house. Numbers 12:5-7
Here, God tells Mose’s brother, Aaron, and Sister, Miriam, about his relationship with Moses. Because Moses is faithful in all God’s house, God communicates with Moses in a more clear manner than he does with others.
The key here is God referring to all his house. The use of ‘all’ being most important. During the time of the giving of this information, it can be said Zion was God’s house. But it can also be said this isn’t all of his house. All his house is yet to be revealed. It can be said with much confidence that God also exists elsewhere. One example is his spirit existing in space before the formation of the earth (Ge 1:2).
The point is, for Moses to be faithful in all God’s house he’d also have to exist elsewhere to do this. God specifying all his house appears meant for clarity to what he wants to convey. Just saying his house and not all of it, could have been interpreted as Zion only.
On the idea of existing in more than one form, it’s worth mentioning the Zohar refers to Moses being the reincarnated soul of Abel.
Humans Are Gods
I said, “You are gods,
sons of the Most High, all of you;
nevertheless, like men you shall die,
and fall like any prince.” Psalms 82:6-7
This is a far more blatant example. Humans are called gods and the word gods used in its original Hebrew translates as the same word gods used in Ge 1:26, Elohim. Looking at who wrote this and their setting will give further insight.
The verse and its chapter are attributed to Asaph. It originates from during David’s governorship, right before the building of the first temple, and the dawn of the golden age of prophecy. Asaph was a Levite, the chosen people of the chosen people, and appointed as the chief of the music team by David (1 Chron 16:4-5) He was regularly very close to the ark of the covenant (1 Chron 16:37). There’s no item on earth more directly tied to God than the ark of the covenant. More specifically, the tablets within it that God himself wrote on. (Ex 32:16, 34:1 / 2 Chron 5:10). The ark of the covenant, as God directs, is to rest in the holy of holies within the temple (Ex 26:33), which is the temple’s heart and the heart of Zion.
The point here is Asaph was in a ripe climate to receive such a revelation.
After he says humans are gods, he says “nevertheless, like men you shall die, and fall like any prince.” The passage begins by addressing humans as they should be, one with their cherub counterpart, and then explains them as they are currently, “like men you shall die”.
The Four Rivers in Genesis Are the Four Realms
What Asaph says about humans being gods is referenced by Jesus when his Jewish counterparts want to stone him for blasphemy, for allegedly making himself God (John 10:33-34). And this is a good lead into the next section.
Unless You’re Like a Child You Won’t Enter Heaven
At that time the disciples came to Jesus, saying, “Who is the greatest in the kingdom of heaven?” And calling to him a child, he put him in the midst of them and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven. Matthew 18:1-4
This one is straightforward enough. Entering heaven involves being like a child, being humble like them.
If the gods are babies, cherubs, then it makes total sense. A human enters their natural state and becomes one with their cherub, sharing in their likeness.
Children aren’t the same as babies but I think it works fine still. The child happened to be there for Jesus to illustrate the point and he says “like” the child. The cherubs are intelligent babies of a different species. If a human baby were used to illustrate the point it probably wouldn’t work as well, as they just lie around and do nothing.
Related Posts
An Examination of Jesus Being God’s Son and Incarnation
God’s DNA Is in Humans / The Nature of God’s Existence
God’s Status With the House of Israel and the Temple
A Description of Metaphysics and My Personal Approach to Material
Dimensions 1, 4, 7, and 10 as Travel to Completion of Existence