Chapter 2: Revolution
We may only define Christ as a phenomenon in this age. He is not with us as one of us any longer. The phenomenon: whatever its implications, whatever its real underlying truth, whatever its nature; however wonderful or monstrous it has become Ė must be the Christ we know. If Christ has allowed a hoax to be perpetuated on the human race, while claiming to be ultimately divine, we must accept the hoax as intrinsic to the phenomenon. We can only assume that the monster organized Christianity has become, is not fundamentally harmful to us, or does not interfere with the purpose of Christ. Furthermore we must hold Jesus Christ responsible for the phenomenon he allows to continue to occur in his name. In this age only Christ can change what his name has come to mean to the world. Ultimately that would require a personal appearance. Somehow we must find our own dignity of being. A second coming of Christ might not give us that. We really want to be infinite and eternal. We must find a way to realize that that desire is what we truly are.
We are all rebels. We all bear arms and shed blood. Our war is internal. If we are religious, we tell ourselves that our inner conflict is the result of rebellion against our God. Alas, our rebellion is not against God, but only against whatever truth of our God is intrinsic to us. The war is fought in us. The casualties are us. The truth we rebel against is us. We rebel against ourselves. We overthrow ourselves.
Our God cannot be threatened by our rebellion. He is at peace, and will not turn from peace, because we made him in possession of the truth we seek. He has no motivation to destroy us, and he will not turn from peace to save us. He must remain who he is, if he is to have any hope of saving us from ourselves.
Our God knows the truth. We have made him the life from which we sprang. He has everything to gain, and we have everything to gain, from his refusal to change his nature. The fundamental truth of his nature is meant to be the fundamental truth of our nature. We seek to become living adult children of the living God.
We are able to rebel and destroy ourselves, because our God cannot change his nature. Since our God's nature is the truth of eternal life that we seek, he dare not change it. The one who manifests the truth of life in himself must live. He is the proof of the truth.
Our God cannot prove the truth of life to us in our present intellectual condition without dying, but he cannot allow himself to die, and we cannot allow him to die, or there will be no truth to prove. If the parent dies, eventually the child will die as well. We are lost without the visible proof of the truth that Christ is. Our brother may die to save us, when our father may not.
Our rebellion is unto death. The entire cause of our rebellion is misperception. We rebel against death, which is the consequence of our reason founded in error, hoping to overthrow it with our reason founded in error. The only thing our reason can overcome is the true potential we are trying to establish for ourselves. We are well armed, but we dare not pull the trigger because our gun is aimed at us.
We began with reason that had the potential to be complete and adult, but we mistakenly believed that our reason was already complete and adult. We assumed that the conclusions we reached were correct. We concluded that we were once living, and through an error, which we did not understand, lost life, and must somehow find it again.
The error we did not comprehend, was believing that we were already complete living adults, when we were really only in possession of that potential, and had yet to know it as actual. We had the potential of a child for adult life. Since we believed ourselves to be at least inevitably adult in an intellectual sense, when our bodies became adult they found themselves in opposition to the childhood we maintained in our intellect. Our bodies became condemned to death, simply because they were opposed to our intellect. We could not escape the force of our own intellect.
If we were eternally living, our reason would be complete and adult. It is obvious that our reason is not complete and adult, because we continue to die. We must alter our intellectual relativity to our God and ourselves, or we are lost. Eternal life must be free and inevitable, or we are condemned to be hopeless contractions, missing key letters, having unfinished, incomplete names and times forever.
We must believe in a God who gives life freely, or not believe in God at all. If we do not believe in God, then we are forced to find eternal life for ourselves, or believe that we are not meant to live. We dare not believe that we come from nothing, to go to nowhere, leaving everything to nobodies, who will do the same. It is madness. Life must be a free gift. If we have come from nothing, it cannot be for the purpose of going nowhere.
If our intellect is immature, then our capacity for reason is limited to childish conclusions so no matter how perfect our God's reasoning is, he is a product of our immature reasoning and cannot reason us into life. Our self-perception of adulthood in error, that postulates a God with all the answers we need who is willing to give them to us if we behave, is ridiculous. A grownup must answer for his own error. An eternally living being must provide his own truth. We must accept the fact that a God we imagine has all the answers can make no attempt to reason with us on our level.
If God makes no attempt to reason with us, then we have completely misunderstood the law. The law must be something other than a set of rules for us to abide by, and find life. If God asks us to keep the law, he asks us to find life through our reason, which is not yet complete. This we are not capable of doing.
The law is really a frontal assault on all of our false conclusions. The law attacks our incomplete reason by ignoring it. The law is a cosmic slap, not an intellectual challenge. The law is a father shaking awake his sleeping child. The law is cosmic life. The law is a dream killer that becomes the dream come true.
If we sleep in this half-life, we often dream. Many times we dream for no apparent reason, of doing things, which we would not normally do if we were awake. Sometimes in our dreams, our morality becomes confused and irrational. We act impulsively, and even fantasize wrong-doing. We may be dreaming peacefully about friends and loved ones, and suddenly, because of an entirely accidental external stimulation, our dream may take a sordid or terrifying turn.
We may be filled with remorse, or even repulsed, by our dreamed actions, but we can find no relief from the dream, as long as we continue to dream. The only cure for the dream is to awake. We awake from our dream relieved to find, that even though our dream was vivid and real, it did not actually take place. We thank God that it was just a dream. We are happy to be awake with our morality and our soul intact.
In the story of the miracle of the water and wine, Jesus performed at Cana, the water figuratively represents this present life; and the best wine saved for last represents the eternal life we seek. This is a contrast in flavor and consistency. The consistency of the water (this present life), and the wine (eternal life), are so similar that they are difficult to tell apart. The tastelessness of water, compared to the full-bodied taste of the best wine is an extreme contrast. The experience of this life compared to the experience of the life to come is virtually tasteless. The taste of the wine would obviously overcome the taste of the water, and might make us forget the taste of the water altogether.
The reality of being awake will undoubtedly make us forget the imagined reality of the dream. If we think of this life as being a dream, and think of eternal life as being awake, something wonderful happens to our perception of the law. The law becomes an external light, instead of an internal judge. The law becomes a cosmic revelation, instead of an intellectual confrontation. The real truth of the law becomes apparent to us. If we cannot keep the law, it is because we are asleep and dreaming. Our dream reason cannot force our sleep walking body into lawfulness, because it is our dream reason which has led our body into its imagined world of dreaming.
The law becomes a description of what it is like to be alive in a cosmic sense. The law comes to us from a source external to our dream, and makes us aware that our body is meant to be external to the dream as well. It is only our reason, which refuses to awake, that keeps our body in the dream. Our intellect may control the relativity of our body by force. The law is the truth of our body that wrenches at the lie of our intellect.
The law and eternal cosmic life are the same thing. If we are not lawful, we are not living. This does not mean that if we keep the law by exerting intellectual force upon our body within the dream, we will find eternal life. If with our incomplete dream reason we believe we are keeping the law, we will in actuality only be dreaming that we are keeping the law. We may be perfectly lawful within the dream, and still not awake to eternal life. If we consider the law something that we must intellectually enforce upon our body, the real truth of the law has not yet become apparent to us, and the law, no matter how lawful we are within the dream, will not awaken us.
If the law is not the reflex of our cosmic life, then we are still dreaming, and not yet alive. If we enter into eternal life, we will awake from the dream of this present life, to find that the law is the motion of cosmic eternal life. Every move the body makes is law in eternal life. The law is the heart pumping, the lungs breathing, the living motion of the eternal body. The law is cosmic life.
The truth of our body is like a whisper in the screaming nightmare of our intellectually enforced dream reality. Without the law, our intellect would be unaware that the body was of any importance at all. The law is meant to help our intellect recognize the truth of our body.
Our intellect believes itself to be part of something eternal, yet believes that its body dies, because it is unfit for eternity. The law is meant to make our intellect aware, that the body it disdains is already fit for eternal life, and is, in fact, cosmic eternal life.
If our body dies, it is proof that our intellect cannot be lawful out of its present understanding and relativity. The intellect rules the body by force. Sin is the result of intellectual exertion, not cosmic exertion. If our intellect cannot be lawful, it is because it has the freedom of a child. It may obey, or disobey, without any consequence to itself, other than instruction and correction. Our intellect is aware of its nature and is afraid to surrender its childish freedom. The fact that its body may die, if it is thrust into sin, only terrifies our intellect and causes it to cling all the more desperately to the safety of its childish freedom.
The law makes us aware that our body is lawful, but because of the presence of death in this world, our intellect cannot bring itself to be lawful. If our intellect, through imagination and force, brings our body into error; out body must eventually suffer death, which is the consequence of going against its own true nature. Our body cannot err on its own. It is thrust into error, and into a relativity that it cannot continue in, by the intellect that inhabits and dominates it.
Our body cannot be unlawful and live. The irrational reflex of its life is the law. Our intellect must surrender its freedom to err, if we are to find eternal life. Our intellect cannot give up its freedom to err to the God it has developed for itself, and find eternal life. That God is an alien autonomous identity. Eternal life is not surrender to an alien autonomous identity. We cannot surrender our autonomy to someone else, and live.
Our intellect must surrender its freedom to err to our body. Our body cannot err and live. Our intellect in its present state may err and live. Our intellect must surrender its childish eternal nature to our body, and through the adult eternal nature of the body, find adult eternal life. We must reject non-cosmic eternity, and join to the life of the body, which is the law.
We must not give up the ghost. We must reject non-cosmic eternity. The law makes this possible. If our intellect is contemplating anything unlawful, we may be certain that it still feels free to err, and is not rejoined to the truth of the body. The law lets us see the truth of the body intellectually. Through the law, our body may be a force upon our intellect. If our intellect can recognize adult eternity in the body because of the law, it may gain the courage to reject its own childish perception of eternity.
If we give up the ghost we are really rejecting our body. In reality, we do not give up the ghost. We give up the body. We need to give up the ghost to the body, not give up the body for the ghost. Our intellect must make our body the source of its life. If we make our body the source of our life, our intellect will not contemplate unlawfulness, because its life will be law. Our intellect can only be lawful, if it is dependent upon its body for life.
We begin with a truly eternal nature as a birthright. Our intellect springs from our body. We would not make our God a worthless parent. We are born with his nature. Our fundamental error is in not recognizing that our cosmos, our body, is God-like.
The legendary Jesus Christ resurrected his body. He left nothing cosmic behind that we know of. Our intellect must give up its fear of death, and inhabit its body, if it is to be adult and eternal. The adult is not dependent upon the good will of his parents for life. If our adult God lives by his own merit, then the adult children of God are meant to live by their own merit as well. If our God lives without dying, then we as his adult children must live without dying, or he has no claim to fatherhood.
Our intellect must sever its imagined umbilical to God. Our intellect must give up its freedom to safely obey or disobey the God we have made. Our intellect must recognize that the life it seeks is already in its body, which is already parted from God the loving parent who allows us the inconsequential freedom to obey or disobey.
Life is a birthright, and lawfulness is a birthright as well. The irrational reflex that is the life of our body is law. There is no merit for us in our God's eyes in being lawful, because we are born lawful. The fatted calf is killed for the prodigal, because he has brought himself and his body, safely back to his father's household. The father is not concerned with what the son has done, but simply filled with rejoicing that what the son has done has not destroyed him. The father never questioned the son's right to do what he did. He only mourned his loss. If the son has returned living to the embrace of his father, what he has done is of no importance to the father. We see our God as motivated to bring forth children from himself. We are born in our father's house, but we leave, and never return alive. If our intellect refuses to surrender its present childish freedom and its sense of its independent eternal nature, it can only end up trapped in a nightmare of imagination and non-cosmic confusion.
Since our body is already alive and lawful, our intellectual misperception turns us into sleepers living in a dream, unable to awake because we have already rejected the truth of being awake. The law comes to us from an external source onto stone tablets. The external source of the law is our living God. If our living God is outside the dream, which our intellectual misperception forces us into, then the law itself is outside the dream. If the law, which is the reflex of cosmic life, is outside the dream, then cosmic life is outside the dream. If cosmic life is outside the dream, then the life of our body is outside the dream.
If our body is meant to live outside the dream; then our intellect has forced it into the dream, has abandoned reality in favor of a dream, has literally left home to search for home. If our intellect has left home to search for home, it has only to return home to find eternal life. If our intellect returns to our body, which is its true home, we can be sure that our body will be overjoyed, and not refuse our intellect the home and life it seeks.
When we believe that our intellect is eternal and free to err, and believe that our body is not eternal and given to error, we reduce ourselves from actual children of our God to only potential children of God. If we are now only potential children of our God, then we are like sleepers living in a dream, not yet awake to reality. To be sure, the dreams we dream as sleepers reflect reality, but we cannot understand how, as long as our eyes are closed in sleep. The capacity for reason that we possess within the dream is founded on a rejection of the reality reflected in the dream we are trying to understand. Our reason put us to sleep, and forced us into the dream in the first place, because it could not accept reality.
The reason in our dream cannot understand the reality reflected in the dream, nor bring anything to pass that it hopes for, because of that reflected reality. A dream is still a dream. The reason of the dreamer within the dream cannot bring the dream to life. To understand the dream, the sleeper must awake. To awake, the sleeper must abandon the dream before he understands it.
The legendary Jesus Christ is like a bright sun of life that rises out of our intellectually manufactured night, and shines down on our sleeping faces with the warmth of reality. If we are aroused, we will awaken to find that we are living. If we ignore the sunlight on our face, for the sake of completing the dream, we will never awaken to find that the sunlight on our face is the dream come true.
The obvious error of Christianity today is that it awaits a Christ who has already come. The legendary Christ is reported to have claimed to be the way, the truth, the life, the beginning, and the end, when he walked the earth nearly two thousand years ago. If we believe he was everything he is reported to have said he was then, he can be no less now. We continue to die for the same reason we have always died since the legendary Christ left this world, because we have not recognized Christ the phenomenon.
The legendary Christ claims to be our savior. This claim implies that we are lost. Since we continue to be unable to escape death, we are obviously still lost. We have not yet found an eternal life that we can prove the existence of. We may be saved after we die, but this is not something we can prove to anyone else, as yet. We will not know who; or even be able to prove if anybody has been saved until the end of all things. As long as we are in this present world, we are blind to anyone's salvation other than our own. At this point, we cannot prove the legendary Christ's claim to be a savior by example.
To understand Christ's claim to be a savior, we must understand what we are being saved from. We are wrong to believe that we are being saved from the wrath of our God. We cannot prove that the God we have formulated has ever done anything to harm us. Our God is reported to have given up his only son that we know of, to suffering and death for us. Christ must have endured suffering and death to show us something. It is absurd to believe that this Christ is saving us from the anger of a God he is trying to lead us back to. We have no choice, but to believe he is saving us from ourselves. The legendary Christ claims to be the way and the truth. This implies that we have lost our way and don't know the truth. Christ the phenomenon becomes a savior to us by becoming the truth we need to know to live.
If we were to discover the truth about ourselves, and our idea of God, Christ is so certain that we would love him and what he has done for us, that he dares to call himself our savior. If Christ is the truth that overcomes the lies that have been killing us, he is truly our savior. The lies that are killing us have been with us from the beginning. Christ's claim to be the beginning is the same as his claim to be the truth. If we understand the beginning of all things, including ourselves, we will be able to truly love a God, and call Christ savior.
It is impossible for us to truly love a God out of our present understanding. Our God (out of our intellectually imposed necessity) is living the life we are trying to find, and will never die. We have life in us, which we cannot find, and we are dying, and soon to be dead. Our God's life is secure. He may love us without threatening his own life. Our life may be lost at any minute, and if we dare to exhibit any true love for our God and his precepts, the rest of the world is certain to help us find our grave even more quickly. Humanity has very little patience for true religion in a man. Anyone who finds in their heart a true love for a God in this age, will find abrupt martyrdom. If we were to love our God, and live according to the law even in the face of death, our love for our God would be greater than his love for us, since he may love us without having to face death.
Furthermore, our God is already living the life we seek; and if we cannot find life and must face death, we have good reason to doubt that God loves us at all. The infant requires the breast of its mother for life. If the mother does not lift the child to her breast, the child will die; since it cannot climb to the breast itself.
If we have a child in this life, that child may err and rebel against us a thousand times, and we will not destroy the child; yet we have given ourselves a God that will condemn us to death for a single error. When we believe that we love God out of our present understanding, we leave ourselves with no common sense alternative but to believe that God does not love us.
When we claim to love God out of our present understanding, we are claiming to love an idea. It is possible for us to love an idea; but if the idea is to love us in return, it must be the right idea. Our God can't love us, because the idea we call God is not God. Whatever our present idea of God manifests towards us can only be misinterpreted by us. If we love an idea that we call God, and we still die, we may be certain that our idea is not God.
An idea cannot dress our wounds any more readily than we can dress the wounds of an idea. An idea cannot dry our tears any more readily than we can dry the tears of an idea. An idea cannot hold and comfort us any more readily than we can hold and comfort an idea. An idea cannot clothe, feed, and wash us any more readily than we can clothe, feed, and wash an idea. We cannot truly love our idea of God, out of the present idea we have of ourselves; and our idea of God cannot love us, because our idea of ourselves and God is wrong. If we had the right idea about ourselves and God, we would not need to have an idea about one another at all. When our idea of God and ourselves becomes real, we will have the right idea.
The right idea of God is an idea that forces God into our reality. The right idea of ourselves is an idea that forces us into God's reality. As long as we must relate to one another through superstition and mystery, we have not come up with the right idea.
It is true, that to love a God like the one we dream of would be life. It is also true that to be able to love is to be able to live. Love is its own reward in this sense. If we can love, then we surely have the capacity for eternal life. The paradox is, that to truly love, we must be truly living; and in order to be truly living, we must truly love. If we do not know the truth of our God, or even the truth of ourselves, which is obvious, since we have yet to hear of anyone escaping death; then there is no way that we can love anyone, let alone the a living God. Furthermore, we cannot even discern when anyone loves us, especially a living God.
Love is one of our magic words. Our present understanding of, and relativity to, the word love, is entirely superstitious. We believe that if we say the word enough times, and try to live up to what we think is its meaning at any cost, we will find life. Our whole sense of human dignity is based on our belief that we have the capacity for love. We believe that in the magic of love we can find life. There is no magic.
Within the meaning of the word love, as a prerequisite and intrinsic part, is the entire meaning of the word truth. Love is not love without truth. The life of love is the truth. Love cannot be founded on a lie, since any time the truth became apparent, the lie and the love founded on it would collapse. It is impossible to die for love. If we think we die for love, we are fools. It is impossible to sacrifice for love. If we think we make a sacrifice for love, we are fools. Death and sacrifice are the opposite of love. Love is life and gain.
What we die from is lack of truth. If we knew the truth, we would not die. We may die searching for the truth, but to find the truth would be life. We have yet to find the truth.
Death itself is the ultimate lie. Any lie that becomes a part of what we believe about our God and ourselves will surely kill us. We have made our God able to live and love us by formulating him to be in possession of the truth. The foundation of our eternal life is that truth. There can be no love without the truth. We are not able to love yet.
The legendary Jesus did not die because he loved us. Love and death are an irreconcilable contradiction in terms. We cannot die for love because love is life. Our Jesus did not die to prove our God's love for the world, nor did he resurrect himself to prove that our God was eternally living. Jesus could have proved God's love for the world, and proved he was eternally living, by simply refusing to die, and staying on earth to love and teach us forever. Many of his followers fully expected him to do just that. Furthermore, the Jews already believed that God loved them, and that he was eternally living. There was no need to prove those ideas to the Jews. Jesus died for our blinding lack of truth. Our belief in a lie put Christ to death. The legendary Jesus died to show us that our God's love for us cannot give us life, even if it gives life to our God.
Jesus died to reveal that it is our love for a God that gives us life, not a God's love for us. A God could have abandoned us on the doorstep of this world, and as long as we loved him, we would not die, whether he loved us or not. Jesus died to show us that we do not know the truth, and cannot love a God, so we die. Jesus died because we have a thinking disorder. Jesus died because we refuse to grow up.
The love of God does give life to a child, but cannot give life to an adult. The adult must give life to himself. The adult must have his own, and be his own. The adult must love to live, not be loved to live. Out of the adult's ability to love comes new life with its own potential for life. That a Jesus was born into the world, proves that a God loves. That a Jesus is resurrected, proves that a Jesus loves. That a Jesus died, proves that we do not love.
Death is the ultimate lie. If Jesus died, he believed in a lie. If Jesus died, he stopped loving, or surrendered his adult ability to love. If Jesus died, he regressed for an adult to a child. If Jesus died, he took the poet's way for us. If Jesus died he bonded our thinking disorder to his life, and nailed them both to the cross, so that he might bleed out the truth for us. If Jesus died, it was our lack of truth that killed him. "They know not what they do."
If Jesus died, his God allowed it. If Jesus died, he trusted his God to give him something his God could not give. If Jesus died, he believed his God would give him life simply because God loved him. If Jesus died, his God's love could not give him life. Jesus was a perfect and obedient child without flaw, but his God could not give him the life of an adult. Jesus trusted his God to give him something God could not. "My God, my God, why have you forsaken me?"
Jesus did not die because he loved us. If he loved us, he would not have been able to die. Jesus died because he stopped loving us. Jesus stopped loving us because his God demanded it. Jesus died because he became a blindly obedient child. Jesus died because he respected our potential. Jesus respected our potential because he trusted his God, and God demanded it. Jesus died because he surrendered to his God what God had no right to ask for -- his possession of the truth of adult life. Jesus died because he placed a higher value on obedience than on love.
An adult cannot obey, and a child cannot truly love. The child is dependent on being loved by someone else for life, and the adult must be able to love someone else to live. The child obeys to learn the truth. The adult is the truth the child seeks. Jesus became a child so that God could reveal the truth of adulthood to the world. "Nevertheless, not my will, but your will be done."
Death is a lie. If Jesus died, he believed a lie. It was the belief in a lie of a child. It was the lived lie of a poet. It was the illuminating lie that kills and reveals the truth in blood. The murdered body of the adult, is the truth of the lie in the child's intellect. "Suffer the little children to come unto me."
Our understanding of the truth has not grown apace of our ability to reason, or our body. We have an adult capacity for reason, an adult body, but only a child's understanding of the truth. Our childish understanding of the truth makes it necessary for us to obey in order to find out the truth. Our adult capacity for reason, and our adult body, give us an adult sense of identity, out of which can never obey.
Our childish understanding of the truth forces us to have the identity of our parents, if we are to live at all. If we are part of our parent's household, we must obey them, and accept their correction, or be cast out. If our God is living, if he is our ultimate parents, then as long as we are obedient and repent of our errors, we will live as members of his household, or part of his identity. Eventually, through obedience and repentance, we will come to an adult understanding of the truth, and be able to live on our own. In this way, we may step living from the household of our parents into our own life with no death in between.
Our present reason is based on lies, but coupled to our adult body it still gives us an adult sense of identity. We should believe that we have an individual autonomous identity meant to be eternal. To abandon our sense of identity is to believe a lie. Since we are necessarily engaged in a search for the truth, we cannot expect our reason to abandon the known truth of our sense of identity.
Our adult sense of identity forces us from our parentís household and therefore from life. There is no source of truth outside our parentís household except us. The essence that is life in us, is the essence that is life in a God that is our parents. Our reason with its adult sense of identity can either abandon its true sense of identity and return to our God's household as a child; or destroy that which is its own life, in order to find the truth of adult life.
If we choose to abandon our adult sense of identity, our adult body will surely die, and fundamentally, we will be abandoning our reason. Our God cannot give life to our adult body. An adult must be his own life. If we have rejected and abandoned our adult sense of identity, then our reason is now that of a child, and we cannot give life to our adult body either. If we have the reason of a child, then we must have the body of a child to live.
To live as a child in this world, is to live as an inevitable sacrifice. The child is always sacrificed for the sake of the adult. It is true that a God could hold us safely in his household as a child for a time; but because our reason is founded in error, and our body will inevitably become adult, when we recognize our adulthood we will die. If we are already adult, but choose to abandon our adult sense of identity, and then become like little children dependent upon obedience to our God for life, and eventually become perfectly obedient to God, the world around us will kill us for our obedience; and even if we escaped such a death, our adult body would die, because it will not obey God.
If we abandon our adult reason because we believe that a God will teach us the truth of adulthood, we will die. A God must be the ultimate parents of humanity. He brings us forth as children out of the essence of life that is his adulthood. He cannot teach us to become adults, because we cannot learn to be adults. Our change from child to adult is metamorphic. We simply become adults. We die, or kill ourselves, or are killed by our fellows, because our reason is based on lies. If we are already adult, we cannot abandon our adult sense of identity without severely compromising our reason, and believing in a lie. We cannot remake our adult body into the body of a child. It is against the natural direction of our God and our reason.
If we choose to keep our sense of adult identity and our adult reason, we must then find the truth at the expense of our own life. If we refuse to abandon our adult reason, we are forced to use the essence of life within us as a testing constant. We must live every concept as if it is true, and hope that we discover which ones are lies before they kill us. We may find some truth with this method, but the method itself must inevitably take our life. Any paradox we become, and cannot resolve, has the potential to destroy us.
In the practical application of either abandoning our adult reason or preserving our adult reason, we are forced to believe in lies initially, in order to find the truth we need to live. Believing in lies quite simply kills us. Without an external source of truth other than a God the parents, or an internal source of truth other than our own essence of life, we can only believe in lies.
The legendary Jesus Christ claims a birth into the world as a living child of the living God. He is reported to have completed the metamorphosis from child to adult without losing his way. He is reported to have had the reason and body of an adult, and an adult understanding of the truth. Such a claim would mean he could not die, or be killed, because he was the living truth. His reported ministry of miracles and teaching was meant to make us aware that he was more than a child of God. He was a grown up son of God. He could not die or be killed, any more readily than his God himself could die or be killed. The legendary Jesus could only live because his reason, body and understanding of the truth, were all adult. There was no lie to be found in him. There was no need for him to die to find the truth of life. We needed him to die.
In the garden, his God demanded obedience of Jesus. It was not necessary for Jesus to ever obey God, or for God to ever demand obedience of Jesus. Jesus and his God both lived by the same understanding of the same truth. His God could not demand that Jesus obey according to the truth, since Jesus already lived according to the truth, and was never disobedient anyway. There is no need for the truly living adult to obey the truth, since the truly living adult would not be truly living unless he lived by the truth.
The legendary Jesus was reported to be a truly living adult son of his God. In the garden, his God asked Jesus to disobey what Jesus knew to be true, and what Jesus knew to be his life. Jesus needed to have the intellect of a child to die. As a living adult, in full possession of the truth, Jesus could not die. His God could not demand that Jesus obey the truth, since Jesus already lived by the truth. His God simply demanded that Jesus give himself up to death. Jesus could not die, so his God's demand was essentially a lie counter to the truth that Jesus lived by.
The legendary Jesus could not give himself up to death on his own. Even if he gave himself up to death, he could not die. He was an eternally living adult son of his God. It was absolutely necessary that his God demand that Jesus give himself up to death. His God's demand forced Jesus to choose between loving to live, or obeying to be loved and given life. His God's demand forced Jesus to choose between intellectual adulthood, and intellectual childhood. His God's demand caused Jesus to obey a lie.
When Jesus obeyed a lie, because his God demanded it, he became an intellectual child, dependent upon his God's love for life. As an intellectual child, Jesus was able to give his adult body up to death since it was no longer fit for his childish intellect. The legendary Jesus gave up loving for obeying, and went in a direction counter to the natural direction of life. Intellectually, he went from an adult to a child. He obeyed a lie and became a child so that he would be able to make the necessary sacrifice of his life, that would make the implications of the phenomenon he was, a revelation of the truth of life to his brothers. He died by believing in a lie, like every childish intellect in an adult body since the beginning. "A little child shall lead them." He sacrificed his life by becoming a lie for his brothers, like every true poet since the foundation of the world. "When I am lifted up, you will understand."
Jesus could have refused to die and remained on earth to teach us the truth, but it would done us no real good. We simply cannot escape death, learning the truth from a teacher. Our adult sense of identity will not allow us to accept any external source of truth without proof. We must prove any truth to ourselves, inevitably at an expense to ourselves. Jesus cannot teach us the truth of life without dying. His death makes the truth of life he is, proven truth. If Jesus had refused to die, then we would still have to die to prove out the truth of life he stayed alive to teach us. Any external revelation of the truth of life that is not proved beyond death, will always be internally cataclysmic to us. If we have an adult sense of identity, no teacher may save us with truth that is not proved beyond death.
It may be true that the legendary Jesus could teach us the truth of life, if we abandoned our adult sense of identity, and became like little children. In this case, it would not be the truth of the teacher that killed us, but the lie we became in order to receive the truth. We cannot expect our adult body to live, when we have rejected our adult sense of identity.
Since the metamorphosis from child to adult is inevitable, though we abandon our adult sense of identity, we will find ourselves unable to undo our cosmic maturity. Even if we succeed in developing the sense of identity of a child, our inevitably adult body will become a source of constant conflict to us. We will be forced to eventually abandon our adult body, if we are to maintain our child's sense of identity. This is death.
In this case, we will be like Jesus in the garden. We will be willing to sacrifice our present adult life, in order to remain obedient children able to receive the truth of life. This would definitely be martyrdom for the truth, and we would be resurrected; but we would be resurrected as children in the household of our God, not as living adults in our own household. If we abandon our adult sense of identity for the legendary Christ, we will be resurrected as children.
It is probably much easier for us to die than it was for the legendary Christ to die. The conflict between our intellect and our body, will inevitably cause us to die. Christ is reported to have had no error, no lie, and no inner conflict. When he died, his loss of potential was real. Our loss is not real. If we die for the legendary Christ, our death is gain if his claims are true. We regain our true potential.
In our present world, the child is always sacrificed for the adult. The child we are, cannot avoid the metamorphosis into the adult we become. Since the metamorphosis of our child's body into the body of an adult is inevitable, we are born adult by faith. By taking the truth of life to a place beyond death, the legendary Christ simply forces us to become children again by faith. This Jesus offers us the chance to begin again, if we are willing to sacrifice the present adult for the future child. The legendary Jesus could not have stayed alive to teach us this, because we would not accept it without proof; and we cannot prove it ourselves without dying.
The legendary Jesus claims to give us proven truth to believe in, and draws us beyond death by taking the source of proven truth there. The abandonment of our adult sense of identity and adult reason, in order to regress and establish the sense of identity and reason of a child in our adult body, and thus inevitably surrender our adult body up to death, is the salvific born-again experience of faith that present day fundamentalist Christianity is trying unsuccessfully to profess.
The legendary Christ died and was resurrected to restore our hope in a God the parent. Only by hoping in a God the parent could we ever abandon our adult sense of identity. The legendary Christ was able to die by believing in a lie. If he was resurrected it is proof that his God is not a destroyer of children. We are the destroyers of children.
Every child born into this world is either destroyed by the adults of this world, or taught to destroy itself by the adults of this world. We destroyed the legendary Christ for becoming a child. We destroyed Christ in the same way that we have destroyed every child since the beginning -- by demanding his obedience to a lie, in order to protect our own adult potential.
If the blood of the legendary Christ was spilled to show us the way, then so has the blood of every innocent child since the beginning been spilled to show us the way. If we must become like little children to find life, it is because we are not fit to be parents.