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The Parable of the Seed by A. B. Kuhn

The Parable of the Seed

by Alvin Boyd Kuhn

* Electronically typed and edited by Juan Schoch for educational research purposes of that contained in his library. This notice is not to be removed.

It is remarkable how often the idea and the figure of the seed is encountered in the field of ancient mythicism and scriptural allegory. Ancient writing, especially that which gave us our scriptures, almost universally took the form of symbolic dramatization of truth.

In a much higher than a literal sense, it was picture-writing. It framed and painted pictures of truth structures. This gives us the reason why such writing has been able to grip and command the intellectual allegiance of the best human intellects down the ages. Oddly enough, it was able to command and build this loyalty only as the pictures presented were clearly sensed as being diaphanous films which, while exhibiting the outlines or image of truth, still did not stop the view, but let it through to the perception of the reality of truth beyond. And tragically enough, when keener perceptive genius was lacking, and insight was stopped at the outer figure, failing to pierce its transparency to the reality behind the film, the ancient pictographs of eternal truth did not build high mental allegiance, but repelled it. In short, only the allegorical mode of interpretation has won the allegiance of capable minds; the literal mode has repelled sound thinking, and caught only the less competent, less critical, minds of the unthinking masses. The situation has spelled unbelievable catastrophe in human history, far more than the general mind is aware.

Ancient dramatic genius held up to the human imagination the allegory of the seed. It is one of the most potent of all analogues. As nature is truth in the concrete, being the actual crystallizations in visible matter of the ideas of the creative mind, every natural object, more particularly every living creature, represents to human view the form of the idea of which it is the physical embodiment. In all creatural life and its phenomena creative idea stands revealed before our eyes in actual presence. Still, however, a certain intuitive genius is required if the mental structure of the idea revealed by the physical object is to be discovered. Failure or default of this introspective adroitness will have the human beholder unenlightened, leave him standing gaping at the picture of ideal thought and remaining wholly oblivious of it. This is what Wordsworth hints at in his poem Peter Bell, where he says:

A primrose by the river’s brink,

a yellow primrose was to him,

And it was nothing more.

The seed probably tells man more about his life and its significance than any single object in nature. But one must focus the lens of thought to pierce beyond the outer physical, if the ideal form of truth and meaning is to be seen. Behind the objective form is the original creative idea-form, the subjective thought form. What does the seed reveal?

To begin with, it is in itself both fruit and seed. Here is one of the most commonest facts of nature, yet few have seen the seed as the hieroglyph of creation that it is. What it proclaims is the great fundamental that the end product of one cycle of growth is at the same time the beginning point of the next cycle. The last thing that a living entity does, before passing out of existence, is to provide the agency for the renewal of its existence in its next period. This it does simply through the production of its fruit. The achievement of its own glorification is at the same time the generation of its offspring. In its progeny it will experience a renewal of its own life.

It is perhaps impossible for the mind of man to grasp the full import of this simple principle. It is mythically mystifying, as are the concept of space, the unthinkable immensity of the universe, the duality of sex, and the polarity of life. For it carries the truth that life’s death is at the same time its rebirth, that it is marching to death and new birth simultaneously. Its end is its beginning.

Theology has not reckoned with this concept in the place in the Bible where it is most centrally announced—in the Noah-ark flood allegory. The entire representation there is the story of the seed. When all manifest creation was to be washed away in the flood of dissolution that overtakes all cyclic creations at the end, the purpose of the ark as a refuge of salvation for the human and animal units of life was “that the seed of life might be kept alive on the face of all the earth.” For the word “ark” comes directly from the Greek arche, meaning beginning. The Bible’s first verse opens in Greek with the phrase en arche, “in the beginning.” The end of the world, since that and not a water flood or continental submergence is what the allegory truly depicts, was at the same time the preservation of the elements from which a new beginning was to be made. When life’s material forms are washed away at the cycle’s end, life itself retires into potential state in the seed produced by the last embodied expression to emerge again. The seed is any living creature’s “ark.” Much ancient mythicism testifies to this.

But the great moving power of the seed analogue is seen in another feature disclosed to deeper investigation. This is the revelation of a mighty principle of life’s procedure. And it is indeed the basic item for the whole science of religion. For it explains why man has a god potentially, within his own constitution. Religion is the science of the relation between man the human and this god-like presence within him.

The law referenced to is that which is seen operative in the actual relation between the seed or young plant and the soil in which it is to take root and develop its growth. The great principle there exemplified is the fact that the seed of life in any kingdom, must be buried or planted in the soil of the kingdom immediately below it in the scale. Thus the seed of a vegetable must be buried in the soil of the mineral kingdom. The seed of animal life is incorporated in a body composed of vegetable elements transmuted to flesh; the seed of human life is embodied and develops in an animal corpus. The next step unfolds the entire anthropological basis of the science of religion, for it discloses that the seed of a god-being, the order next above man, must be planted in the soil of the human kingdom. Therefore man’s life is the garden in which the seed of a deific nature or being has been buried. The entire ethical, spiritual, and psychological science of man’s life can be subsumed under the terms of the relationship subsisting and developing between the germinal “divine” mind thus implanted in man’s body and that body itself.

Every item and aspect of the relation of soul and body in humanity—which is religion—is to be seen prefigured in the elements of the relation between seed and soil. If the latter are closely studied, the principles of religion, philosophy, psychology and ethics will be seen to be reflected or exhibited in the analogue. For man is to learn by his contemplation of truth in the seen world, what are the eternal principia of truth in the unseen world, as St. Paul tells us. “For that which may be known as the God is manifest,” he says, “being understood from the things which are made.”

Such is the dynamic force of this truth that, in the words of Radhakrishnan’s great work on Indian Philosophy, reflecting the teaching of the Upanishads of India, “to deny the world without is to destroy the God within.” Denial or ignoring of the truth-forms in the world without, would be to cut ourselves off from the open pages of the text-book of truth which has been provided for our daily reading. To contemplate a grain of corn in the ground, is to gain a vivid realistic sense of the presence of the god-seed in our own bodies. The whole of our piety and our philosophy should be consecrated to the prime object of our lives—the geometry and happy growth of the embryo-god within us.

___

Related:

Thanks for this offering Juan. The old wisdom for sure.
 
Have you ever seen the work of Stan Tenen?  He is a pattern recognizer and saw a pattern in the first verse of Genesis, which as you may know, in Hebrew there are NO spaces so you have to know where to break the words. He put the letters literally one per bead and strung them on a chain. Then coiled them around until each letter touched its similar.
From that he showed its mathematical representation to be that of a torus.
When reduced to its simplest outline in 3D you have what looks like a curling twisting “flame” shaped object.
This SINGLE object, when looked at from different angles, produces all the “flame” letters of the Hebrew alphabet! Use a light and the shadows are the letters.
This is a metaphor made manifest: From the ONE come the MANY which are only aspects of the One. Once “GD” emanated as Light, then all the Forms appear!
 
This relates to the Seed parable in that Stan shows/explains that the very definition of “hyperdimensional” meaning an object that contains both its Alpha and Omega, which in math would be a cube within a cube for example, was represented as a Seed. “Tree bearing fruit with Seed; Seed bearing Tree.
The seed is a hyperdimensional object, it contains the “arche” of its forbear, it will reproduce the One who produced it!
This is how GD operates: makes Mankind which are the seeds, and of those, some will grow and return in their passage thru Nature (the Organ of GD) back to gnosis of GD!
 
His stuff is old video and now on youtube. Here’s a 30 minute intro summary:
https://www.youtube.com/watch?v=Cpr-cYaYJQ0
 
- Philalethes
  http://cista.net/

August 10, 2015 in Current Affairs | Permalink