ATDTDA (5): The dogs went crazy, 141-144

[Glenn Scheper]

> The fear is that "it" might return their interrogatory gaze.

Not in this life. Could Moses see God's face? No, only his
backside, being busy at the time with autofellatio. Can you
see your own face? If you see Buddha coming, slay him! Dogs
barking reminds me of Nietzsche's yapping dog at the portal,
and Baudelaire's mistress waiting for her piece of his AF
carcass, butt-open to the sky, Isaiah's throne, in Carrion.

After envisioning the fall of Babylon (Jerusalem, the city where Christ was 
crucified), John wrote, |Then I saw a great white throne and the one who sat on 
it; the earth and the heaven fled from his presence, and no place was found for 
them| (Revelation 20:11). Notice that John said it fled from before the face of 
the one on the throne. Both the throne and the face of Christ have 
eschatological significance (Matthew 25:31-32). Seeing a person's face denotes 
the presence or arrival of that person. The Book of Revelation depicts the old 
heaven and earth's inability to remain in the presence of Christ at his arrival. 
The |white throne| is a symbol of power and authority, particularly the 
exercising of judgment. John is not describing the judgment or passing of the 
material planet, but the passing of the Old Covenant world.
  -- http://www.presence.tv/cms/cov-israel-heaven-earth.php


Sorry, I surfed for first, second, and third heavens
and I seemed too much to summarize for posting,
But here...


NP: Is There Sex in Heaven?

One morning I was given this word,
but it's taken me days to write:

  "The theological virtues are vice, with our pants down."


The question of intercourse in Heaven is like the child's question whether you 
can eat candy during intercourse: a funny question only from the adult's point 
of view.
  -- http://www.columbia.edu/cu/augustine/arch/sexnheaven.html


Might there be another function in which baby-making and marriage are swallowed 
up and transformed, aufgehoben? Everything on earth is analogous to something in 
Heaven. Heaven neither simply removes nor simply continues earthly things. If we 
apply this principle to sexual intercourse, we get the conclusion that 
intercourse on earth is a shadow or symbol of intercourse in Heaven. Could we 
speculate about what that could be? It could certainly be spiritual 
intercourse--and, remember, that includes sexual intercourse because sex is 
spiritual. This spiritual intercourse would mean something more specific than 
universal charity. It would be special communion with the sexually 
complementary; something a man can have only with a woman and a woman only with 
a man. We are made complete by such union: ``It is not good that the man should 
be alone."[25] And God does not simply rip up His design for human fulfillment. 
The relationship need not be confined to one in Heaven. Monogamy is for earth. 
On earth, our bodies are private.[26] In Heaven, we share each other's secrets 
without shame, and voluntarily.[27] In the Communion of Saints, promiscuity of 
spirit is a virtue. The relationship may not extend to all persons of the 
opposite sex, at least not in the same way or degree. If it did extend to all, 
it would treat each differently simply because each is different-sexually as 
well as in other ways. I think there must be some special ``kindred souls'' in 
Heaven that we are designed to feel a special sexual love for.
  -- http://www.columbia.edu/cu/augustine/arch/sexnheaven.html


These angels of the inmost heaven, being such are nearest to the Lord from whom 
they receive innocence, and are so separated from what is their own that they 
live as it were in the Lord. Externally they appear simple, and before the eyes 
of the angels of the lower heavens they appear like children, that is, as very 
small, and not very wise, although they are the wisest of the angels of heaven; 
since they know that they have nothing of wisdom from themselves, and that 
acknowledging this is being wise. They know also that what they know is as 
nothing compared to what they do not know; and they say that knowing, 
acknowledging, and perceiving this is the first step towards wisdom. These 
angels have no clothing, because nakedness corresponds to innocence.# # All in 
the inmost heaven are innocences (n. 154, 2736, 3887). Therefore they appear to 
others like children (n. 154). They are also naked (n. 165, 8375, 9960). 
Nakedness belongs to innocence (n. 165, 8375). Spirits have a custom of 
exhibiting innocence by laying aside their garments and presenting themselves 
naked
  -- http://www.theheavenlydoctrines.org/static/d5399/280.htm


One ascending from a lower heaven is seized with a distress even to anguish, and 
is unable to see those who are there, still less to talk with them; while one 
descending from a higher heaven is deprived of his wisdom, stammers in his 
speech, and is in despair. There
  -- http://swedenborg.newearth.org/hh/hh05.html


The beatific vision is obviously a created act inherent in the soul, and not, as 
a few of the older theologians thought, the uncreated act of God's own intellect 
communicated to the soul. For, "as seeing and knowing are immanent vital 
actions, the soul can see or know God by its own activity only, and not through 
any activity exerted by some other intellect.
  -- http://www.newadvent.org/cathen/07170a.htm


Thus in time all pass to the upper regions of the Desire World where the First 
Heaven is located. The First Heaven This is the "Summerland" of the 
Spiritualists. Of the matter of this region the thoughts and fancies of people 
during life build the actual forms they see in their imagination. It is a 
characteristic of the inner worlds that the matter in them is readily molded by 
thought and will, and all these fantastic forms created by people go about, 
ensouled by elementals and enduring as long as the thought or desire which 
formed them endures. Around Christmas time, for instance, Santa Claus actually 
lives and rides around in his sleigh. There are all sorts of variety of him, and 
he remains in vigorous health for a month or more until the desires of the 
children who created him cease to flow in that direction, then he fades away 
till he is recreated next year. The New Jerusalem, with its pearly streets and 
sea of glass, and all the other pious and moral fancies of the church people are 
there also. Purgatory has its thought-form devil, with horns and cloven hoof, 
created by the thoughts of people, but in this upper part of the Desire World we 
find only that which is good and desirable in human aspirations.
  -- http://www.rosicrucian.com/zineen/death6.htm


Only he who knows how degrees are related to Divine order can comprehend how the 
heavens are distinct, or even what is meant by the internal and the external 
man. Most men in the world have no other idea of what is interior and what is 
exterior, or of what is higher and what is lower, than as something continuous, 
or coherent by continuity, from purer to grosser. But the relation of what is 
interior to what is exterior is discrete, not continuous. Degrees are of two 
kinds, those that are continuous and those that are not.
  -- http://swedenborg.newearth.org/hh/hh05.html


This document reproduces two classics of science parody/humor. The first 
appeared in Applied Optics (1972, 11 A14). It applies the physics of 
thermodynamics to conclude that Heaven is hotter than Hell. The second is a 
response which combines Biblical evidence with thermodynamics to argue that, 
while heaven is devilishly hot, hell it hotter still.
  -- http://www.lhup.edu/~dsimanek/hell.htm


security. If all this is so, then [the secret of creation is that] the Soul of 
the All abides in contemplation of the Highest and Best, ceaselessly striving 
towards the Intelligible Kind and towards God: but, thus absorbing and filled 
full, it overflows- so to speak- and the image it gives forth, its last 
utterance towards the lower, will be the creative puissance. This ultimate 
phase, then, is the Maker, secondary to that aspect of the Soul which is 
primarily saturated from the Divine Intelligence. But the Creator above all is 
the Intellectual-Principle, as giver, to the Soul that follows it, of those 
gifts whose traces exist in the Third Kind. Rightly, therefore, is this Kosmos 
described as an image continuously being imaged, the First and the Second 
Principles immobile, the Third, too, immobile essentially, but, accidentally and 
in Matter, having motion. For as long as divine Mind and Soul exist, the divine 
Thought-Forms will pour forth into that phase of the Soul: as long as there is a 
sun, all that streams from it will be some form of Light.
  -- http://ancienthistory.about.com/library/bl/bl_text_plotinus_enneads2.htm?iam=metaresults&terms=first+heaven


Heaven (Anglo-Saxon heofon, O.S. hevan and himil, originally himin) corresponds 
to the Gothic himin-s. Both heaven and himil are formed from himin by a regular 
change of consonants: heaven, by changing m before n into v; and himil, by 
changing n of the unaccented ending into l. Some derive heaven from the root 
ham, "to cover" (cf. the Gothic ham-on and the German Hem-d). According to this 
derivation heaven would be conceived as the roof of the world. Others trace a 
connection between himin (heaven) and home; according to this view, which seems 
to be the more probable, heaven would be the abode of the Godhead . The Latin 
coelum (koilon, a vault) is derived by many from the root of celare "to cover, 
to conceal" (coelum, "ceiling" "roof of the world"). Others, however think it is 
connected with the Germanic himin. The Greek ouranos is probably derived from 
the root var, which also connotes the idea of covering. The Hebrew name for 
heaven is thought to be derived from a word meaning "on high"; accordingly, 
heaven would designate the upper region of the world. In the Holy Bible the term 
heaven denotes, in the first place, the blue firmament, or the region of the 
clouds that pass along the sky. Gen., i, 20, speaks of the birds "under the 
firmament of heaven". In other passages it denotes the region of the stars that 
shine in the sky. Furthermore heaven is spoken of as the dwelling of God ; for, 
although God is omnipresent, He manifests Himself in a special manner in the 
light and grandeur of the firmament. Heaven also is the abode of the angels ; 
for they are constantly with God and see His face. With God in heaven are 
likewise the souls of the just ( 2 Corinthians 5:1 ; Matthew 5:3, 12 ). In Eph., 
iv, 8 sq., we are told that Christ conducted to heaven the patriarchs who had 
been in limbo (limbus patrum). Thus the term heaven has come to designate both 
the happiness and the abode of just in the next life.
  -- http://www.newadvent.org/cathen/07170a.htm


The teacher asks Little Johnny "Which body part goes to heaven first?" Little 
Johnny replies "The feet miss" So the teacher says "Why the feet?" And Little 
Johnny says "Because when I go in my mummys bedroom at night she has her legs in 
the air shouting 'Oh my God I'm coming'"
  -- http://www.topjokes4u.com/joke698.htm


Yours truly,
Glenn Scheper
http://home.earthlink.net/~glenn_scheper/
glenn_scheper + at + earthlink.net
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