The Truth about Judas - EPILOGUE

 The Truth about Judas

Epilogue

In the future you will see the Son of Man

Sitting at the right hand of the Mighty One

And coming on the clouds of heaven

MATT. 26:64; MARK 15:62

THE GOSPEL (GOOD NEWS) that the Gospel of Judas brings us is a whole new look at the Jewish-Christian relationship: a replacement for the Trinity by the beARBA ELU, the Quaternary, and the fleeing of Judas into a temple with greenery as a roof and the Luminous Cloud that he enters are for me all indications of a better future for Jerusalem, as well as for the whole world. Instead of total destruction - as the Day of Judgment is perceived by millions of believers - it indicates salvation through the acceptance and acknowledgment of the Dome of the Rock and its rededication (Hanukah) as a holy temple for all the Abraham faith's believers, and the rest of the world.

It may seem fantastic, but the Gospel of Judas could be the aide and council to neutralize the mounting threat of a world conflagration rising through the desire to realize the biblical prophecies and admonitions concerning the Temple of Jerusalem. The Gospel of Judas indicates the possible addition that would indeed make the whole place into the Universal Temple - the Luminous Cloud as a constructed yet heavenly structure.

When Abraham found Mount Moriah on his way to the binding of Isaac, he recognized it, explains Rashi (Rabbi Shlomoh Yitzhaqi, the almost canonical Jewish Bible commentator), by perceiving "a cloud tied upon the mountain" (which his companions apparently could not see). This must have been not just a spiritual but also a prophetic vision. The visions of Ezekiel of the fourfold Merkavah, or divine "Chariot," emerged out of a luminous cloud.

According to Rashi, the future temple will be a complete "Temple of Fire from the skies." Now in the Gospel of Judas, we see that Jesus summons a luminous cloud from whence emerge the figures of the aeons and angels.

My own design that is prompted by the Gospel of Judas is for the peaceful realization of the Jerusalem Universal Temple of Peace. Recognizing that the current situation dictates that the restoration of the Temple of Solomon cannot and should not proceed by the removal of the Dome of the Rock or the al-Aqsa Mosque, the design I advocate calls for a virtual realization of the Temple that also reassures all Muslims that the actualization of this temple would not disturb a single stone of their extant shrines. This design would use the model of the entire existing Jerusalem Old City, for the welfare of Muslims, Christians, and Jews alike.

The plan is thus to tie a cloud to the Temple Mount, in the form of a transparent giant cube (Ka'ba) that would hover over the Old City or would be suspended by the great pylons of a "Tabernacle of Peace over Jerusalem." A cloud would be produced (like the smoke of the sacrifices and the incense burning in the old Temple) from which will emerge light patterns projected by laser beams. This would be a realization of the heavenly temple referred to by Rashi, as presented by Joshua Davis in Wired magazine in April 2004.

There would be a worldwide spiritual or "virtual" pilgrimage to this temple via a massive multiplayer network game of intercultural interaction conducted within the scenery of the Jerusalem Old City and Temple Mount. Redemptive, that is, spiritually significant interactions of the actors, such as the production of Understandings, would produce signs of "Letters of Light" to be projected inside that tied cloud. These light letters would combine (like Lego bricks) to complete significant figures. The cloud would then serve as a matrix from which there would emerge the redeemer figure. According to the Qabbalah, redemptive interactions are combinations of Ben (Son) and Adam (Man). So the emerging figure would be that of the "Son of Man Coming in the Cloud of Heaven" for which so many are yearning-yet without the dire tribulations. Rather, this Temple would offer an ecstatic Rapture instead of the Rupture.

See below for the wonderful INTRODUCTION by the Rev. Richard Kirby

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