Don’t you see? The Rock or Father i.e., existence itself isn’t = the concept of existence i.e., the Logos or the Son. You don’t hear with your hands; you don’t experience the Father with your understanding, His knowledge can only be through His concept, His essence, the Logos, His Son: Jesus.Hush! Let’s examine its image in more detail as follows. How? You’ll be willing to say, I think, that the sun not only provides visible
things with the power to be seen but also with coming to be, growth, and nourishment, although it is not itself coming to be. How could it be? Therefore, you should also say that not only do the objects of knowledge owe their being known to the good, but their being is also due to it, although the good is not being, but superior to it in rank and power, And Glaucon comically said: By Apollo, what a daemonic superiority! It’s your own fault; you forced me to tell you my opinion about it. (The Republic VI, Socrates / Glaucon, Plato)
The body is symmetrical, comparing those who live in heaven with those who live on earth is analogous to comparing a man’s mind with his penis. The mind begets concepts, the penis begets flesh. Solomon’s Wisdom is a woman.And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein [those who live in heaven]. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles [those who live on earth]: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses [those who live in heaven, in the temple of God], and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before [against] the God of the earth [Satan]. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies [they are judges, to judge is to kill with the mouth]: and if any man will hurt them, he must in this manner be killed [because to hurt them is to lie & to lie is to blaspheme against the Holy Spirit which is Truth itself. He who sins against Truth suffers the second death, the lake of fire, Gehenna]. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets [those who live in heaven] tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them [the first resurrection, thousand years reign of Jesus]. And the same hour was there a great earthquake [the hour has come], and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly.
If you are of the number of those who live on earth then the above is filth because you, literally, are a penis.Then, won’t it be reasonable for us to plead in his defense that it is the nature of the real lover of learning to struggle toward what is, not to remain with any of the many things that are believed to be, that, as he moves on, he neither loses nor lessens his erotic [eros = love] love until he grasps the being of each nature itself with the part of his soul that is fitted to grasp it, because of its kinship with it, and that, once getting near what really is and having intercourse with it and having begotten understanding and truth, he knows, truly lives, is nourished, and—at that point, but not before—is relieved from the pains of giving birth?
By god, Socrates, Glaucon said, don’t desert us with the end almost in sight. We’ll be satisfied if you discuss the good as you discussed justice, moderation, and the rest. That, my friend, I said, That, my friend, I said, would satisfy me too, but I’m afraid that I won’t be up to it and that I’ll disgrace myself and look ridiculous by trying. So let’s abandon the quest for what the good itself is for the time being, for even to arrive at my own view about it is too big a topic for the discussion we are now started on. But I am willing to tell you about what is apparently an offspring of the good and most like it. Is that agreeable to you, or would you rather we let the whole matter drop? It is. The story about the father remains a debt you’ll pay another time. I wish that I could pay the debt in full, and you receive it instead of just the interest. So here, then, is this child and offspring of the good. But be careful that I don’t somehow deceive you unintentionally by giving you an illegitimate account of the child. We’ll be as careful as possible, so speak on. I will when we’ve come to an agreement and recalled some things that we’ve already said both here and many other times. Which ones? We say that there are many beautiful things and many good things, and so on for each kind, and in this way we distinguish them in words. We do. And beauty itself and good itself and all the things that we thereby set down as many, reversing ourselves, we set down according to a single form of each, believing that there is but one, and call it “the being” of each. That’s true. And we say that the many beautiful things and the rest are visible but not intelligible, while the forms are intelligible but not visible. That’s completely true. With what part of ourselves do we see visible things? With our sight. And so audible things are heard by hearing, and with our other senses we perceive all the other perceptible things. That’s right. Have you considered how lavish the maker of our senses was in making the power to see and be seen? I can’t say I have. Well, consider it this way. Do hearing and sound need another kind of thing in order for the former to hear and the latter to be heard, a third thing in whose absence the one won’t hear or the other be heard? No, they need nothing else. And if there are any others that need such a thing, there can’t be many of them. Can you think of one? I can’t. You don’t realize that sight and the visible have such a need? How so? Sight may be present in the eyes, and the one who has it may try to use it, and colors may be present in things, but unless a third kind of thing is present, which is naturally adapted for this very purpose, you know that sight will see nothing, and the colors will remain unseen. What kind of thing do you mean? I mean what you call light. You’re right. Then it isn’t an insignificant kind of link that connects the sense of sight and the power to be seen—it is a more valuable link than any other linked things have got, if indeed light is something valuable. And, of course, it’s very valuable. Which of the gods in heaven would you name as the cause and controller of this, the one whose light causes our sight to see in the best way and the visible things to be seen? The same one you and others would name. Obviously, the answer to your question is the sun. And isn’t sight by nature related to that god in this way? Which way? Sight isn’t the sun, neither sight itself nor that in which it comes to be, namely, the eye. No, it certainly isn’t. But I think that it is the most sunlike of the senses. Very much so. And it receives from the sun the power it has, just like an influx from an overflowing treasury. Certainly. The sun is not sight, but isn’t it the cause of sight itself and seen by it? That’s right. Let’s say, then, that this is what I called the offspring of the good, which the good begot as its analogue. What the good itself [the Father, the Rock, existence itself] is in the intelligible realm [Logos, the Son, the essence of existence], in relation to understanding and intelligible things, the sun is in the visible realm, in relation to sight and visible things.
How? Explain a bit more.
You know that, when we turn our eyes to things whose colors are no longer in the light of day but in the gloom of night, the eyes are dimmed and seem nearly blind, as if clear vision were no longer in them. Of course. Yet whenever one turns them on things illuminated by the sun, they see clearly, and vision appears in those very same eyes? Indeed. Well, understand the soul in the same way: When it focuses on something illuminated by truth and what is, it understands, knows, and apparently possesses understanding, but when it focuses on what is mixed with obscurity, on what comes to be and passes away, it opines and is dimmed, changes its opinions this way and that, and seems bereft of understanding. It does seem that way. So that what gives truth to the things known and the power to know to the knower is the form of the good [the essence of the good, the very concept of God i.e., the Logos, Jesus]. And though it is the cause of knowledge and truth, it is also an object of knowledge. Both knowledge and truth are beautiful things, but the good is other and more beautiful than they. In the visible realm, light and sight are rightly considered sunlike, but it is wrong to think that they are the sun, so here it is right to think of knowledge and truth as goodlike but wrong to think that either of them is the good—for the good is yet more prized “Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I” (John 14.28)]. This is an inconceivably beautiful thing you’re talking about, if it provides both knowledge and truth and is superior to them in beauty. You surely don’t think that a thing like that could be pleasure. Hush! Let’s examine its image in more detail as follows. How? You’ll be willing to say, I think, that the sun not only provides visible things with the power to be seen but also with coming to be, growth, and nourishment, although it is not itself coming to be. How could it be? Therefore, you should also say that not only do the objects of knowledge owe their being known to the good, but their being is also due to it, although the good is not being, but superior to it in rank and power [the Father, the Rock is pure existence, the only way to know God is through His concept, the Son, Jesus].
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way [two witnesses, those who live in heaven]. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. (2 Thessalonians 2.1-12)
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. (Matthew 5.17)