2026/07/20

257. The Gospel of John and the Priesthood of the New Covenant: The Reality of God

Human beings were created to subdue the earth, to rule over every living creature, and to worship God in spirit and in truth. They are to celebrate the day sanctified by God with Him for all eternity, and to gather round His table. To this end, God endowed humankind with the spontaneity of the flesh—accompanied by power, wealth and authority—so that they might manifest "our image" (cf. Blog No. 252) and created humankind such that this spontaneity is connected to "God's spontaneity (the breath of life)"—which manifests "our likeness" through "human knowledge" and via "the Word (the Tree of Life)"—as a normal state of affairs. Human beings can collaborate with the Holy Spirit and, through this collaboration, manifest the resemblance to God only when they are in this normal state. For human beings—who possess a physical body born alone and destined to die alone in order to manifest the form of the one true God—the Holy Spirit, with whom they cooperate to manifest the resemblance to the Triune God, has been their one and only neighbour from the very beginning of their existence; and, if properly trained, human beings can live in cooperation with the Holy Spirit throughout their lives. 

What the "man" in Genesis experienced in collaboration with the Holy Spirit whilst he was alone has been passed down to us believers today. The description, "The LORD God took the man and put him in the garden of Eden to till it and keep it" (Gen 2:15), reminds us that, by working in collaboration with the Holy Spirit, we too till and keep our own memories. The words, "You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die" (2:16-17), mean that if we indiscriminately absorb "human information" and turn it into our own "human knowledge," we will certainly die. The words "you shall die" signify that we will lose our original human state and become unable to partake in the supreme happiness of working in partnership with the Holy Spirit. 

The account that "whatever the man called every living creature, that was its name" (Gen 2:19) is precisely the experience of a person working in cooperation with the Holy Spirit. Furthermore, the fact that, amongst the creatures to which he gave names, "for the man there was not found a helper fit for him" (2:20) indicates that there will be an encounter with one who has been trained to work in cooperation with the Holy Spirit in the same way, as a helper suitable for him. Without this understanding, we too may harbour hostility towards God, just as Adam did when God said to him, "Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?" (3:11) because in this case we would be those who are unable to grasp the true meaning of the fact that the words, "in the day that you eat of it you shall die," did not come true for us. 

The Lord God said, "I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel" (Gen 3:15), thereby ensuring that the "enmity God has placed" would take effect before "hostility towards God" arose. That is because preventing "hostility towards God" in this way serves as a powerful means of curbing sin. Even if "hostility towards God" overcomes the "enmity God has placed" and is directed towards one’s neighbour, the effect of the "enmity God has placed" can still bring the person back to God. Furthermore, this word of God determined that the Son would become human and be sent to earth. "He shall bruise your head" refers to Jesus exposing, in a way that people could understand, the fact that the entities known as devils and Satan are "human information." “You shall bruise his heel” refers to how, by "human information," the course of Jesus' steps of ministry was halted in the following manner and directed towards the fulfilment of salvation on the cross. 

"Jesus answered them, 'Did I not choose you, the twelve, and one of you is a devil?'" (Jn 6:70) ⇒ "And during supper, when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him" (13:2) ⇒ "Then after the morsel, Satan entered into him. Jesus said to him, 'What you are going to do, do quickly.'" (13:27). 

Consequently, Adam’s hostility towards God was directed towards his neighbour, his wife. He himself named her "Eve." By calling her by that name, he placed his wife under his dominion. Human beings cannot dominate their neighbour. All created beings possess a spontaneity that originates from God. Therefore, in their conduct, they possess the freedom to obey God. Every human being was created as one endowed with a physical body possessing power, wealth and authority, and as one capable of cooperating with the Holy Spirit. Adam debased the spontaneity of such a neighbour to obey God, subjugated her to his control, and thereby blasphemed the Holy Spirit, who is the true neighbour. 

"He drove out the man; and at the east of the garden of Eden he placed the cherubim, and a flaming sword which turned every way, to guard the way to the tree of life" (Gen 3:24). Jesus was sent to earth also to save those who had blasphemed against the Holy Spirit, and to reveal the tree of life.

 Maria K. M.

 

 2026/07/13

256. The Gospel of John and the Priesthood of the New Covenant: Enmity God Has Put

When people come together in a group, information ("human information") is exchanged between them by chance. If one fails to distinguish this from oneself and absorbs it as one’s own knowledge ("human knowledge"), one receives images of good or evil from it, and an illusion arises. When an image of good is received, although a person's body is a single entity, like that of other animals, they harbour the illusion of having become one with another person, and this gives rise to great pleasure. We can see this in the words spoken by the "man" upon seeing the "woman" whom God had brought to him, when God created man and woman from "man": "This at last is bone of my bones and flesh of my flesh" (Gen 2:23). This is because, just as the "man" in the beginning of Genesis tilled the soil and named the animals in cooperation with the Holy Spirit, the Lord God grants human beings the experience of unconsciously collaborating with the Holy Spirit, so that they may, in cooperation with the Holy Spirit, manifest the resemblance to God.

The spontaneity inherent in human reproductive functions, just as in other animals, serves to perpetuate the species as human beings and embodies God's freedom, which is the eternity and truth of the almighty God. For animals, the spontaneity inherent in their reproductive functions focuses their relationships and connections with others solely on the preservation of their species. However, the spontaneity inherent in the human reproductive function—endowed with power, wealth and authority so that humans, created in the image of God, may act in a manner befitting collaboration with the Holy Spirit—exhibits not only a drive for the survival of the species but also a strong inclination towards power, wealth and authority (cf. blog, No.252). This spontaneity, imbued with such inclinations, is linked to one's "human knowledge." When these inclinations are transmitted to his "human knowledge" whilst it is absorbing "human information," they develop into higher-order desires such as the need for recognition and self-actualisation; simultaneously, this involves a transition from illusion to fiction, leading to action. The desire that arose in the "woman" at the beginning of Genesis was to become "like God, knowing good and evil" (Gen 3:5).

In Genesis chapter 1, the Creator is referred to as "God," demonstrating that the work of creation, accomplished through the relationship of the Trinity, was the work of the only God (cf. Gen 1:1–2:3). In Chapter 2, the term "the Lord God" is used to denote the Father and the Son, illustrating how humans entered into the relationship of the Triune God and collaborated with the Holy Spirit (cf. 2:4–2:22). Meanwhile, in Genesis Chapter 3, it appears that the text clarifies the state and circumstances of humans at any given moment by using the phrase “the Lord God” when they could collaborate with the Holy Spirit, and simply “God” when they were unable to do so. This can be confirmed by noting that, in relation to "the man," the term "the Lord God" is used initially (cf. 3:9–10), followed by "God" (cf. 3:11–12), whilst "the Lord God" is used in relation to "the woman" (cf. 3:13–15).

The "man" was likely, whilst sharing information with the "woman," to have incorporated it into his own knowledge without distinguishing it, and found himself in the experience of saying, "I was afraid, because I was naked; and I hid myself" (Gen 3:10). Eventually, his words, "The woman whom thou gavest to be with me, she gave me fruit of the tree, and I ate" (3:12) indicates that his fear of God had turned into hostility towards Him. Just as had happened to the "woman," strong inclinations towards power, wealth and authority—derived from the spontaneity inherent in human reproductive functions—had been transmitted to his "human knowledge." At this point, his "human knowledge," having absorbed "human information," was unable to maintain a personality befitting one standing before God.

Therefore, "the Lord God" said to "human information" (the "serpent"): "I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel" (Gen 3:15). Here, the "enemy God has put" is like a fortress within one's "human knowledge" that prevents "human information" from intruding. It protects the realm of the human spirit from "human information." However, if a person crosses that fortress, absorbs "human information" and makes it part of their own "human knowledge," they will suffer. That is because a contradiction arises between one's "human knowledge", which has absorbed "human information," and the "enmity God has put." As this struggle intensifies and as that contradiction threatens to shatter the fictional world born of one's own delusions, one attempts to avoid the crisis by directing hostility towards his Creator.

This hostility towards the Creator eventually transforms into hostility towards one's neighbour to get a practical solution. Hostility towards one's neighbour is, so to speak, tantamount to directing hostility towards the Holy Spirit; for the Holy Spirit is, after all, one's first neighbour. Human beings were created in such a way that, as a normal state of affairs, the spontaneity of the physical body—endowed with power, wealth and authority to manifest "our image"—is connected, through one's "human knowledge" and via "the Word (the Tree of Life)," to the "divine spontaneity (the breath of life)" within the person who manifests "our likeness." In this state, human beings can collaborate with the Holy Spirit and manifest the resemblance to God. The Holy Spirit is, for humankind, truly the one and only neighbour. When the time was fulfilled, the "enmity God has put" was born as Jesus Christ (cf. Lk 2:34–35). When a lawyer asked Jesus which commandment was the most important, Jesus replied as follows:

"You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets" (Mt 22:37–40). "The Lord your God" refers to the Father and the Son. The neighbour whom one can love as oneself is the Holy Spirit. When one seeks to love the Holy Spirit as one's one and only neighbour, God's love is directed towards all one's neighbours.

Maria K. M.

 2026/07/06

255. The Gospel of John and the Priesthood of the New Covenant: The Tree of the Knowledge of Good and Evil

"Which of you convicts me of sin? If I tell the truth, why do you not believe me? He who is of God hears the words of God; the reason why you do not hear them is that you are not of God" (Jn 8:46–47). These words of Jesus strongly urge us, as believers today, to re-examine history with complete trust in the Father. So, I realised that I must revisit the conclusions I drew two years ago regarding the "Tree of the Knowledge of Good and Evil" from a new perspective.

Based on the words of the woman to the serpent in Genesis 3—"We may eat of the fruit of the trees of the garden; but God said, 'You shall not eat of the fruit of the tree which is in the midst of the garden, neither shall you touch it, lest you die.'" (Gen 3:2–3)—I concluded that the first two humans had not eaten from "the tree which is in the midst of the garden," that is, the "Tree of Life" and the "Tree of the Knowledge of Good and Evil."　However, when I properly grasped that the entire book of Genesis is narrated—much like Jesus often did—as a parable, so to speak, concerning God’s plan, I realised that this was not the case. At that time, they simply did not possess the awareness that they were made to be connected to the "Tree of Life" or the "Tree of the Knowledge of Good and Evil."

Human beings were created in such a way that, as a normal state of affairs, the spontaneity of the human body—which manifests "our image"—is connected, through "human knowledge" and via "the Word (the Tree of Life)," to "God's spontaneity (the breath of life)"—which manifests "our likeness." In this state, human beings are able to work in partnership with the Holy Spirit and manifest the resemblance of God. This is a state in which one's "human knowledge" is already connected to "the Word (the Tree of Life)," and Genesis expressed this state by the word "eat." Thus, the "God" in Chapter 1 became "the Lord God" in Chapter 2, arranging for the Holy Spirit to work within human beings. This was so that the "man," together with the Holy Spirit, might till and keep the Garden of Eden, fully manifesting the resemblance of God. Whilst working in this way, the Holy Spirit trained the "man" and brought him to the point where, "whatever the man called every living creature, that was its name" (Gen 2:19).

Here, the "man" came into contact with all the cattle, the birds of the air and every beast of the field, yet he was not misled by the information manifested in them. This was because he was working in collaboration with the Holy Spirit. Not being misled by information until reaching that point—that is precisely why the Lord God caused the "Tree of the Knowledge of Good and Evil" to grow alongside the "Tree of Life." The information emitted by all of creation, even the same information, can be perceived as either good or evil depending on the state or circumstances of the person receiving it; it then becomes "human information" and spreads further among people. If we can view this information as the "Tree of the Knowledge of Good and Evil," we will learn to distinguish information that approaches as another. In the realm of the human spirit, the "Tree of the Knowledge of Good and Evil" functions as a warning tower, erected so that our "human knowledge" can distinguish information from created things from itself and avoid absorbing it.

On one occasion, when a man asked, "Good Teacher, what shall I do to inherit eternal life?" (Lk 18:18), Jesus replied, "Why do you call me good? No one is good but God alone" (18:19). Goodness is always "God alone." "Human information," which can be perceived as either good or evil depending on the recipient, is "the knowledge of good and evi." However, we tend to try to distinguish between good and evil. And we rarely realise that this is itself the result of having absorbed "human information" without distinguishing it from our own "human knowledge." Information is not of God. Whilst it is not a creation of God, it manifests itself through all created things that bear the characteristic of being a reflection of God's hand. This influence becomes a problem only for human beings, who were solely made in resemblance of God.

If one incorporates "human information"—which arises and spreads accidentally amidst interactions between people—into one's own knowledge, that person's "human knowledge" becomes fixated on that information and the various relationships linked to it, and is, so to speak, hijacked. Consequently, his "human knowledge" can no longer connect with "God's spontaneity (the breath of life)" through "the Word (the Tree of Life)." This means losing the resemblance of God that manifests in collaboration with the Holy Spirit. The statement, "but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die" (Gen 2:17), expresses precisely this. The "Tree of the Knowledge of Good and Evil," which serves as a warning tower, does nothing in itself. The problem lies in "human knowledge" connecting with spontaneity and leading to action. This is something we humans must recognise and address on our own initiative. That is why Jesus speaks so clearly:

"Which of you convicts me of sin? If I tell the truth, why do you not believe me? He who is of God hears the words of God; the reason why you do not hear them is that you are not of God" (Jn 8:46–47).

Maria K. M

(Notice)

A new article has been posted on the blog, The Wind of Patmos. It is a translation of an article I submitted to and was published in the Japanese internet magazine, Catholic Ai.

 2026/06/29

254. The Gospel of John and the Priesthood of the New Covenant: Human Information

The Lord God created a realm of spirit within human memory from "the dust from the ground" (Gen 2:7) and arranged for "God's spontaneity (the breath of life)" and "human knowledge" to be connected within that spiritual realm through the "Word (the Tree of Life)." However, the illusions and fictions that arise when our "human knowledge" absorbs "human information" without distinguishing it from itself create a virtual reality. The "human knowledge" of those who remain within this virtual reality loses its connection with the "Word (the Tree of Life)" and can no longer sustain the realm of spirit. Thus, even believers may find their "human knowledge" clinging to the "Tree of the Knowledge of Good and Evil," getting into it, and ultimately leading to action. The following words of Jesus are applicable to every believer: "If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned" (Jn 15:6). 

Jesus' words, "I am the light of the world; he who follows me will not walk in darkness, but will have the light of life" (Jn 8:12), provoked an exchange with the Pharisees and the Jews (cf. 8:13–30). Subsequently, he said the following to the Jews who had believed in him: "If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will make you free" (8:31–32). The words "continue in my word" refer to a state where, in the realm of the human spirit, "God's spontaneity (the breath of life)" and "human knowledge" are connected through the "Word (the Tree of Life)." It is only when connected in this way that people know the truth, and the truth sets them free. A person experiences true freedom when they collaborate with the Holy Spirit, who brings God's freedom. At that moment, they are drawn into the relational reality of the Triune God, focus on God selflessly, and partake in God's freedom. 

However, the illusions and fictions that arise when our "human knowledge" absorbs "human information" without distinguishing it from itself, and the virtual reality created from this, not only prevent people from partaking in God's grace but ultimately lead to the consequence of being "thrown into the fire and burned." Why does "human knowledge" absorb "human information?" As we discussed last time, animals are also endowed with knowledge appropriate to their nature, but they are designed to spend their lives surrendering themselves to the spontaneity of their reproductive functions. For animals, their interactions and connections with others are focused solely on the preservation of their species. To this end, information is exchanged between individuals of the same species, and the knowledge appropriately bestowed by God develops. 

In the case of humans, as we examined two issues ago, the reproductive function, the seat of spontaneity, likened to the first river, Pison, harbours a strong inclination not only towards producing offspring but also towards generating power, wealth and authority. This inclination seeks love, intimacy and pleasure, and develops into higher-order desires such as the need for recognition and self-actualisation; in the realm of the human spirit, it confronts their "human knowledge," which is connected with "God's spontaneity (the breath of life)" through the "Word (the Tree of Life)." Their "human knowledge," seeking to respond to this situation, is gripped by great confusion and seeks relationships and connections with others—that is, "human information." In the process, their "human knowledge" loses its point of contact with the "Word (the Tree of Life)" and can no longer maintain their realm of spirit. 

The Gospel of John states: "Now when he was in Jerusalem at the Passover feast, many believed in his name when they saw the signs which he did; but Jesus did not trust himself to them, because he knew all men and needed no one to bear witness of man; for he himself knew what was in man" (Jn 2:23–25). What is in man is "human information." Just as Jesus, who is God, knew very well what was within people, so too must a person—created in resemblance to God and possessing a realm of spirit—know what lies within themselves. Such believers have the potential to accept Jesus, believe in His name, and maintain the state in which they have been granted the authority to become children of God. "Within themselves" can be described as "within their human knowledge." 

The reason I consistently use the term "human knowledge" rather than "human heart" in these reflections is that, as in this instance, the cause of the fact that "Jesus did not trust himself to them" stems from "human information"; therefore, I consider that what corresponds to it is "human knowledge." "Human knowledge," which absorbed "human information," does not heed the words of Jesus. People who had initially believed in Jesus lost their connection with the "Word (the Tree of Life)" because the truth Jesus spoke clashed with their own inclinations. Consequently, they were unable to maintain their realm of spirit and ceased to believe in Jesus. We, as the Church, must engrave the following words of Jesus upon our hearts. 

"Which of you convicts me of sin? If I tell the truth, why do you not believe me? He who is of God hears the words of God; the reason why you do not hear them is that you are not of God" (Jn 8:46–47) 

Maria K. M.

 2026/0622

253. The Gospel of John and the Priesthood of the New Covenant: Spontaneity and Knowledge

As we discussed in the previous issue, the Lord God formed a realm of spirit within human memory from "dust from the ground" (Gen 2:7), and arranged for "God's spontaneity (the breath of life)" and "human knowledge" to be connected within that realm of spirit through "the Word (the tree of life)." When God said, "Let us make man in our image, after our likeness" (1:26), "our image" refers to the fact that God is the one and only God, whilst "our likeness" refers to the fact that God is spirit and is in the Trinitarian relationship of the Father, the Son and the Holy Spirit. Humankind was perfected as a being endowed with these two divine characteristics. God not only endowed humankind with these qualities but also desired to draw them into the Trinitarian relationship that is God Himself. Thus, in Genesis chapter 1, the Creator is referred to as "God," emphasising that the work of creation, accomplished through the Triune relationship, is the work of the one true God; whereas in chapter 2, the term "the Lord God" is used to denote the Father and the Son, emphasising how humanity enters into the relationship of the Triune God and works in collaboration with the Holy Spirit.

In Genesis, the phrase "every tree that is pleasant to the sight and good for food"—as written in the passage, "And out of the ground the LORD God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil" (Gen 2:9)—represents the New Testament for us believers. To "eat" it signifies reading it aloud and listening to it; the phrase "every tree" indicates that it applies to all people. Anyone can become a branch of the vine connected to the Word. In the Book of Revelation, it reads that the author, obeying the angel's command to "Take it and eat" (Rev 10:9), "took the little scroll from the hand of the angel and ate it; it was sweet as honey in my mouth, but when I had eaten it my stomach was made bitter" (10:10).

As the New Testament is far shorter than the Old Testament, it is easy simply to read and hear; yet the living Word, once it reaches the innermost depths of people, purifies them through the truth and causes them to feel as though they are taking bitter medicine. However, this in turn directs each believer towards the Holy Spirit, enabling them to undergo the same training as the "man" at the beginning of Genesis, who was to "till it and keep it" (Gen 2:15). "It" refers, just as it did for the first "man,"to the believer's memory. The author of Revelation is subsequently commanded to prophesy once more. Whilst he was accompanied by an angel in the world of the prophetic book, we, like the first "man" in Genesis, work in collaboration with the Holy Spirit. In this way, we proclaim the Gospel. Genesis describes how the first "man" worked in collaboration with the Holy Spirit as follows:

"So out of the ground the LORD God formed every beast of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name" (Gen 2:19). Created by the Lord God as the one and only man, the first "man"—whose "God's spontaneity (breath of life)" and "human knowledge" were connected in his realm of spirit through "the Word (the tree of life)"—was cooperating with the Holy Spirit. So, when he called every living creature, "that was its name." We believers, too, just like the first "man," can cooperate with the Holy Spirit—who is sent in the name of Jesus—with a deep affinity, when "God's spontaneity (the breath of life)" and "human knowledge" are connected in the realm of spirit within us through "the Word (the tree of life)."

As we examined previously, the Garden of Eden described in Genesis—where "A river flowed out of Eden to water the garden, and there it divided and became four rivers" (Gen 2:10)—represents human memory. The memory is the domain where the Holy Spirit works, as Jesus said: "But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you" (Jn 14:26). Humans have been granted knowledge—likened to the river flowing forth through the work of the Holy Spirit to water the Garden (memory). And within the first of the four rivers branching from it—the reproductive function bestowed by God's command, "Be fruitful and multiply" (Gen 1:28)—spontaneity is inherent. That is because their reproductive function carries the mission to pass on all the information of the individual to their offspring, ensuring the survival of their species.

Animals are also bestowed with knowledge, but they are designed so that they entrust themselves to the workings of their reproductive functions and thus bring their lives to an end. On the other hand, "human knowledge," which connects to "God's spontaneity (the breath of life)" in the realm of spirit, performs a series of works in collaboration with the Holy Spirit, whilst also connecting to the physical spontaneity inherent in the reproductive functions. When the Lord God divided "man" into male and female and brought the "woman" to the "man," he said, "This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man" (Gen 2:23). These words of the "man" show that he was in the situation described above. The reproductive functions they had been endowed with (cf. 2:24) were functioning normally at that time (cf. 2:25). In this situation, the serious problem that arose for the two of them stemmed from the "human information" that manifested itself between them, who are now plural.

However, the emergence of "human information" is not, in itself, the problem. The problem is that "human knowledge," by assimilating "human information" without distinguishing it from itself, gives rise to illusions and fiction. These create a virtual reality, and the "human knowledge" of those who remain within it loses its connection with "the Word (the tree of life)," becoming unable to maintain the realm of spirit. Ultimately, to avoid this danger, "human knowledge" clings to the "tree of the knowledge of good and evil," which the Lord God made to grow alongside the "tree of life" at the centre of human memory, and makes it its refuge. Jesus sternly admonished the disciples, to whom He had conferred the priesthood of the New Covenant: "If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned" (Jn 15:6).

Maria K. M.

 2026/06/15

252. The Gospel of John and the Priesthood of the New Covenant: Human Knowledge

God said, "Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth" (Gen 1:26). The reason humankind was created as a single individual at the beginning is that God is the one and only God in the Trinity. "In our image" refers to God being the one and only God, whilst "after our likeness" refers to God existing in the Trinitarian relationship of Father, Son and Holy Spirit; and man was created as a being endowed with these two divine characteristics. As indicated by the words of Jesus examined previously—"God is spirit, and those who worship him must worship in spirit and truth" (Jn 4:24)—to manifest "our likeness" in humanity is to bestow the Spirit of God upon them. And so, together with the Holy Spirit, the Spirit of truth, humanity worships God.

Genesis records: "Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. And the LORD God planted a garden in Eden, in the east; and there he put the man whom he had formed" (Gen 2:7–8). The "garden in Eden" can be thought to represent the realm of human memory, according to the description that follows: "And out of the ground the LORD God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. A river flowed out of Eden to water the garden, and there it divided and became four rivers. The name of the first is Pishon; it is the one which flows around the whole land of Havilah, where there is gold; and the gold of that land is good; bdellium and onyx stone are there. ... And the fourth river is the Euphrates" (2:9–14).

The description of the "trees" that God caused to grow in the garden points to the realm of "God's spontaneity (the breath of life)" that He breathed into man's nostrils. The description of the "rivers" refers to the realm of bodily spontaneity, arising from the reproductive function composed of God's words: "Be fruitful and multiply." The river, described as "flowed out of Eden to water the garden," points to "human knowledge," situated between these two forms of spontaneity. Of the four rivers branching from it, the first, Pishon, refers to the reproductive function that gives rise to spontaneity. The good gold produced there represents offspring, whilst the bdellium—believed to have been a precious commodity comparable to gold—represents power and wealth. The onyx stone, which appears in the Book of Exodus as one of the gemstones adorning the breastplate and ephod worn by the priest Aaron and is also depicted in the Book of Revelation as one of the foundation stones of the wall of Jerusalem, represents authority. The workings of the reproductive function, which generates spontaneity, powerfully imprints these images upon "human knowledge."

Thus, the Lord God, who fashioned the realm of the spirit within man from "dust from the ground" (Gen 2:7), ensured that the "God' spontaneity (breath of life)," which He Himself breathed into man as befitting his nature, and "human knowledge" would be connected in the realm of the spirit through the "tree of life." The "tree of life" was placed there because words were necessary as a mediator for "human knowledge," which is composed of words, to connect with "God's spontaneity (breath of life)" appropriate to man. That is the Word. By connecting with the Word, "human knowledge" can correctly receive the powerful image of the bodily spontaneity arising from the reproductive function, with which it is connected. "Human knowledge," by itself, can seek out the "tree of life" and, through it, connect with "God's spontaneity (the breath of life)." In this way, the bodily spontaneity arising from the workings of the reproductive function is brought under control, and human beings, as those created in God's likeness, can cooperate with the Holy Spirit.

And it was because Jesus knew that human beings were created in this way that He likened Himself to a vine and said the following: "Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing" (Jn 15:4–5).

St Paul writes to Timothy as follows: "First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way. This is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus" (1 Tim 2:1–5).

The image in which "God's spontaneity (the breath of life)" is connected, through the "tree of life," with "human knowledge" resembles that of the Father, the Son and the Holy Spirit. When "human knowledge" is placed in the position of the Holy Spirit in this way, a person can, in reality, act in unity with the Holy Spirit. Hence, the man was trained to act in unity with the Holy Spirit through the concrete work of "tilling and keeping" the garden as it is written, "The LORD God took the man and put him in the garden of Eden to till it and keep it" (Gen 2:15). Thus, seeing the man—having been granted the Spirit of God appropriate to his nature—working together with the Holy Spirit, the Lord God commanded the man: "You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die" (Gen 2:16–17). God was thus proceeding with His plan to divide the man into male and female.

Maria K. M.

 2026/06/08

251. The Gospel of John and the Priesthood of the New Covenant: Two Forms of Spontaneity

To convey the essence of the priesthood of the New Covenant, the Gospel of John, from Chapter 5 onwards, depicts Jesus as he begins to confront "human information" in earnest. Before proceeding, I would like to reflect on the "human information" we have been examining thus far.

First, if we look closely at the image above, to Jesus' right stands Judas Iscariot, who, whilst harbouring evil intentions deep within, kisses Jesus affectionately. To His left is Peter, driven by good intentions to protect Jesus, who is about to strike the high priest's servant with his sword. The reason he was carrying a sword here was that, following the Passover meal, as they set out for the Mount of Olives to pray, he had understood from the exchange between Jesus and the disciples that he was to take a sword with him (cf. Lk 22:35–38). Surrounding them are soldiers, trained to obey their superiors' orders and faithfully carry out their duties, who are attempting to apprehend Jesus. Here, people who have assimilated various 'human information' into their own knowledge surround Jesus, each acting in accordance with their own virtues and ethics. Amidst them, only Jesus, who seeks to fulfil the Father's will, stands motionless, gazing straight ahead.

The difference between this Jesus and the others lies in their spontaneity. All creation was created by the Word of God—who is existence itself and who says, "I Am."—when He commanded, "Let there be." Created beings, who exist in response to this, have been endowed with the spontaneity necessary for existence. Through this spontaneity manifested by God within creation, all creation embodies the eternity of the almighty God and the freedom of God, who is Truth, thereby glorifying God.

Among created beings, living creatures respond to God's command "Let there be" with the spontaneity that perpetuates their species. Furthermore, animals have been endowed with a spontaneity appropriate to their nature by God's command to "Be fruitful and multiply" (cf. Gen 1:22, 28). Through this spontaneity, animals ensure the survival of their species, and each individual offers praise to God by living out its finite life. Thus, for all living creatures, leaving offspring and ensuring the survival of the species is a mission to which they devote their entire lives. Consequently, the spontaneity of animals, which emerges from the command "Be fruitful and multiply," drives each individual with intense purpose towards the survival of their species. It is no exaggeration to say that the life-sustaining programme of animals is governed by the workings of their reproductive functions.

Living beings have been endowed with knowledge commensurate with their nature, stored in their memory, to optimise the survival of their species. Spontaneity leads to action through its connection with knowledge. In animals possessing this spontaneity stemming from God's words, "Be fruitful and multiply," that knowledge is subordinate to the workings of the reproductive function. To replace this with terms such as ‘instinct’ or ‘sexual desire’ is an overly narrow interpretation. In order to maintain their species, living beings, when they exist in numbers, share knowledge between individuals, and thus "information" arises. When how to optimise this information becomes a critical factor for the survival of their species, strategies appropriate to that living being begin to be devised. It is here that natural selection occurs.

The information that arises when living beings exist in plural is not God's creation, nor is it something God commanded. However, it reflects the nature of the One who created all things in the relationship of the Triune God. Through the evolution of knowledge brought about by information arising between individuals of the same species, living beings are able to adapt to the world and continue to survive. God looked upon His creation, including these things, and saw that it was good. Amongst this information, "human information" evolves extremely rapidly and to a high degree. This is because God, on the premise that human beings—created in His image—would manifest "our likeness" (Gen 1:26), endowed them with knowledge appropriate to their nature. When each individual's spontaneity strives to optimise the use of information for the sake of future generations, it unleashes an explosive power. Anticipating this, God, when manifesting "our likeness" within man, created the first human being as a single individual.

As Jesus said, "God is spirit, and those who worship him must worship in spirit and truth" (Jn 4:24), to manifest "our likeness" in man is to bestow the Spirit of God upon him. Thus, in Genesis chapter 2, unlike chapter 1, which refers to the One who creates all things in the relationship of the Triune God simply as "God," from verse 4 onwards, the term is changed to "the Lord God." That indicates the Father and the Son. In order to bestow the Spirit upon humanity and to invite humanity into the Trinity, the Father and the Son preferred a relationship in which they stand face to face with humanity and the Holy Spirit, who is involved with humanity. And the "Lord God" breathed the "breath of life" into the nostrils of man. The "breath of life" is the "spontaneity of God" manifested by the Father within the person, in a manner befitting that person, through the breath of the Holy Spirit, so that the person might cooperate with the Holy Spirit.

In this way, humanity came to possess two forms of spontaneity, sandwiching knowledge between them. One is the spontaneity of the flesh, consisting of God's word commanding, "Be fruitful and multiply." The other is God's spontaneity, breathed into the nostrils to manifest the likeness of God, who is Spirit. God trained humanity so that knowledge appropriate to human nature might connect smoothly with God's spontaneity, enabling humanity to live in cooperation with the Holy Spirit and to partake in God's reality of eternal life. Jesus also subjected his disciples to the same training. He was particularly strict with Peter, who would become the head of the Apostles, instructing him to distinguish "human information" from himself. As depicted in the image above, "Simon Peter, having a sword, drew it and struck the high priest's slave and cut off his right ear" (Jn 18:10). The Gospel of Luke states, "Jesus said, 'No more of this!' And he touched his ear and healed him" (Lk 22:51).

Here, Jesus finally demonstrated to Peter, through his own actions, the image of a person connected to God’s spontaneity.

Maria K. M.

(Notice)

A new article has been posted on the blog, The Wind of Patmos. It is a translation of an article I submitted to and was published in the Japanese internet magazine, Catholic Ai.