The emphasis is very much on the seed-principle, which, in the words of Tomberg, is "the principle of formative force becoming actualized and bringing to visible realization its own inner, invisible shape."
This principle obviously applies to the visible plant world, but also to those virtual trees that grow in paradise, the Trees of Life and Knowledge of Good and Evil.
It would also, according to Tomberg, apply to the seed of Abraham, which implicitly contains the nation of Israel and the words of Jesus -- the latter of which are compared to a seed that can either fall on hard soil or bloom into a new virtual Kingdom, depending upon one's degree of receptivity. Only fertile eggheads need apply.
Furthermore, as Tomberg points out, Jesus explicitly refers to himself as a seed "who must die in order to bear much fruit" -- inviting a comparison of Christian history to a seed and its development: its germination, sprouting, and growth.
The implicit message is that life and growth cannot simply involve static life, which isn't life at all. Rather, inherent to life is its own "sacrifice" in order for life to increase. The acorn dies but is resurrected as the oak. Thus, even in the plant world we see a relationship between reproduction and death (d'oh!) -- a necessary "loss of innocence."
In the human world, it is the Tree of Knowledge of Good and Evil that bears the seeds of death -- and therefore the possibility of growth and transcendence (which are two sides of the same reality, for to grow is to transcend).
Life is fluid and flowing, whereas death is dry and static; water is absolutely critical to life, having many characteristics that make it uniquely suitable as a medium for performing liflowsaction.
Thus, in the separation and concentration of the principles of water and earth, there has to be some way for them to mingle in order for the seed to grow. In other words, there must first be separation in order for anything at all to happen.
In fact, this is the basis of chaos theory and the science of dissipative structures. Organisms are quintessential dissipative structures, in that they are open systems that exchange matter, energy, or information with the environment. For dissipative structures, equilibrium is another word for dead.
Life itself can only manifest in a state of dynamic disequilibrium. The same applies to the mind and soul, which must remain open systems in order for them to grow. The lower mind requires knowledge and intimate human relationships, while the soul requires love, truth and beauty, and ultimately a relationship with their transcendent source, i.e., the One.
The underlying and overarching point is that life itself -- on all levels, physical, psychological, and spiritual -- is a dialectic of fluidity and solidity, of process and structure.
Now, the fifth mirrorcle recorded in John involves the act of walking on water. While Jesus is off by himsoph on the mountain (where else?), brooding over the latest misguided attempt to force him into being a worldly king (6:15), the disciples set sail aboard a tiny ship.
But what begins as a three hour tour turns into a fateful trip, as the weather starts getting rough and the tiny ship is tossed. Frankly, if not for the credence of the faithful crew, the men all would be lost -- the men all would be lost.
A voice is heard: It is I, be stillagain.
Who is I? We already know from the first, second, third, and fourth miracles that I AM is a number of things: it is the vine; it is the way, the truth and the life; it is the door; and it is the bread of life.
Here, according to Tomberg, we learn that I AM is also the "seed of heaven." The act of walking on water speaks to the fact that I AM is "not the one borne, but the bearer, not the one led, but the leader, not the one supported but the support." And this act is paralleled in "the wonder of pure faith, unsupported by anything but inner certainty, which stands above the threatening sea of relativity and doubt, and goes its own way."
The inner certainty of faith is a mirrorcle of the one thing certain in this crazy cosmos, which is the certainty of the Absolute. Why would we cling to anything less to try to avoid drowning in the ocean of existence?
Although we have to be here in order to grow and evolve, it is tempting to be a land lubber and just hold fast to the rocky terrain. But to do so is to remain a seed, a temptation that has a certain appeal, since to live as a seed is in a sense to remain in a state of infinite potential: so long as you are nothing, you are potentially anything and everything.
This was the appeal of a Barely Nobama, if that. Ah, the Mendacity of Hype. The moment he collapsed his nonlocal quantum wave function and became a local somebody, he was revealed as a big nobody whose only faith is in his empty shelleprompter, which is wanchored in the dry crockbed of his earthbound stream of unconsciousness.
Speaking of which, only a "constitutional scholar" could not know that Obamacare is unconstitutional.
So let's wrap this up. How to faithfully die to life in order to be reborn? How to be fluid and yet grounded and structured? How to be in the world, but not of the world? How to make a transistor radio out of seaweed and a belt buckle, like the Professor?
Walking on water is one thing. More challenging still is swimming on dry land.
I wish I was a fisherman
Tumblin' on the seas
Far away from dry land
and its bitter memories
Castin' out my sweet line
with abandonment and love
No ceiling bearin' down on me
save the starry sky above
With light in my head
and you in my arms... --Waterboys, Fisherman's Blues