The Spiritual Story of Democracy

This link above is for the entire story. The three links below break it into three posts.

The Introduction

Chapters One through Three

Chapter Four and Epilogue

Latest Articles Updated or Posted

After Reading “The Spiritual Story of Democracy”, Apr 19

Cesar Chavez and Conscientious Intelligence, Mar 31

Conscientious Intelligence, Mar 29

Our El-Elohe-Names, Mar 7

Visual Preparation for “The Spiritual Story of Democracy” Jan 23

Group 1. Teaching the Principle Behind the Story

The Eyes of Democracy See the Seeing and the Blind

Argument 1: The Democracy of our Suneidesis

Argument 2: Establishing the Principle of the Democratic Suneidesis

Argument 3: The Principle and Moral/Ethical Standards

Argument 4: Democracy and the Duality Name

Argument 5: Visual Preparation for The Spiritual Story of Democracy

Discussion 1: The Spiritual Story of Democracy (the entire story)

In separate posts:

—The Introduction

—Chapters One through Three

—Chapter Four and Epilogue

Discussion 2: After Reading “The Spiritual Story of Democracy”

Discussion 3: Saving the Spiritual Story of Our Democracy

Discussion 4: The Spiritual Drama of Democracy

Discussion 5: Names in “The Spiritual Story of Democracy”

Contribution 1: Restoring Good Boundaries to the Greater Wealth of Democracy

Contribution 2: Prejudice and Addiction in the Diamond Light Blinded

Contribution 3: Abortion and the Second Stage of Democracy

Contribution 4: Information in the Democracy of our World Suneidesis

Contribution 5: The Processes of Binding and Loosing

Contribution 6: The Mature Mind of Democracy

Contribution 7: Capitalism in the Democracy of our Suneidesis

Group 2. Concluding Articles on the Teaching Behind the Story

Spirituality and Democracy The Practical Guide

Spirituality and Democracy Plus One Two Levels of Polarization

Spirituality and Democracy 2 Learning How to See Spiritually Begins with Envisioning Word

Spirituality and Democracy 3 The Voices of Hatred will be Silenced when the Voices of Unconditional Love are Respected

Spirituality and Democracy 4 Wrestling Name and Word Unknowingly or Not

The Mind of the Heart As Seen Through the Knowledge of Word

Spiritual Faith and Prayer Neither Exists without Spirit, the Essence of Life

Our El-Elohe-Names The conclusion on how to love the spiritually blind in democracy

Group 3. All Other Articles, each referencing the Principle behind the Story

The All-Knowingness of Our Worlds

As 9/11 Came to an End in 2025

Beloved Mothers

Boundaries that Need to Come Down

The Bridge with Eyes

Bridges that Do Not Collapse

Cesar Chavez and Conscientious Intelligence

Can’t Be Spiritual Children Forever Spiritual Short Stories About the Community

Cicero Roman Statesman 2,000 years ago

Conscientious Intelligence

Dear President Sheinbaum, President of Mexico

Dear President Trump, President of the United States

Dear Rachel Branson, CEO of the “Bulletin of the Atomic Scientists”

The Democracy of our Conscience Made Clear A discussion with Pastor Jody McKewen

Democracy or Theocracy A discussion for believers and nonbelievers alike

Does Love Pour Coals? Love in Spirit and Truth?

An Empathic Spirit of Kindness

Fight or Flight Starts in the Heart

Five Forgiveness Gates on Earth

Forgiveness Rises From the Dead

How Followers Can and Should Disagree Honestly, Respectfully and with Love

How to Forgive a Murderer

Jane and the Image of Woman The Key to the Future of Democracy

The Last Days of Blindness Debate over Jesus’s Teachings

The Last Days of Blindness—Final Update

A Legitimate Question

Let’s Get Spiritual If democracy is who we really are

The New World Order Explained

A Room Full of Experts The transformation of our democracy

Short Lessons on Agapé: Dangerous People

Short Lessons on Agapé: Envisioning Word is Key

Short Lessons on Agapé: The Higher Dimensions to Forgiveness

Short Lessons on Agapé: It Speaks to Despair

Short Lessons on Agapé: It is Too Complex for Science

Short Lessons on Agapé: Pedophiles and the Word-Symbol Evil

Short Lessons on Agapé: Personhood

Short Lessons on Agapé: Same Teaching, Same Response

Short Lessons on Agapé: Spiritual Fasting Simplified

Short Lessons on Agapé: Time is Dependent on Us

A Spiritual Prayer for Thanksgiving

Spirituality and Sexuality Challenges to Transformation

Spiritually Speaking, What is Seasonal Depression?

Starvation in Gaza Meant to Save Israeli Hostages Who is more important?

There Is No Good Time For Revenge

To My Israeli Friends Where does the US fit in?

To My Palestinian Friends Where does the US fit in?

Two Daughters, Two Schools Spiritual Short Stories About the Community

Two Daughters, Two Schools Revisited

A We the People July 4th

What is Righteous Anger?

Where is the Justice?

Whose Side is Your Conscience On?

The Right Question

The greatest irony in all of this is that in trying to save our children from pedophiles, we often wound them the most.

Tiger Woods, considered by many the greatest golfer ever, potentially has an alcohol addiction and wrecked his cars twice.

People say that he needs treatment.

Cesar Chavez, a man who improved the lives of countless migrant workers, had a sexual addiction and abused several children and adults.

People say that they are utterly disgusted with the memory of him.

Addiction is addiction, the partial loss of will, but when we put the word sexual before it, it becomes irrelevant in our thinking. It is as though Mr. Chavez never did any good for anyone because he also decided to do such deviant harm to others.

Why is it impossible for us to understand addiction in people like Mr. Chavez?

Because we do everything to protect our children, but in the process, we wound them the most by making them believe that there are people in the world who are both good and evil at the same time.

What a frightful world we paint in their young minds.

Whether we believe in Jesus or not, consider the wisdom in these words — “A good tree is not able to produce bad fruit, nor can a bad tree produce good fruit.”

A good person who is addicted does not produce bad fruit, their addiction does, although they are responsible for it by having become addicted.

A bad person does not produce good fruit. They only deceive others into thinking they have good fruit.

We may always differ as to what is true good fruit and what is deceptive fruit, so consider, in knowledge of Word, the case of David. Committing adultery and having her husband murdered was heinous.

The question is, did David bring that to fruition, plan it, prepare for it, carry out each step willfully, or was he addicted, unable to stop it from being worked out through the blindness working in his addiction?

If the former is true, then all of his other fruit was bad, those appearing good were a deception. But knowledge of Word states — Name said that David was after His heart and would do all of His will.

We do not have to believe in the Bible to recognize the point being made here according to Word’s teaching. David bore good fruit; his addiction brought forth bad fruit. If we think that David just decided to do something so heinous, then he could not have done all of Name’s will.

Good people make mistakes every day, but we are talking about working things out, bringing them to fruition. Good people resist working out bad things, but when not successful, they need help, falsely concluding sometimes that they are not good at all. As a society, we need to get beyond that in all forms of addiction.

The key problem behind all addiction is our mind and conscience opposing each other (see The Mind of our Heart).

Teaching our children that Mr. Chavez must have had only bad fruit and that that which appeared good must have been deceptive — leads them to question whether every good fruit they see is actually bad, distrusting everyone or all men or all women. Or, as stated, we can lead them to believe that people can have good and bad fruit, for that is our human nature. Such reasoning lacks conscientious intelligence.

We are all easily deceived until we can produce the greatest fruit — unconditional love and forgiveness. It is the greatest because it plants good seeds in those who want to start anew.

Conscientious Intelligence in Human Nature

There is nothing but admiration for parents’ love for their children, living or dying for them. It is the natural process of survival for humankind. Not surprising, it is also found in the animal kingdom. Biologically, it is studied and understood.

However, it is far from understood how some of us can love those who harm their children with unconditional love. It not only refers to loving others without conditions, it refers to loving all others this way. Parents have unconditional love for their children, but usually for no one else. So how does unconditional love for everyone differ?

In Greek, Word used the word agapé in the highest sense, for Name is agapé, along with being spirit and light. We, therefore, in the image of Name, God or Life depending on our beliefs, are agapé names of light in spirit. But Word tells us to be careful that the light in us is not darkness, implying that we can be blind to our own agapé names of light. It does not mean that our light can go out, for he used the verb is, not become. Light can only be darkness at the same time to someone blind.

Word also distinguished between being complete darkness (completely blind) and having only a dark (blind) spot. The latter is the limited use of our agapé names of light in spirit. In it we love only some unconditionally, unable to see anyone else in the blind spot of our agapé light. Since it is in our nature to love even one unconditionally, we must be capable of loving everyone this way. It has nothing to do with their being our children, other than the fact that the closeness of this relationship makes it the most likely to draw out our true nature.

The oneness of all life reveals that, spiritually, we are all in each other’s light and that this divine-like power to love unconditionally comes from Name — directly into our singularity in Word. Once we are blind completely or in part, whatever agapé we do experience, mostly for our children, is greater than all other life we experience. So naturally, we protect our children against any and all threats. Thus, the thought of going from complete or partial blindness to full vision, where we can love even those who harm our children, is simply beyond comprehension.

However, if we had some way of learning the process and follow it one step at a time, could we then comprehend it? Would we still be able to give up our lives or take a life to protect our children — but do so while loving the perpetrators unconditionally? Consider what goes through our minds when doing so with hatred.

With the world veiled to us completely or through a blind spot, we bring our children into it anyway. We see our children with whatever agapé light there is in us that is still light to us or some semblance. Without complete vision though, although our agapé is still unconditional for them, our minds cannot see the problem, cannot reason what they cannot see, which means we do not see or reason beyond the surface appearances of this world.

Simply put, we see ourselves as these physical bodies without access to understanding that, behind these surfaces, we are agapé names of light in spirit. As Word put it, the flesh profits nothing. It is the spirit that gives life. It profits nothing because we put it on at birth and take it off at death. Without complete vision and its accompanying spiritual understanding, we also see our children as flesh, just as we see ourselves. We even believe that they are the fetus in the womb.

With spiritual understanding though, we know that we all enter the body at birth through the breath of the Spirit of Life. It is the Spirit of Life in Word breathing us into our bodies, first described when Name breathed into the dust and we became living souls, spirit embodied in flesh, viewed symbolically or not.

From the very moment we see our children and believe that they are their bodies, we believe that the flesh profits everything and the spirit profits nothing. Consequently, we see those who harm them as people harming who they are, flesh, blind to the fact that they cannot harm who they really are, spirit.

It is necessary to hate actions that threaten or take the flesh life of our children, but hating anyone for doing so is a sign that we do not understand our real life. We may even believe that we are spirit, but we have no way of experiencing life as agapé names of light in spirit — without unconditional agapé for everyone.

Instead, we live life as though we are all physical beings with no light inside of us, light that has become darkness, or light that shines but only for some. That is why so many of us believe that some people can never change once there light “has gone out.” We fail to understand that no one’s light ever goes out. We are only blind to it and, thus, to the understanding of it.

If we have the true experience and understanding of life, we can hear about Mr. Chavez and know that he was at least partially blind. We can thus avoid judging him and strive to forgive and love the memory of who he truly was unconditionally. But this is while hating his actions and understanding that he must have made bad choices to have become addicted and thus was responsible for being addicted and unable to stop those actions from being worked out through him.

With the true experience and understanding of life, we can hate the suffering his blindness caused to the bodies and minds of other agapé names of light in spirit. And we sincerely hope that those who were abused are not completely or partially blind themselves but can understand who they are, and heal quickly, and who Mr. Chavez was, and unconditionally forgive him posthumously.

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Suggested readings:

The Mind of the Heart

The Spiritual Story of Democracy

Conscientious intelligence builds peace but on the premise that the majority will choose to develop this type of intelligence for themselves, without relying on the courage of individuals who already have. For those with conscientious intelligence know that peace without the majority practicing this type of intelligence is short lived. There is simply a lack of collective conscientious courage.

Most of social media content today, aside from pure entertainment, is about moral/ethical differences. “We are right, they are wrong.” The left promotes tolerance because of their acceptance of different moral/ethical standards, the right promotes intolerance because of their adherence to a single moral standard.

Both approaches are spiritually blind to the nature of the human mind and conscience, whose relationship is conscientious intelligence. The higher the conscience, the higher our reasoning.

Both tolerance and intolerance require a medium conscience, resulting in medium reasoning. Unconditional love for all first, aside from the issue of standards, a spiritual love apart from all physical attributes, requires a higher conscience, resulting in higher reasoning that understands others’ spiritual blindness and conditional love due to their tolerance or intolerance.

And due to generations of a medium national conscience, economic survival is now first for many, more important than moral/ethical differences. Thus, our ability to reason this clearly is struggling.

Our best chance for economic survival and hope of persuading others of our moral/ethical standards is to work from the highest reasoning, our highest conscientious intelligence.

Intellectual, moral, ethical, interpersonal, intrapersonal, economic and all other types of intelligence are all inadequate. But in most cases, you are using one or more of these to read this right now. So a measure of blind faith is needed, not religious faith unless you accept the religious teaching of loving one’s enemies but do not know how to actually do it.

Jesus tells those of us who do not believe in him that we should at least believe in his works, all of which work from unconditional love. So for both believers and nonbelievers, the makeup of every democracy, let’s just call it loving the spiritually blind or lost.

If by blind faith, we at least choose to look into it, the next step has nothing to do with faith. It requires putting out the effort to understand how this higher reasoning works through the relationship between mind and conscience.

The foundation is all in the article “The Mind of the Heart,” explaining how the mind and conscience of the heart work as one.

May we work together in peace toward a lasting peace.

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If you do not find the topic you are looking for in the Topics/Sections, check the Topics/Footnotes at the end of this post. The pound sign (#) and number at the end of each topic indicate which footnote it will be found in the article in the second column.

The last addition to the Topics/Sections was on April 22 —

Reflective/Nonreflective Nature of our Singularity, After Reading “The Spiritual Story of Democracy” (1)

The last addition to the Topics/Footnotes was on Apr 15 —

Four Spirits Resting Upon Word #15, Our El-Elohe-Names (2)

Some topics are challenging and others simple. It is important to remember that we are learning spiritual grammar to speak in vision with Name and Word as we know them — God and Christ, Life and Truth, or however you refer to them in your religion/worldview. Life teaches us this language every day. The Spiritual Story of Democracy is the key article to understand it in action.

Unconditional love, agapé, is the underlying meaning when speaking in vision, for without it, we are still spiritually blind. Regular grammar does not have specific meaning by itself, but once used to form sentences, it can communicate nearly anything we want. It is the same with spiritual grammar, only we use it to form visions of agapé instead. It strengthens our mind and suneidesis1 in agapé and, therefore, unites us to renew our democracy.

Once you start envisioning Word as it is, you will know the difference between imagining and envisioning. Night and day. Blindness and agapé.

Footnotes

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Ivan: Choosing to love the spiritually blind does not include vicariously sacrificing ourselves on their behalf.

Choosing to love responsibly must include the fact that actions do - and must - beget consequences.

Yahweh gave Pharaoh ten opportunities to change course, but he went after the Israelites anyway and became part of the sea.

My point is that actual spiritual blindness is a personal choice (or series of choices), and ceasing throwing pearls to pigs is (for me) a recognition of that.

George: I agree, loving responsibly is important, mature love. But your example of consequences points to an Old Testament perspective. Why didn’t you give the example of Cain or David, both of them deserved death under God‘s consequences in the Old Testament, and we know God does not show favoritism.

In the New Testament, Jesus said that all sins are forgivable except blasphemy. By choosing to follow him, we are asking God to use us as his vessels of mercy, not his vessels of wrath or indifference.

Choosing not to cast pearls as we see them is for our own protection, as well as loving others responsibly. But it is not to be used because we have judged what consequences God is going to put upon others.

By fulfilling the law, Christ showed us that we are to love and forgive unconditionally and use the biblical moral standard only as a guideline, never as the basis of our response toward others.

Christ instructed us to love each other as he did, so it requires real sacrifice at times. It is not optional if we choose to follow him. It is the keystone of his teaching. Being wise as serpents and harmless as doves is how we draw the line and, of course, we have that choice as well.

We should not be against ourselves, but we should always seek to do God’s will as best as we understand it. We start by understanding that God wants us to make all others more important than ourselves.

That is necessary to love God with all of our heart, for doing so requires loving God through everyone. That includes loving the pharaohs and doing everything we can to keep them from being thrown into the sea — responsibly, wise as serpents harmless as doves.

Ivan: While my perspective exposes my roots in Hebrew Bible theology, I think it provides a fuller and more complete picture of the Creator than what can be synthesized from a reading of the NT without such buttressing.

Specifically, I believe that the profile of Christ tends to become softened, anodyne, and non-confrontational in popular theology. If someone’s picture of Jesus is one whose opinion of evil and ungodliness is muted and conciliatory, it provides little benefit or direction or hope in the creation we are living in.

Jesus directed us to love the Father first, and completely. Understanding who the Father is and what the Father expects from his children is then paramount. This is why Torah instruction and teaching philosophy seems to undergird most of my opinions and perspective on theology.

Considering that the story of the Bible is one that starts at creation and leads to Jesus, a fundamental understanding of Torah instruction (in my opinion) is integral and explains why I employ such.

George: Yes, Jesus said that we cannot understand his words unless we understand the gramas of Moses, somewhat like understanding his grammar. But that is to empower us to understand why Moses told the creation story the way he did.

He explained it as he did because of our lack of spiritual understanding. It describes us as living souls made from the dust. However, Jesus said the flesh profits nothing, it is the spirit that gives life. Our bodies were made from the dust not us.

This is why Jesus had to tell us that the Father wants us to worship Him in spirit and truth, not according to the flesh of living souls.

No doubt many of us do not worship Him this way but mostly because we do not know how. As a result, our view is of “a softened, anodyne, and non-confrontational” Jesus.

However, another view from the flesh shows him with the might of warrior David and Elijah bringing down fire upon sinners. When John and James asked Jesus if they should bring down fire from heaven on non-followers, he told them “No”; they did not know what spirit they were of.

The Spirit of Christ is infinitely strong and gentle, with the sole aim of saving souls not destroying them for their sin.

The judgment as Christ explained it is based on whether we showed love “to the least of those among us”. The sins of morality get in the way of our doing this, but the worst sin of all is not loving our enemies, otherwise the judgment would not be based on it.

Thus, we cannot say we love God with all our heart if we do not love our enemies, expressing it in whatever way they can understand it.

Ivan: Do our enemies have to understand us to fulfill our obligation as followers of Truth?

George: Would you like your children to understand you? When we love others, we want them to understand our love. God is agapé, there is no higher truth than agapé.

This is why it is vitally important to worship God in spirit and truth, understanding that we are spirit and not living souls of dust.

How can we love and forgive those who harm the physical body or insult us through it when we think that is who we are and that they are harming or insulting us instead of our bodies?

And Jesus said that if we do not forgive others from the heart, unconditionally, we are not forgiven, and then later explains that entering the kingdom requires loving our enemies.

Loving and forgiving enemies unconditionally does not mean that we do not speak out against injustice or defend ourselves. What is the point though of doing so if we do it without love and thus lose our own soul?

Ivan: The story of Job is in the same Bible as the story of Christ. The stories of Cain and David are in the same Bible as the stories of Nadab and Abihu. The tension between these stories is fundamental to conceptualize the complete picture of God. The tension between these stories is not to be sanded down for easier manipulation.

My point is I don’t think the primary charge of humanity -individually or group - is to sacrifice ourselves on behalf of others because Jesus did it. I am not saying self-sacrifice is incidental or unintegral, but not the primary focus of our purpose here in Creation.

George: There is a transition we go through when first grounded in the Torah, such as in the example of Paul, a strong Pharisee who knew his legalistic thinking could get in the way of grace, so he checked with the other apostles to make sure he was on the right track.

Ivan: This is the way.

George: At some point, we have to stop putting Moses and Jesus’s teaching on the same footing, that is, the whole Old Testament. Christ is our only example. Paul himself pointed out that we are living sacrifices, not necessarily called to give our lives in this world. And that is sound interpretation of Christ’s teaching, not Paul’s own teaching.

Our primary focus and purpose here in God’s creation -- once we have decided to follow Christ’s teaching -- is to set loving our enemies as the stature of maturity that he called us to achieve.

Ivan: I’m sensing a tension between Torah and the Gospels, that I would like to explore.

I sense here is where we diverge in philosophy, and an extended discussion would help me explore my position.

George: Sure, is there a specific question or something general?

Ivan: Why do you assert that we should “stop putting Moses’s and Jesus’s teaching on the same footing? I firmly believe that Christ is NOT the only example we should be learning from. Even if we are *only* to gain wisdom from Jesus’s story and teachings, we can gain no wisdom on offer if we neglect Torah instruction. Jesus himself was a teacher.

What was he teaching? Where and what were his sources? Is not a deep, full understanding of the Torah requisite?

George: This is a very good question, for many Christians take the view that we can go back and forth between the law and grace depending on the circumstances. But there is no evidence of Christ ever saying that. They are two different religions with different ways of drawing close to God. Nevertheless, I love and respect every Jewish person and their religion, Judaism.

The question is how one becomes righteous before God. According to the teachings of Moses, one must obey the law that he taught. According to Christ, we are righteous by faith and are then expected to do the works of righteousness, which are not the commandments of the law of Moses.

Jesus explained what the works of righteousness are when telling John the Baptist to baptize him, saying that that would fulfill all righteousness. John rightly felt that he was not worthy to baptize Jesus, but Jesus said that he should do it anyway, because it would be the first example under his teaching of one humbling themselves to make another more important and love them.

In this one act, Jesus and John fulfilled all righteousness in God’s eyes. Thus, Jesus also fulfilled the law of Moses, which means, as followers of his, we do not need to use it as a means of being righteous before God, but we can still use it as a guideline of moral principles for ourselves, but not to force it upon others who are not among us. As Paul said, What do I have to do with those outside the church?

There is no need to ever switch back to “righteousness by the law” under any circumstances. We cannot follow the example of someone who believes they are righteous by the law if we are Christians.

We can admire their outward behavior, but that has nothing to do with righteousness, for a person can be filled with hatred while doing an act of kindness. But if we are filled with humility and love and do an act of kindness, we will be motivated to make the recipient know of our love for them and tear down the walls of tolerance that keep society divided.

There are many Jews and those of all other religions and atheists who follow this path without formerly seeing themselves as followers of Christ.

Ivan: This is the way.

I have nothing further to add.

Thank you.

May the Creator’s blessings keep you.

George: And may the Creator’s blessings keep you also.

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Suggested reading:

The Spiritual Story of Democracy, Introduction

My friend Harinath posted a remarkable article entitled, “Who is Hindu?: -Seen The Unseen” in response to the following question I posed to him. Paraphrasing, What are your thoughts on loving one’s enemies as a means of helping society with its problems?

He said that he may not have fully answered my question, but that his article represents his current understanding. But with great understanding, Harinath explained the world and its levels of participation with plain clarity. I highly recommend reading it. It set the stage for me to explain my answer and for that I am truly grateful.

The Role of the Undisciplined in the Present World Order

If I may summarize his work from my context, it distinguishes between the undisciplined and disciplined, who both have a role in keeping the present world order in control. It is a very ancient order as one of his examples proves. He referred to the quiet humility of disciplined students of Confucianism as an example of a respectful life that contributes greatly to a healthy society. Some 25 centuries later, it is still held as one of the pinnacles of good society, working from the individual to the family to the nation.

The undisciplined have a role in this society by proving what not to do and giving the disciplined a chance to persuade others of their system of teaching, respect for others and humility. Among the undisciplined, as he pointed out, are those in “the Bad Vocal Minority”, telling the rest of us, or whoever will listen, what we should do without much understanding of their own lack of discipline. The famous adage, get the beam out of your own eye before you try and help another get the spec out of theirs, is often applied here appropriately, to get such people to focus on themselves first, but inappropriately to save the present world order.

When is Good Advice Inappropriate?

As his article wisely points out, the devil does not come from without, but from within, leading many in the Bad Vocal Minority to judge others and not look at themselves. But inappropriately, the adage is used to point out the need to hate demons, to despise demons, and conveniently say that bad people have demons so how can we love them?

The question, Am I supposed to love the devil since he’s my enemy too?, often has good intent but shows a lack of spiritual understanding. Psychology speaks of severe mental disorders when referring to mass murderers, while religion says they have demons. If we put them together, we can say demons are the beam in one’s eye that twists perception into a mental disorder, but never the light itself. It is how light reflecting on a pond appears to be moving with the ripples, but the light within us never moves itself.

Loving Enemies in their State of Blindness

To shake the misnomer of loving the devil, we need to love the person in such a state of blindness and help them cast out the ignorance in their eye with unconditional love and forgiveness. When we learn how to do this ourselves, we can do it in all our individual relationships, in family, between political parties and nations. We build a new world order where we take our share of the responsibility for the bad behavior of the least among us, asking ourselves together, Are we loving them as our own soul? Is there any way we can love them better?

Unconditional Love is a Choice Only When We Can Learn It

It is a choice to learn how to love enemies of good conscience, the spiritually blind, and many choose not to by telling themselves, It is just not part of human nature. They will tell those who know how to teach them to get the beam out of their own eye and stop trying to force their will upon those who choose to live by conditional love.

The present world order lives by conditional love. So when we turn our focus inward and become good at conditional love, loving our chosen neighbors with it, but failing at loving our enemy, for conditional love simply cannot do that, we fail to do what the world is crying out for.

Every time a crime of murder takes a soul, a war brings murder upon countless souls, is it not to some degree because we did not learn how to love our enemies? We learned how to walk quietly as the best we could do. We simply do not understand how people can be so hateful because we do not have unconditional love to give them and, thus, do not understand how to bring society together for them, instead of bringing society together against them with a beam in our eye.

Will You Leave Also?

Christ said that if we do not believe in him, we should at least believe in his works, which were all based upon unconditional love for enemies. He removed religion as a necessity to do so and gave society an opportunity to come together based on this one principle. He said this 20 centuries ago, acknowledging that most people rejected his teaching, asking even the handful that followed him closely, “Will you leave also?”

However, he spoke of a time in the future when half the world would follow his teaching of loving one’s enemies. Since it is not based on believing in him, some of them will be Christians, some Hindus, Muslims, Buddhists, and Jews, and of course, atheists and agnostics.

Change Is Arriving for Half of Us

As knowledge of Word (Christ or Truth depending on our beliefs) put it 20 centuries ago when he was rejected, “The whole world lies in the evil [of spiritual blindness].” But referring to the fulfillment of the times of the nations — this generation when Word is revealed — Word said, “In that night [we are in that time of darkness], there will be two in one bed [spiritually asleep]: one will be taken, the other will be left.” That is half the world freed from spiritual blindness. But those around him asked, “‘Where Lord?’ And he said to them, ‘Where the body [is]. There also the aetoi will be gathered.’”

Aetoi is Greek for eagles or vultures, depending on the context. The flight of eagles symbolizes the freedom in our minds when we can love and forgive unconditionally. The flight of vultures symbolizes the hunt of the soulish body, not the physical body, in search of the appearance of death, for to hate in our heart is spiritual murder. This context uses both, wherein those taken are set free from their soulish body and shown where their place is in the new world order. The undisciplined in the new order will be loved and forgiven unconditionally — finding many opportunities to change when ready.

Word explained where that place is for those who are free, saying that many from the East and West will sit down with Abraham, the father of the great western religions, Judaism, Christianity and Islam, who invites those of the great eastern religions also, Hinduism and Buddhism — inviting all who love the spiritually blind as Word taught.

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Suggested reading:

“The Eyes of Democracy” This is the first article in a series aimed at teaching how to love our enemies or, as it concerns fellow citizens, how to love the enemies of good conscience.

“The Spiritual Story of Democracy, Introduction” This is the central article in the series.

List of All Articles

For the Introduction, click here.

For Chapters One through Three, click here.

Chapter Four - Translated in Vision

Where is your agapé?

Following the envisioned ending of the generational war between the conflicting national visions of Democrats, Republicans and Independents in the United States, key among the hundreds of main party names in Word’s political singularity, there is a well-earned rest for the sons and daughters of peace in Word’s dual vision of peace. It can be found only in Name’s genesis1 suneidesis,2 replacing the duality name of blindness in perception of the world.

On a new day though, the great conflicting visions that remain throughout the world — between some 200 nation-names in Word’s national singularity, driven by the preeminent conflicting visions between the ten great world-names in Word’s world singularity, both permeating its agapé political singularity in the transparent world of our genesis suneidesis — start rising up together in front of our house of knowledge. Through the opaque appearances covering their light-folding eyes, they rise. Always between blind agapé names, they pertinaciously resist each other’s blindness to the principle, although in truth, all the while only defiantly wrestling their own uniquely-engraved personhood of Name through every other name likewise blind to their three singularity positions in Word.

In their own double light-folds, seeing agapé names are always engaged in Name’s thought luminosity manifesting everyone, actively at work now in front of our house of knowledge. With stolid focus, never resisting blindness in anyone, the seeing respectfully compare the forms those in front see themselves in to their forms in the luminous iridescences of Word’s agapé singularity. Free from their conflicting visions, the seeing bless their thought luminosity through both forms of Word’s jasper-piety light inside and outside of the supersession, both within Name’s City of Agapé and Piety Light. Outside it within the city, Word’s jasper-piety light is part of the city’s twelve jeweled-light-folds of Name’s foundational agapé visage, each fold a name and its conveyance (or angel). Pandimensionally upholding all bodily light, including The Pan-Symphony Hall of Sacred See Glass Surfaces, they consist of trans­par­en­t iridescent jasper, sapphire, chalced­ony, emerald, sar­donyx, sardius, chrys­olite, beryl, topaz, chryso­prase, jacinth, and amethyst.

Gathered in Front of the House of Knowledge

Without fail, once all are gathered right in front of our house in the city, they see us reflecting in their pupils as a glass door, without seeing through their pupils to see that we are the agapé door that is two in the structural drama of transparent light between us, without recognizing us or anything other than the opaque door in front of them. We glass pan-north and pan-south, confounding them to keep them far away from our spiritual experience of the galactic foyer, the structural drama of opaque light between us, where the appearance of physical death caused by their conflicting visions lays trapped behind their pupils. That is until Name decides they are ready to think about what is most important and asks them from His visage, “Where is your agapé?”, and turns them to ask each other.

And if these blind names in front of our house decide they are ready to learn, Word will open the teaching door between us and — through the twelve jeweled-light-folds, reflecting the spectrum of their agapé light between Name’s visage and Word’s — loose the appearance of physical death from their perception.

Before being given the choice, personal, political, national, religious and atheistic conflicting visions all want to witness for themselves the incredibly dimensional stories told about our house of knowledge. Is it the sole structure of the principle alone that is holding its mid-spirit suspension in place, from all point fields in the dual vision of the City of Agapé Light? They want to understand how Word conjoined all of our houses to each other permeationally in this one suspended position in the city — simply by showing us how to yield our visions to one another in his agapé singularity through its pivotal superseded ones.

Using our multi-leveled permeational house as a deep reticle, Word aligned the blind light of all three political names in this generational war to enable them to appear before Name and see Him through each other — as Name looked directly at them through their new self-visions. Seeing each other through Name looking at and through their transparent positions in Word’s agapé singularity, they de-weaponized their minds by choice because of the kindness in Name’s face. They did away with the de-structural drama of the physical creature, which, in the foyer, freed its joints from the involuntary reactions playing them like an accordion.

Now these political names exchange their self-luminations of Name with each other freely, even through the singularity of their personal names moving in Word’s agapé political singularity of the world. Together, in the transparent world of their genesis suneidesis, they move across the eternities with the spiritual joints and marrow of Word’s grand permeational body in the City of Name’s Agapé Light.

Coming and Going At Our Door

The world’s remaining conflicts blindly envisioning each other at our door, coming and going, cannot enter to find out how this all transpires. For as should be expected, their sight is shackled through what to them are the mysterious dimensions of Word’s tessellating singularity. Appearing to engulf the walls of our house of knowledge in their perception, they form the golden world singularity jettisoning out of it like a dark tempest. They cannot grasp the omni-reality that there is no darkness in Name anywhere in themselves.

Collectively deceived, they are the greatest entourage of blind piety light in existence, throughout history. Although glorious to them, their self-perceived radiance has a value less than nothingness — in the face of their actual brilliance, gloriously radiating at this moment in the worldwide form of The Spiritual Story of Democracy. Once considered a paradox, in this state, they are unentered yet already manifest twice inside our house of knowledge. For Name is ready to pose the question in their soon-to-be pre-enlightened state of mind to be considered well in their hearts.

In the weight of this moment, their spiritual thoughts are locked in their brains, between the simple tides of the global north and south. But such activities operate only in our foyer, in the one permeation among the countless others permeating it, where the image of the universe resides in our conjoined house, waiting to be experienced spiritually within blind agapé names of light. Also unknown to them, but in their second presence inside our house, they are in what can be called the living room of its structural drama, The Pan-Diamond Room, The Congregation of El.

Here but not here in their second presence lies the key ancestral conflict of visions. It is between the nation-names Israeli and Palestinian, ancestral since the same appearances blinding the Philistinians millennia ago, perception void of the principle, have been passed down through a mental lineage to the Palestinians, central now to the national genesis of their world suneidesis. A light-fold supremely elusive in ensnaring all other remaining visual conflicts in the world, it is an ancestral chasm of rage and vitriol. As such and appearing to be held together in the pan-diamond’s nonexistent dead center, it is unacknowledged by its roomful of transcending names, compassionately ignoring it. For all these two nation-names see in the room is their memory of a morass jettisoning out of the walls of our house. Consequently, the chasm, as we can imagine, moves with the simple tides of the global north and south in the foyer, their first presence, pushing against without permeating Name’s fully interpenetrating spectrum of agapé thoughts, feelings and moods.

Watch how the spectrum of the pan-diamond repeatedly permeates the undulating image of the universe in the foyer. In return, its chasm of ancestral to modern appearances wear a blank gaze trying to face the room. It is clear that, in the same absolute position of Name’s permeating spectrum, the universal image itself cannot permeate anything, including itself. Thus, while displayed magnificently in the one permeation holding it, the image and its ancestral conflict of visions can only present the nation-names Israeli and Palestinian opaquely. Laid bare though, their blindness, not their agapé names of light, is radiating superseded jasper in but not of the pan-diamond room of Name’s transcending names.

Failing To See Around One’s Own Opacity

Reaching beyond but confined to this one permeational surface, the inverted tessellations between all abyssal nation-names, deep in their own blindness, out of reach twice in the midst of the nonsuperseded city jeweled array, form a sub-singularity in Name’s pan-diamond room. It keeps the world entertained with itself but only in the existent dead center of the foyer. There, no one can interpret the pan-mind of Word perpetually translating the subliminal mind of Name’s visage passing through it — except those ready to be enlightened by the only enlightenment, the agapé principle. The mind that receives it instantly permeates in all pan-directions and fills the pan-diamond room with its own self-luminations of Name. Yielding to each other in the world singularity of Word’s lustrous agapé iridescences in the pan-diamond, these minds, names, leave the blind entourage alone to its hardened self.

Less populated and moving further and farther away from itself, the abyssal entourage believes it is fully awake in the center of Name’s pan-diamond room. And yet, they are all confounded by the words being repeated throughout the room, “Where is your agapé enlightenment? There is none other.” The rejection in their minds to the sound speaks for itself. Neither of the world-names of Israeli and Palestinian, Jew and Muslim, will make the other more important than itself. So keeping the worlds within them in a shared dream dissonance, they need us to be their door into the permeational agapé light of our structural drama, already in but not of their opaque world suneidesis.

Now Israel and Palestine themselves are not enemies of the transparent world of our genesis suneidesis. No, victims of their own actions, they force themselves into necessary blindness of each other, for their light is perpetually absorbed by each other through their actions and converted to heated vitriol. Like all others enamored by the thought of an enlightenment not requiring them to give Name all their agapé through their enemies, they fail to see that, in this state, that includes their blind despised selves, their own worst enemy, and failing to do so lodges it as a false self-image in the peripheral of their pupils. This is while, in the face of such a self-image, desperately trying to diffract around its own opacity to see into Word’s singularity, their superseded names in golden light-folds are doing just that — giving Name all their agapé this way through everyone else in Word’s singularity. In the City of Agapé and Piety Light, the door to the pan-diamond room of our house of knowledge prepares to let them in.

Orchestrated Permeational Waves

Deceptively gravitating away from the goodness of true pan-north and pan-south in their spiritual minds, Israeli and Palestinian avoid establishing the principle in their genesis suneidesis, the true timeframe of agapé light. Consequently, their awareness of Name’s self-illuminations in the engraved personhood of each of its agapé names is locked out of itself. They cannot see their own superseded manifestations in colossal display as seeing-eye instruments for the blind everywhere. Combined in the goodness of Word’s pandirectionality, the luminous arrays of the blind leading the blind radiate in the pan-diamond room of our house.

Leading the blind with their shared abyssal fear, anger and desire, Israeli and Palestinian think these things originate in them, according to their inner opaque appearances. In truth, their origin is the grace of Name’s agapé-yirah, agapé-anger and agapé-desire. Name’s yirah light brings fear into them for not making each other more important; Name’s agapé-anger works against them for not doing so; and Name’s agapé-desire for them to love the least through Him appears as deceitful desire for rejecting it. All three appear as attributes of their false self-image, deliberating in the misperception of their peripheral blindness. Know, however, that they unleash these things, not Name, upon themselves, knowingly or not, so as to keep an abundance of His life-sustaining grace in their lives. Name never removes the minimal needed to sustain all life in Word. And yet, despite not knowing what they do but thinking they do — in using these three things to judge each other as though the other knows what they do — they and their blind entourage are, for some unknown, mysterious reason, being allowed temporary inside perception of the pan-diamond room in our house of knowledge.

Without notice, their awakening minds suddenly dip into what their untrained eyes are allowed to see — countless light-folds instantly transparentizing themselves and Israeli and Palestinian in The Grand Room, The Sacred Panarrays of The See. Appearing from within them and showing each how it sees the other with the pan-light of Word’s structural drama, The See helps them find themselves undulating in orchestrated permeational waves.

By The Hand of The Sacred See

Taking up their roles in the waves of conjoined pancubic light-stories, by The Hand of The Sacred See, the upper and lower apexes of their now seeing entourage begin to actually tessellate. Unlike their untessellated feelings — when they had united in hatred for Word by accusing him of being a blasphemer, or today when the whole world unites in hatred for Word by accusing him of being a pedophile, of breaking their holy laws — the upper and lower apexes of their feelings tessellate in unconditional love. It places the agapé principle supreme in their eyes to expose the blind self-image in each other, who misuses the moral code to condemn their enemies in hatred. As a result, the hyper-crystallizing spirals of Word’s agapé singularity rise through their upper and lower apexes and bring out the roles of goodness, righteousness and truth in The Story. Innately, their newly tessellating agapé light consciously crystallizes also, revealing the previously hidden thoughts at the beginning and end of every one of their blind luminosity dialogues. First to be received is the one about how they had glorified the hatred in their self-image to worship the innocence of their self-proclaimed genesis righteousness. Although they are still unaware of it, Word has already proven that righteousness is loving the blind, period.

Stunned beyond measure that the agapé light of Word’s dual vision of heavenly peace, or even its illusory reverse magnitude, can do or imitate any of this, they forget to breathe spirit. It is, however, not until the four apexes around The Pandirectional See appear in the four apexes that form around their own tessellations — that the golden singularity of Name’s pan-presence manifests out of the fragrance alone of their orchestrated waves above and below. Controllably in ecstasy, the living participants of The Story, actors who are not acting, spiritually smell the pan-presence and start speaking in The Sacred Panarrays of The See in the agapé timeframe. Manifesting as vision of true genesis righteousness in innocence, they radiate in the complimentary angelic/conveyed angles of the city’s twelve jeweled-light-folds, smelling the fragrance of Name in all twelve as the foundational agapé visage of Word. Other members of the entourage conscious of their self-luminations of Name put it all on immediately and prepare for more of The Masterpiece of Name’s Light in Word.

While we are all fully absorbed in the pan-infinite, Name and Word manifest again in the pan-diamond’s living center, holding the deepest boundaries of all bodily light within it. This time it is from the panview of the living particles of the light-folding waves, a view to behold Name and Word’s combined iridescent wisdom and beauty. Permeating each other equally in wisdom and beauty and again within themselves but with Name permeating Word alone as its source, they perfect all of us in Word’s singularity between them into one with them. Our oneness focuses and pansurrounds the ancestral and present-day agapé faces in Palestinian and Israeli’s storied light-folding eyes.

Meanwhile in full story ecstasy, the full panview of everyone, Name has suspended all dialogue action in the sacred panarrays, placing even the jasper illusion of their meaning contours out of reach for de-structural minds. Trying to stop all spiritual reasoning in others since it has stopped in them, de-structural minds have also been trying to prey on the seeing entourage for no longer judging Word as a predator. But suspending their dialogue action is preventing them and, instead, reveals to them that they have been wrestling Name through us in the foyer. This is a sudden and total detachment from false intellect. In disbelief, they realize that they are the real predators, wearing jasper blindness. But now the only thing in their permeating perception is the blazing light of forgiveness in Name and Word’s exquisite light-fold, in front of them all the time in the timeframe of agapé light. Receiving it humbly and accepting the only enlightenment gratefully, they see in each other that they are the agapé faces — reflecting in the storied light-folding eyes of Israeli and Palestinian — that Name, Word and the rest of us conscious of our perfected oneness are focused on, consciously pansurrounding. Breathe spirit to know that Name speaks visions from our oneness.

Name speaks visions in the Worldwide Orchestrated Permeational Waves

Visions upon visions start with the illuminating fragrances of Name’s pan-presence — laid out like isles of light suspended panaround the City of Agapé and Piety Light. Upon each isle and out of its fragrant illumination, the grandioso world-names of Israeli and Palestinian form, that is, Jew and Muslim, in the resplendent jeweled surfaces of their position in Word’s world singularity. Manifest separately on each isle with the skilled beauty of eternity, their fragrant world hues reflect their jeweled surfaces onto the other levels of the clear cubic light-fold between Palestinian and Israeli. Simultaneously suspended in awe in the pan-diamond room, within Word’s agapé singularity perfected into one, Palestinian and Israeli both wear the self-luminations of Name that The Sacred See gave them. To bring The Story into omni-focus here, everyone’s outer vision of the isles transitions to their inner vision of the city.

Panhere, these two preeminences of Name’s pan-presence are facing each other, two self-luminations of Name. Both emanate the illuminating fragrance of sky blue out of the crowns upon what can best be called in each of them, the head of their agapé light. Their emanating crowns serve as what can best be called in each of them, the mouth of their agapé light, with the musical transparent colors of sky blue trailing within each of them. Empowered then to behold each other’s self-luminations of Name emanating these emanations, they see their emanations panflowing between them in the living center of their self-luminations of Name, holding the deepest boundaries of its bodily light within it.

To the praise of such glory in Word clothing them in Name’s grace, Israeli and Palestinian discover thousands of years of each other’s world beauty in their self-luminations of Name. However, only together do their panviews of beauty in the living center uncover the great but gentle multitudes of Name’s self-luminations working behind everything. They share with us the taste of great worlds in themselves, the light of their spiritual fruit, each with a meta-life walking upon the one street simultaneously translucent and transparent, the one made of multi-future nows. This is all permeated alone by the supreme mind of Name’s omni-heart, the transparent world of The Sacred See’s genesis suneidesis, working from its omni-soul in the agapé singularity of Word, The Sacred Seen.

Announced in Word’s agapé timeframe but unannounced in the time of Word’s appearances, Name’s great luminosity dialogue panhere — between two self-luminations of Name among the many, tabernacling Israeli and Palestinian, alongside the many city eternities walking on the opaque streets of our towns and cities, in the simple present of our small world — speaks to be heard now by everyone.

The First Movement of Light

The First Movement of the Pan-Symphony, with all its beauty eternal in past and future genesis cycles, reveals that the sublime felicity in the transparent world of Name’s genesis suneidesis permeates the world’s centuries upon centuries of pain untouched from the pan-diamond room — as Name determines is divinely to be. For confined to the foyer of world history, pain exists in but not of the three types and durations of appearances, making it an experience of them not its own substance. And nothing without substance can enter the City of Name’s Agapé Light, including the pain of suffering for others, not just pain for one’s own failure regarding the principle. For such willingness to suffer for others is to step outside the meta-substance of Word’s agapé singularity in the pan-diamond room, where no one even knows that others are suffering, as Word determines is divinely to be inside the structural drama, the reason sublime felicity can permeate suffering untouched. This is why it was so important for Word to get others to understand that Name sent him. This is why it is so important to understand that only those whose blindness makes them wish they could see with agapé light, which they attain by choice, deserve democracy.

In visions working in the luminosity dialogue of His thought, translated and interpreted concerning the first stage of the transparent world of His genesis suneidesis, Name says, “The cries to Me have been from the beginning. Symbolic or not in your mind and suneidesis, the voice of Abel’s blood cried out to Me from the ground, cursing his murderer Cain from the ground. Everyone wanted the blood of Cain when I said no, because they rejected the agapé principle. This was the first case of man’s self-rule failing, deferring democracy’s rule for quite some time. To prepare you for it, symbolic or not, Moses told you that I do not want you to have kings rule over you, for they will never let you have democracy. But your ancestors did not listen. So now your levels of blindness in Word’s political singularity work in My self-luminations, tabernacling you in your pancubic light-folding streets crystal clear. Therefore, on opaque streets, where, in physical bodies, you are permeated by this spiritual intersection unknowingly, you cannot understand that My sublime agapé for you passes through your suffering and does not always stop it — to create agapé stronger than death in the transparent world of your genesis suneidesis.”

The Second Movement of Light

In The Hall, The Second Movement of the Pan-Symphony, with all its past and present eternal beauty, reveals that Word’s vision of dual peace in the transparent world of Name’s genesis suneidesis permeates suffering in the world untouched from the pan-diamond room — but provides a way in. The twin nation-names Esau and Jacob manifest the entrance into Word’s vision of dual peace in their self-luminations of Name, even though in the foyer Name said that He hated Esau and loved Jacob, satisfying the blind desire of many to hate while not satisfying in the least those who want to see Word’s political singularity. Knowledge of why Name said this frees us from the conditional agapé of unconditionally loving only selected members of our family, political party, nation and worldview, certainly not any outside them. Without unconditional agapé for everyone, hating Esau forces us onto Jacob’s side of their light-fold before he received his new name Israel and could see with Word’s political singularity. Hating Jacob forces us onto Esau’s side without access to the one time he had unconditional agapé for Jacob by forgiving him. Thus, Name said this to teach us that it is only by forgiving and loving them both unconditionally that we can see them superseded in Word’s political singularity in the self-luminations of Name tabernacling them — and enter Word’s vision of dual peace between them in the transparent world of Name’s genesis suneidesis and through everyone else, all in the pan-diamond room of Word’s structural drama of The Story.

In visions working in the luminosity dialogue of His thought, translated and interpreted concerning the second stage of the transparent world of His genesis suneidesis, Name says, “Word’s blood would have cried out to Me from the ground, but rather than cursing the world with it, I raised it up spiritually and use it to forgive the world if it drinks it and, experiencing the physical spiritually in Me, worships Me in spirit and truth. In so doing, you can give all your agapé to Me through the least among you and thereby love them unconditionally, envisioning Word within them in The Panarrays of The Sacred See. Drinking this vision flowing in the spiritual blood of Word is The Sacred Seen, for Word’s suffering in the world paid the price for you to be transformed by simply forgiving and loving the least unconditionally. Transformed in double light-folds formed with all the world, as blind light-folds are treated like Esau and Jacob, you become Word’s dual vision of peace in your double light-folds, adorned with the twelve jeweled-light-folds reflecting in you from My visage. With this view of the world, your physical body no longer looks like it travels in a straight line. For the inner and outer vision of Word’s agapé timeframe takes it through multiple states of agapé light to move anywhere. It is all determined by the weight of blind memories in the transparent world of everyone’s genesis suneidesis, misused by the many when failing to give Me all their agapé through those they meet on the opaque streets of Word’s structural drama.”

The Third Movement of Light

In The Hall, The Third Movement of the Pan-Symphony, with all its past and present eternal beauty, reveals that our own personhood of Name, uniquely-engraved by Word along with the transparent world of its own genesis suneidesis, permeates our own suffering and temptation untouched from the pan-diamond room — in the supersession. Knowledge of this opens the way to working from Word’s uniquely-engraved personhoods of Name embodying our family, political, national and world-names separately in their own singularities while joined together in our double light-folds. They appear as the lustrous iridescences of the one grand agapé singularity in Word’s grand personhood of and uniquely-engraved by Name Himself, spiritually referred to as the only begotten name of Name. Fully permeating Name’s City of Agapé Light with his begotten-name embodied, Word does so a second time to fully permeate our engraved-names embodied and fully participating in the Agapé City of Jeweled Light, in all the lustrous iridescences of Word’s grand agapé singularity in Name. Extended within to the spiritual experience of our physical joints and marrow, it makes all suffering and temptation outside and inside our physical body in the world illuminate in Word’s agapé singularity light — though still untouched in the transparent world of our superseded genesis suneidesis. However, as Name’s sublime agapé for us passes through our suffering and temptation, not always revealing to us our presence as Word’s vision of dual peace, Word manifests Name to us to create agapé stronger than death and life in our uniquely-engraved personhood of Name in the pan-diamond room of his structural drama.

In visions working in the luminosity dialogue of His thought, translated and interpreted concerning the third stage of the transparent world of His genesis suneidesis, Name says, “The nations did not listen through the genesis generations of their world transparent suneidesis. Among the multitudes who believed in Word, most did not drink his blood spiritually, and thus the democracies they formed were without the agapé principle. As a result, the blood of the Jews cried out to Me from the ground of the Holocaust. For such democracies are breeding grounds for temptation that lead to wars, wars to feed your insatiable desires in conflict with the same desires characteristic in monarchs. Even when moral standards help you control temptations in your outer bodily appearances, they breed sanctimony in your inner appearances. It causes those whom you judge for their outer temptations to flaunt them before you, back and forth until societies crumble without vision of Word’s uniquely-engraved collective personhoods of Me. Yet, still embodying your family, political, national and world-names, they preserve you from yourselves in Word’s vision of dual peace. Nevertheless, agapé stronger than death and life never manifested in your uniquely-engraved personhood of Me. As a result, directly or indirectly, the entire world blamed the Jews in the Holocaust for its failure — when all who reject the principle are to blame. The suffering and temptation of the world outside and inside your physical bodies were not illuminated by Word’s agapé singularity light, so you did not see the consequence of belief in darkness coming. In plain view, you cannot walk the opaque streets you made in My uniquely-engraved personhood of who you are. Strangers of life, you lift up your eyes to ignore your fellow world citizens stumbling, as your own superseded mind and suneidesis pass right through you untouched in the pan-diamond room. So I carry on walking you in My self-luminations until We awaken you again for the next chance to choose.”

The Fourth Movement of Light

In The Hall, The Fourth Movement of the Pan-Symphony, with all its past and present eternal beauty, reveals that our own genesis in the world transparent suneidesis permeates world suffering and temptation in the foyer, untouched from the pan-diamond room, and not because our past was pure and on its own able to enter Name’s City of Agapé and Piety Light. Impure memory of our past cannot defile the parts that were pure, but it blinds us to our genesis suneidesis in the supersession of the past. Everyone’s life has always been the pure agapé light of Word, even when he was accused of being a blasphemer early in our world genesis and now accused of being a pedophile in it, both the worst of the worst in their cultural time. Those who judge people of such behavior see them as their own life and deny that Word is their life, thereby projecting such behavior onto Word, for in doing unto others we do so unto Word. Using our agapé light, stronger than life and death, to love and forgive all of them unconditionally — thereby showing compassion unto Word for being their life and carrying the burden of such behavior — to help them all change, blasphemers, pedophiles and those who judge and thus hate them both, we see Word’s undefilable agapé light in them, The Sacred Seen, and that reveals it in us. And this breaks whatever addictions that are enslaving us due to having judged others, having blinded us to Word’s vision of our engraved names of light in dual peace and Word within us in The Panarrays of The Sacred See. In freeing us to see and see from the transparent world of our genesis suneidesis, Name walks us awakened, as we walk with Name in Word in and between us, passing through the world untouched — without losing compassion for those suffering in it or tempted by it. For that includes us, only may it be as truth suffers every day and is tempted by the world but is not tempted in itself.

In visions working in the luminosity dialogue of His thought, translated and interpreted concerning the fourth stage of the transparent world of His genesis suneidesis, Name says, “The nations of the world are still not listening, so now the blood of the Palestinians has been crying out to Me from the ground of Israel’s hand. The fourth stage of the transparent world of My genesis suneidesis brings the results of rejecting the principle full circle, from Moses warning them not to have a king to the present actions of Israel against Palestine. The democracies have cried out for Israel to stop, but Israel cannot hear you. Therefore, The World Orchestrated Waves Pan-Symphony has been preparing you to see Israeli and Palestinian in the fulfillment of the times of the nations, as viewed in The Panarrays between The Sacred See and The Sacred Seen in Word’s agapé timeframe of My Story.”

Family-Names in the Light-Folds of Agapé

With all its past and present eternal beauty, The Hall inside the Pan-Diamond Room of The Sacred See Name presents the light-fold between Israeli and Palestinian superseded in the fulfillment, while their self-luminations of Name blissfully and consciously take in each other’s beautiful thousand-year illuminations through the lustrous iridescences of Word’s agapé singularity. This includes the iridescence of their agapé family-names singularity, working within their political, national and world-name singularities in Word. Presently, in the fulfillment, the genesis core of all family-names in Word’s singularity, the one spiritual and physical world family, is now being manifested superseded in The Sacred Seen Word and as the beam in the world’s pupil — the false self-image of inner peripheral vision in the jasper-gender roles of father, mother and children.

Now, agapé-names of golden genderless light radiate jasper light to signal that, having lost touch with their real personhood, they are misperceiving themselves in an illusion or that they understand the illusion and are presenting themselves in it to do the will of Word in the world. Thus, the double light-folds between jasper-father, jasper-mother and jasper-children veil or glorify Word’s vision of dual peace in the pan-diamond room, even more so than the Esau and Jacob light-fold. For their light-fold consists of agapé-names to directly permeate, wherein the gender of their physical bodies is not central. But the illusion of agapé-names centered around the gender of their physical bodies in family relationships is the very root of conditional agapé, always at war with the principle of Word’s agapé singularity in Name’s genesis suneidesis. It requires a purely symbolic light-fold to permeate the jasper light forming the beam in the pupil of those believing the gender family member is who they are, after which the blind agapé-names themselves can be permeated to see Word’s vision of their dual peace superseded. That symbolic light-fold is — the woman sitting upon the scarlet beast.

In the simplest interpretation, the woman sitting upon the scarlet beast is a symbolic light-fold of two agapé names where one believes or understands the illusion that it is a woman, an undisciplined woman, the other that it is a man serving as a subservient beast to the undisciplined woman. In a more general interpretation, the blind agapé name sitting on the other is the dictator of the relationship, with a male or female body, and the other is the dictated, with either body. In any case, they form double light-folds with agapé names believing or understanding the illusion that they are their children. At the same time, according to Word’s agapé timeframe of The Panarrays between The Sacred See Name and The Sacred Seen Word, in the one spiritual and physical world family, it is also the symbolic light-fold of the jasper city and the jasper nation-name kings serving it, all believing that what is in their pupil is who they are, individual family members of gender who are citizens of the jasper city, or understanding the illusion. Whether we possess the ability to understand both usages of the woman sitting upon the scarlet beast light-fold is determined at the fulfillment, according to the results of rejecting or accepting the principle come full circle in eternal motion — The Four Movements of Light in The World Orchestrated Waves Pan-Symphony of Name’s Genesis Suneidesis.

Concerning the first part of this eternal motion, hating the jasper man, through belief in the illusion of the agapé name in the symbolic light-fold of our pupil, forces us onto the other side of the illusion in our pupil, the jasper woman, and vice versa. Either way, as well as with any other arrangement from immediate family members to distant relatives, our dependence on the woman sitting upon the scarlet beast light-fold is strengthened in the blind perception of our inner peripheral vision. And clearly there is no forgiveness involved for the jasper person. For aside from the fact that an illusion does not need forgiveness, in Word’s agapé timeframe, jasper people can encompass only the single generation of their associated physical body, not the forty-two genesis generations of the agapé name and its spiritual body behind them. The only way to see Word’s dual vision of peace in actual light-folds through the symbolic is to see Word’s spiritual blood permeating the jasper light in them according to the agapé timeframe and then forgiving the agapé family-names needing forgiveness, as well as receiving forgiveness from them or Word in them for seeing them as jasper family-names.

Then, you can see them permeating each other’s uniquely-engraved personhood in the supersession of their genesis suneidesis or yours, or neither if you are both awake then in Name’s City of Agapé and Jasper Light and not asleep in the jasper city. If only you can see them absolutely void of gender in The Sacred Seen Word, and they cannot see you, present their agapé family-names as instruments of Name’s righteousness in the will of Word, reflected on every other level of lustrous iridescence in Word’s agapé singularity, manifested in their self-luminations of Name walking them.

Concerning the second part of this eternal motion, the woman is the great city, Babylon, working as the full peripheral vision of the jasper city, where the chief word-symbol demon Satan creates the illusory reverse magnitude of Name’s City of Agapé and Jasper Light. The scarlet beast is the rise and fall of jasper kings, all empowered by the word-symbol demon Satan to misperceive the personhood of their nation-names walking [permeationally] through the light of Name’s city. Thus, all the jasper kings see is that the woman is full of blasphemous names and they want to be them, all accusing Word of being a blasphemer at that cultural time and now of being a pedophile. This reveals that the false self-image alone is wearing the word-symbol demon Satan, conveying these accusations to usurp Word as the life of all names of light. It uses the word-symbol to empower the jasper woman of Babylon to rule over the scarlet beast and empower it to rule over all the nations’ perception of the world — all within the symbolic light-fold of the self-image’s peripheral vision.

Now, such illusion works in the eternal motion only for those rejecting the principle though, choosing to make Word appear as a blasphemer or pedophile in its own and the world’s perception, giving life to the illusion that we are these physical bodies, man and woman in Babylon.

Hating the jasper city, through belief in the illusion of the agapé names in this part of the symbolic light-fold of our pupil, misperceived as jasper women or men, forces us onto the other side of the illusion in our pupil, the jasper nation-names serving the jasper city, agapé names misperceived as jasper men or women, and vice versa when hating the city’s jasper nation-names. To see Word’s dual vision of peace encompassing this level, we, likewise, first need to see the actual light-folds of all these names throughout Name’s Agapé City through the symbolic jasper city. And this requires seeing Word’s spiritual blood permeating the jasper city-light of the word-symbol demon Satan in their peripheral vision — according to Word’s agapé timeframe of the agapé names needing forgiveness as nation-names in the fulfillment of the times of the nation-names. Then, we can forgive them in the fulfillment, as well as receive forgiveness from them for seeing them as jasper nation-names in the fulfillment of the jasper city, or, if they still reject the principle, from Name superseding them in the pan-diamond room of Word’s structural drama. This crystallizes the iridescence of their nation-names in our panview of Name’s Agapé City on every level of the lustrous iridescence of Word’s agapé singularity, all manifested in their self-luminations of Name walking them.

Together, family-names being the same agapé-names with political, national and world-names, they fill Name’s agapé city-light with Word’s dual vision of peace four times this way through each other. As such, Word presents them as Risen City-Names in The Panarrays between The Sacred Agapé See and The Sacred Agapé Seen, and if still superseded, as instruments of Name’s righteousness in Word’s agapé singularity. Either way, they are manifested in their self-luminations of Name, walking them perfected into one with Name and Word, together speaking visions in the final luminosity dialogue of The Story.

Israeli and Palestinian in the Pan-Diamond Room

At the Finale of The World Pan-Symphony in Name’s Pan-Diamond Room, The Sacred Agapé See Name presents Israeli and Palestinian superseded here in The Sacred Agapé Seen Word, even as they each, from their Agapé Crowns, emanate the illuminating fragrances of sky blue, sky caledon and sky smaragdine into the audience of eternities panaround them, with the musical transparent sounds of all colors trailing within and between their crowns in dueling love songs. This is while the foyer within them presents them engraving time like a burnt shadow of death onto each other’s blind agapé faces. The inverted iridescences though of their four singularities in the foyer are all passed through untouched by the stunning panarrays of the transparent world in Name’s genesis suneidesis. And, waiting in spiritual anticipation according to the agapé timeframe, Word has already illuminated every shadow in their omni-perception, lifting the burnt illusion of death from over the agapé faces serving as the crown-diamonds of their light-folding pancubic eyes, pan-below and above their Agapé Crowns in Word. With the idea-substance of the shadow non-substance lifted, Word presents the substance behind the illusion, the essence of all inner and outer vision — the sourced divine virtues of Name’s Agapé in Word, the source of their exquisite light-fold — which Israeli and Palestinian both immediately assign to their omni-perception of Name in Word in each other.

Alone now in The World Pan-Symphony Hall, Palestinian and Israeli’s light-fold position in Word’s golden agapé singularity quietly displays them as agapé names of light with double light-folds, folds of light that manifest them and everyone else according to their individual, family, political, national and worldview singularities in Word’s uniquely-engraved personhoods of Name, all pan-under the umbrella of the agapé city-names suspended in their self-luminations of Name. They are gloriously reflecting this way in Name’s non-reflective visions of them alongside Word’s in Name’s. This quietly displays Palestinian and Israeli’s agapé names of light with pacific light-folding eyes pan-above, below and within their Agapé Crowns of Word, all while exchanging visions of Name’s sourced virtues in Word with each other pancubically in the foreground of their pacific radiating sky-blue minds permeating each other.

Recognizing this infinite value between them, graciously bestowed upon them in their perfected oneness with Word and Name — sharing the illuminating fragrances of the isles of light suspended panaround the City of Agapé Light, all formed out of Name’s multi-iridescent omniscience in Word, and the twelve jeweled-light-folds of Name’s visage in Word reflecting in their pacific light-folding eyes pan-within the city — Israeli and Palestinian humbly choose to make each other more important and straightaway give Name all their agapé through each other. They find themselves manifest in the agapé city-name of David.

They cannot enter this city yet, but already have.

World Democracy Breathes its First Breath

The door of our house of knowledge opens both ways and ubiquitously in the foyer of its world pupil. In plain and blinded sight, the forty-two genesis generations of both Israeli and Palestinian are displayed with veracity in their illuminating physical death and subsequent illuminating birth — out of the crystalline wombs of Name’s sourced agapé virtue for them both in Word. At once where it already happened, they both manifest again in the agapé timeframe and enter the pan-diamond room of the Agapé City of David. No longer in the serene quiet of believing they are alone, panhere, they are in the serene, orchestrated sounds of David’s agapé city-name, with their houses of knowledge conjoined pan-within.

All who are consciously present in David’s pan-diamond room focus their perfected oneness with Name and Word onto the one structural drama playing out between Israeli and Palestinian in their houses of knowledge. Suspended pandirectionally around them, the multitude of eternities seeks to behold the light of the central theme, that of their Dueling Agapé Songs, which have been working themselves out between them throughout The Story and are now being fully staged for all to see at the conclusion. Dueling in the foyer’s history has always been deadly in contrast to the good-natured bantering of its source between our self-luminations of Name. They take turns making the lustrous iridescences of Word’s pan-tessellating singularity ascend through their own untessellating jasper light-folds, folds that block and transform the nature of the spiritual duel in the foyer’s world pupil.

Again and again, they take turns making them ascend to configure their awakening efflorescent beauty as the eyes looking from and at each other’s permeating house of knowledge. This goes on across forty-two generations simultaneously until Name’s uniquely-engraved personhood of each of their singularities fully manifests Word’s vision of dual peace in and between their permeating houses. Then, every generation on this unseen before vision canvas, two or more of these radiating pancubic presences start double light-folding themselves with those touching the jasper double light-fold between Esau, Jacob, the Woman and the Scarlet Beast. It brings them into Word’s vision of dual peace with the second jasper, purified with all the other iridescences. Only then on this eternal canvas of the omni-minds, with vivified pacific eyes on all surfaces, does the theme get fully revealed — our self-luminations of Name push each other away and hide in the universe from each other, watching, from pan-above, below and within the Agapé Crowns of Word, how long it will take, through the lost lifetimes of misplaced hatred in the world, before they find each other again, impossible as it seems to appear for them to ever be separated.

The pristine voices of Word’s singularities pan-sing of it in deep marble tones, reverberating on all The Hall’s glass pan-surfaces. The Watch has Name’s Pan-Diamond filled with the rarest of meaningful fragrances and illuminating tastes, all suspended while experiencing it throughout the Agapé City of David, as well as all other Agapé City-Names consciously permeating each other panhere. In the timeless signature of this, the great rhythmic sound of its instruments of righteousness pan-play the mind-feelings of Word, carefully following every moment of The Watch. Crystallizing panarrays repeating them in chorus, they are accompanied by the radiantly awakening mind-passions and pan-enlightening mind-moods of Israeli and Palestinian in The Watch. During their many inner pandirectional ascensions, The Watch manifests in their agapé as they give it all to Name through each other. In this blessing of blessings, they find themselves mirroring a dozen clear tessellations of their light-folds into chrysoprase agapé faces for each other. Transparentizing everything, they see endlessly into The Sacred Agapé Seen Word in and between them. As a result, from all the pandimensional surfaces of their permeating spiritual bodies, they behold each other’s faces as the faces of The Sacred Seen Word and The Sacred See Name.

Israeli looks at Palestinian. “David is part of the transparent world of my genesis suneidesis. Word glanced at us through him and we formed these chrysoprase faces for each other in his agapé city-name.”

Palestinian looks at Israeli. “David suffered for us when we hated Word in each other.”

In the foyer, the pan-diamond room permeates their physical bodies within both. With the grace of His visage, Name looks at Word through them. Immediately, their self-luminations of Name manifest some of the recent killings in the foyer. Sublime hues of fellow Israeli and many, many fellow Gazan souls ascend in The Watch — agapé spiritual souls of light who, having killed each other spiritually in their physical experience, rise by the power of Name’s Word in their forgiveness for one another. With the chrysoprase agapé faces they form for each other, they see through their lost lifetimes and find each other in The Watch.

Palestinian looks. “David knows about killing, murdering, as well as committing adultery, and yet, he has been blessed with the agapé city-name. Allah alone is Wise.”

Israeli looks. “David did all of God’s will. But while the word-symbol evil ruled in his perception, he was a blasphemous name possessed in the blind perception of the undisciplined woman. However, God made it pass away because He saw how much David was after His heart and would do all His will when able. Therefore, knowing how much God loves His blind agapé names, especially the blind, undisciplined woman, longing for these spiritual souls to see and find each other in The Watch, David learned how to give all his agapé to Him through them. He stopped being a blasphemous name and, in the agapé timeframe, was able to stop accusing Christ of being a blasphemer.

“And now in the present, through David’s agapé city-name, Word frees the many who are pedophiles, including the multitudes who are such only in their spirit — because of having accused Word of being a pedophile in others by hating them. With the power of Name’s Word in their deep remorse, they all see through their lost lifetimes in The Watch and find the spiritual souls of the little ones their actions or thoughts have harmed, longing greatly for the spiritual souls of these little ones to find their spiritual souls and forgive them.”

Palestinian looks. “May we learn to love each other like this, as Christ loved us.”

A pan-crescendo of joy resounds throughout our conjoined houses of knowledge in Name’s City of Agapé Light. However, as in the beginning, at the same time, Name reveals the endless suffering of Word in the foyer, as the sublime felicity of the pan-diamond room permeates it untouched.

However, this time we see Word spiritually breathing the rarified air of forgiveness between all the forgiven — starting with Israeli and Palestinian and Democrat, Republican and Independent — then breathing it physically into our transparent worldviews of nations, political parties, and individuals. Strengthening those who bear other’s suffering first, it restores our awareness in the pan-diamond room. The breath of the Spirit of Life raises us out of the supersession and displays Word’s dual vision of peace, rendering the jasper double light-fold completely useless, no longer able to consume all the inhabitants of the earth.

And in this, world democracy takes its first breath in our world suneidesis, elohim taking their place in the Congregation of El, together, El-elohe-names of agapé light in self-government. But to take its second breath here in The Spiritual Story, we must join Word in Name’s golden pan-diamond-folding eyes, inspiring us to practice the principle like Word.

David looks. “Will a seeing name listen to blind names judging it or simply love and forgive them unconditionally? At the table of eternities, hosted by the genesis name Abraham in Judaism, the city-name Muhammad in Islam rises above the universe set as a folding chair, pan-alongside the city-names in Buddhism, Hinduism, Christianity and all other world-names in Word’s grand agapé singularity, whose members love the spiritually blind according to the principle and thus suspend their political singularity in the pancenter of their self-luminations of Name.”

Name in Word looks: “Our oneness rests in each of your El-elohe-names, whose pancenter exhibits your agapé city-name, displaying Word’s vision of dual peace between you and I.”

Epilogue

Word’s vision of dual peace between Name and ourselves is envisioned in our El-elohe-names. It teaches us that, in envisioning Word in each other, we are envisioning ourselves in each other also, according to the many different symbolic double light-folds we manifest in together. We must do so to use our light in the light-folds we are a part of to give preference to all others, so that we may consciously permeate each other on all five levels of our names in Word’s singularity and give Name all our agapé through each other. It empowers us to stop resisting blindness anywhere its jasper mistranslations and misinterpretations of the knowledge of Word have taken root.

We are empowered to stop resisting the blind actions of the world entourage blindly and start resisting them with unconditional agapé and forgiveness.

Have we crossed a line in The Story and given our pearls to swine, failed to speak in parables so that those who reject the principle may not understand, lest they do understand and are healed? Jesus told his followers these things at a time when he referred to them all as little children spiritually, just as Paul told many that he could not speak to them spiritually because they were not ready. The fact is none of the visions produced in The Story will take root and free us unless we choose to love the spiritually blind.

Keep in mind though, The Story is not about salvation but about the choice of following the principle to participate in mature democracy or monarchies that follow the principle. Yet no part of this misuses Christ’s teachings, making it a religious matter also for some of us.

As children, we all need to accept the things we cannot understand as mysteries, things we may conclude that no one can understand in this world. So if it were not to calm our fears of not being able to understand certain things, primarily how to love our enemies, why else would Jesus himself call some of us swine when he calls us to love them as well, joining us in our childish name-calling but only in appearance? Calling those who steal from us thieves and telling us not to show them our pearls is the only point that still applies today if we are not children.

Although spiritual knowledge has increased enormously as predicted or prophesied, depending on our beliefs, we all must start the journey as children. Only now, children hear from those with this knowledge along with those only professing to have it and must decide for themselves or listen to their teachers to know what to listen to. If it is a matter of who to listen to, we have placed individuals above the truth and are already mistaken. Only Word (Christ or Truth depending on our beliefs) can say, “My sheep hear my voice, and I know them, and they follow me.” (John 10:27)

Thus, some believers agree with this approach to Word’s teaching and yet refuse to follow it without the approval of their church leaders, who believe it is not for us to know until “the Son of Man returns.” I respect that fully.

Bear in mind though, again, speaking to children at that time, he also said that those who do not believe in him should at least believe in his works, all driven by love for everyone. Such followers do not listen for his voice. For at the judgment, the righteous and the unrighteous call him Lord, but as he said, only those who love the least among them will enter the kingdom (Matthew 25:31-46). For many of us, this refers to the kingdom of mature governance on earth.

We might all want to consider loving the enemies of good suneidesis a part of our duty as citizens.

The point is, for believers and nonbelievers alike, it all comes down to whether we choose to love the spiritually blind and listen to the truth of how and follow it, explained in detail in The Mind of the Heart, or continue to only tolerate each other and remain blind ourselves. Most rejected Christ’s teaching on this in his time, but things are changing.

As knowledge of Word put it then, “The whole world lies in the evil [of spiritual blindness].” But referring to the fulfillment of the times of the nations, this generation when Word (Truth or Christ depending on our beliefs) is revealed, Word said, “In that night [of spiritual darkness, which we are in now], there will be two [spiritually asleep] in one bed [of habitation for their souls]: one will be taken, the other will be left.”

This means that half the world will choose the principle and be freed from spiritual blindness to participate in mature governance. But those around him asked, “‘Where Lord?’ And he said to them, ‘Where the body [is]. There also the aetoi will be gathered.’”

Aetoi is Greek for eagles or vultures, depending on the context. The flight of eagles symbolizes the freedom in our minds when we can love and forgive unconditionally. The flight of vultures symbolizes the hunt of the soulish body, not the physical body, for the appearance of death, for to hate in our heart is spiritual murder. This context uses both, wherein those taken are set free from their soulish body and shown where their place is in the new world order. The undisciplined in the new order will be loved and forgiven unconditionally — finding many opportunities to change when ready.

Word explained where the place is for those who are free, as symbolized in The Story, saying that many from the East and West will sit down with Abraham, the father of the great western religions, Judaism, Christianity and Islam, who invites those of the great eastern religions also, Hinduism and Buddhism — inviting all who love their enemies as Word taught.

If you have chosen the principle, then according to your understanding, the agapé essence of The Story has become the senses of your spiritual house. And as such, it possesses Name and Word in itself with the essence of your spiritual senses, experiencing your physical body spiritually as well. Oh how the oneness of Word’s mind and suneidesis works in our senses to empower us to know their in-each-other oneness in one another. We are all shining pan-directionally inwardly and outwardly with both forms of jasper light, emanating both ways through our agapé doors of other-importance.

At the fulfillment of the times of the nations, when we need it most, Word’s unconditional agapé for the spiritually blind is making our unconditional agapé for them abound day by day.

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The Spiritual Story of Democracy, Introduction

The Spiritual Story of Democracy, Chapters 1 - 3

For the Introduction, click here.

For Chapter Four and Epilogue, click here.

Chapter One - Shackled in Vision

The generational war is raging again in the light of our national singularity. Yet, it is still part of the outer light of Word and must be brought inside to see with through the structural drama of our house of knowledge. As usual, the party of spiritual politics on both sides allows the light of their agapé1 to tesselate only with those who make themselves more important than the other side, their perceived enemy before Name. It is fatally dividing their singularity and corrupting the reflective/nonreflective nature of national suneidesis2 in them both, Democrats and Republicans. They unapologetically form false collective self-visions that shackle them to each other, all because they scorn the principle of Word. Camped outside our house in view of our front door that is two, they see it as only one door because neither will make the other more important — according to the principle maintaining the visual soundness of our house of knowledge.

Chapter Two - Mirrored in Vision

The Agapé Door That is Two

The blind parties of politics are arrayed in their collective jasper visions facing each other in front of our house of knowledge. Each uses their divided suneidesis to form corrupt images of the other that make them want to defy each other. Even with senses trained for such intensively bright blindness, we can perceive them in full only with the principle applied in the present, for this alone keeps our suneidesis singular in its reflective/nonreflective nature. For this reason, we make the light of their warring drama outside more important than our peaceful drama inside.

Using the principle this way luminates its structural drama throughout both sides of their drama. As a result, a single transparency of Name brightens conspicuously in our luminosity. In it they see a way to get inside, large enough to accommodate their entire network of biased visions, one side seeing a democracy, the other a republic. In the substantive part of their story, neither of them recognizes that the structural drama permeating them is Word in us and them, the agapé door that is two.

With the strong arms of compassion pulsating a bridge of light across the void between us, we welcome them in their jasper blindness and beckon them in. At the very same moment, the golden world singularity, brightly reflecting in our suneidesis, streams across the bridge and enters the weak visions of both camps. We touch the world singularity suspended blindly in both of them and reflect it back into us. We do not so much hijack their blind agapé singularity as borrow it seeing. As a result, the darkened visions of both parties see its trailing light and together follow it, passing through our agapé door that is two twice, once for themselves, once for each other.

Inside the House of Knowledge

An entrance inscrutably out of reach for both of them, it can never be seen without the principle. In their blindness, how could they ever be co-conscientiously aware that any of this transpired through their jasper pupil of darkness—in a galaxy-sized foyer now suspending them in our house of knowledge? Nonetheless, they, along with us, are allowed to watch their own defying visions appear in the infinite tessellations of Word’s golden agapé singularity. It fills every corner of the expanse in our foyer. Although already permeating each other, both parties are transparentized and can now, in part, see each other directly within themselves. They do not see the monsters they expected of each other, but do see the ones they were looking through, created in some forgotten generation uninherited.

They are five trillion cubits spiritually deep in the light of the foyer’s single permeation, yet equally visible on its clear surface light. Both parties together are transparentized once again. Instantaneously, iridescent words come out of everywhere and emanate radiantly though opaquely between them. So opaque in fact, they each use them to hide behind inside of each other, while desperately mirroring back the stinging light reflecting in them—originating in each other’s golden agapé faces of light.

This permeating collage of hiding and reflecting iridescences becomes the engraver of their sight and the illusion appears. The one divided national suneidesis between them appears in transparent jasper. In an illusory display of its light, its fiery dissonance puts the opaque foyer walls housing them on exhibit — for only them not to see through. Their iridescent words and stinging agapé light seem right at home within its nonexistent fires. Bending and twisting itself back far enough—by the will of one name in each of its camps—their national suneidesis sees into its own opaque dream and allows both names to envision themselves as God. One engraves it literally but only in a sense, the other figuratively by believing that they can bring peace without the principle.

Ruling over the others in their respective camps, each of them has a plan to surreptitiously subjugate the collective visions of both parties. Their own confused good intentions justify every move. So forming their respective visions of subjugation on the fiery walls of their imagination, shades of jasper beauty in the foyer, each one enthrones the other as its jasper antichrist of blindness.

Chapter Three - Enter and Exit

The Story Light of Agapé Lights on Every Surface

Before the fiery sight engraved on themselves, these parties of blind light and their gods, the golden radiant presence of Word’s world singularity rises through the deepest peripheral places of the foyer instantly. A small part of its eternity surfaces right before their faces—stopping conscientious time in their illusory display of events. Handling their broken visions with regard, Word translates and interprets their blind light and manifests them a second time but now outside the foyer. The partially opened light-folds of their eyes look. Staggering at the sight of the full spectrum of visible thoughts and feelings, they realize that they are in the structural drama of our house of knowledge.

Unaware of their first presence still in the foyer, the remanifested political camps are paralyzed visions at the sight of the structural drama of Word’s light. A living montage of pure passions flows through them. As their will slowly returns though, they try not to misuse Word’s purity too much while making it look like they are finally making our light more important than their own. One party does so to convince us of the higher moral standards they follow in their belief in God without the principle, the other to convince us that democracy requires tolerance between moral standards but does not see a need for the principle either.

Without a sound spoken, the mirrors our thoughts mirror in the structural drama automatically reflect in the open sky — the untessellated feelings both sides have for us. Detached from the agapé light of our faces and affixed to their own in self-adoration, such feelings, though often felt with good intentions, cannot make anyone else more important.

Blindly resisting the patronizing actions of their blindness a lost dark art, we strenuously resist them in the full jasper light of the structural drama. Thus, our passion for what is true mingles among them, forming the contours of Name’s luminosity dialogue with the shades of their jasper light. Not surprising but lamented, they cannot translate the speech of their own jasper light, for the lies they believe have become their vision tongue, even among those who do not lie but fail to use the principle.

All our attempts to join human and spiritual locutions are failing. Yet despite their inability to convey any of Word’s visions, even within themselves, like blind and helpless fallen angels, we find a way to share meaning with them. Through their opaque sounds, we say to them both, “Bless you. We humble ourselves before your beauty in Name.” Even though they cannot see their own beauty in Name, it helps them feel it and that allows our meaning to get through.

At the risk of being drawn into the limited, often manipulative agapé light on both sides, right away, we begin telling them The Spiritual Story of Democracy and that we are all in it. We bring attention to passages in its light where self-love blocks the view of agapé’s singularity-light—as it passes through itself in all of us simultaneously. In the superseded light of the story, not the rest of it, the passages always lead to the Word-Liberator saving self-lovers from the emotional weight of the entire singularity view breaking through their blockage. For in such blindness, we do not realize that we are not restricting the light’s self-passage to ourselves alone. And we simply cannot foresee the dangers of such unrestricted activities of light working through the entire party of our spiritual politics — suddenly working through us alone.

Forgiving them though is no feat at all, seeing how much we dearly love who they really are. Their permeating political names of light radiate beautiful faces living-deep in Name. In spirit-taking grandeur, all levels of their agapé faces work through every position in Word’s political singularity. As an expression of our true feelings for them, they are who, even as some of the least of humankind in their blindness, we give Name all our agapé light through first. And as this part of the story light of agapé lights on every jasper surface of their blindness, they experience it as translucent butterflies landing on their jasper pupils and passing through pandirectionally in crystalline clear life. As a result, the following is allowed to manifest in the structural drama of Word in our house of knowledge.

Word-Made-Flesh Enters the House

Out of their jasper pupils of blindness while still within them permeationally, Word-made-flesh appears. The form peers at them through an opaque light they know and think they can trust. Word-made-flesh appears in the precise form both sides like to imagine him in, religiously or not—due only to the fact that they cannot see the world singularity of Word’s lustrous transparencies in the City of Agapé Light. Speaking through this opaque light, Word says,

“I told you that I had more to tell you and that you were not able to receive it.”

Then, Name, speaking from its own Spirit—the Holy Spirit, Great Spirit or however named depending on one’s beliefs—and articulating through the Spirit of Word in its angelic or conveyance transparencies, depending, says to both camps:

“My little children, elohim, agapé names of bodily light.”

Seeing Name appear and speak empowers both sides, on the spot, to pass through their opaque visions of Word-made-flesh. Name’s luminosity of thought exhibits them suddenly gazing at their own bodily agapé light as it emanates in the humble image of Word — self-engulfed with its millions of lustrous transparencies. Laying visibly exposed in Word’s resplendence are the three arrogant sub-realities that restrained them outside our house of knowledge. Within the sight of their gaze, Name’s thought luminosity completes the rebirth of their image, transforming it in the mega-enlightening, hyper-crystalizing spirals slowly pan-turning in Word’s political singularity. All of it tessellates the other golden singularities into itself. However, they can absorb only the slightest burst of a glimpse of their true form in and before Lord Word, since they blindly think they are making themselves more important than each other and us with this agapé glory in Lord Name.

As Name’s light supremacy and voice cannot but appears to gradually leave them, re-shadowing their blindness and deafness, they gradually reach the end of their newfound understanding. Here, in a tangible place of misunderstanding, unable to live any longer without being the agapé names they glimpsed at too quickly, they blindly face a door within them that appears to be one door. Suspended transparently before them but invisible at the same door that is two, we watch them. The trailing crystal eternities spiraling within their own world-light singularity speak their names but escape their peripheral sight. These are Word’s latter iridescences shining in the luminosity of Name speaking their agapé names to Himself.

The Democratic, Republican and now Independent political names in Word’s multi-layered light singularity, all rejecting the principle of unconditional love and forgiveness, are moving in their senescent jasper beauty toward the self-blinding national abyss within. Insisting in their thoughtless luminosity that they are physical creatures with a corrupt soul, they seek to return to their earlier vision of Word, Word-made-flesh. They want to come back under its protection from their own misunderstanding of Word’s agapé.

However, “it would have been better for them not to have known the way of the righteousness [of Name’s agapé light singularity in Word], than having known [it], to have turned away from the holy commandment [of unconditional love] delivered to them.” (2 Peter 2:21)

After having denied themselves entrance, who can bear looking at who they actually are forever in the supersession? Name’s compassion only allows us a glimpse so we can know what we are doing when we choose to follow or turn away from the principle. If we turn away, mercifully, Name does not allow us to remember anything about the supersession.

Faces of Living-Deep Feelings

Blindness has fully returned in the eyes of their immeasurable beauty. So naturally, they again refuse to make us more important than themselves or do so for each other. Further denigrating us with their self-loving light, they form it into a sub-singularity together with the light of our own house humbly permeating them. But as they start to leave in their illusory illumination, none of them can bear the thought—yet desire to as all that remains of such purity of Word to hold on to—of looking back at the singularity of its agapé light in us. For it is radiating in the golden agapé faces we have formed for them, which reflects in those they have formed for us in the supersession. All are faces of living-deep feelings in Name’s City of Agapé Light, touched correctly or incorrectly by the light of even those who cannot see it all permeating them.

Unimaginably, the blind agapé face of one political party name desperately looks back through itself and focuses on us during its final glance, then another, then the third. All choose to stay and wait forever in the hope of Name appearing again in us through the jasper-piety light of Word. They saw and heard it speaking to them through us if only for a moment in their time.

As everyone can see but them, their position in our house of knowledge is more important to Name than anyone else’s in the Now of Word. This is even as their perception of the story is but a vapor in Name’s perception of it. In the transcendence of The Spiritual Story, the luminosity of Name’s vision-speaking dialogue reads their every inflection of blind jasper light and manifests it with and without its illusion. Each mood change between them is laid bare. They are nothing more than mood shifts between the pan-symmetrical real and asymmetrics of what they have invented in their feelings.

And so, in the pan-symphonies of Name’s vision-speaking dialogue, with no small fanfare even in their perception, our story luminosity begins playing the songs of their democratic story in The First Movement. Manifest immediately, the light-faceted faces of their names fully stage themselves as the orchestra music for their stories, suspended as the glass ceiling of the Grand Symphony Hall of Word’s Divine Passion for Different Futures. Their mood shifts start playing in the musical transparent colors of sky blue. Finely expressing every feeling, each color reflects through itself for all the audience of eternities to see and experience in themselves. Endless generations of the Eternity of the eternities appear in every experience of their stories, until everyone in all parties feels they are understood, completing this part of Name’s Masterpiece. The First Movement is seen and heard with clear crystal compassion or not heard or seen at all.

Out of stilled silence, The Second and Third Movements of their storied songs simultaneously begin to sound then enlighten the spiritual air in The Hall. The sky-blue arrangement shifts to the political tragedies others created for them and those they created for themselves. Both are tragedies a second time over, for aside from being political names of agapé wearing self-soiled garments, emptied of the principle in their perception, all are blind to Word’s tailored moods of hope dancing on all their inner surfaces. It is the dance of Word’s high intensity feelings of selfless desire, blazing quartz on their inner surfaces and quickly cooling into mind-feelings sublimely clarifying — serenading the utterly hopeless.

Purposefully though, they are kept out of reach for them to touch with their state of mind. For these divine mind-feelings must resonate in the corners of their staged pupils alone, until these names of agapé light humble themselves before the fierce oneness of selflessness between all political party names in Word. Their response is unsuspenseful in the eyes seeing and listening without clear crystal compassion, but for the rest of us, The Fourth Movement, The Finale of Consequences begins.

Grand exhibits take form. They show the bankrupt lives most Democrats, Republicans and Independents see their opponents living. In this vision-speaking dialogue of The Final Movement, each exhibit speaks and exudes the gray-sky musical mood-shifts of the parties. With every right to refuse to experience them, the audience of eternities bears them in their bodies in staid suffering. While consumed themselves by the images they form of each other, the political citizens dare to allow their shared nation-name, American, to appear to themselves as greater than all other nation-names. All of them look on these citizens in shame through the glass ceiling of the Grand Symphony Hall. Even the least in the Kingdom know that envisioning others even equally is never an option in the principle of Word’s structural drama. The consequences of such are displayed in The Masterpiece, inseparable from envisioning ourselves more important than others.

The Clash of Fissures

An apocalyptic clash between fissures of beliefs rises up and reflects on the glass ceiling. It slowly shows itself in each of the grand exhibits, witnessed by the piercing glass-floor eyes of The Hall. Behold, fissures of unpersuadable sound attempting to play our story luminosity, from the orchestra music of their own blind but light-faceted faces. It seems to be bringing the Pan-Symphony to an end, lost in the travesty of resonance. Rescuing the audience, however, from sliding into the ashes of its un-enlightened noise, an infinitesimal singing array sings itself through them. Dressing the audience musically from within, its efflorescent mind-feelings of agapé resonance warm their place in Name’s soul for bearing the unbearable. The array is even heard hearing itself within them, spiraling up in the Now of Word through them. Voices reflected in its ancient spirals, it is Name and Word’s blissful iridescent sounds permeating each other in exquisite conversation. Manifesting within Itself, it brings with Itself a New Future.

Explicitly, from the very rear of their first presence in the foyer, the blind agapé names who once accused each other of being the jasper antichrist, who believed they were God in their own strange way, now run wildly toward wherever the voices of Name and Word may be in The Pan-Symphony Hall. Without self-perception though of their suspended positions in the light of Word’s structural drama, they have not a clue as to where the voices will appear next. Their blind light-fold permeates recklessly between the sound shadows of Name and Word’s spoken visions, quietly exchanged for all to see through the mind-feelings of the audience. These self-luminations of Name in Word remanifest vividly and yield billions of pathways to each other through the audiences pansurrounding The Hall. The singing array brings them all to their feet in each other as the horizon of one galaxy yields to another standing up before it.

The Light of Political Singularity

With the joy of little children, suddenly their eyes open pandirectionally, inwardly and outwardly, and they see Name in Word having always been their own supreme pan-permeation in and right before them many times in the Now of Word. Without delay, the other party members on all sides use the open light-folds of their eyes as windows to see and regain their reflective/nonreflective nature in the political singularity of their national suneidesis.

Ecstatically, they all once again see the pan-fullness of Name from each other’s position in Word’s political singularity. Gating the other singularities streaming through it permeationally, it is a multi-field brightening of life reflecting in each other to no small end. Humbly making each other more important again consciously, they also see the pan-fullness of Name again within and through their nation-name singularity in each other, all in Word’s lustrous world suneidesis. Freed from the belief that universal light can vivify any of this on its own, they see Name many times over and over in and through all the nation-names of the world — all viewed above, panaround and below the permeable living glass surfaces of The Hall, where they once were only seen looking in on them. Corrected now, however, to retrace Name giving all of them all its Agapé, their vision pathways light up the purest beauty of peace, the dual vision of peace,3 never taken by force. The Pan-Symphony of New Futures ends in the presence of the omni-enlightened democracy of the United States of America, bringing peace to the world.

Are these political party names not part of the hyper-crystallizing spirals in Word’s world golden singularity, mega-enlightening us — as we envision them in the superseded thought luminosity of Name speaking to us? We are sublimely free in making each other’s political names and all other nation-names and world-names more important always, without being against our own in Name’s City of Agapé and Piety Light. Yielding our own self-luminations of Name to each other in Word’s other-importance, we are consciously participating in The Spiritual Story of Democracy.

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The Eyes of Democracy (Introduction and Index of Articles)

***The following story is a challenge for most adults to read not because it works from high-end vocabulary or complicated word usage—it does not—but because it requires intensive visualizing. It is not about visual thinking but rather envisioning spiritually, something we are all capable of but may need to learn. It introduces a new way of looking at democracy to help us get through these dangerous times. I hope you see the seriousness of the times we are in and will take this challenge.

The Introduction covers the essentials to understanding the relationship between spirituality and democracy. The chapters are in two separate posts, the first addressing the conflict of visions between Democrats and Republicans and the second between Israel and Palestine. Links for both are at the bottom of this post. If you would like to read the comments in the original article before it was split up, click here.

This article is listed as Discussion 1 in the Index of Articles of this series. As part of a series, this post includes a review section for areas needed for the story, along with links, starting with the one under Name in the next paragraph.

Introduction

Since Name has provided the framework of our house of knowledge and we understand spiritual blindness, we will turn to Word for “sheathing” knowledge in the form of a structural drama. To see it in action as names of light, we will envision a spiritual story with Name in the center and complete the construction of our house, built according to the principle. If you would like to know more about envisioning spiritually first, read Argument 5, Visual Preparation for The Spiritual Story of Democracy. The goal is to envision the story with the light of unconditional love, agapé, the most powerful and peaceful light in the mind of our hearts.

Spirituality and Democracy: Elohim in The Congregation of El

To clarify the issue of democracy in spirituality and religion, clear in the nature of what words are,1 we will start with the Hebrew word elohim for God, but it has a dual form, interpreted according to context, God the divine singular and gods plural as in sons of God.

The latter clearly uses elohim as gods in the sense of image, “made in the image of God (Elohim)”. Our image is one of reflection not source, in other words, we are elohim without any power whatsoever of our own. The Greek word for gods, from theos, often carries the philosophical notion that we have some power of our own beyond what Elohim gives and takes away when we misuse it. Thus, since English carries this connotation, elohim should never be translated gods, but just left untranslated.

Atheists can appreciate this by seeing the grand scheme of Life giving us life and taking it away, along with other qualities depending on how we use them. Life as a system is source, not its lives. Elohim can be used religiously or not. Spirituality takes into account both usages of this knowledge in its own field, independent of scientific knowledge.

Name oversees us in a democratic rule over ourselves, as the passage below indicates. For elohim does not refer only to leaders in this passage, since in Psalm 82:6, Name also says, “I said, ‘You [are] elohim and sons of the Most High, all of you.’” Some interpret elohim to mean judges or leaders, but we are all in the image of Name, obviously. Elected or chosen elohim are just that, elected by all of us elohim or chosen by a few of us. The democracy that Word laid the path for treats all of us equally under the law but based on love for our neighbor not just tolerance.

Democracy is not to be based on religion, for it is self-rule based on the principle of respecting each other’s religious and nonreligious choices within laws for our overall well-being. Spirituality is the arm of knowledge developed by the mind of our heart, and science is the arm of knowledge developed by our mind alone, for our bodies and all else that exists physically in the universe. Therefore, democracy — a word-symbol defined as governance of, by and for the people, the heart of the people — is held together first by spiritual knowledge.

Although taken from religious text, the Bible, these words describe a form of democracy, rule by the people from Greek, as sanctioned within the rule of Name. It was limited democracy where chosen citizens ruled as judges over other citizens. The same text states that Name does not want kings to rule over the people, but the people ignored that. Note that a king using the principle though, as partially true in David’s case, is sanctioned over a democracy that rejects it.

Word taught that if people do not believe in him, they should at least believe in his works, all of them expressing his teaching on agapé, unconditional love. He laid the groundwork for democracy with or without religious belief, after teaching about the principle. For democracy cannot survive without it, nor can we remain conscious participants in The Congregation of El, The Pan-diamond Room in The Story.

When Truth Resonates

When something resonates in our heart as true but does not stay there long, it may not be true at all, or we are not doing our part to keep it there. The impression a strong light can make on our eyes can be seen after we close them, but only for a short while. It is different with our inner senses.

The truth we hear in human language can only make a temporary impression on the senses of our heart because such words are of a different nature. Word said that the words he spoke are spirit and are life. When we receive human words that resonate truth in our hearts, all truth originating from Name and its agapé, it is up to us to manifest their spiritual essence, living meaning, if we want to possess them in our heart. Once possessed there, they work as an engraver to see everyone with, discerning both beautiful and worthless things without judging. Before we are able to do this, our mind recognizes the worthlessness present with us, even though we want to see the beautiful, as Paul literally described it according to the knowledge of Word.

Review

The story is central in this series of articles. If things get too abstract, go to an earlier one in the Index of Articles for more explanation. In a later one, Discussion 4, The Spiritual Drama of Democracy explains how the structural drama works in the story. Remember that your heart will naturally possess the spiritual essence of whatever rings true to you — if you do your part to understand it more and more as you read on. The arguments of proof in the first five articles have prepared us to put aside all or at least most doubts so that we can build our house of knowledge. Argument 2 explains why we should not resist blindness. Argument 5 explains at the end the role of necessary blindness, which is essential to understand if we are to stop resisting blindly and complete formation of our house. What is the difference? Resisting blindness is like resisting a shadow. Resisting actions based on blindness is necessary, but we should not try to do so while blind ourselves.

We make ourselves spiritually blind when choosing not to practice the principle, for such blindness is the inability to recognize agapé and the principle is all about agapé. It happens when we choose not to love even though we are able, free from blindness. As a result, we cannot bear the sight of ourselves, or better put, cannot stand the sight of agapé reflecting in us, so we use moral standards to hide from agapé, from ourselves.

We may be completely convinced that our moral/ethical standards are superior to those of others. But even if true, without the principle, we are hiding from ourselves and resisting the actions of their blindness blindly. In this state, we are unable to build our house. In the past, we usually had no choice but to resist blindly, unless we knew our role in allowing the conscience (suneidesis)2 to restore our spiritual sight. So let’s continue building our house by choosing to learn about the principle, our part in having Word — Truth or Christ — restore our spiritual sight.

The first article, The Eyes of Democracy, states that the principle is the true structure of our house, making the light of all others more important in it while not being against our own. The structure is secure through a well-balanced, inward-and-outward exchange of importance. It brings outer light, with its uniqueness enhanced by the exchange, inside to see the inside of our house and things outside. This is the nature of democracy in our singularity, the manifestation of our world suneidesis.

The Doors of our House

We are using words like—bringing outer light inside—figuratively only, as spiritual dimensions are different. In describing the House of Name, the knowledge of Word states:

One door that is actually two, facing opposite directions, figuratively describes spiritual dimensions in the mind of our heart, those of our agapé doors of light. Quantum mechanics explains matter or energy in two different places simultaneously. The same thing occurs spiritually when the principle is at work between us in Name. Making the light of each other more important in Word’s singularity lays out the visual groundwork.

The agapé doors prevent the duality name from blinding us to the visual groundwork in our own house of knowledge. The groundwork clearly shows Name to be the source of all things and how they are made to appear sourced in us through the duality name, like anger, fear (yirah), and desire, explained in The Practical Guide. Keep this in mind if you would during the story since the duality name is mentioned only once. This is because it can distract us from the natural flow of envisioning every sentence during the story. The word blindness cannot be avoided, but that too raises concern of wasting efforts to see something symbolizing it.

The Piety-Jasper Light in our Doors

Knowledge of Word provides us with special usage of the piety of Word for this very purpose. When the duality name uses blindness, only in the part that designates us spiritually dead, the piety light of Word appears in a special transparent jasper. It is jasper since the City of Agapé Light is both golden, representing agapé, and jasper, representing the piety of agapé.3

Resisting blindness and the actions of the blind blindly are actions that cannot enter through agapé doors or the piety light in them. They are actions that do not adhere to the house’s structure of importance. Committing such actions through appearances, Argument 2, we make ourselves more important in our illusory house and appear in Word’s transparent jasper in addiction to thinking we are Name’s golden agapé. This house uses moral standards to govern the suneidesis, which leads to addiction and spiritual civil war, a divided house destined to fall, Argument 3. With a house built on the principle of Word, however, we can spiritually fast and restore peace, Argument 4.

About Spiritual Stories

All of the knowledge we have discussed in the series up to this point has been in nonstory form. It has been, however, part of the real nonfiction story of our daily lives. As with anything else, whether we are talking about this knowledge or thinking about it while driving to work or eating, whatever our life story is about at that moment, knowledge about our spiritual story cannot be excluded from our world life story.

Writing common stories, fiction or nonfiction, creates word stories within our world life story. Such word stories either use knowledge detached from the story plot and just talk about it or make it central to the plot. Spiritual stories are neither fiction nor nonfiction as it relates to the world, for they are about the essence of spirit and, thus, use knowledge differently. Spiritual stories are within but not of our world life story, while capable of being talked about; whereas our world life story is within but not of our spiritual stories — while experienced spiritually.

The Example of Supersession

According to knowledge of Word, “nothing unclean will enter it [the City of Agapé Light].” In spiritual stories, the future tense of “will enter” is encompassed by the spiritual present, symbolized by the Now of Word, a 2,000-year span measured by vision of the forty-two generations of Word’s genesis birthed in our suneidesis. While we are all there presently in substance, since Word is everyone’s life, our awareness of being there is superseded by Word when we are blind to Name’s agapé light in the city. For such blindness is the essence of uncleanness and cannot enter. This is part of every spiritual story, which is in but not of our world life story.

Often short in length, spiritual stories are compact since all of their words are envisioned not for mere entertainment but for training in envisioning the agapé of Word. They consist of knowledge that is both alive and the plot itself. For knowledge of Word states:

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The Spiritual Story of Democracy, Chapters One - Three

The Spiritual Story of Democracy, Chapter Four and Epilogue

Many before you claimed they were seeking justice but afterwards regretted what they did, what they said, and the thoughts they had.

“But I would never ever do what they do,” you say.

They said the same thing about someone who harmed or took a loved one from them.

They called it justice too, but they sought revenge.

And once they got it, their heart lost what light it had left, passing on to their children darkness guised as true justice.

But true justice empowers us to recognize that such people were like us once and, understanding that, we can forgive them in our heart.

No one’s heart sees when it is darkened.

This is justice in the heart, and when we seek it in the world, we do what is right and keep the light that is in us.

So where is justice in the world?

It is all around us.

The cruelty you see and the laws that allow it are the results of all those before us who did not choose the justice of love.

They chose the justice of darkness.

Our parents may have chosen true justice, but if we do not, we connect to a mental lineage that does not.

For these matters take generations to bear fruit, good or bad.

Life does not start over when we are born.

We only fool ourselves when thinking we get to do it our way without facing the light in our heart.

So think it over real well, my love.

Picture Hitler reading this when he was a little boy and someone he loved was harmed or taken away.

We do not have to murder millions to be filled with darkness.

Nor do we have to save the world to be filled with light.

My love.

Note

I was unrestacked when I explained this.

Another post just now has over a thousand likes, explaining how to rage at our problems with “righteous” indignation. I have five likes so far.

The sad fact is: blindness is rampaging down the road, dragging all of us with it.

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The Spiritual Story of Democracy

This article is listed as Contribution 5 in the Index of Articles of this series, written for those following this series. If that is not you, please bear with the links and footnotes to help you see the whole picture. Our mission is to restore reasoning to our democracy, between religious and nonreligious thinking.

Since Christ said that he had more to tell his early followers but that they were not ready, there is room to interpret the things he said spiritually. But it is not to invalidate other interpretations or doctrines. The goal is to find common ground between believers and nonbelievers in democracy, by showing how we can both learn how to love our enemies through this interpretation, especially since Democrats and Republicans often see each other as enemies.

If you harbor any doubt as to whether mere interpretations have the power to do this, consider how Christ himself interpreted the Hebrew Scriptures for his followers, but popular translations all mistranslate dierméneuó as ‘explained’ or similar words in Luke 24:27. The time for false humility has passed. I am claiming nothing miraculous, whereas we all miraculously interpret life in the picture it presents us in. Does not Life interpret itself for us when we are ready to listen?

Nourishing or Starving our Suneidesis

In knowledge of Word, on one level, the teaching of binding and loosing is based on the statement the truth will set you free — from the word-symbol demon.1 Since Word is the truth, it is he who sets us free if we keep his word, its spiritual meaning, part of spiritual fasting. Foremost is the meaning behind how we treat the least among us. For this is how we are spiritually judged, on whether or not we love the enemies of our conscience (suneidesis),2 the least among us.

Doing so does not come natural; it has to be learned, particularly how to make others more important with this agapé without being against ourselves, ever. This is Life nourishing or starving our suneidesis individually and collectively in the democracy of our suneidesis, and democracy in the world if we have one.

Anything that distracts us from learning the foremost action of loving the enemies of suneidesis ought to be subjugated to it, not allowed to freeze our inner vision of it.

In accordance with such love, agapé, binding and loosing are understood in his words, do not resist evil, meaning not to resist spiritual blindness. For Word said that the eye can be evil, perception can be evil, and when perception has gone bad this way, all things appear bad through such blindness. It is the loss of oneness between our mind and suneidesis. Understanding spiritual blindness reveals that such blindness is the result of failing to love the enemies of suneidesis. It also reveals the process that keeps perception bad and how binding and loosing resolve it, not resisting evil.

The Word-Symbol Demon

First, before being able to see, we are either wholly spiritually blind or able to see but with a blind part. Spiritual seeing is defined as being able to envision the agapé light of Word spiritually. Thus, envisioning him having a physical form in any way works in our blind part, limiting our agapé. Being judged, then, by whether we love the enemies of suneidesis or not is the act of giving us spiritual sight or taking it away with the word-symbol demon. Word came into the world for this spiritual judgment.

Demon is a word-symbol for the process of assigning imagined evil substance to physical things, for evil is not substance but the state of mind in spiritual blindness to agapé, bad perception. It results in bad actions often labelled evil but for the wrong reason as we will see. In spiritual blindness, a person becomes “demonized” by habitually assigning imagined evil substance to their perception of people, their behavior, and their beliefs.

Now, it is imaginary but only in the sense that it is not what we think it is. The Greek word theion, translated brimstone, is a variation of the Greek word theos, translated God. This slight variation reveals that Name’s agapé presence in spiritual blindness has the effect of brimstone, the burning effect present when trying to misuse Name’s agapé to love some people but not others.

Our underlying nature in Life is agapé, as demonstrated by the forward strides in civilization and, through its misuse, the backward strides directed by the brimstone hearts of a handful. But this is not to blame the handful without recognizing the unwillingness of we the masses to give up the desire for surface beauty.

In our perception gone bad, by assigning the spiritual substance of agapé to physical experiences, we addict ourselves to the surface experience of appearances, mainly that of female beauty, money and food.3 The word-symbol demon is the process resulting from failure to use agapé to love the enemies of suneidesis, and assigning agapé to surface experiences is the misuse of agapé resulting in addiction.

In spiritual blindness, the fear of demons enforces addictions, while in spiritual vision, the Spirit of Knowledge and Yirah (fear) of Name is an instrument of the truth that frees us to use agapé correctly.

This is not simply a matter of bad morals/ethics. What if you looked at someone and considered their behavior despicable, and then shifted your suneidesis to second mode and attributed their behavior to generational spiritual blindness, which triggered unconditional forgiveness and agapé for them, such that made you resist their behavior responsibly? Judging them according to appearances and resisting them irresponsibly with hateful words leads some to random irresponsible acts.

Ensuring that we remain spiritually blind is our refusal to forgive unconditionally or to accept it. This creates guilt and the need to blindly resist the brimstone feeling of guilt, often through the process of assigning imagined evil substance to others so as to blame them for our guilt.

To bind a demon, spiritually, to bind guilt-ridden blindness, means to bind the process to the part of a person’s conscience that still has conscientious sight, guilt-free spiritual vision, to reverse the process. This is the flip side of loosing the person. Word is behind it, the truth, setting us free spiritually with the Holy Spirit, Great Spirit, or however we name it in our religions/worldviews.

Real Freedom

The real freedom comes when, without being against ourselves, we forgive unconditionally and love the enemies of suneidesis unconditionally — possible by assigning the spiritual agapé substance of Name to our perception of Name, until, envisioning Word as he is ourselves, Word gives us spiritual sight altogether. Our body of light is full of light. This is Word giving us the authority to bind and loose spiritually, keeping our spiritual perception clean.

Likewise, Word takes away our spiritual sight altogether in the end when we refuse to love the enemies of suneidesis by first refusing to envision him as he is doing so. Insisting on believing we can touch evil, twisting agapé in our perception, and, consequently, assigning agapé in our perception to physical experiences — we accrue more and more guilt until we give up our authority to even postulate what real freedom is.

The Supposed Difficulty

The supposed difficulty in binding and loosing comes from not understanding how we, as names of light, permeate each other spiritually in Name’s light-folds in Word. Without the good perception of agapé we cannot see this, so we blindly misinterpret everything we experience within as originating from us or some other source imagined. We try and try to bind or loose without recognizing that we are permeationally confronting those who refuse agapé, choose to see evil as substance after hearing the truth while worshipping surface beauty, altogether resisting their own spiritual blindness.4

To help you through these veils, train yourself with The Practical Guide and put on Word’s Spirit of Knowledge and Yirah of Name. Know that Name’s agapé light in Word is our permeating perception, and that it does not lose substance when transferred between us or between the past and present, revealed in our fulfilled desire for Name and its memory.

Word’s authority is used to loose those who choose agapé and see with it from those permeating their light-folds who do not. Envision them in their agapé light in Word and their piety-light blindness to themselves, a key part of learning how to love the enemies of suneidesis with the mind of our hearts.

Understanding our light-folds, we learn to recognize that the suffering of those who refuse agapé can appear at times in our body. In knowledge of Word, Paul told the Galatians that their temptation was in his flesh. And when they saw that he did not suffer from it as they did, they envied his freedom but still refused agapé.

They quickly misinterpreted him so as to not hear about loving the enemies of suneidesis from him. They rejected the idea that Life nourishes or starves our suneidesis based on the principle of using agapé this way.

The ancient Galatians recognized but refused Paul’s authority of binding and loosing with Word, which would have freed them to learn their part in freedom. They first saw him as someone special. But when he made it clear that he was fallible just like them, they realized that that meant they were expected to discipline themselves in the truth.

Freedom is not going to be handed to us by faith, even spiritual faith, or revealed to us without our learning how to envision Word as he is in each other. Knowing the truth sets us free from the processes of spiritual blindness. We begin the journey when we realize how much the child in us yearns to see the goodness of Name’s agapé and piety light in Word.

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The Spiritual Story of Democracy

The lie has no place to hide when those who know the truth will not be silent.

The lie: we are physical beings with no soul (the scientific approach).

The truth: we are spiritual beings with a soul and physical body (the spiritual approach, not religious although it is adopted by some religions).

This underlies all our political problems, even while it is not divided strictly by political lines. We know which one people believe in by our actions, not what we say.

— Those who believe in the lie have no deep respect for anyone outside their group.

— Those who believe in the truth deeply respect everyone everywhere.

Now if you say that you believe in the scientific approach but deeply respect everyone everywhere, consider this: oxytocin, the substance science says is behind all human empathy.

So if you do deeply respect everyone everywhere, you are operating under the truth. Science is the boss of the physical universe. Spirituality is the boss of the spiritual universe.

The Truth v. Seasonal Depression

Believing that we are spiritual beings frees us from the effects of seasonal weather changes and the physical needs of the Holiday Season — binding physical attachment to loved ones, shopping, or whatever must take place physically for us to connect to collective holiday joy. Believing we are physical beings binds us to these things in an unhealthy way and makes us feel lonely or worse when someone is missing or something does not meet our feelings of past holiday seasons.

Whether we believe in God or Life, understanding that our experience of life transcends the physical opens our awareness or conscientiousness (suneidesis)1 to the spiritual singularity of life, not just the singularity our physical eyes see. The source of life is in everyone but out of reach if we see the physical things separating us — without using the eyes of our heart to see that we are never separated spiritually, ever. For there is no distance in spirit as explained in the principle of permeation.

Word (Christ or Truth depending on our beliefs) says that we are in each other spiritually, and that means all of us are in each other. That is billions of light fields permeating each other at the same time!!! But do not panic. We cannot experience our oneness without the love that Name (God or Life depending on our beliefs) radiates through Word. For nothing but agapé (unconditional love) permeates everyone’s light.

In the old days, if one light went out on your string of holiday lights, the whole thing went out if the shunt was not working, a bypass mechanism to keep the rest of the lights working. This is the series configuration. Later, designers used another method where each light is like its own string electron-wise, all running parallel. If one light goes out, the current simply continues working through the others. This is the parallel configuration.

If just one special person is not present during the holiday season, we try to go around our feelings like a shunt, but when that gets overloaded, our whole string of lights goes out. This is under the configuration of physical beings.

If that someone is not present under the configuration of spiritual beings, our lights stay on, for everyone has their own string with Name through Word spirit-wise, running parallel by permeating each other without distance. This works through the singularity we enter conscientiously with the agapé that Name has for everyone through Word.

No need for shunts, for nothing can exclude anyone from our singularity. We have no hole to go around, lost feelings of emptiness for others because they are not there physically. The permeating light fills every part of our spiritual soul. We haven’t any need either to block out those lacking agapé. They shunt their own suneidesis. No matter how much the former’s agapé is missed or the latter’s ways are hated under the physical-beings configuration — there is radiant purpose in our life as spiritual beings. With such purpose, we can bear missing our loved ones and love the enemies of suneidesis.

This is not to oversimplify the feelings of life. The pain of losing loved ones can be endlessly traumatic. Sometimes, we feel that we cannot enjoy life without them and need to be alone during the holiday season. We alone must decide. But there is a way to let the light in slowly, controlling the process with the truth.

The presence of our source, Name, heals every soulish pain with the truth of unconditional agapé and forgiveness. There is no spiritual pain. If you want basic knowledge of the truth, consider reading Spiritual Faith, for mature knowledge, consider The Mind of the Heart.

May you have joy and peace to the measure you need and want this holiday season, but especially agapé, dear ones.

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Envisioning Word is Key

The Spiritual Story of Democracy

In this true story, the man Hansi Coetzee was forgiven for his involvement in the murder of Mrs. Morobe’s daughter. Mrs. Morobe confronted him with hateful rage before ultimately forgiving him outwardly at the Truth and Reconciliation Commission of South Africa in 1995 after the end of apartheid (racial segregation and discrimination). They used a process called Amnesty and Forgiveness for anyone empowered by apartheid who confessed their crimes at the commission, before the family members of their victims.

Hansi confessed his crimes with bitter shame and said he could not ask Mrs. Morobe to forgive him, feeling utterly unworthy in her presence. She said that she wanted reconciliation for her country but showed no signs of forgiving him from her heart, and no one faulted her because of the pain she bore losing her daughter and standing before a man involved in her murder, though not the one who murdered her.

Consider everyone’s position in the one soul of Name. As living souls, we each experience it as our own soul through our own body, and thus we cannot experience the wholeness of Name’s soul, to which we belong. This wholeness is Name’s unconditional love for everyone. But each of us experiences it separately through our soul positions, bound to chosen others in unconditional love for them only. Thus, Mrs. Morobe felt unconditional love for her daughter but not for Hansi, because of what he did but even before it. She felt a conditional love for him at best before it happened, more likely a tolerance or hatred due to apartheid.

Word’s teaching for us to love our enemies is impossible as living souls for this reason. But if we choose to learn, our primary choice in this life, we are transformed into life-giving spirit. Able to experience the wholeness of Name’s one soul, we have unconditional love for everyone. Had she been transformed (using this as a teaching point, not to imply anything less of Mrs. Morobe under such a tragedy), she would have still been angry at Hansi, but from her love for him, not for who he thought he had become, for it restricted his unconditional love to those who enslaved her and her relatives.

Spiritually, where unforgiveness is hatred and hatred is murder, Hansi gained forgiveness and saw her light in his heart, the first to appear in the blindness he had been dwelling in for many years. Mrs. Morobe murdered him in her heart but left a place there for forgiveness, a place for vision to replace the false belief that people know what they are doing when blind. The door for transformation was before both of them.

The Forgiven 2018, Saban Films

2. Les Misérables

According to Google, this historical fiction has one of the most frequently referenced scenes of forgiveness.

Summary of a Google AI Overview:

Jean Valjean, a former convict imprisoned 19 years for stealing a loaf of bread for his starving sister’s children, is caught stealing silver from the Bishop of Digne. When the police capture Valjean, they bring him back to the Bishop, expecting him to press charges. Bishop not only refuses to condemn Valjean but also pretends the silver was a gift, adding two valuable silver candlesticks to the stolen goods. Bishop’s act of unconditional mercy inspires Valjean to change his life.

The Bishop of Digne says to Jean, “Jean Valjean, my brother, you no longer belong to evil, but to good. It is your soul that I buy from you; I withdraw it from black thoughts and the spirit of perdition, and I give it to God.”

— Stealing the Bishop’s silver out of fear and desperation is, in some minds, justified as a matter of life or death in his poverty. But even for those of us who see it as unjustified, it is still not necessarily part of “black thoughts” or a habitation of evil as the Bishop surmised. And yet the Bishop showed unconditional forgiveness.

This kind of act can remove layers of false beliefs about inner and outer evil appearances in our mind and suneidesis.1 It opens our minds to knowledge about loving the enemies of our suneidesis by putting to death — not our physical — but our soulish body. This includes buying each other’s corrupt soul for transformation in the hands of Name in Word.

Les Misérables 2012, Universal Pictures

3. The Bourne Supremacy

One of the best cinematic examples of personal forgiveness is when Jason Bourne in the fiction The Bourne Supremacy confesses to a young woman at the end that he murdered her parents when she was a child.

She never says she forgives him, how can she as a living soul in this predicament, nor does he ask for it but says that he is sorry in a meaningful way. If we look at it spiritually, where hatred is murder and unforgiveness is hatred, he gained forgiveness and saw her light rise up out of his blind but repentant heart. She, however, murdered him in her heart and blinded herself to his light, depicted though as only in a partial blindness searching for the light of life-giving spirit.

It is not ironic that the Bourne series is about a person with amnesia. We all have it unknowingly when identifying with this physical experience. Living souls incapable of unconditional love outside our personal circles, we are spiritually blinded by our own love.

I watched this series, in fact, because of the amnesia theme, not because of the endless violence it dramatizes. Movie violence symbolizes hatred in society not the actual violence, if we know how to envision it. From the personal to the collective, the process of spiritual vision is in “The Spiritual Drama of Democracy”.

The Bourne Supremacy 2004, NBCUniversal

4. Good Will Hunting

A Google AI Overview:

Will Hunting is a troubled, self-taught mathematical genius
working as a janitor at MIT, while Dr. Sean Maguire is the therapist and psychology professor who helps Will confront his past trauma and reach his potential, forming a deep father-son-like bond. Sean is Will’s court-ordered therapist, tasked with breaking through his defenses, and their sessions evolve into a profound personal relationship.

Sean tells Will “It’s not your fault” to help him process and release the deep-seated guilt and shame from his childhood abuse, a trauma that caused him to build defensive walls and sabotage his life. Repeating the phrase is a therapeutic technique to break through Will’s denial and allow him to finally accept that the abuse inflicted by his abusive father wasn’t his [fault], leading to his emotional breakthrough.

— In this fiction about real life trauma, Will symbolizes living souls who, for reasons not directly of their own doing, are incapable of fitting into the society of living souls to which they belong. Sean symbolizes the living souls who successfully steer such people into a place in their mind and suneidesis where a relatively peaceful life awaits them, one with unconditional love only for those closest to their souls.

Having such a life first requires forgiving ourselves not just for committing outward wrongs, but for failing to love those closest to our souls unconditionally. It does not, however, give us the kind of life that loving and forgiving everyone unconditionally does in the one soul of Name. The latter requires forgiveness from Name in Word not ourselves, for we do not have that kind of authority as conscious members of our singularity. Receiving Name’s forgiveness is our way of forgiving ourselves.

The lives that Will and Sean symbolize present us with challenges that bring out hatred in us for any outsider who speaks or acts against our loved ones. For the unconditional love that Name has for them also does not disappear in our soul position. We simply misexperience it as something it is not, tolerance or hatred. Experiencing it correctly despite their failure to do so with us gives us an agapé stronger than death for them.

At some point, we are forced by such moments in our lives to focus on overall suffering around the world. It pushes our mind and suneidesis to search for answers, all of which lead to the one answer if we do not stop searching — unconditional love and forgiveness for all others without being against ourselves, the principle of Word.

Good Will Hunting 1997, Miramax Films

5. The Mission

A Google AI Overview:

The Penance: Wracked with guilt after killing his brother in a duel over a woman and for his past life as a slave trader, Mendoza seeks absolution. Father Gabriel challenges him to find his penance by working with the Jesuits. Mendoza accepts and undertakes a severe act of contrition: he drags a heavy, netted bundle containing his armor, swords, and other symbols of his violent past on the difficult journey to the mission above the Iguazu Falls. This represents the weight of his sins and past life.

The Encounter: After an exhausting ascent up the cliffs and through the jungle, the Jesuit group, along with the tattered and weary Mendoza, reaches the outskirts of the Guaraní village. The Guaraní people, who previously had been victims of Mendoza’s slave raids, recognize him. There are tense moments as one of the natives approaches Mendoza with a knife, shouting at him and holding the blade to his throat. Mendoza, resigned and tearful, waits for what he believes is a deserved death.

The Forgiveness: Instead of killing him, the Guaraní man, after a word from an elder or leader, uses the knife to cut the rope that tethers the heavy bundle of armor and weapons to Mendoza’s back. The weight falls away and tumbles down the cliff into the river below, gone forever.

The Aftermath: The removal of the burden symbolizes the lifting of his immense guilt and the acceptance of his repentance by the people he wronged. Mendoza breaks down in profound tears of relief and gratitude. The indigenous people then approach him, no longer with anger or fear, but with open arms and embraces, welcoming him into their community.

This act of mercy is pivotal to Mendoza’s transformation, allowing him to accept the Guaraní’s forgiveness and begin his new life as a Jesuit priest and advocate for the tribe.

— This historical fiction should humble all civilized societies before the unconditional love that some indigenous societies possess. Mendoza symbolizes many of us — born into a corrupt society, we turn it on ourselves by enabling it to magnify our own selfish choices.

A society of living souls is one divided into soulish segments, each stealing from the others in the world or in their hearts. Mendoza asked for and received forgiveness, bringing the light of the Guaranis through the soulish cracks of his past into his restored heart.

The Guaraní people are real and mostly live in Paraguay. They are a society of life-giving spirit, sharing a common position in Name’s soul and experiencing its wholeness together. This is not to say that their moral/ethical standard is fully developed under the principle. It does mean that the principle of Word governs their mind and suneidesis, and that their standard will fully develop far ahead of societies that govern their mind and suneidesis with their standard. They are calling out to us with unconditional love.

The Mission 1986, Warner Bros.

The Reason

The reason we all need this forgiveness equally is not that we all have lived a soulish life and have failed to love the enemies of our suneidesis. We are not accountable in our hearts for what we do wrong until we understand that it is wrong. It is that we all reject learning the principle when we first understand that failing to love unconditionally is wrong.

The beauty is that Name forgives unconditionally, but we cannot know that in the mind of our heart until we learn it.

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The Spiritual Story of Democracy

For time measures the rate of change in a particular space, the space-time continuum, and these bodies cannot escape the space in which they exist.

But what do all our bodies share in common that is unlike anything else? They all breathe from the same air, which, when taken away, returns them to the non-breathing elements of the earth within minutes. Lack of water or food does not work this quickly. It is called the breath of the spirit of life.

The oneness of the air enters each body separately and sustains it in a world directly experienced alone within, but collectively through communication, sensual and verbal with a measure of imagination.

With this breath, we experience a light within our bodies. We tell each other about what we see and feel inside, but we cannot manifest it outside our bodies for others to see and feel. It is called the light of the spirit of life.

With this light though, we experience time in different ways, feeling it drag when we are unfulfilled or flying by when we are fulfilled in love. In love, we experience this light as one between us, extending beyond our individual bodies. It is called the love of the spirit of life.

Ever since Jesus said that he experienced time this way: I Am across two thousand years, many have believed that that meant he was God, others have believed that he was a man that made no sense. But he said that if we do not believe in him, we should at least believe in his works. Underlying his works was an unconditional love for everyone.

Time is dependent on the speed of light, measurable outside our bodies. Time is also dependent on the quality of our love, which, when unconditional, expands our experience beyond these bodies — to know the oneness of the light we share across two thousand years and more.

Your devotion to warning us is appreciated deeply, however, may I suggest an equal devotion to finding solutions other than reminding leaders of their responsibilities. Consider these two comments on one such solution, which brings together religious and non-religious authors on Substack, an important social media platform for positive change.

The narrative crescendos toward a multi-national vision where conflict between world-names (Israel/Palestine, religions, and global powers) is examined through the same spiritual lens. The central message is clear: Peace, democracy, and spiritual vision are impossible without the principle of unconditional love; agapé as taught by Word.2

Ze Selassie

This approach is an opportunity to answer what we have been called on to do by all past and future generations—with the goal of not firing a shot.3

Karma Infinity

There are many, many other personal comments witnessing to the value of the approach, which raises the question, Isn’t it a little late for personal solutions? It may be. But that was the consensus during the Cuban Missile Crisis, when the fear of nuclear war was palpable everywhere. Sixty plus years hence and we are no closer to changing our perspective of each other, the negative unifying force behind local, national and world conflicts.

If you would simply start a list of recommended solutions in your bulletin and include this approach, The Principle of the Suneidesis,4 you would be doing another great service to humankind.

Respectfully with gratitude,

George Allen

P.S. Rachel, what sets The Principle of Suneidesis apart is that it appeals to Christians and all other groups, religious and non-religious. This distinction is crucial for the one reason that many Christians interpret the Bible literally, particularly where it foretells of a time when “the elements and the earth will be dissolved with intense heat”. Interpreting this to refer to a nuclear holocaust, they see it as God’s will and, therefore, something not to resist.

The incredible faith that such Christians place in Jesus Christ cannot be admired enough. The matter is how we all move from faith to spiritual maturity, when faith solidifies a foundation whereupon a house of different material is needed, that being knowledge of the truth as Paul calls it. The Principle of Suneidesis works solely from this for both believer and non-believer alike, in what Ze Selassie calls “the internal architecture of human moral vision.” For Christians, this is Christ and the Holy Spirit within.

“Dissolved with intense heat” can refer to the veils of blindness dissolving around us if we understand the process, as Jesus said, “You will know the truth and the truth will set you free.”

To those of us alone,

To those who are not where they want to be,

And to those who are exactly where they want to be,

This is a prayer for the most special guests at the table of our hearts. As with all guests here, be sure you left their physical appearance at the door, along with their good and bad actions and words.

For now is the time to make our tables shine with their light, which, from Name (God or Life depending on our beliefs), is equally spectacular as everyone else’s but, due to this occasion, brings the unparalleled colors of Word’s appreciation for our seeing them at our tables.

Have you guessed who they are? Only we know. They are the enemies of good conscience we think about. If you didn’t prepare a place for them, it just takes a moment to forgive them unconditionally. Why?, because they are spiritually blind.

They don’t know they are here because they are blind. They don’t know that Name’s light in them is clearly visible at our tables for all to see and that Word is helping us understand their blindness, a blindness that makes or allows them to do the things they do without unconditional love.

Once we understand, pray for them that they may see one day. Then, escort their jasper blindness out the permeational door,1 where we all bear our share of suffering. Now see them — part of the seeing oneness between everyone at the table. Each of us, with eyes of gratitude, are beholding the brilliance of Word in Name in each other, as well as the brilliance of Their seeing oneness and Them beholding us in it.

May your Thanksgiving be filled with forgiveness and love.

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Spiritual Faith and Prayer

That the life-giver of humankind, woman, is abused at all tells of the individual and collective human tragedy. Every time an abused woman rises above her personal tragedy and makes it a collective issue by calling on or working to improve the legal system, she brings hope to the next generation.

But every time a woman keeps it a personal tragedy and suffers quietly or seeks revenge, she slows society from developing its understanding of the moral and neurological disease that enslaves men to abusing women and women to tempting men.

Psychologically, they each see it as appropriate to blame the other, but each person is responsible for their own behavior even if they have the disease and, thus, cannot fully control themselves, in part due to social pressures. But this is in no way excusing either. No one is born with the disease. It is passed on when we make the conscious choice not to love our enemies.

In other words, by refusing to forgive in our hearts (while pursuing legal justice as most often is deemed necessary) and love others in their blindness, we blind our own conscience and cannot truly see what effect our behavior has on each other.

After that, it becomes a mental and physical addiction, which can be healed only through forgiveness and learning how to love our enemies, the least among us in their blindness.

Although women are the victimized and men the victimizers, it takes true compassion to see them both correctly. It took centuries to learn that alcoholism is a disease. We judged the alcoholic as though they willfully destroyed their families. Now we know better.

We do not wave a bottle of alcohol in the face of an alcoholic, yet women today unknowingly think it is all willful behavior when men abuse them — despite the fact that it is the social norm for women to dress seductively before them.1 But likewise, men ignorantly think that women dress this way completely willfully. And yet, the loudest voices denying the disease are those who make money off the clothing industry of seduction, mostly men, socially blind men, where our forgiveness must begin.

Women as yourself, Madam President, have no such addiction but, nevertheless, you have been made to suffer the effects of the social disease as most women have and will — until we understand the disease and take social action to cure it.

Respectfully yours,

George Allen

P.S. We all know the gender dance that has driven social life since “the beginning”. But the recent achievement of democracy that many peoples enjoy across the world is an example of responsibility taken but now under threat — because the individual lifestyle has been unable to sacrifice itself for the collective good. Older people know exactly what I am saying, but as we can recall, the cry of the young is: “It is our turn to live the dance before we get too old!”

However, it is not the individual we need to change so much as the social adolescence of time. It is changing though mostly on its own and we are witnessing its final gasp at seeing itself only — in a world suffering from its behavior, from youth in power to the elderly brokers of power who never matured.

So yes, the desire for women to rule the world and bring peace is admirable, but who will forgive the women already ruling socially and maintaining this subtle, sweet anarchy? Or how about the desire of Blacks to rule the world to bring justice, admirable also but like every group that has suffered, where is the power of their unconditional love to unite us?

At whatever cost, it is unconditional love that is taking birth, the principle of the human heart waiting to finally be seen.

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This article is written for readers who have been following previous articles, so if that is not you, please bear with the many links that are added to give you more detail. Check my Chat Threads for the latest article updates and see the Index of Articles for all articles in this series.

Spiritual Faith

Spiritual faith, as demonstrated in Name, is active through Word. This faith raised Word from the dead and continues to work in us as well. When we are spiritually dead, we lack spiritual faith and may only possess a nonspiritual type of faith. It is Name’s faith alone that brings us forth as names of light, emerging out of the death associated with our duality name. Within this duality, in our suneidesis,1 we experience both life and death.

To move forward, we require a conscientious life that allows us to make the decision to follow the principle of Word. By choosing this principle, we are lifted out of the death that exists in our duality name by Name. Through this, Word brings the phronéma-mind of Name’s spirit into us. In simple terms, the mind of the spirit enters our thoughts.

When our awareness is awakened—referred to as suneidesis—we remain living souls who must learn to use and enhance our faith in Life or God, depending on our beliefs. The question of how to increase faith was answered by Word with an illustrative story: a person who labors outside their employer’s house and then cooks inside. Similarly, when we have fulfilled all that is commanded of us—acting from agapé, or love—we should humbly repeat: “We are unworthy servants. We have done that which we were bound to do [out of gratitude for having been awakened by the principle].” (Luke 17:10)

Word taught a twofold method for the growth of faith. First, we are to love the enemies of suneidesis. Second, we should maintain humility. By doing so, Name will recognize this and draw us nearer, which increases our nonspiritual faith as living souls and blind, and our spiritual faith if we are life-giving spirit and see.

When we are ready to become life-giving spirit, we require Name’s spiritual faith to fully elevate us beyond our duality name, granting us a spiritual body. At this stage, we must learn to depend on Name’s faith working through Word—without using our nonspiritual faith, no matter how strong it may be in the awakened parts of ourselves. Nonspiritual faith does not produce light where we remain blind.

Once we are able to use Word’s light where blindness once persisted, it is necessary to renew our nous-function of mind to participate in transforming our soulish body into a spiritual body. Although nonspiritual faith is not directly involved in this transformation, it continues to grow and will be needed later in the process. At this point, Word’s faith prevails, making us righteous with the righteousness of Name.

Through the faith that truth has in Life, even as witnessed by faithful nonbelievers, we are able to see with the righteous illumination of Name in Word. Guided by the spirit in our thoughts, we, working from soul, learn to envision Word just as he is—applying the principle through the mind of Name’s spirit in symbolic agapé form.

By perceiving Word in this manner, as envisioned from our place within the unified soul of Name, we reveal the soulish form through which we first understood Word. Our initial knowledge of Word, shaped by his flesh, influenced us deeply—reaching into the joints and marrow of our physical bodies. However, knowing Word in his righteous light transforms our vision, allowing us to see him permeating our being with our singularity in him working from Name’s soul.

This new perspective liberates our position in Name’s soul from the limitations of working soulishly in the physical body, together the soulish body. It enables us to experience our role in Name’s soul, which forms our spiritual body within Word’s singularity—where we are called to work. Here, our faith becomes essential. Word said, “Be faithful until death [the death of our soulish body], and I will give you the crown of the life [of Agapé].” (Revelation 2:10)

Envisioning Word in every individual, prioritizing them through the principle without self-negation, engraves his likeness within our suneidesis in the singularity of agapé. This awareness teaches us to practice the principle as Word does. Word himself stated that he could do nothing unless he first saw Name forming it. Thus, we must aspire to envision Word with the dianoia-mind of our heart.

As our knowledge of Word grows, so does our vision of him. Word uses the yirah of Name to continually cleanse the noema-eyes of the mind of our heart. Because Word possesses the charisma2 of the Spirit of Knowledge and Yirah of Name, this attribute becomes another facet of Word’s form engraved in our suneidesis—visible when we have the understanding to discern its operation within the principle.

This process helps us comprehend how the spiritual faith of Name, Word, and ourselves work together in unity within our El-elohe-names.

Spiritual Prayer

The prayer that Word taught his followers was for young believers in the principle, for there were not any mature followers yet. We can paraphrase it as follows for believer and nonbeliever alike:

This prayer was designed for those who are new to spiritual principles, as it emphasizes our fundamental responsibilities and needs. It encourages us to pursue basic understanding and to recognize that when we ask Name not to lead us into temptation, we are preparing ourselves for spiritual transformation. During this process, “you may be tempted [until the death of your soulish body]…[to receive] the crown of the life [of Agapé].”

The devil, described either as a fallen angel or false conveyor, depending on personal beliefs, is the source of temptation. This temptation can be endured when we stop resisting the evil of spiritual blindness. In doing so, we come to understand that we have been wrestling Name throughout the process. After Word himself experienced temptation, he prayed to Name, focusing on the needs of the world.

By manifesting Name in their suneidesis, Word made Name visible to them, granting them spiritual sight as they learned and upheld his principle. This forms the basis for the following spiritual prayer, which is recommended for use when one is prepared to embrace it. Word instructs us to love our enemies and pray for those who persecute us.

A Spiritual Prayer

I bless them,3 Name, and humble myself before their beauty in You.

Although they are blind, You have awakened Word’s beauty within them so that I may see and love them.

I bow seven times to You, Name, in their El-elohe-names,4 where You reveal Word’s iridescent oneness within them.

You, Name, show them consciously possessing Name in Word in their senses,5 the senses of their El-elohe-names.

You also reveal their awareness of the diamond ego of blind light reflecting in their senses, which cannot be possessed because it is an illusion.

You show how Word created this with its jasper piety light, which ultimately becomes Word’s golden agapé light united with Your golden agapé light in Your exquisite light-fold, joined with my double light-folds with these blind names.

In the supersession of our double light-folds, You show these names giving You all their agapé through my name permeating them,6 as they retrace You giving all Your agapé to them through my name — everything in the singularity and Now of Word.

In our double light-folds, You show me giving You all my agapé through their names permeating me, as I retrace You giving all Your agapé to me through their names—again, all in the singularity and Now of Word.

Seeing their faces is, for me, like seeing Your face each time, and they are pleased with me7 in the supersession.

And seeing my face in the supersession is, for them, like seeing Your face, and I am pleased with them in the supersession. Amen.

Application

Whenever you encounter struggles, turn to Name’s faith working through Word’s faith, making you the righteousness of Name—until your spiritual faith is renewed in unity with theirs in your El-elohe-name.

Whenever you find it difficult to love the enemies of suneidesis, pray for them using this spiritual prayer and refer to The Practical Guide.

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Suggested readings:

The Spiritual Story of Democracy

The Spiritual Story of Democracy

The Eyes of Democracy (Introduction and Index of Articles)

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Personhood1 is the core of all reality, not the body. Within it comes the aspects of consciousness, personality and character, expressed through our body and breath. We do not start with these aspects and form personhood. Compare it to the body. It is greater than the sum total of its parts, but we do not start with its parts and form the body. The parts simultaneously exist as the body, but we see the body in each of its parts, not each part as the body.

Just as achieving adulthood is a process of development, personhood is a spiritual process not associated with what we mistake as personhood through our physical bodies. Thus, the words personage and personality are avoided in place of personhood.

Your personhood is your allness in Word, seen in your consciousness, personality and character. Each aspect is not seen as your personhood. The essence of our personhood is agapé, a word for compassionate life. This is the core of all shared reality, being compassionate toward one another.

See every person as their personhood appears with its essence in their aspects — person-consciousness with a unique personality and character evolving its compassionate life. Likewise, see yourself this way. Experience the essence of your personhood first, then see yourself in your aspects, and lastly, see yourself greater than but reflected in your body and breath amongst all others in our shared reality.

See everyone this way with the eyes of your personhood, the eyes of your heart. This occurs through the noéma eyes in our heart, which see Word’s personhood manifest by and in the dianoia of our heart. We partake of it all from Name’s divine personhood through Word, the eyes of Name’s heart.

Knowledge of this makes us strong Democrats, Republicans and Independents if together we use it to form the new vision of democracy. We do this by envisioning our national personhood in Word among others, all 200 nation-names in The Spiritual Story of Democracy. The Practical Guide gets us there agapé name by agapé name.

See your national personhood in everyone sharing your nation-name in Word, but see it in every other person as the strongest link in your singularity, as you know the national personhood of Word sees you this way through them.

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Suggested reading:

The Eyes of Democracy (Introduction and Index of Articles)