Contribution 2: Eating and All Other Addictions in the World Conscience (Suneidesis)

A Constitutional Crisis

No Darkness

Knowledge of Word shows us that Name (God or Life) is light and in it there is no darkness. Our singularity is light without any darkness itself. But darkness does exist in it through us as individual names if we count blindness as a form of darkness. Physical darkness is a phenomenon in our physical eyes only, for they cannot see Name’s light permeating everywhere and our names of light in it. Thus, darkness does not automatically blind us, but when it does, that is where addiction takes place.

Using food addiction as an example, we will trace addiction to blindness to who we are as names of light in relation to Name. This can be viewed as an addictive personality, but it is obviously from a completely different approach than psychology. To keep yourself focused, I suggest recalling your adopted personal name of light often to appreciate your unique position in the singularity of Name. Use your el-elohe-name better yet.

Be careful that the light that is in you is not darkness. The appearances that our physical eyes form always use a measure of darkness. But together, it is physical light and darkness that veil the light of our singularity, together making this light darkness to us. It happens if we are not careful and choose to love without our singularity. Doing so is giving our agapé to just some in the world conscience (suneidesis).¹ Restricting our agapé to just those in our circle within the world suneidesis,² we create problems that make it too weak for those outside our circle and too weak to see through the darkness of addiction.

Non-singularity blinds us to the truth that we are names of light in the world suneidesis (recall your own). Step back and picture all of us physically on this miniscule dot in the universe and understanding a world suneidesis, collective co-conscientious awareness between us, becomes practical. Blind to this, we believe that the appearances that our physical eyes form of us are who we are and that they can provide all the agapé that life has to offer. When we cannot control these appearances, we think that we cannot control ourselves, so we unsuccessfully resist them and addiction begins.

What Not to Resist

We are unknowingly resisting bodily blindness in our world suneidesis, while thinking we are resisting ourselves or worse evil. As the knowledge of suneidesis, Word tells us not to resist evil, which is not to resist blindness in ourselves or anyone else. But being blind and not listening, we often believe that this about the person being evil and how we must resist them AS SUCH, or resisting addiction in our blindness. This is about our inner perception, which, when blind, stays blind when we resist it. The light that is in us is darkness, making us foolishly resist blindness again and again, all the more foolish when we think we are resisting evil.

For example, if faced with an eating disorder, failing to resist an unnecessary portion of food might be thought of as a failure to resist evil, even bringing judgment. However, even if we do not associate it with evil at all but to something physiological, when we see that the way to resist the food is not to resist bodily blindness in our world suneidesis, we gain a whole new perspective.

Resisting Involuntary Reactions

Among our many physical experiences, involuntary reactions permit us the least control, such as the involuntary reaction of saliva to the smell of certain food. But experiencing it as an inseparable part of addiction, we may blindly try to resist it, thinking it is a part of us, a part we cannot control. We may even conclude that our very nature is blindness (evilness) or that we are physiologically impaired and that we must resist and judge ourselves AS SUCH.

We are unknowingly resisting involuntary reactions through bodily blindness in our world suneidesis. Thinking that such blindness is who we are, we allow addiction in our bodily blindness to usurp the natural experience of our physical body. Thinking this is who we are, we have a negative view of ourselves. And this blinds us as names of light (recall your own) to our whole body in the singularity of Name, which, full of light, can never be usurped by our physical existence.

The provenance of the experience of who we are is Name in the bodily light of our world suneidesis, full of light. It is here, in the visual pattern of agapé names, where we find all the agapé that life has to offer. We are capable of expressing it in part through our physical existence—without addiction—and can get ready to do so when ready to build our own house of knowledge.

Without addiction, the involuntary reaction to the smell of food triggers natural desire for the food. However, experiencing it as a desire of bodily blindness in addiction, we consume food to satisfy our bodily blindness, which can never be satisfied, only put off by the limits of our physical body. Through this misuse of our physical body, we are misusing the desire of our whole body in the singularity of Name in our world suneidesis, full of light.

Fulfilled and Realized Desire

Name is the singularity of our collective whole body, full of permeating agapé names of light (recall your own), and thus, Name never desires anything for itself. Upholding this, Name never stops using the principle in and as our world suneidesis. In other words, Name makes our singularity in Word more important than itself, the exquisite flow of light in and between all of us individually and collectively. But since we can and do individually leave our singularity through blindness, Name desires us to return.

We can say that Name’s desire is always fulfilled, and yet Name—on our behalf—still desires that all of us return, making it unrealized for those who have not. It is not just knowing, on Name’s part, that we need to learn something, for we chose to limit our agapé and must now choose not to. The agapé that Name has for us desires us to make that choice. How could love not desire this?

Name, therefore, has fulfilled desire, which is no desire, and unrealized desire not for itself but for us, on behalf of us. When we are aware again of our singularity, our desire is fulfilled also, meaning we too have no desire. But likewise, we desire everyone else who has left to return, so we have unrealized desire for them, like Name, until they do.

Now if they choose not to return (as we did or do), our desire also remains fulfilled in all the agapé that life has to offer in our singularity, which is no desire. It is just that, once we have returned, we know how addictions rob us of will and make the return seem much harder than it is. With understanding though of bodily blindness in the world suneidesis, we can see our return within reach. With this knowledge, we know that the choice not to limit our agapé any longer is simultaneously the act of not resisting blindness and the addiction working in it.

Making such a choice collectively would resolve the Constitutional crisis in our democracy and restore the constitution of our individual bodies as well, in one sense, one in the same. For the democracy in our national and world suneidesis is the wellspring of visions for democracy in every nation of this world, ensuring our physical wellbeing also.

The Desire of the Soul for Name and Its Memory

Knowledge of Word shows us that the desire of our soul is for Name and its memory. The word soul here refers to ‘God or Life’s primary ability to experience working WITHIN US.’ That is, our soul’s ability to experience naturally desires to experience Name’s presence in the present and in the past, Name’s memory. This is what fulfills our desire in the singularity of our world suneidesis. It is realized again and again as we witness others see and experience it again through the paradigm-windows of our house. These windows provide a view of the inside of our house as well as a view of the permeational outside.

Practicing the principle with fulfilled desire, we experience Name’s memory of our own past. Knowledge of Word reveals that, under such conditions, Name no longer remembers any of our wrongdoing, since, under the principle, our suneidesis is “reborn”. That is, it is no longer subject to limited agapé or addicted to blindness and its addictions.

In its natural state, our suneidesis has no desire to offend or harm others, making our past wrongdoings foreign to us. No longer attracted to the illusory desires of bodily blindness, we are free to start learning how to control our reactions to involuntary reactions. To learn this, we need to distinguish between the power of Name’s agapé for us in the present and the power of Name’s agapé for us in its memory—both in the Now of Word.

The Now of Word

As discussed, the Now of Word does not distinguish events of the past as distinct from the present in the world suneidesis, described as follows in Word’s own words:

“Before Abraham was, I am.” John 8:58. At that time, Abraham lived some 2,000 years earlier than Jesus. Aside from beliefs in Jesus being Divine, this refers to another dimension in time (space-time for some) that his teaching reveals to be part of our suneidesis.

This explains the nature of Word’s suneidesis in us, while Name’s memory of the world does distinguish past and present events in but not of Word’s suneidesis. Name’s agapé for all of us in the present and in its memory is unconditional, whether our love for it has progressed from the past to the present or has digressed. It is also unconditional in the Now of Word, where the same events are not distinguished as occurring in the past or present, not indicating whether we are progressing or digressing in love for Name. As all events, they are simply part of the names of light (recall your own) in the flawless singularity of Name.

Seeing Name’s agapé for us both ways heals us from the harm that addiction caused in our world suneidesis—in our awareness of the past and present and in the Now of Word. They show us the power of eternity in Name’s agapé for us. This includes healing those of us who were under addiction and now have memories of having acted upon limited agapé stronger than death. Its hatred stronger than death made us believe that the power of eternity is hatred, which would have turned us against ourselves through addiction had we not chosen Name’s agapé in the principle. That freed us from being made to join then resist the illusory hatred of bodily blindness in our world suneidesis.

Seeing things in the Now of Word, we know now that, under limited agapé and illusory hatred, we had no other choice but to hold on to some form of addiction. Trapped in these illusory boundaries without any good boundaries, we thought we were experiencing enemies trying to crash through them, into our inner sanctuary of self. It was Word’s unlimited agapé and fulfilled desire in someone loving us—from the singularity of our world suneidesis in the Now of Word.

We kept holding on to our illusion willingly though at times. For we believed that, by bearing the incessant lack of peace, we could still possess the sensual pleasure we were convinced could not be surpassed, the experience of our limited agapé through our physical bodies. We convinced ourselves that our attachment to food, sex, money and so forth were not addictions but natural.

We could not see that it is the source of our experience that is natural—each of our whole bodily lights permeating one another in the past and present and in the singularity of the Now of Word. With awareness of the power of Name’s agapé in it all, we can start learning how to control our reactions to involuntary reactions. It works from understanding how they are at the core of every attachment to our physical experiences.

The Diamond Light of Bodily Blindness

In the first article, I said that we would each learn how to build our own house of knowledge—one that would empower us to love the enemies of suneidesis and, by necessity, free us from the addictive thinking found in prejudice on all levels. We have looked at the paradigm-windows of the house, the visual pattern of agapé names inside and outside it, and the dialogues of light seen through its windows, all working from the principle of suneidesis. Now, we will briefly discuss how bodily blindness appears as diamond light in the Now of Word in and through our house of knowledge. This will give us more sight into addictions and world blindness.

Seeing Name in and from our house works from the Now of Word, so blindness to Name starts with blindness to Word. The agapé light of Name in Word does not change when we are blind to it, but since our agapé names permeate it, the misperception of it in our suneidesis displays it with additional reflections akin to facets of a diamond. The facets indicate our bodily blindness to Agapé Name and Agapé Word in their light-dialogues, manifest on all levels of our agapé names in Word first. For we cannot enter Name’s side of it except through Word.

Name and Word’s dialogues are misunderstood in the diamond light of bodily blindness as the global politics of tolerance. The endless reflections of its facets carry the theme of tolerance everywhere in the world, masquerading as righteousness against the ills of intolerance. The glitter of its surface reflections overwhelms us, blinding us to their real substance in Name and Word’s agapé dialogues of light. It leaves us unable to enter any serious discussions about the principle.

For such discussions reveal how loving the enemies of suneidesis reveals the ugliness of mere tolerance for any name in the light of Name, each infinitely adorned by Name with sapphire reflections and countless other iridescences. The involuntary reactive thinking the absence of such discussions creates in us circulates globally in diamond bodily blindness. The faulty reasoning it multiplies in us forces us to see many addictions as part of the natural pleasures of life—as long as we will just tolerate those we do not personally love.

Eating and All Other Addictions in Diamond Bodily Blindness

Addiction to eating or any other physical addiction is rooted in reactive addictive thinking, unable to break through the boundaries of diamond bodily blindness. Part of its facets reflect just involuntary reactions in its boundaries. They can be breached first by not resisting diamond bodily blindness while enjoying its diamond beauty. Then, through the windows of your house, focus on the visual pattern of agapé names (recall your own) as the actual boundaries of diamond bodily blindness. Remember—the choice not to limit our agapé any longer is simultaneously the act of not resisting blindness, leading to necessary blindness in ourselves no longer being unnecessary. The choice is also simultaneously the act of not resisting the illusion of addiction in the blindness of others, thereby refusing to give it life any longer.

In the singularity of our house of knowledge, the paradigm-windows reveal the visual pattern of agapé names and, in its midst, the diamond light of bodily blindness superseded. Together, they are engaged in the radiant light-dialogues between Name and Word. Name has fulfilled desire for everyone here in its singularity and unrealized desire on behalf of those whose suneidesis is confined to diamond bodily blindness. The desire of our soul is for Name and its memory, which is revealed to us in the Now of Word.

Take it all in. Give Name all of your permeational share of it through those suffering from addiction and those addicted to making others suffer. The Now of Word is light in them both, and in the singularity of which they are part in Name, there is no darkness.

Suggested articles:

The Eyes of Democracy (Introduction and Index of Articles)

1. Suneidesis is pronounced soon-eye-day-sis. After reading the link explaining it, you will see how central it is to this teaching. Using this foreign word regularly in discussions helps us get accustomed to experiencing something new and positive in our awareness. When the word conscience is used, it will refer to the aspect of suneidesis that involves right and wrong, but this aspect cannot be separated from our co-conscientious awareness of all things.

If I understand that my awareness of something as simple as a cup includes co-conscientiousness, I do not allow myself to get blinded by the cup alone but know it as part of all creation at the hands of the Creator or the universe, depending on one’s beliefs. Spiritual maturity does this naturally.

2. The repetition of suneidesis is meant to challenge you to consider this dimension in your awareness. Apologies, but it will only be a necessary annoyance until it becomes natural.