Prejudice and Addiction in the Diamond Light of Blindness
A Constitutional Crisis
This article is listed as Contribution 2 in the Index of Articles of this series. It is an updated repost, first posted Nov 24, 2024.
This is the second contribution that our completed-yet-ever-expanding house of knowledge can hopefully make to society, concerning prejudice and addiction.
No Darkness in Knowledge
Prejudice is defined as “preconceived opinion that is not based on reason or actual experience.” We normally use the word prejudice to refer to people who seem to refuse to reason or seek the necessary experience to look beyond the appearance of others. Applied to children though, it means that every child is prejudice until they learn the necessary knowledge of conscience to be able to reason and gain actual experience in order to choose right or wrong.
We can call the latter unlearned prejudice and the former, where we are taught to work from preconceived opinion about others, learned prejudice. We all go through the first part of life under unlearned prejudice, with a window to learn before we come under learned prejudice and become addicted to it in our perspective.
If we never learn what generally convicts the conscience of those who have learned prejudice, it becomes a pattern that is reinforced until changing becomes painful, but only because we lack the knowledge. Without focusing on specific issues that convict the conscience of Democrats versus Republicans, consider the most important feature of what makes the conscience the involuntary function that it is.
Without being convicted to the same things that convict others, we are the enemy of their conscience, but if they do not forgive and love us as the enemies of their conscience, then they lack the knowledge that doing so makes them the key enemy of their own conscience, even to the point of being made addicts to not forgiving and loving us. Being the enemy of our own conscience, it deceives us with preconceived opinions that justify everything we choose to do in blindness. Above all specific issues, this is the one thing that absolutely makes us enemies of each other’s consciences, despite our different moral standards.
No Darkness in the Singularity of our Light
Knowledge of Word shows us that Name is light and in it there is no darkness, especially the darkness of prejudice. As a result, our singularity as names of light is light without any darkness itself. But darkness does exist in it through us as individual names if we count the blindness of prejudice 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 unless it works as the lack of knowledge about our singularity and prejudice in our conscience, which are where addiction takes place.
Word warns us to be careful that the light that is in us is not darkness. The appearances that our physical eyes form always use a measure of darkness, but without prejudice, appearances cannot make the light that is in us darkness. But being prejudice, even the natural light in our physical eyes veils us and is spiritual 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 our singularity, we become too weak for those outside our circle and too weak to see through the darkness of addiction within the appearances we form of them. We lose the good boundaries of our singularity in the greater wealth of democracy.
Prejudice Against Ourselves
Viewing ourselves without our singularity blinds us to the experience that we are names of light in the world suneidesis2 (see your adopted name as part of it, not your physical experience). Without the experience or knowledge to reason this through, we have preconceived opinions and soon learn from others to distrust or hate those whose conscience works from our singularity and not a part of it as ours does.
Failing to forgive and love those who work from our singularity is the one thing, expanded to our collectiveness, that makes us enemies of each other’s conscience and our own, regardless of different moral standards. It makes us prejudice against our own singularity in Word.
Step back and picture all of us physically on this miniscule dot in the universe. Having a collective co-conscientious awareness between us is unavoidable. While we may not understand it, this is the reflection of our singularity in the world suneidesis. Blind to it, we believe that the appearances that our physical eyes form of us are who we are and that they provide all the agapé that life has to offer.
Receiving all the actual agapé that life has to offer us works through our giving Name all our agapé through each other in our singularity in Word. This is based on who we are as names of light in our singularity. In contrast, when we believe that we are our physical experience and cannot get all that life appears to have for us through it, we feel as though we cannot control ourselves, a symptom of addiction.
Working with prejudice against our singularity and conscience makes us enemies of them both. So we wrestle against our ourselves through addiction to both, ultimately wrestling with our position in Name. The goal of our struggle is to keep ourselves blind to the consequences of our having chosen to limit our agapé — we have become addicted to the limitations in the form of learned prejudice and hatred for the enemies of our conscience, which blindly includes ourselves.
Resisting Addiction with the Permeations of Word
Addiction to misuse of our singularity and conscience is expressed in physical addictions. When faced with an eating addiction, for example, failing to resist an unnecessary portion of food might be thought of as a failure to resist evil, even bringing judgment. Blindness is the word-symbol evil at work and cannot be resisted, only understood as the means for prejudice to deceive us.
But even if we do not associate the addiction with evil at all but to something physiological only, we need to see that resisting the national bodily blindness behind misuse of our physical body is not the answer either. To resist physical addiction, work from our singularity the way Word uses it to permeate our physical body by permeating its joints and marrow.
Word uses the six key light-folds of our singularity to permeate the joints and marrow throughout our whole body — including the joints of our six ear bones. This alignment between the permeable and nonpermeable is symbolized as the pan-diamond room permeating the foyer within it in Chapter Four of The Spiritual Story of Democracy.
Working from the six light-folds of Word’s singularity, give all your agapé to Name through names prejudice against our singularity and national suneidesis. The agapé of our singularity permeates them while permeating the joints and marrow of your physical body all the way to the joints of your six ear bones. As this restores your physical will, bear the symptoms of addiction, break it, and afterward help others do the same in Word’s spiritual fasting.
Patterns to break in Addiction: Resisting Involuntary Reactions
Among our many physical experiences, involuntary reactions permit us the least physical 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, not names of light, or that we are physiologically impaired and must resist ourselves AS SUCH.
We unknowingly resist involuntary reactions through national bodily blindness when we have not permeated our physical body with our agapé for Name. Thinking that such blindness is who we are, we cannot stop the involuntary reactions of our own physical body from working in the national bodily blindness of our singularity. The six key light-folds never appear in the visual pattern of our agapé names. We can even become preoccupied with subtle involuntary reactions appearing to have a mind of their own, like an AI bot formed out of Name’s theiotés3 divine nature.
Without addiction, the involuntary reaction to the smell of food triggers natural desire for the food and nothing more. However, experiencing it as a desire of bodily blindness in addiction, we consume food to satisfy our national 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 soul4 in the singularity of Name in our world suneidesis, full of light.
Fulfilled and Realized Desire
Name is the singularity between itself and Word’s singularity of us, full of permeating agapé names of light. See your adopted name as part of Name’s singularity, not your physical experience. Reality being such, Name never desires anything for itself. For as this reality, 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, the supreme fulfillment of agapé. But since we can and do individually become blind to our presence in the singularity through prejudice, 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. Making us more important, how could agapé not desire this even though Name knows everything before it happens?
For knowing everything in advance does not change our free will to go left or right. Name will not take that away from us, for agapé cannot be agapé without it, nor can Name be agapé without us.
Name, therefore, has fulfilled desire, which is no desire, and unrealized desire not for itself but for us, on behalf of us. When we choose to follow agapé and 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, our desire also remains fulfilled in giving Name all our agapé through them in our singularity, which is no desire. It is just that, once we have returned, we know how addictions rob us of will and our prejudice keeps us opposed to our singularity. These make the return seem much harder than it is.
The choice not to limit our agapé any longer is simultaneously the choice not to resist blindness but to resist addiction through our unlimited agapé.
Making such a choice collectively would resolve the Constitutional crisis in our democracy and restore the constitution of our individual bodies as well. They work as one when we are conscious of Word’s singularity permeating our joints and marrow.
The Desire of the Soul for Name and Its Memory
Knowledge of Word shows us that, as life-giving spirit in Word, 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. Experiencing Name as we give it all our agapé and Name’s memory of it fulfills the singularity of our soul’s desire as life-giving spirit in Word. It is realized again and again as we witness others see and experience it again from their position in our singularity.
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 prejudice.
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 response to involuntary reactions.
To do this, we need to learn to appreciate the difference 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
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 in science), which his teaching reveals to be part of our suneidesis.
A 2,000-year now is part of the nature of Word’s suneidesis in us, since this period between Abraham and Word is the span of the genesis of Word, which manifested all at once in Mary’s suneidesis prior to Word’s physical birth as Jesus. There is no distinction of the past or present of events, while Name’s memory of the world does distinguish past and present events in but not of the Now of Word’s suneidesis.
Controlling our response to involuntary reactions works both from Name’s memory and Word’s now.
The Power of Eternity in Word’s Now and Name’s Memory
Name’s agapé for all of us in the present and in its memory is unconditional, whether our love for Name has progressed from the past to the present or has regressed. It is also unconditional for us 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 regressing in our agapé for Name.
As with all past events though, they are past forms of our agapé names of light manifest presently in the flawless singularity of Word in its flawless singularity with Name. See your adopted agapé name progressing as part of both in the agapé of their exquisite light-fold, part of your double light-folds in their symbolic cubic form.
Seeing Name’s agapé for us in its memory and Word’s now heals us from the harm that addiction caused in our world suneidesis and restores our physical health in our democracy’s greater wealth. It also shows us how to resolve unresolved stories in our life. We see the power of eternity in Name giving us all its agapé, through which we retrace the pathway and give Name all of ours through the least of us first.
But working with prejudice against our singularity are memories of our having acted upon limited agapé stronger than death. Its hatred stronger than death made us believe that the power of eternity was hatred, especially if someone took a loved one from us.
Such hatred working through such a loss may have completely negated the idea of our existence and turned us against ourselves through addictive prejudice in our conscience. If so and if we have not been given a chance to change our minds, with this knowledge of Word, choose Name’s agapé in Word and gain the power to forgive in Name’s memory and the Now of Word. That frees us being made to stay in hatred stronger than death and continue to foolishly resist the national bodily blindness against us 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 our boundaries, into our inner sanctuary of self. But it was actually 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 with 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 was the source of our experience alone that was natural. In our double light-folds, we are permeating one another in the past and present and in the singularity of the Now of Word. Experiencing each other permeationally in Name and Word’s exquisite light-fold is the natural source of our experience for one another — the power of eternity in our agapé names, Name’s eternal now of agapé for us.
With such awareness of the power of Name’s agapé in us all in the present and past and in the Now Word, we can control our responses to involuntary reactions, both individually and nationally. We can break the bond addiction held over us through unlearned and learned prejudice and see the best path forward for democracy in our national suneidesis.
The Diamond Light of Bodily Blindness
In The Eyes of Democracy, I said in the section An Architect that, standing on the shoulders of others, we would each learn how to build our own house of knowledge — one that empowers us to love the enemies of suneidesis and, by necessity, free us from the addictive thinking found in prejudice on all levels. We discussed the view of it through different paradigm-windows in The Epilogue of The Spiritual Story of Democracy.
One window shows us the visual pattern of our agapé names as we give Name all our agapé, and another shows the absence of the pattern in our blindness, yet seen by the seeing in Word’s piety light. The latter adds to the beauty of our names in the glory of the grace of Name because this is how we are made more important when it is due to the fact that we are endangering ourselves and others.
Such beauty can be called the diamond light of bodily blindness. In more practical terms, it is the diamond ego of blind light.
The diamond ego of blind light is Word’s piety jasper light reflected in but not possessed by our spiritual senses under prejudice. It is illusory and cannot be possessed. But when we give Name all our agapé through those bound in the diamond ego without prejudice, we can see the substance of Word’s piety here working from Word’s agapé golden light with Name’s and possess them both in their exquisite light-fold.
In the substance of now’s eternal agapé, we consciously possess Name and Word together in our senses — the senses of every double light-fold of our el-elohe-names. Free to serve the lesser conscience of the diamond light here, we seek to persuade them of the boundaries of their agapé that should come down, whether they are Democrats or Republicans or Israelis or Palestinians.
Prejudice and Addiction in the Diamond Light of Bodily Blindness
Addiction to eating or any other physical addiction is rooted in reactive addictive thinking, unable to break through the boundaries of the diamond ego of blind light. It veils the mind of our heart. Most of the time, its facets casually reflect involuntary reactions in everyone’s senses, out of reach to possess, allowing its inhabitants to enjoy its diamond beauty without understanding of the deadly spiritual consequences.
Through the windows of your house of knowledge, envision the visual pattern of our agapé names being possessed by their senses, though not consciously, precisely where the piety jasper of diamond bodily blindness is only reflected. See your adopted name as part of the seeing names ever since you made the choice not to limit your agapé any longer.
But as inhabitants of the diamond bodily blindness, we can never stop giving it life in our physical experience, so there should be no judgment or prejudice. The supersession enables us to use the fragrance and ice of Name’s yirah light to watch their diamond beauty peacefully in the structural drama of our house. Panhere, Name has fulfilled desire for everyone in the pan-diamond room and unrealized desire on behalf of those unknowingly being permeated in the foyer of our house.
Knowledge of Word says, “the whole world lies in the evil [of diamond bodily blindness].” And Word says, “you will know the truth and the truth will set you free [from the addictions of diamond bodily blindness throughout the world].”
Suggested articles:
The Eyes of Democracy (Introduction and Index of Articles)
Suneidesis, pronounced soon-eye-day-sis, is a Greek word that joins our natural awareness with our sense of conscience. Click on the link for a detailed explanation. It is central to this teaching. Using this foreign word regularly in discussions helps us get accustomed to experiencing something new and positive working in our awareness itself. 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.
The repetition of suneidesis is meant to challenge you to consider this dimension in your awareness. It will only be a necessary annoyance until it becomes natural.
Theiotés in Romans 1:20 is from theios in Acts 17:29. This makes theios the greater divine nature. They both come from theos, translated ‘God’, which is why they are both translated ‘divine’. Theiotés is used only once, here, whereas theios is used two other times besides here. “His divine (theios) power has granted to us everything…so that you might become partakers of the divine (theios) nature.” (2 Peter 1:3, 4) We are not to attempt to partake of the theiotés divine nature of Name, which manifests the universe, as great as that is. We are to seek to partake of Name’s theios divine nature, which is greater, which is possible only through unconditional love.
Soul has always been a dilemma to understand. For in knowledge of Word, in the first stage of being, we are called living souls, used as a label for us. But it is also used as something we have, but rarely understood this way together, as in a soul has a soul. It is cleared up when learning that Word taught that we must give up our soul to keep it forever. From this perspective, it is mistranslated life, as in, we must lose our life to keep it forever. It is corrupt in its initial state, but soul enters a noncorrupt state when we realize our actual being as life-giving spirit, no longer called living souls. Here, we can see soul as a function of spirit, the first level of conscientiousness, the second level our heart. When we can transform into life-giving spirit is explained in the Section Should Bear/Shall Bear. The attribute of desire of our soul is corrupted in the living-soul stage.
Hey George.
I absolutely am a foodie and love food and I absolutely absolutely love sex and making love.
Personally, I think addictions are when it’s all you can think of to the exclusion of all life.
When I eat, I eat organic and I eat healthy food that hasn’t been sprayed or injected or treated harshly.
Even when I am eating alone, I make myself the most healthy and delicious meals.
Sometimes I treat myself with desserts, and I don’t consider that an addiction, either.
I believe it’s dangerous to lump food and sex as bad and as addictions. And I think in doing so might mean you’re missing out on parts of life that are truly amazing, heart rendering and completely satisfying.