Establishing the Principle of the Democratic Suneidesis

By exposing the different types of appearances in the world

Jul 20, 2025

This article is listed as Argument 2 in the Index of Articles of this series.

Next, in our search for knowledge, the kind that builds into itself with our light in Word, we are going to examine the nature of spiritual blindness. It is not the absence of light as is physical blindness. It is the misuse of physical appearances themselves through false beliefs about them. But blindness to what?

Aphantasia and Spiritual Blindness

To picture something described to them, people born physically blind would have to have visualization skills that do not require visual memory since they have none. To establish the principle of the democratic suneidesis (conscience),1 we need special skills since we have no such memory.

If we are spiritually blind, we do not have any spiritual visualization skills, so no matter how something spiritual is symbolically described in physical terms, we cannot visualize it spiritually until we learn the skills individually with the democracy of our suneidesis.

Obviously, we are using physical language here, so in order for me to describe something spiritual with it, I would have to use symbols to represent it, since the spiritual and physical have completely different dimensional forms. Only with symbols could you then use your spiritual visualization skills to envision it, not imagine it, spiritually see it with the light of agapé.

Using physical language, the brain operates according to the constraints of all matter, neurological in this case. It is, however, subservient to our mind, which, being spirit, operates according to the constraints of spirit, those of unconditional love, agapé. Spirituality, the study of the mind, is misunderstood by trying to apply physical constraints or failing to recognize agapé as its central spiritual constraint without any permeational constraints.

Aphantasia, the inability to visualize in the brain, cannot affect the mind of the spirit, only what we know and believe can affect our experience of it. Spirituality is about clear belief in and knowledge of one’s own experience as a person of suneidesis. Agapé is known in spirituality not science.

Bottom line, if you do not believe and know that you love, then you do not love. But if you believe you love and know it is spiritual, then your mind will see the light of Name’s agapé permeating all of us, despite any neurodiversity in the brain.

We do not need a physical eye surgeon if we are spiritually blind; we need a house of knowledge that gives us the skills to envision with the light of agapé.

For agapé is the only light that is spiritual, that is alive and gives life to all, which is why blindness to it in ourselves is so spiritually life threatening. You will never regret being willingly accountable to the light of Name’s agapé in your spiritual suneidesis, freeing us together from dangers such as democratic tolerance and hatred.

What Not to Resist in Order to See

With direct knowledge of Name, Word warns us, do not resist evil…[because] your eye is evil…[if] the light that is in you is darkness. Spiritually speaking, an eye that is evil refers to the inability to see the light of Word’s agapé in everyone. Thus, an evil eye is blindness that, rather than seeing Word’s agapé always present in everyone, thinks it “sees its absence”, hatred, projected from its own blindness.

When blind, we may choose but cannot learn how to envision Word’s agapé light, the light that is darkness in us — until we first stop resisting our blindness to it. Once we know how to stop resisting blindness in our own perception, we can start understanding how it works in the national bodily blindness of young democracies.

Since the word evil is commonly used without this understanding, we will begin our nonresistance by avoiding its usage at least until we understand it as the the word-symbol evil, otherwise, it will draw us into resistance. Instead, we will use the word blindness with this understanding. At the same time, we will begin practicing unconditional love by looking past others’ blindness and, forgiving them for not knowing what they are doing, loving them without being against ourselves.

By giving Name all our agapé through them, the full principle, we are bringing ourselves and others out of national bodily blindness without politically conquering anyone, as the illusion of democracy without agapé seeks to do.

The Word-Symbol Evil

Under spiritual blindness, we see others to be the manifestation of evil as a substance and not a state of mind as it is. Knowledge of Word explains it this way:

“To the clean [in mind and conscience, possible only by not violating our nature of love or when violating it seeking forgiveness], all things (are) indeed clean [including perception of all physical bodies, while the immoral/unethical actions of people indicate defilement in their mind and conscience],

But to those having been defiled [in their mind and conscience, due to violating our nature to love and not seeking forgiveness] and unbelieving [not believing in our true nature], nothing [appears] clean, but both their mind and conscience is* defiled.”

(*Argument 5 explains that this is not a grammatical error.) The defiled mind and conscience are not a substance but a state, reversable in ourselves through forgiveness. Thus, the word evil is a word-symbol with no substance. Without understanding this, we blind ourselves to the appearances we form behind this word-symbol by giving these appearances an evil substance in our mind. And worse, we blind ourselves to what we are all actually doing in substance—giving Name all our agapé light through each other in the singularity of Word. It is a perpetual act of this light, likened to the circulation of blood to and from our heart.

In The Spiritual Story of Democracy, the word-symbol evil and blindness are given the substance of Word’s piety light so that we can acknowledge their presence in the world suneidesis without taking away from Name’s agapé light.

Blindness is the Real Enemy

Spiritual blindness is not the inability to see light. It is the inability to see beyond the surface of light, the appearance of things. It is the inability to permeate the surface with Word’s agapé light and together experience conscientious awareness of all things. The principle is essential for this to take place collectively in good democracy, for it makes all others’ appearances more important in our suneidesis — which enables us to see through them and prevent them from dividing us.

Consider how minorities often hold on to surface appearances in suffering to maintain group survival. If they cannot permeate them and work from Word’s agapé light, then the rest of us, minority members or not, must be able to. For they are part of Word’s singularity of democracy light in our national suneidesis with or without their conscious participation.

Now as we can see, nations around the world have only recently begun to even consider this state of suneidesis, starting with the U.S. just a few centuries ago. Today, with some 120 democracies out of 192 nations in the world, we are still only beginning to look at the principle on the national level. We are mostly faced with democracy’s challenge to itself — to develop beyond the fundamentals of conscientious government.

Achieving the maturity realized when giving Name all our agapé through each other and our groups, especially blind members and groups, is out of reach because of lack of knowledge — not because we have experienced it and, deciding we do not want it, buried it in our memory.

Giving Name (Life or God) all our agapé through each other as a means of running democracy may sound unrealistic to you, but consider that when you lift a veil, you do not get to choose what is behind it. In this case though, it is the wonders of all life in the form of unconditional love, our real social nature. It cannot be made conditional as we experience it today and not work as a veil, known by the word-symbol evil.

The Three Types of Surface Appearances: Physicality, Morals and Beliefs

Establishing the principle in our democratic suneidesis requires knowledge of appearances to see through all of them. We have heard astronauts tell us how beautiful the earth is when personally viewed from space — but how devastating it is to remember how much suffering is present here. Consider the beauty of the inhabitants of the ocean but how the fight for survival is all most of them know.

Imagine them blinding themselves to their own beauty because it hurts to think about it while fighting for survival. In part, we blind ourselves to the unconditional love within us because it hurts to think about how the conditional love we have chosen causes us and others to suffer.

Blinding ourselves spiritually, for one, we cannot see beyond the appearances created by the light reflecting off outer-surface differences, in particular, those of gender, age and ethnicity. We are cut off from the conscientious beauty that such differences can reveal when they and the physical languages describing them are seen through. We use them instead to blindly designate outer-appearance borders.

We may get beyond outer surface-appearances only to face the two types of elusive inner surface-appearances we form in our minds. First, there are the ones based on how we see others’ moral standards. Working from these semi-hidden surfaces, we reason that followers of different moral standards are simply unworthy to be made more important in our suneidesis. For doing so would set up the appearances we have formed of them in their moral standards — in a position of authority within us.

Permeating them with Word’s agapé light though or using it not to form them at all, we do not allow such differences to divide us or reduce our agapé for them to mere tolerance. The conscientious beauty behind them and our ability to envision it with the democracy of our suneidesis prevents us from doing so.

And if we get beyond this inner surface-appearance, we are faced with the hyper-elusive type we create based on how we understand others’ beliefs. This surface is further hidden behind the one we form of their moral standards with deeper consequences. Consider all three types of surface appearances in the following discussion from knowledge of Word.

An Example of Surface Appearances Being Misused

In knowledge of Word, young believers are called persons of flesh when not ready for spiritual things, including nonbelievers. It should not be taken derogatorily unless we refuse to mature in the democracy of our suneidesis, choosing instead to remain spiritually blind and divided.

In the account of a woman who loved much spiritually, the man who invited Jesus to his house watched her wetting Jesus’s feet with her tears, wiping them with her hair, kissing them, and anointing them with perfume. The man thought to himself, if this man were great, he would know who and what sort of person this woman is who is touching him, that she is corrupt.

But unless the man knew that he was corrupt himself — his perception, using the three types of appearances to judge her — and wanted to stop but did not know how, it was he who was not ready for spiritual things while she was.

Using knowledge of Word, Paul, one who had completed his house of knowledge, literally said to one group, “Your temptation [was] in my flesh. You did not despise me nor reject me contemptuously, but you received me as an angel [conveyor] of God [Name], as Christ Jesus [Word].”

Since, as persons of flesh, they were struggling with temptation and Paul was teaching them how to get set free, it would have been quite understandable had they despised and rejected Paul as a hypocrite for having their temptation appear in his body. But they did the exact opposite in receiving him with such high regard. Why?

Paul demonstrated how Word enabled him to bear in his body, without being tempted, the appearances that tempted others in theirs. We do not know the physical appearances veiling them, but the memory of them was being used to form moral and belief-based surfaces that they could not see through. They had de facto blinded themselves to the conscientious beauty of these distinctions in Name’s agapé light in each other.

Consequently, they had no choice but to substitute the real and fulfilling experience of Name’s light with temporary pleasure, that derived from physical surfaces rooted in inner surfaces blinding them spiritually. The temptation to enjoy it again and again works with the illusion that there is always some permanence in the duration, which overcomes us.

Addiction to the temptation and temporary pleasure in appearances is inevitable, precisely because it is only temporary fulfillment. We are addicted to the very surface experiences blinding us to the never-ending spiritual pleasure of Name’s agapé light in each other through Word.

Crucial to their experience, Paul explained to them, by implication not recorded, that it was Word who opened their eyes to understand this; for otherwise, seeing their temptation in his body, indeed, it must have looked like he was being overcome by the same appearances. Paul said, “Being free from all [things], I myself become a servant to all that I may gain the more [for Word to free also].”

In the former passage, had Paul been there, he would have also bore in his body the temptation of the woman, presumably dressed as a prostitute, and would not have been tempted. With Word’s agapé light, he would have clearly seen through such outer appearances, gender, age and ethnicity, and the inner ones based on morals and beliefs. And like Jesus, he would not have judged her or the man who did, but instead, would have offered to teach her spiritual things since it is obvious she was ready to learn and regain her spiritual sight.

On the other hand, people of flesh often feel offended by what they consider the bad behavior of others and indignantly believe that they must defend the goodness of Name against such people and not just their actions. But until ready for spiritual things, we are more offended by the fact that temptation has control over us and uses us to tempt others.

Such hypocrisy is conditional agapé at work resisting the evil of its own perception, making us hide from Word’s unconditional agapé light within us until we are ready for spiritual vision of Name’s conscientious beauty in everyone.

With the principle, we see where we and others in the democracy of our suneidesis have blinded ourselves outwardly and inwardly. We see how those of us who choose to continue to live behind appearances, or have no choice but to presently, also subject themselves to the three types of appearance durations.

The Three Types of Duration in Appearances: Lifetime, Generational and Ancestral

With the principle of a democratic suneidesis, we can start looking across the duration of our own lifetime and acknowledge the surface appearances where blindness has existed. Why, for instance, did we become friends with one person and not another, starting with our childhood spiritual blindness.

With knowledge of appearances applied personally, we can stop resisting personal blindness, permeate it, and then prepare to do the same with appearances in national blindness. Consider what the least in the democracy of our suneidesis have suffered in their lifetime — the appearances that made them blind by having chosen conditional love or having come under group pressure to do so.

The same is true for all of us, but to qualify as the least among us, our inner surface-appearances of morals and beliefs must be rooted deeply enough in national blindness to make us instruments that carry out society’s worst desires.

While this occurs in a single lifetime, we need to look across generational duration to consider what has been passed down that also makes us blind in surface appearances. Blindness to the agapé light of Word in us across generations mostly works nationally, limiting how much we can free ourselves personally until we are able to also free ourselves from appearances in national blindness.

Lastly, there is ancestral duration. Take the worst-case scenario, the addiction to hatred working through the appearances exchanged between Israel and Palestine. In Biblical history, suneidesis history, it began around 4,000 years ago with Israel taking possession of the land of the Philistines.2

Every generation since then, on both sides, has passed down their learned perception of past appearances, taught through blindness of the principle in present appearances. Today, their actions are witnessed by every nation through media, putting the appearances of their actions at the forefront of humanity’s blind world suneidesis.

Viewing such images works against our individual and collective conscientiousness, unless we can permeate their surface appearances and give Name all our agapé through spiritual Israel and Palestine — by envisioning Word correctly in and between both of them.

The less we resist the blinding appearances that hold the ancestral hatred between physical Israel and Palestine, the more we can restore perception of Word’s singularity in our world suneidesis, the more we can help each other with spiritual things. For as Life, Spirit teaches us comparing spiritual with spiritual.

Those of us not ready for spirituality do not understand their own suffering. It works from the world roots of morals and beliefs strangling perception of outer appearances, ones stretching across the three types of blind duration — in our mind and suneidesis.

We can tolerate or hate one or both sides, or we can lift the veil from over our democratic suneidesis with the full principle. Working then from our house of knowledge, we would abound in unconditional love and forgiveness for everyone, understanding spiritual blindness to Name’s agapé light and to its untold depths in the son of Name’s agapé light, Word.

George Allen

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