Prejudice and Addiction in the Diamond Light Blinded
The Spiritual Way of Breaking Prejudice and Addiction
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, if we do not, we come under learned prejudice and become addicted to it in our perspective.
If we fail to understand what convicts the conscience of those who appear to us to have learned prejudice, our misunderstanding becomes a learned prejudice for us that is reinforced until changing becomes painful. It is compounded both ways but only because we both lack the knowledge to reason and gain actual experience or empathy of how the other perceives.
Without focusing on specific issues that convict the conscience of Democrats versus Republicans, consider this most important feature of what makes the conscience the involuntary function that it is.
Without being convicted by the same things that convict others, we are enemies of their conscience. But more important, if they do not forgive and love us as enemies of their conscience, then, choosing the wrong not to forgive and love, their conscience cannot hold the knowledge that doing so makes them the key enemy of their own conscience, even to the point of making them addicted to not forgiving and loving. Being the enemy of our own conscience, we are deceived by preconceived opinions held in it that justify everything we choose to do.
Above all specific issues, this is the one thing that locks us into being enemies of each other’s consciences — being made the key enemy of our own, 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, literally or figuratively, 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 regards to it through us as individual names.
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 to Word’s permeations, which is spiritual darkness. 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, our conscience becomes too weak for those outside our circle and too weak to see through the darkness of prejudice we use to form appearances of them. Prejudice denies us 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 unknowingly have preconceived opinions against ourselves and soon learn from others to distrust or hate those whose conscience works from our whole singularity and not a part of it as ours does. This applies to anyone to the degree prejudice governs their suneidesis in democracy and not the principle of agapé.
Failure to forgive and love, knowingly or not, those whose conscience works from our whole singularity makes us enemies of our own conscience working from our whole singularity, 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. Without such awareness, self-control of ourselves is impossible. For when we believe that we are our physical experience and cannot get all that life appears to have for us through these appearances, we feel as though we cannot control ourselves, a symptom of addiction.
Working with prejudice against our singularity and conscience makes us enemies of both. So we wrestle against ourselves in both through addiction, ultimately wrestling our own position in Name. The hidden goal of our struggle is to keep ourselves blind to what we have become by having chosen to limit our agapé — we have become addicted to learned prejudice and hatred for others, which shows its ugly face when we catch ourselves hating ourselves.
Resisting Addiction with the Permeation of Word
Addiction to misuse of our singularity and conscience is expressed in physical addictions. When faced with an eating addiction, for example, failure to resist an unnecessary portion of food might be thought of as a failure to resist evil, even bringing judgment. But the word-symbol evil refers only to blindness at work individually or collectively in national bodily blindness and cannot be resisted. It is only to be understood as the means for prejudice to deceive us and addiction to enslave us.
To resist physical addiction, work from our singularity the way Word uses it to permeate the joints and marrow of our physical body.
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 key light-folds of Word’s singularity, give all your agapé to Name through names prejudice against Word (truth or Christ). The agapé names of the six light-folds draw in the agapé of all of Word’s singularity, permeating the blind and your joints and marrow at the same time, all the way to the joints of your six ear bones. This restores your physical will. Bear the symptoms of addiction until it breaks it, and afterward help others do the same in Word’s spiritual fasting.
Patterns to break in Addiction: Resisting Involuntary Reactions
Aside from the involuntary reaction of the conscience, we have involuntary physical reactions that permit us little or no 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.
Until permeating our physical body with our singularity, we cannot recognize that such involuntary reactions work through national bodily blindness. They can intensify how we wrestle against ourselves through addiction and prejudice. We can even become preoccupied with subtle involuntary reactions appearing to have a mind of their own, like an AI bot formed out of elements created by Name’s theiotés3 divine nature, void of Name’s theios nature in our suneidesis and mind.
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 unless you have permeated it with Word.5 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 light. 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 have no desire either. 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. It is also simultaneously the choice to resist addiction with Word’s unlimited agapé permeating the blind and our joints and marrow.
Making such a choice nationally would resolve the Constitutional crisis in our democracy and restore the constitution of our individual bodies as well. For they work as one when we are conscious of Word’s singularity permeating our physical bodies.
The Desire of the Soul is 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. It also shows us that the word soul refers to ‘God or Life’s primary ability to experience working WITHIN US.’ Referring to “our soul” means “our position in Name’s soul”. Thus, our soul’s ability to experience naturally desires to experience Name’s presence in its soul in the present and in the past as Name’s memory experiences it. 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 the fulfilled desire of our singularity, 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” in Word’s singularity. That is, it is no longer subject to limited agapé or addicted to blindness and prejudice.
In its natural state, our suneidesis of Word’s singularity has no desire to offend or harm others. Our past wrongdoings foreign to us, we are no longer attracted to the illusory desires of individual or national bodily blindness, which all lead to deceitful desires to offend or harm. To begin with, the principle and fulfilled desire of our singularity give us control over our response to national prejudice against Word. Without self-control, we can only continue to watch national prejudice against Word drive misinterpretation of our national addictions, amplifying involuntary reactions playing our joints like an accordion.
Self-control ultimately works from control of our knowledge, which, in this case, is knowledge of how national prejudice against Word works. For such self-control, we need the power of Name’s agapé for our singularity in the present and 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 Immanuel, Jesus referring to one or the other depending on the context. 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.
Be careful not to handle these words as labels in the world, as science and philosophy do. Word says that such words are spirit and are life, which unlock the primary light of Name in all life in our suneidesis.
Self-control of our knowledge gives us control over our response to national prejudice against Word. For controlling the knowledge first shows us that there is neither reason nor actual experience in preconceived opinions about Word. This gives our control of knowledge the endurance needed to see Name’s agapé in the part of our singularity that sees Word with national prejudice, not knowing that they are using Word’s own illusory piety to see Word this way in Name’s agapé.
This is the divine theios6 power of Name’s agapé, past and present, in the Now of Word.
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 or 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 of Name’s memory though, they are past forms of our agapé names of light manifest presently in Name and the flawless singularity of Word in its flawless singularity with Name. You are learning how to control your knowledge and thus control your response to national prejudice against Word. Therefore, see the agapé of your adopted name progressing in Name’s exquisite light-fold with Word, part of all of your double light-folds in their symbolic cubic form.
Now envisioning Name’s agapé for us in its memory and in the Now of Word heals us from the harm that failure to control our response to national prejudice caused through national addiction. Part of the permeational process that frees us from addiction, for one, it restores our physical health in our democracy’s greater wealth. It also shows us how to resolve unresolved stories in our life.
For we see the power of eternity in Name giving us all, in our singularity, all of its agapé without loss of substance. When we retrace this pathway and give Name all of ours without loss, we can see through our past addiction to national prejudice against Word. Under the illusion of loss of agapé substance that this prejudice brings, we left more unresolved than resolved stories behind us.
Worst among the unresolved stories are those in which we used national prejudice against Word with 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 unresolved stories most likely negated the idea of our existence completely and made us turn our national prejudice against ourselves in all ways. If so and if we have not been given a chance to change our minds, with this knowledge of Word, choose the principle over prejudice. Forgive and be forgiven in the eternal power of Name’s agapé in Word, the power of Life’s forgiveness in truth.
There is no reason to hang on to the illusion that national prejudice against Word creates. Control your knowledge and see through the illusion that bearing with an incessant lack of peace is worth the sensual pleasure we are convinced cannot be surpassed. We simply could not permeate to the source of all peace and pleasure.
We could not see that it is the source of our experience alone that is natural. In our double light-folds of infinite beauty, we are permeating each other in Name’s past and present and in the breath-taking singularity of the Now of Word. Experiencing each other in total this way permeationally in Name and Word’s exquisite light-fold is the natural source of our experience for one another .
Do not stop until your journey takes you to the power of eternity in the singularity of our agapé names in Word, to Name’s eternal now of agapé for us in Word, and to Name’s theios divine nature displaying its theiotés divine nature behind the universe, all without any loss of agapé substance between us in Word ever.
The Diamond Light Blinded and Restored
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 gives us a view of the visual pattern of our agapé names of light giving Name all our agapé permeationally, and another appears to give us a view of the absence of our pattern with us acting out the absence in our nonpermeational blindness, 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.7 For this is how we are made more important by Name for visual recognition, so that we can see those who are endangering themselves and others.
Such beauty can be called the diamond light of blindness. In more practical terms, it is the diamond ego of blind light.
The diamond ego of blind light is Word’s piety jasper8 light reflected in but not possessed by our spiritual senses under national prejudice against Word. It is illusory and cannot be possessed. Only when we give Name all our agapé through those bound in the diamond ego can we see the substance of Word’s piety jasper light here working in Word’s agapé golden light.
Together with Name’s agapé golden light, they form their exquisite light-fold, possessed by the piety agapé senses of our double light-folds with them in cubic permeational light form.
In the never-diminishing substance of Name’s all-knowing agapé in Word, we consciously possess them together in our permeational senses — the senses of the double light-folds of our el-elohe-names. And yet, we have nothing of our own but partake of everything from Name through Word, all in our el-elohe-names, the eternal stage.
Empowered to serve the lesser conscience of the diamond light here, persuade them of the boundaries of their agapé that are against the principle and should come down, whether they are Democrats or Republicans, Israelis or Palestinians, or female or male.
Taking down boundaries always changes our perspective to some measure, but not necessarily our actions. For actions are often based on strategy, which do not always appear to reflect the boundaries of our agapé. So love them wisely with your phrén and sincerely from the dianoia of your heart.
Prejudice and Addiction in the Diamond Light Blinded
As for addiction to eating or any other physical addiction, they are all rooted in the involuntary reactive-thinking of limited agapé, engaged in national prejudice against Word, against the truth of who we all are in Word’s singularity and pure agapé light in Name. Without reasoning or actual experience, the world is unable to break through the unpossessable diamond ego of its own blind light, plainly envisioned with Word’s jasper piety light.
Blind to our own permeational diamond beauty, we have kept the mind of our heart from envisioning it right below the surface of our delicate world. These are not dazzling words written for you to envision things to blind yourselves — but are words that guide us to permeationally envision the beauty of Word just as it is in each other.
We were the facets of the diamond ego’s blind light, blinding each other in such matters. Casually reflecting involuntary reactions into each other’s mind and senses, we mistakenly experienced Name as though it were giving us all its agapé soulishly through Word.
However, now, through the windows of your completed-yet-ever-expanding house of knowledge, envision the visual pattern of our agapé names being possessed by the world’s senses, though not consciously, precisely where the piety jasper light of diamond 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.
The world, of course, can never stop giving soulish life to its diamond blindness, without help from the seeing agapé names of its own singularity in Word. Permeating the piety jasper light of the world, as well as our own physical experience, envision the world as part of our singularity in Word in and before Name. There should be no judgment or prejudice against ourselves.
While enduring in self-control of the knowledge of Word, let the fragrance and ice of Name’s yirah light in Word display the diamond beauty of the world in all its inner peace. The supersession shows us all awake and part of it in the structural drama of Word. Panhere, in our house of knowledge, the pan-diamond room is incapable of blindness and the foyer permeationally in it has never known prejudice nor addiction and never will.
Knowledge of Word says, “the whole world lies in the evil [of diamond blindness].”
And Word says, “you will know the truth and the truth will set you free [from the prejudice and addiction of diamond blindness throughout the world].”
Suggested articles:
The Eyes of Democracy (Introduction and Index of Articles)
Suneidesis, pronounced soo-NAY-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.
Short Lessons in Unconditional Love: Agapé is Too Complex for Science translates theiotés in Romans 1:20 as ‘divine nature’, which is from theios, translated the same 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. “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, including the advent of AI. We are to seek to partake of Name’s theios divine nature, which is greater, which is the nature of agapé.
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 lose our soul to keep it forever. From this perspective, it is mistranslated life, as in, we must lose our life to keep it forever. The common word for life in Greek is not used here, the one for soul is.
As living souls, our soul is corrupt, but soul enters a noncorrupt state when we realize our actual being as life-giving spirit in Word and not living souls of the dust. Here, we can see soul as a function of spirit, the first level of conscientiousness, the second level our heart. Just when we can transform our awareness and realize that we are life-giving spirit is explained in the Section Should Bear/Shall Bear. The attribute of desire in our soul is also corrupted in the living-soul stage.
Knowledge of Word speaks of heavenly glory and earthly glory, indicating that even the physical is ultimately the glory of Name’s grace, ultimately the grace of Name, the greatness of Life’s attributes. Distinguishing every kind enables us to learn the part of Name’s nature displayed in them. Although our physical body displays a part also, it is the physical means to experience all other physical things.
And yet, we experience everything with our suneidesis in its oneness with our mind, the nature of both spirit. In spiritual fasting, when making all others more important without being against ourselves, we bear the symptoms of those who are blind in our physical body, along with any involuntary reactions of our own, with the glory of the grace of Name in Word in our suneidesis. Here, we can transcend the states experienced only physically due to misuse. Remember, practice spiritual fasting only when you yourself are not addicted.
See footnote 3.
See footnote 5.
In knowledge of Word, the heavenly city is described as both a jasper stone and transparent gold. Gold symbolizes agapé because of its superiority, and jasper symbolizes piety because of its position to agapé in Peter’s explanation of agapé’s theios divine nature. “… (supply) the sisterly affection* [working in Word’s singularity] in the piety [of Word], and in the sisterly affection, the agapé [of Name’s theios divine nature].” (2 Peter 1:7)
*Note that most translations read “brotherly affection”, but it is a feminine noun, which spiritually subjugates our light to Word’s and Name’s as the bride to the bridegroom, nothing to do with gender.