This article is listed as Contribution 1 in the Index of Articles of this series. It is an updated repost, first posted Nov 21, 2024.
This section, called Contributions, will hopefully demonstrate how our completed-yet-ever-expanding house of knowledge contributes to society. To examine the key issues facing our polarized political system, we must first examine the economic state of the people.
The Economic State of the People and Current Crisis Facing Us
Much of the working class and poor are paralyzed in an economic structure that enslaves them, while the middle and upper class do their best to keep the structure in place lest they lose their wealth, enslaving them to their possessions.
No judgment is made here, for those who rise in the system do their part to keep it in place. The latter though are free to shape the environment and find their happiness in it. The former cannot do so, turning to forms of escape. Next, we must examine the current crises facing us.
We are in the climax of a world political crisis that has been evolving over two thousand years. It is the conclusion of the most recent cycle of social development, the influence of the Christian ethos in modern governments of the world. We who choose the light of compassion over blindness need to learn how to envision this light and see with it to bring this cycle to a successful conclusion.
Having hope or faith in the light, religiously or not, is not enough this time around. This is a one-time event in human existence.
The different levels of society have different goals for the crisis to end in the social environment, but the only way we all win is if we learn how to use the light to see with and build a conjoined house of knowledge, where we can all find happiness on a higher level.
The world of money and science chases the power of the mind alone, seeking the secrets of the unused part of the brain to possess or understand the universe or both. This will never change for some.
However, at the same time, the rest of us can pursue the power of the mind of the heart, which alone multiplies the real essence of life in us, Agapé, unconditional love.
The voices of hatred are silenced to the degree the voices of unconditional love are respected. This occurs as we learn how to envision the light of Word’s agapé with the mind of our heart and see it in everyone. The first contribution is knowledge on how to restore the good boundaries of democracy’s greater wealth, seeing it with the light of Name’s agapé in Word.
The Exquisite Light of Democracy
The Greek word agapé is used here rather than the English word love since the latter is too often used for an emotional state of the heart only. Agapé originates in the mind of the heart, as neither an emotional nor intellectual state alone. See it as the essence of life, out of which comes all states.
Seeing the agapé of Word with the mind of our heart shows us that our whole body is full of light if our eye is single. This means that if we see the singularity of Word’s agapé for everyone in the mind of our heart, it works in our world conscience (suneidesis)1 and becomes our eyes, the key.
From here, we expand our vision with the all-knowingness of agapé in our suneidesis.
Name makes this possible by using the principle as the foundation of our suneidesis. Knowledge of Word explains it with these simple words: Name exalted Word above all of itself, meaning that Name made Word more important than itself, the principle practiced at our source. This is the exquisite current of light that makes up our world suneidesis and flows in the visual pattern of our agapé names of light within itself. Seeing it at work in our national suneidesis is the greater wealth of democracy.
National Bodily Blindness is Evil not the People
Choosing not to partake of the exquisite current of light of our own suneidesis is choosing not to see with our national or world singularities. It is, thus, choosing not to see the agapé of Word in and with the mind of our own heart. This allows the blindness of hatred to work its illusory boundaries throughout our whole body of suneidesis, full of light we cannot see.
Blinding us to such light is what makes the eye evil as Word explains it, not the person. It makes their body (of suneidesis) also darkness. Believing it is the person who is evil and their body the darkness of blindness is the abject state of poverty in the national suneidesis. National bodily blindness is evil not the people.
This is called bodily blindness, what we are called not to resist. It is the eye of blindness in the whole body of suneidesis full of blinded light. It is the use of appearances that veils our sight of Name in each other and the cause of all expressions of blindness in the world, the thief of greater democratic wealth.
Therefore, it is also the evil of blindness not to see Name in those who have a body of blind suneidesis. Both names of agapé light are then blind to the patterns of agapé names of which they are a part in each other. But this is where we start earning democracy’s greater wealth — seeing Name in the patterns of those with a body of blind suneidesis with the agapé of Word in the mind of our hearts.
We are not tolerating them. With The Practical Guide, we learn how to make them more important with the light of agapé to give Name all our agapé through them. This is loving them as though they were us. Without giving Name our agapé this way, we go into spiritual debt in our democracy, caused by and creating more hatred and murder.
The Loss of a Loved One
Until hardship fully exposes the body of blindness, we cannot see its boundaries in our national suneidesis. Take for example the loss of a loved one at the hands of another. If we have not been practicing the principle, it exposes our lack of agapé or the presence of hatred in general for enemies of our suneidesis.
Even if we do practice it, until we are free from the addiction of hatred in bodily blindness, we will experience some measure of hatred for the killer of a loved one — due to the presence of a past in our suneidesis.
Without a past in the Now of Word, in essence, without distinguishing past events with time, the suneidesis is free from the bodily blindness having worked in our past. For the agapé we practice in the principle empowers us to forgive and, thus, be forgiven. And this prevents the past from taking root in our suneidesis, freeing us from all addiction to hatred in bodily blindness throughout our world suneidesis, past and present.
Under such addiction though, we may experience the hatred only off and on or perpetually for a lifetime, for this kind of tragedy cuts to the very nature of what it means to be human.
Every thought and feeling works from our human soulish body, from thoughts of self to thoughts of others, from feelings of love to feelings of hatred, all are soulish. Knowing what this kind of tragedy means through the knowledge of Word though, our house of knowledge, we can start putting to rest the endless past in our suneidesis. It starts with not allowing bodily blindness in our whole body full of light to usurp the experience of our physical body.
That is not who we are. Our essence is not soulish but spiritual. Agapé is spiritual not soulish.
However, when we believe that we are soulish in our physical body, the death of a loved one at the hands of another, especially when we love them more than our own life, causes the death of our vision of Name’s singularity in our suneidesis. That is, it makes us fully blind to Name to the core of our being, negating the idea of our own existence.
Who we think we are literally dies in our self-awareness. It works from the past created in our suneidesis, a past created by having made only our loved ones more important than ourselves. This is the dearth of agapé in the families of democracy, families of nondemocratic nations included, as all nations are part of Word’s world singularity, regardless the state of government their agapé takes.
Limited/Conditional Agapé Stronger than Death
Consequently, along with having an agapé stronger than death for our loved ones and them alone, a limited or conditional use of agapé, which means we will die for them alone, we also have a hatred stronger than death for their enemies, with strong hateful anger. We will stop at nothing to exact what we consider justice for the wrong they have committed against our beloved — according to the moral standard governing our blind national body of suneidesis.
But far, far worse, it is overseen by the negation of the idea of our own existence.
True justice is needed, but without the principle, it is impossible to even start the process. For we cannot see beyond the appearances we form of them, those for whom we have a hatred stronger than death. Without the principle, we certainly cannot see them the way the agapé of Word would in the mind of our heart.
And seeing them this way would provide us with a deep understanding of the blindness behind their physical act of murder and our previous blindness to it. Apply the negation of the idea to a whole nation’s existence and you will understand the national bodily blindness in Gaza and Israel, the former under current threat, the latter during the Holocaust, which created a past in its suneidesis.
Unlimited/Unconditional Agapé Stronger than Death
The principle and knowledge of Name’s aspects reveal who we all are in the glory of the grace of Name.2 We are agapé stronger than death working in the singularity of our world suneidesis. This is unlimited agapé, where Name makes Word more important than itself. The death of a loved one is no less tragic, but to understand the difference, what if the killer were someone else we love with an agapé stronger than death?
We would reason through all appearances until we discovered the evil of bodily blindness in them. The real enemy. We need unlimited agapé stronger than death, mature agapé, for everyone, and need to know how to use its strong agapé anger for those who allow themselves to fall prey to the real enemy.
Loved ones are accountable for having come under bodily blindness and its hatred, but once they do and are confined to it, we know that, in committing a crime, they could not have known what they were really doing — for they could not have understood the principle, much less follow it. Word’s knowledge applies this to those who are complete strangers to us in our world — although not strangers in our world suneidesis.
In relationships between names in the world suneidesis, we not only share co-conscientious awareness but it is who we are. And thus, in our singularity, we know each other before we ever recognize the shared co-conscientious awareness between us. When others cannot recognize us, due to blindness alone, we can still recognize them and recognize them recognizing us in the supersession, a treasure trove in the democracy of we the people.
As members of the democracy of our national suneidesis, we make all others, including murderers, more important through such recognition. We expand our vision of Word to include them in the all-knowingness of agapé. This is key to not being against ourselves, as being against anyone is being against part of ourselves in the democracy of our world suneidesis. They simply force us to protect ourselves from a part of ourselves.
Without tragic events such as murders and wars and the knowledge to understand our reactions to them, we would not have the slightest chance of knowing what our national bodily blindness creates in the world.
Consider how we look at each other’s political parties through our political blindness, how Israelis and Palestinians and Russians and Ukrainians look at each other through their national and world blindness. Without our world nation-names in the visual pattern of agapé, we even look at distrusted neighbors this way. All sides are trapped in world bodily blindness, twisting the right not to be against ourselves into the act of being against anyone at will by refusing to love them unconditionally.
We forfeit our right to the greater wealth of our democracy by trading it off for the right to hate others, often only to steal their lesser wealth in the world — money and possessions. Or we forfeit our right to the greater wealth by trading it off for the right to enter into the pact of misuse — of all bodily pleasures.
On the other hand, we are often locked in our own illusory boundaries by not knowing how to safely give Name all our agapé through enemies of our good boundaries. Even with agapé stronger than death, we still need to be wise as serpents when loving dangerous people. Like everyone else, loving them when a reasonably-safe door opens means we seek the approval of the agapé sleeping in them. We do this by serving their weaker conscience to help them see the boundaries of their agapé that need to come down.
No one inherits the greater wealth of democracy. Every penny is earned but never taken away by anyone.
Physical Boundaries and Illusory Boundaries
Contrast the illusory boundaries of national bodily blindness to the physical ones that democracies establish between their diverse groups to protect them. They are physical boundaries created by laws voted in by we the people or forced upon us by misuse of the system. Either way, such boundaries endure the test of time only if the principle governs the moral/ethical standards of our national suneidesis and not the illusory boundaries of national bodily blindness.
Presently, due to every nation’s suneidesis harboring a murderous past to some measure, we all live under the partial negation of the idea of our national existence. And until the principle governs our national suneidesis, we will continue to see it expressed through our political parties’ perception of each other negating the idea of each other’s existence.
Homosexuality in Democracy
Word christened democracy with the single word no when refusing to allow his disciples to punish those who did not follow him. It initiated the first day of the principle for democracy to flourish, giving every nation the responsibility to establish it over its moral standards. Word did so for Israel when fulfilling the law, at least the part of Israel who received it, the rest coming under the fulfillment of the times of the nations.
As the fulfillment comes to an end, democracies are struggling to live up to the justice-for-all model without the power of agapé. Some are learning that tolerating others in general is not powerful enough to tolerate certain lifestyles. And under times of crisis, even tolerating them does not bring about the bonds of peace or agapé needed to end the present-day crisis.
Different moral standards bring different lifestyle boundaries. In public view, some are only slightly different than mainstream lifestyles. The part of the gay lifestyle in public view can be extraordinarily different and, when it is, exposes the illusory boundaries of hatred and judgment in us due to the fact that we do not see Name in all such members.
Such judgment is the failure to accept Word’s refusal to allow his disciples to force others to follow him. In refusing to allow it, Word fulfilled the law in practical terms and made it a guideline under the principle. For Word wants us to freely choose to accept his teachings on agapé, not be forced to follow a moral code that he fulfilled.
Such judgment is the failure to acknowledge and show gratitude to Name for giving us the right to choose in democracy. We need to restore the good boundaries of the greater wealth of democracy in our national and world suneidesis.
Restoring good boundaries is based on giving all our agapé to Name through names who use their moral standards to judge others, for their illusory boundaries are the most prevalent. Use this basis in The Drama of Our Democracy. Seeing them bound in national bodily blindness, we know they do not know what they are doing, so we forgive them and give Name all our agapé through them foremost in our national singularity.
We, in reverse, are not trying to force them to accept our way of giving Name all our agapé.
Like Word, we want to persuade them in all good conscience. For being against them is being against a part of our singularity in Name.
This is serious work in our national and world democracy. In understanding their blind judgment, we should actively seek not to offend their weaker conscience but serve it to help them see the boundaries of their agapé that need to come down. May we do so as an act of gratitude for Name giving us this priceless duty of protecting each other’s conscience, a priceless treasure in our democratic wealth.
Good Boundaries in Suneidesis Wealth
Good boundaries are about seeking not to offend the suneidesis of even those who actively seek to offend ours. Offending others and being offended both work from who we think we are, not who we are. And this works from self-awareness in our world-names concerning who we believe we are, spiritual or physical beings or both.
Thus, offenses are made or taken in blindness to our world-names in Name’s visual pattern of agapé names. For our worldviews, religious or not, define our self-awareness together in the world.
Offending others is using who we think they are, always wrong, to judge who it seems they think they are, according to what they say or do. Being offended is the result of such an attack on what we say or do, touching who we think we are, not who we are. Simply put, the more we give all our agapé to Name through those who try to offend us, the more we realize who we all are in the glory of the grace of Name in Word.
As a natural response to seeing such grace, we want to learn how to respect each other in the highest. For this, see The Practical Guide.
Good boundaries work from the whole body of our world suneidesis, full of light with an eye of light, Word. Most obvious here, bodily blindness in anyone usurps their bodily light and physical experience both with the soulish bodily experience.
In The Drama of Our Democracy, giving this illusion form out of Word’s piety light illuminates their bodily light and eye even more in our suneidesis full of light. It pierces through all the surface appearances associated with the physical body, including moral standards and beliefs, as well as gender and race, and renders the durations of the past in their suneidesis completely harmless to us.
Remember, Word’s piety light makes them all appear perfectly valid, until the piety light is revealed in its source, Name’s agapé light in Word. Such is the greater wealth of democracy.
Therefore, we should respect everyone’s right to use their own physical existence as they see it within the boundaries of the law. Hopefully though, we create such laws using moral standards subject to the principle and not the other way around. And hopefully, all sides learn to make each other more important, serving each other’s conscience, lest the walls of democracy start crumbling down.
Neither Group Offending the Other while Increasing their Greater Wealth off each Other
For those with gay moral standards, this means not allowing, through reasonable efforts, their lifestyle to offend the suneidesis of those with non-gay moral standards, who, likewise, should not allow, through reasonable efforts, their rejection of the gay lifestyle to offend the suneidesis of those who live it. Otherwise, whose side is your conscience on?
Understand generational and ancestral appearances that form a past in our suneidesis, most of which make us addicted to offending others. Our thoughts offend each other before we ever know what happened. Until freed by the principle, therefore, both sides should make small gestures in word or action to prevent any harm on either side, as well as to prevent the emotional pain suffered when being offended.
Taking these simple steps comes from the deepest feelings of knowing who we all really are, as Word teaches us, not in thinking we know who we are in our physical forms and behaviors. Build up do not negate the idea of who we all are.
And even when we choose not to do our best not to offend each other, blindness is still the ultimate enemy on both sides. It is, however, the necessary enemy working in blindness when offending others does not work from addiction. For then we have a choice not to offend and, if we choose to anyway, knowingly restricting our mind to national bodily blindness becomes necessary.
For in our true nature, we do want to see ourselves offending anyone. For in so doing, completely out of our true character, deceived, we seek to offend Name in Word in them, the life of everyone, the truth of Life. In the divine greatness of Name being agapé, our conscience will not allow us to see ourselves offending Name’s agapé in Word in anyone.
In reverse, by not offending each other, we build up our greater wealth off each other by seeing Word’s piety light in addition to the divine greatness of Name’s agapé light in each other in our world suneidesis, full of light. Form all of these in The Drama of Our Democracy by showing their correct use and misuse of Name’s aspects, the latter forming our piety light wrestling with Name’s agapé light. We have nothing of our own but partake of all of Name’s theios nature in our El-elohe-names, the eternal stage.
Hating Blindness Without Empowering It
We should hate each other’s blindness but also suffer its offenses at least enough to avoid empowering it further in each other — with flagrant acts of disrespect that motivate revenge. We suffer this way and more every day for those we love within our illusory boundaries, because we believe that, by keeping our moral standard and beliefs, they are worthy of our forbearance.
But this only violates our singularity in Word’s world suneidesis. Likewise, forgiveness that rests on conditions works from obedience to world blindness, against the reason and logic in the mind of our heart. Restoring trust, of course, requires conditions, but forgiving with conditions is placing conditions on our agapé for Word.
We are left with a meaning structure of agapé that works from our individual names only. This is insufficient to cross over and reach those outside our illusory boundaries. The true meaning structure of agapé permeates in and between our world and nation-names also, crossing over illusory boundaries with its good boundaries of substance.
Crossing over, we can help those suffering from the burning pain of conscience in their national bodily blindness. It is pain triggered at the very sight or thought of those it judges and offends, especially after we have stopped desiring to do so.
Agapé Joins Physical Health with Spiritual Wealth
Central to the greater wealth of democracy is the physical body, our own and others’. When fasting spiritually, we help others restore their greater wealth and relieve related physical suffering. While doing so, we never ignore our own physical body.3
By not resisting the evil of national bodily blindness, we can focus on how such blindness captures a nation through its physical forms. Foremost, it uses the belief that a nation’s identity is in its citizens’ ability to express their physical form soulishly. Thus, in spiritual fasting, we bear the symptoms of such belief in our own physical body — to transcend their inability to experience themselves beyond their soulish life and help free them. Accomplishing this in The Drama of Our Democracy is done through the three key genesis positions of David, Abraham and Word.
Since the inability works nationally, it works predominantly through political parties opposing each other soulishly in their political identities. This creates dualities in the national identity even harder to transcend, with symptoms of self-opposition reflected in the physical body. The piety form of each party appears valid in its own eyes, with the others invalid.
Nevertheless, the multiple piety forms appearing as self-opposition are indeed in perfect harmony when seen together with their agapé light in Word’s singularity.
The national suneidesis though is not completely confined to the blindness of this, since it works through a nation’s own duality name. One part of this name designates the nation spiritually alive, while the other designates it spiritually dead. It is only when they actively resist national bodily blindness — strategically with the word-symbol evil directed at each other politically — that their duality name resides spiritually dead in them and they cannot experience their physical bodies without the symptoms of this self-opposition.
When not actively resisting national bodily blindness with the word-symbol evil, political parties work from the part of their duality name designating them alive. Here, we can pass through the door that is two in the grammar of visions and experience calm in our bodies.
In Chapter One of The Spiritual Story of Democracy, Democrats and Republicans are shackled to each other’s collective false self-image of their national suneidesis. Awareness of their singularity works only from their national bodily blindness. It forces us to experience it as a dangerous dichotomy in our nation and physical bodies through escalating misuse of the word-symbol evil.
In addition to the national duality between political parties and world duality between worldviews, every blind nation has the obvious self-opposition between male and female self-images. It is reflected through each other’s false identification with the physical and also enforced by incessant misuse of this word-symbol.
In The Drama of Our Democracy though, no matter how complex conflicts appear, working with the three rule-based boundaries of the structural drama keeps our focus on giving Name all our agapé through those of us unable to transcend these symptoms.
Creating Physical Health through Piety Forms
Once all piety forms are envisioned in the structural drama, misuse of the word-symbol evil is seen as part of it. Spiritual fasting allows us to bear it in our physical body since we are transcending misuse of the harmony of Word as part of giving Name all our agapé through those confined to the misuse. This creates physical health as we break addiction and join it to our spiritual wealth. It also empowers us to use the all-knowingness of Word’s agapé in us to expand the mind of our heart and see Word in more and more of democracy’s greater wealth in Name.
Every illusory boundary we overcome in our national and world blindness reveals another bastion of greater wealth in the good boundaries of our El-elohe-names, home to Name’s democratic agapé in Word. In The Drama of Our Democracy, we are orchestrating the Grand Symphony of the Bridal Light.
Holy Vision of Agapé Names
Understanding how our el-elohe-names permeate each other, we can envision how national bodily blindness works between us and makes us unholy for vision of Name’s holy agapé in each other. And since Name is agapé, nothing can be more holy or sacred than agapé or more unholy than those not conscious of its presence in and between themselves.
Therefore, the symptoms of unholiness can be transcended in our physical bodies only with the good boundaries of agapé itself, our agapé names themselves in Name, working in the democracy of the Now of Word.
Bearing and transcending others’ unholy symptoms in our own physical body empowers us to bless the holiness of Name’s agapé in them appearing unholy in national bodily blindness. Continue building greater wealth in your house of knowledge, envisioning it in The City of Agapé Light.
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 states of Name’s aspects are usually beyond our comprehension only because we have been or are misusing them. At their core, they are all the glory of the grace of Name, the greatness of the attributes of Life, revealed in Word, the truth of Life.
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. 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 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 to any symptoms.
One of the key connections between Word and our physical body is described as Word permeating its joints and marrow. Word uses our six light-folds in their singularity to permeate the joints and marrow throughout our whole body — including the joints of our six ear bones. Simple awareness of this alignment between the permeable and nonpermeable, depicted in The Spiritual Story of Democracy as the pan-diamond room permeating the foyer within it, provides a way of understanding our entire body while bearing the symptoms of national blindness.
A profound reflection, George. The way you connect boundaries, conscience, and agapé offers a new light on democracy ✨