The Mind of the Heart
To know spiritual love or increase it, learn one rule a day for ten days.
This article is not meant to be a religious discussion, even though you are invited to see it that way if you choose. It is written for readers who have been following previous articles, so if that is not you, please bear with the many links that are added to give you more detail. Check my Chat Threads for the latest article updates and see the Index of Articles for all articles in this series.
TO KNOW SPIRITUAL LOVE OR TO INCREASE IT, LEARN ITS TEN BASIC RULES BELOW, MORE LIKE TEN TRUTHS, ONE EACH DAY. EXCEPT FOR THIS ONE LINK HERE, “NAME”, SKIP THE LINKS UNDER EACH RULE UNLESS YOU FEEL THEY ARE NECESSARY. SOME LINKED ARTICLES ARE VERY LONG. REFLECT ON EACH RULE FOR ONE DAY.
Many of us turn away from anything even appearing to analyze life since, rightly so, it can rob us of the invaluable spontaneous living experience. For life is greater than words about it. The whole is greater than its parts. So if you feel that way, take a minute to first read “Personhood”. As the whole of every person’s being without being made up from the parts it uses, personhood allows us to analyze life with full spontaneity while freely reflecting on all aspects.
Mary, mother of Jesus, introduced the phrase, the mind of the heart, but it has been mistranslated thoughts of the heart among other mistranslations. You may have heard the words “love God (Name) with all of your mind,” but stop there and ask yourself, how does the mind love? While English has only one word for our mental faculty, mind, Greek has seven different words for it but not a single one. Word is the single one.
RULE ONE, DAY ONE
The Mental Function Dianoia
It is no mistake that the Greek word for mind in to love Name with all our mind and in Mary’s words, mind of the heart, are the same, dianoia. The key takeaway here is that the function of our mind that loves works as a function of the heart, inseparably. This one truth has changed lives. It changed mine.
So put the concept that love, agapé, is not a mind thing but happens only in the heart on hold and see where this goes. Each of the Greek words for mind refers to a different mental function, but not all of them work directly with the heart like dianoia. Knowledge of Word states that Word came and gave us a dianoia to know him in Name. This is not just knowing about Word and Name but the experience of knowing them in person SPIRITUALLY with the dianoia of our heart, knowing the allness of their personhood.1
RULE TWO, DAY TWO
The Mental Function Nous
Knowledge of Word instructs us to renew our mind to be transformed. This one is nous, the mental function of logic and reason. It is the one mental function alone that is in oneness with our conscience (suneidesis).2 So essential, it alone is used to speak of the mind of Word as well as the mind of Name.
And yet, if we try knowing or loving anyone with the nous directly, it is an intellectual effort and is really not agapé or knowing them at all. That is where the concept came from, but as we have seen with dianoia, it is only partially correct.
If we use the loving mental function of our heart, dianoia, to love in full as is natural, the nous stops trying to turn the feelings of agapé and knowing someone into logic. Then, we can start doing our job and renew our nous to use it to understand who and what the dianoia allows us to experience directly in the cleansed suneidesis3 of our heart.
RULE THREE, DAY THREE
The Mental Function Noéma
Next in the knowledge of Word, there is the warning not to allow our mind to become blind. This one is noéma, the mental function of envisioning and seeing with the living light of our heart’s inner vision. It may sound simple, but the inner light we see with is always the light of agapé. Blindness is the absence of agapé, nothing more. Yet blindness will turn every which way to change this truth — until suffering makes us want to know what is really going on.
The noéma function of envisioning in our heart is essential for developing our relationship with Name and Word and thus our awareness of agapé4 — preventing hatred from taking hold in us. For “we will be like him (Word) because we will envision him just as he is.” This reveals the nature of agapé’s light to become in character whom or what it envisions. Envisioning is key, therefore, to having Word’s agapé as our own and increasing our vision of it. But this is possible only when the noéma works with the functions of loving and understanding in our heart.
Knowledge of Word states that agapé grows in knowledge and all perception. The word knowledge here is mature knowledge in Greek, which, combined with the perception of envisioning Word just as he is and all other perception thereafter, is the enlightening formula of life when working with forgiveness.
When our dianoia, nous and noéma do not work as one in our heart, our inner vision gets entangled in the light and darkness of this world. It blinds us to the light of agapé already functioning as our inner vision. It makes us think we are comfortable with tolerance or hatred for some, instead of just their actions and who they think they are, until suffering makes us want to know what is really going on.
The noéma of Word in us allows us to envision each other just as we are, names of light without fear or suffering, agapé light. But we must start with symbolic forms of agapé since we are accustomed to using our noéma to see each other in these physical forms alone. The symbolic forms are simple and help us train our senses,5 as knowledge of Word puts it, also stating that we will be given new names. Until then, adopting a substitute one helps us renew our nous understanding and focus our dianoia agapé by associating it with ourselves as names of light. As names, it is our personhood. Envisioning Word just as he is has nothing to do with a physical form.
RULE FOUR, DAY FOUR
The Mental Function Ennoia
Then there is the powerful mental function of intention in our heart, ennoia. In knowledge of Word, ennoia is used to remind us that the intentions of our heart, which we choose, should always guide us to follow our true desire, the desire of our soul, the desire for Name and its memory. All of us desire Life and its memory.
Ennoia is the only Greek word for mind in English that is not translated mind, since it is used in the plural in regard to the heart, and “minds of the heart”6 crosses English semantic boundaries.
With the experience of personally knowing Name in Word spiritually in the dianoia of our heart, seeing them with our noéma, and understanding them with our nous, our ennoia empowers us to plan for the best way of using their agapé manifest this way in our heart for everyone. It prevents the poison of hatred or fear from blinding us to the future — or at least blinding us any further until we can learn the needed knowledge and first gain the needed perception of Name in Word this way in everyone and afterwards all other perception.
The ennoia of Word strengthens us to do this by giving us the ability to contemplate multiple possible futures through its plural form. Without understanding how to use this function of our ennoia, we work from only one possible future and keep updating it as needed. But by updating multiple ones or just the ones to which new information is relevant gives us more opportunities to plan how to best use the increased agapé of Name and Word’s presence.
And this is especially true the more our intentions are aligned with the desire of our soul for Name’s memory of what happens. For keeping multiple ways of how our intentions may be carried out, until what comes to pass comes to pass, reminds us to envision Name’s memory of the past and not limit ourselves to how we remember it. For envisioning the agapé of Name in Word in our past and future always surpasses the agapé we can see in others and ourselves.
Now, sometimes increased agapé changes our perspective of those we consider opponents or even enemies. Regardless though, greater agapé for them does not mean we stop resisting what we still deem to be harmful behavior, but it usually changes how we resist.
RULE FIVE, DAY FIVE
Work From Soul
Knowledge of Word states — “As a person gates [the light] in their soul, so they are.”
The four mental functions — love, understanding, envisioning and intentions — produce existential visions in our heart when we work from our soul,7 our permeational position in the one soul of Name. This is gating the light of Name’s soul permeating our position in it to manifest the highest vision in our heart — the light of Name’s senses manifesting Word.
These functions work in the agapé light of our heart in the Now of Word and its key genesis members. As we learn to use them and the other functions to work from soul, our agapé abounds and abounds for Name through everyone. This is while continuing to resist any actions contrary to the principle, loving Name through everyone even through the least among us.
We use the functions of our mind to form everything, but for it to manifest in our heart, it all depends on whether we actually work from soul. Knowledge of Word states — “whatever you form8 [with your mind, the unity of all functions, Word], work from soul [not soulish body] as with the Lord (Name) not people.” This alone manifests it in our heart.
Being able to follow this knowledge of Word begins by forming from soul with the agapé in Word’s dianoia for Name, released in us by knowing Name ourselves in spirit not flesh. Knowing Name in Word in fleshly terms and thus ourselves is the misuse of our dianoia — “forming [from soulish body] the wills of the flesh and its minds (dianoia).”
The deception of the human body having a will of its own, much less multiple wills, the result of misunderstanding involuntary reactions on different levels, and multiple dianoias appearing to exist in the human body is part of the duality name of blindness. Will and intelligence are attributes of personhood in spirit, which work through the phenomenal brain. (See “Short Lessons on Agapé.”)
However, if one chooses to hold strictly to scientific views, then feel free to identify all spiritual terms used as originating in the brain. As long as your intention is to experience agapé or do so in a greater way, the process works the same.
When we envision Word just as he is from our position in Name’s soul, the dianoia of our heart releases the agapé of Name in His soul and, thus, our noéma is no longer blind “to the radiance of the gospel (good conveyance) of the glory of Christ (Word) beaming forth [in our hearts], who is the image of God (Name)…who (Name) has shone, in our hearts, the radiance of the knowledge of the glory of God (Name) in the face of Christ (Word).” The light of Life shines in all its facets in the face of the truth of Life.
RULE SIX, DAY SIX
The Nonfunctional Function Nephros
All four of the these words for mind are related in Greek, in fact, nous is the root of dianoia, noéma and ennoia, although dianoia is key. Another Greek word translated mind comes from a completely different root. It is nephros, a symbolic function that is used to deceive or be deceived, while it fundamentally just means ‘kidneys’. Knowing this is essential to working from soul and not soulish body.
Consider first that, like the kidneys, the brain and physical heart are just physical organs used by our living mind and spiritual heart to express ourselves in the world.9
In spiritual terms, the kidneys can symbolize the failure to express the true nature of our mind and heart in the light of agapé. Suspend any defenses working around your thoughts on this subject for a moment to consider this.
To understand the contextual definition of deceiving applied here to nephros, consider how nephros is used just once in knowledge of Word — Word will judge our nephros-minds and hearts. For non-believers, think of judgment here as the natural processes of the conscience (suneidesis) at work. Why would our kidneys need to be judged unless, like all other organs, they have a contextual or symbolic meaning?
In the greater context of Word’s actions, Word stated earlier that judgment is based on whether we show agapé to the least among us,10 requiring the dianoia mental-function of our heart, capable of loving.
Instead of using the word dianoia for the mental function of loving in our heart, using the word nephros for kidneys reveals that something has stopped us from loving the least, our enemies, and is causing us to only tolerate or hate them, openly or secretly.
And that something is the deception of spiritual blindness. It deceives us into thinking that our duty to judge worldly matters overrides the need for us to love, according to the principle, the least among us. This duty of ours requires righteous judgment though, which works from the principle. Word never suggested that any of us are ever in the position to judge without it, for the conscience never puts us in that position.
Working from soulish body forces us to experience our kidneys physically instead of spiritually (explained under the mental function phronéma below). The function of the kidneys is to filter impurities from the body’s blood and water. Whether viewed symbolically or not, blood and water flowed from the body of Jesus after he died on the cross as a testimony to the fact that he never worked from soulish body. He worked from the one soul of Name and experienced all of his bodily organs, including the complex sensory organs, spiritually.
Word, however, did bear the works of the soulish body in his physical body, known as taking the sins of the world in his body to the cross. In other words, he bore the works of those who use their nephros to work from soulish body and deny Word’s agapé working in their dianoia from throughout our singularity. On the contrary, we are to recognize when the works of the soulish body appear in our physical body — not due to our working from soulish body ourselves but to it appearing in part there through our singularity.11
Recognition of this frees us to partake of Word’s agapé working in our dianoia from throughout our singularity, empowering us to gate the light in our souls together. We renew the spirit of our nous-mind to understand the nephros (nonfunctional) function of mind, as we come to understand the presence of Name in Word exponentially greater. And when ready, we too bear the works of the soulish body and spiritually fast for others.
RULE SEVEN, DAY SEVEN
Spiritual Blindness
To understand this deception, consider that Word said, if our eye is evil—the noéma in our heart—our whole body is full of darkness, spiritual blindness.
The key to understanding this is that Word also said not to resist evil, because it is a state of mind, a distortion in our perception. Word did not treat evil as a substance. For a shadow falsely projected from one’s perception cannot be resisted. It can only be understood with the nous reasoning mental-function — if we are already loving the deceived with understanding and have good intention for them in their future without being against ourselves.
Therefore, when we are deceived, it works through the symbolic nephros mental-function, which is not part of our heart. Even physically, the kidneys are not part of the heart,12 but symbolically they point to the fact that the inner vision of our heart can be deceived when lacking knowledge. And when deceived, we see the least among us, our enemies, as evil substance, instead of in a deceived state of spiritual blindness, without the radiant knowledge of Name’s glory, unable to envision it manifest in Word’s face.
Through the distorted perception of deceived inner vision, seeing them as evil substance, we are forced to tolerate or hate them. We certainly do not have compassion or agapé for them in our state of spiritual blindness. Their actions and how we see who they think they are become part of our distorted perception, the beam in our eye.
Now since seeing them as evil substance works according to the nature of spiritual blindness, it prevents us from realizing that we ourselves are blind and that our definition of spiritual blindness is wrong. And in our blindness, how can we know if they are truly blind?13 Thinking that we may be blind is the last thing we consider when we are without Word’s knowledge and perception of its radiance. We are incapable of using the functioning functions of our mind together to love them with or understand them in our heart, as perhaps they may be incapable of using all of theirs to love and understand us.
We deceive ourselves into believing that we do not have to love the spiritually blind without going against the nature of the dianoia of our heart.
But when we are not deceived, as Word puts it, when our eye is single, our whole body also is full of light. And with the true perception this brings,14 we awaken to using the inner light of agapé as the eyes of our heart. This reveals spiritual blindness to be the unawareness of agapé and knowledge in Name’s light, resulting in its appearance as jasper piety.
The radiance of Name’s agapé light of knowledge shines in the face of Word, which works in their exquisite light, serving as the suneidesis of our heart. The singleness in each of us is between the dianoia of our heart and the oneness of our nous and suneidesis. It is made possible by the radiant light of Word’s knowledge in Name’s agapé and piety light. Between all of us, it is the singularity in which we all exist in Word as members of Name’s family of agapé names. Here, in the visual pattern of agapé names, we fully know each other’s personhood with Name’s attribute of all-knowingness.
RULE EIGHT, DAY EIGHT
The Mental Function Phronéma, Experiencing Spiritually
Knowledge of Word reveals that Name is Spirit, Light and Agapé. Therefore, to serve and worship Name, we must do so in spirit, light and agapé by focusing on and working as spirit together in our singularity in Word. The sixth Greek word, unrelated to nous or nephros but also translated mind, is phronéma. If we choose to focus on spirit, our phronéma mental function empowers us to spiritually serve and worship Name in truth together, the light of the knowledge of the agapé of Name in Word.
Focusing our phronéma on spirit works by knowing Name in spirit and truth with the dianoia of our heart, with nous-understanding, noéma-vision and ennoia-intention that together gate the light in our spiritual soul and form Word and thus everyone in our spiritual heart. This is the phronéma of the spirit. Combining all mental functions in a oneness in our suneidesis, it immobilizes the nephros and keeps our spiritual essence of light and agapé awake in Word, who is in Name. “The phronéma of the spirit [is] life and peace.”
Focusing our phronéma on spirit neutralizes the nephros’s deceptive experience of flesh through the dianoia, worked out through the processes of binding and loosing. This reveals that the experiencing of our own flesh is spiritual also, while knowing it is not spirit itself as we breathe the breath of the spirit of life working separately in each body.
Essentially, the sensation of clothing touching our skin is a physical experience of our body; it does not mean we are the clothing. The sensation of our body touching us is a spiritual experience of our being spirit, light and agapé in Word; it does not mean we are the body. The misexperience of thinking we are the body works in Word’s jasper piety light.
As expected, when knowing Name and ourselves in flesh by misusing our dianoia, we focus our phronéma on our physical experience,15 resulting in the phronéma of the flesh, and “the phronéma of the flesh [is] death [spiritual death which is spiritual blindness].” And yet, knowledge of Word states that the life and death of spirit co-exist in the deceptive duality name, just without peace.16
We are free from the duality name by knowing Name in spirit and truth and thereby seeing Word’s vision of dual peace.17 We can see that, in the duality name, Word’s piety light is simultaneously its agapé light (see the Practical Guide). And in our singularity, we experience the life and peace of those not free from the duality name primarily by knowing them as spirit also with our dianoia, according to the supersession. The phronéma of Word’s spirit in us keeps our vision of it perpetually cleansed with the Spirit of Knowledge and Yirah of Name.
RULE NINE, DAY NINE
The Mental Function Phrén
The seventh is phrén — the growth of our phronéma in the singularity of the light of Name’s agapé and knowledge in Word. Knowledge of Word instructs us “not to be children in our minds (phréns), although babes in the worthless [states of the phronéma of the flesh], but to be mature in our minds (phréns) [requiring mature agapé and knowledge in the phronéma of our spirit].”
Word taught that being mature18 as Name is rests on loving the enemies of suneidesis, the principle. This starts with Word seeing Name loving them so that he can do so, since Word cannot form anything unless he first sees Name doing so, and then Word showing us Name and himself loving them so that we can form it, since we cannot form anything without Word, and join them doing so.
Therefore, attaining to maturity in our phrén-minds depends on first being able to manifest Word, which works through the light of the knowledge of Name’s glory in the face of Word — which, simply put, requires having the phronéma-mind of Name’s Spirit, manifest in Word, in us. But this is having in the sense of possessing since Name and Word are omnipresent, possessing them in our spiritual senses, or light-senses, by being conscious of their presence and ours in theirs.
Name’s Spirit works all of this, the Holy Spirit, the Great Spirit, or whatever the Spirit of Life is called in our beliefs — through our willingness to receive, learn and practice. This empowers our agapé and knowledge to reach maturity in Word, Word as the oneness of our seven mental functions and example of how to love, serve and worship Name spiritually through the enemies of suneidesis.
Thus, with mature knowledge, carefully interpret what Word meant when saying that we should love one another as he did, but also that we should be wise as serpents and harmless as doves. For those mature in the worthless states of the phronéma-mind of the flesh deceive the world in their blindness. Love, serve and worship Name through them in spirit and truth, knowing that proving your love spiritually is the key, not showing how much you can suffer in the flesh to prove your faith.19 Mature agapé sometimes just avoids danger without needing to prove anything.
RULE TEN, DAY TEN
The Dianoia of Our Heart
Although English normally prohibits us from seeing ourselves with multiple minds, remember, they are all one as Word, each one used by Word to free us. We can use the character Helen in the true story, “The Miracle Worker”,20 to symbolize the seven mental functions of a child being disunified until she manifests Word and understands that it has meaning, empowering her to see, hear and speak spiritually. Before that moment, Helen fought violently against her teacher, Annie, for she was bringing her the knowledge of Word, totally foreign to her blind world.
With the dianoia-mind of our heart, we can come out of our blind world and experience Word’s agapé stronger than death and life. Here, we can gate from our spiritual soul and form Name and everyone else in our spiritual heart — to give Name all our agapé through every blind and seeing world.
Renewed in our nous-mind itself and the spirit of our nous-mind, by Word transforming us with his words of spirit and life, we can reason with the phronéma-mind of the Spirit in us — by speaking in vision.21 Speaking in city-vision, we understand why unconditional agapé is the only thing that reaches into the blind world speaking with the duality name. And without being perfect, loving and forgiving others unconditionally is how we are forgiven likewise.
In the conventional sense, we only have one mind in the blind world. But spiritually, each of the seven functions of mind is a mind in the fullness of Word, together simultaneously revealing the personhood of Word. And speaking in city-vision, we envision Word engraving each other’s personhood into being eternally with Name’s personhood.
Word reveals such magnitudes of Name’s personhood in himself, our singularity, to prepare us to take our position in the light of democracy as Elohim in the Congregation of El. And with El-elohe-names, we have been perfected into one with Name and Word in the supersession.
IF YOU HAVE REFLECTED ON THESE TEN RULES OVER TEN DAYS AND HAVE COME TO KNOW SPIRITUAL LOVE FOR THE FIRST TIME OR GREATER THAN BEFORE, PLEASE SHARE THIS ARTICLE WITH OTHERS.
Suggested reading:
The Eyes of Democracy (Introduction and Index of Articles)
The Spiritual Story of Democracy, Introduction
The idea of knowing God personally for the atheist is fantastical but supremely possible for the theist. Knowing Life as having personhood does not make someone a theist if we start with the fact that we have it and come from Life. We should not make Life in our own image but consider that Life cannot be less than us, or did we create Life? So knowing it on a higher level, “in person” would mean knowing Life through the highest reality in ourselves, personhood, and not defining Life’s personhood with our own.
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.
Hebrews 10:22 reveals that the suneidesis exists in our heart, literally stating, “having our hearts sprinkled [clean] from an evil suneidesis (conscience).”
Agapé is always unconditional, for when we do not love some people, our agapé only appears to be conditional and no longer agapé for them in our eyes, yet the essence of our agapé is still unconditional. For agapé cannot be limited by our blindness. Even when loving someone more than another, the same unconditional love is present for both, even though we are blind to part of it. For the greater agapé grows in us, it grows for everyone. And expressing agapé differently according to the relationship does not change its essence in our heart. Name is agapé.
To help us begin the training of our senses, knowledge of Word states that “solid food is mature [manifestations of Name in Word], which, because of the possession [of them in our senses], have our senses trained laid bare [in the Now of Word to see through all appearances] – for the discerning of both beautiful and worthless [meaning structures in us as the words of Name’s vision stories of democracy]…[for] there is not a created formation [that is] not manifest before Him [Name], but all [manifestations (are)] uncovered and exposed to the eyes of Him [Name], with whom (is) the Word, [also manifested] with us…perfected into one [which exists through possession of mature manifestations of Name in Word in our senses].” (Hebrews 5:14; 4:13; John 17:23)
This discussion about Greek and English words is within the framework of spirituality. It is based on Word saying that we cannot know his words, which are spirit and are life, unless we know the gramas of Moses, grama a Greek word serving as the root for grammar, spiritual grammar, focused on spirit.
Like dianoia, ennoia comes from the word nous with an added prefix and suffix. Dia means ‘through’ and en means ‘in’. They both share the oia suffix, which, in this case, means ‘the state of the nous”‘. Dianoia is the state of nous when working through it, and ennoia is the state when working in it. Rather than a difference in English itself, the translation “mind (dianoia) of the heart” is avoided due to cultural thinking that sees the mind and heart as completely separate.
The translation “minds (ennoia in plural form) of the heart” crosses a semantic boundary in English not a grammatical one. It works with the Greek word thelema, ‘will’, which is used in plural form also, as when Name said that David “will do all of My wills.” It crosses the English semantic boundary of seeing will strictly as a noncount function. Putting thelema and ennoia together, both able to focus on the future, we see that our heart uses multiple levels of its ennoia mental function to exercise multiple wills.
The full phrase with ennoia reads, the Word of Name is “able to judge the thoughts (enthumésis) and intentions (ennoia) of the heart.” However, the translation “thoughts” is also due to a semantic boundary difference. First enthumésis shares the same root that “desire”, epithumia, uses in Greek, the root thumos, which means ‘hard breathing’ or ‘passion’.
The suffix -sis at the end of enthumésis means ‘process’. Thus, with the prefix en, enthumésis is ‘the process in passion’. The suffix -ia at the end of epithumia means ‘state’. With the prefix epi, which means ‘upon’, epithumia is ‘upon the state of passion’. The process in passion of the heart and (forces acting) upon the state of passion of the heart are closely related with neither working from the mind. Thus, rather than ‘thoughts’, enthumésis essentially means ‘inner passion’.
Together, the mental function ennoia, intentions, and the inner passions of enthumésis describe the ennoia-minds and deep passions of the heart making plans according to one’s wills. This is why they alone are what is judged to determine whether one has agapé for the least among us.
And since “the corruption in the world [is] in desire,” this arrangement between intentions and inner passions of the heart is the exact point where we either work from soul, by following the desire of soul for Name and its memory, or work from soulish body, by following the desire of flesh for our own name and its memory.
Soul has always been a dilemma when not known in spirit. 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, a spiritual soul, when we are life-giving spirit, no longer called living souls. Here, we can see it 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.
Form is translated from the Greek word poieó, poy-eh´-o. With its forty plus English translations, poieó can be translated one way in spiritual grammar, ‘to form’. This covers all its English translations when considering its usage in the process of envisioning, as its counterpart asah in Hebrew. Go to Spirituality and Democracy 2, footnote #2 to see the importance of envisioning in the knowledge of Word in Greek and Hebrew.
When I hear arguments that boil down to whether life is from matter, I ask if it is reasonable to think that constructs from neurons in our brain would have and take the choice to cease to exist for the sake of another? When someone dies for another by choice, an act of unconditional love, do you think the brain has a choice in the matter?
How else do we think if not through the biological brain? In spirituality, the mind is of the spirit. It is like a person operating a laptop. The brain is the laptop, without life to make living decisions. It just does what it is programmed to do, even AI programming itself to a measure, by the living person of spirit enclothed in dust in front of the laptop.
Computer animation shows us flashy lights and the narrator tells us that this depicts the neural activity that forms constructs of consciousness. Conscientiousness is our reality, which only conscientiousness can know. That is between two living beings, nonorganic. With all due respect to the greatness of science, scientists have not found anything remotely like us with such a reality.
While the goal of these articles is to teach how to love the enemies of conscience, discussions of this nature are relevant when beliefs prevent us from attaining this level of love.
In Matthew 25:40, when Word said, “one of the least of these my brethren”, he was not limiting it to the Christians among them, since he said there is great reward for loving our enemies but no reward for loving those who love us, such as fellow Christians. And when Word defined brothers as those who do the will of his Father in heaven, he was only speaking figuratively since in Hebrews it says that he was ashamed to call them brothers. Knowledge of Word plainly states that we are all one family under God. That is why loving the enemies of conscience in a democracy is simply following the truth of one family.
Do not judge by appearance — In Spirituality
The singularity between us serves as a circuit that allows us to share a certain level of each other’s experiences. It explains the quote: “Your temptation was in my flesh.” Whatever tempts one person can appear in someone else’s body and, judging by appearance, it looks like the other person is tempted also, but they are not.
Now if they believe they are tempted also, by identifying with their body, they believe they have no control and cannot endure the experience in truth. And that gives the person who tempted the first one and believes they tempted the second one also, judging by appearance, the illusion of control.
In spirituality, we know the difference and can endure it in truth. And we love and forgive both sides unconditionally.
The brain is not part of the physical heart either and depends on it also like the kidneys. However, in a much more complex way than the kidneys, the brain contributes to the wellness of the physical heart by allowing it to “provide the nervous system with crucial sensory feedback about the body’s state…This information allows the brain to monitor cardiovascular health and to modulate the heart’s function…The stresses caused by hatred disrupt the nervous system of the brain, effecting the wellbeing of the heart.” Google AI Overview
Knowledge of Words states that we know that we know Word if we keep his commandments, otherwise, we deceive ourselves. Thus, loving our enemies is the only way to know that we know him. Short of that, we many convince ourselves that we know that we know him, that we love our enemies, and that we know when others are deceived, but actually knowing him requires him knowing us first, who alone can prove to us by his very presence that we actually know him in Name. Life alone awakens us when we choose agapé.
True perception in our inner vision is clean perception from the oneness between mind (nous) and suneidesis, free from the illusion that we can use our mental functions and desire to possess anything other than the light of unconditional love. For only agapé has substance in our heart, Name being agapé as well as all of us.
At one end of the spectrum, there is seeing the physical presence of a person as evil substance, at the other end, there is seeing the physical presence of a person as desirable substance to be possessed in our heart.
Under a deceived state of mind, one moment we may see a person’s appearance as desirable to be possessed and, the next moment, may see the same person’s substance as evil—if their actions turn our distorted perception to do so. We make every effort to make ourselves think we do or can possess the first state, but when the second state appears, we try to unpossess them and that brings emotional pain.
We may go through life thinking we possess the physical appearance of the people we choose to manifest in our heart, but under this state of mind, we must unpossess them if they change into evil substance in our inner vision — or our inner vision changes.
Even those we never choose to possess must be unpossessed—if seen as evil substance—when our inner vision is trained in its distortion to supposedly possess everyone at least at first, just like light reflecting on a distorted surface.
Fortunately though, underlying this is the reality that we are all the agapé light already serving as each other’s hearts. For knowledge of Word states that Word is the all and is in all. As the life of all of us, Word brings that allness into all of us. This is what is behind the attempt to possess others through distorted perception. Our real desire is to knowingly possess everyone already serving as the light of our heart with the agapé light they are. In a deceived state of mind, trying to possess or unpossess what we already possess naturally and irreversibly is the problem.
But true perception in our inner vision is free from all the deception of spiritual blindness. With knowledge of Word, we know we already possess the agapé serving as the dianoia of our heart. So, being fulfilled by loving everyone in our heart, we can find a balance in responsibly enjoying or avoiding the presence of people and things in the world.
Knowledge of Word speaks of the glory of the grace of Name and of heavenly glory and earthly glory, indicating that even the physical is ultimately the glory of Name’s grace. It is ultimately the grace of Name, the greatness of Life’s attributes. Distinguishing every kind of glory enables us to learn which parts of Name’s nature are displayed in them. The heavenly glory is Name’s theios divine nature, agapé, and earthly glory is manifest by Name’s theiotés divine nature, which means the nature we see in our physical bodies is not part of Name’s nature and thus not part of ours.
However, when we focus on the spirit, which is Name’s theios divine nature, we have the phronéma of the spirit and can see the physical, formed out of Name’s theiotés divine nature, within but not of the spirit — all part of the glory of Name’s grace.
We experience this clean perception with our suneidesis in its oneness with our nous, the nous giving us understanding of the experience. In spiritual fasting, we bear, in our physical body, the symptoms of addiction in those who are blind, 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 with the phronéma of the flesh. Remember, practice spiritual fasting only when you yourself are not addicted.
The knowledge of Word refers to this peace in Isaiah 26:3. “You will keep in perfect peace (literally peace peace) [those] whose mind [is] stayed [on You, Name], because they trust in You.” Keeping our mind stayed on Name requires giving Name all our agapé through the enemies of suneidesis, those who do not do so through us, seeing us as their enemies. By limiting our agapé to those we choose, we have limited life and imperfect peace part of the time; otherwise, we have spiritual death with no peace the rest of the time.
Dual vision of peace or vision of dual peace is one of the translations of the word Jerusalem, pointing to heavenly Jerusalem in the Book of Revelation, Name’s City of Agapé Light formed by double light-folds between us.
Knowledge of Word uses teleios in the passage referred to, which is translated mature or perfect, the former appropriately applied to us, the latter appropriately applied to Name. For teleios comes from the meaning “to end”, indicating a cycle where completion results in maturity, and since Name never needs to complete any cycle, teleios is better translated perfect in Name’s case.
Whether we see it as the conscience condemning us or God, the judgment is about love not faith.
The 1962 film adaption of “The Miracle Worker” was produced by Playfilm Productions and distributed by United Artists.
As knowledge of Word says, “You [Name] spoke in vision to Your beloved ones…[saying in His own words], ‘I have found David My servant; with My holy oil, I have anointed him [to see and speak in vision].” (Psalm 89:19-20) There is no doubt that Name chose David because he loved his enemies, even though he loved them clandestinely, for with the blind devotion of so many to the law during his day, he was simply far ahead of his time.
This really gave me something to think about. I like how you explained that real love isn’t just how we feel or how we reason but how our inner life works together. It made me look at how I respond to people, especially the hard ones, and reminded me to stay aware of whether I’m reacting out of frustration or actually seeing them with compassion. It’s a good push to keep my heart in the right place. ♥️
Whoa…. Whoa….. i just got bigger on the inside than I am on the out, and that’s from just my first read-through; it’s going to take several to fully wrap my mind around this - I’m grateful to have found you!