Contribution 6: The Mature Mind of Democracy

One spiritually blind person said to another, “Excuse me, did you see where I put yesterday? I thought I put it on the table, but it’s not here. I can’t see anyone without it, in particular, those people we need to resist. Without yesterday, I’m afraid I won’t be able to hate them as much as I want.”

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Envisioning

For more than two thousand years before the New Testament, the Hebrew language was used to record events with a strong focus on visions. In the vast majority of cases where English translations use the word “see”, it is equivalent to the Hebrew word “see”. But in some 50 of these cases, a different Hebrew verb is used that should be translated “envision”. Consider this a prelude to Greek in the New Testament, where, more often than not, English translations using the word “see” should be translated “envision”.

How important is this? Word said that for judgment he came into this world, that those who do not see might see, and that those who see might become blind. In regards to the leaders of his time, he said that they had neither heard the voice of Name at any time nor had they envisioned His form. The knowledge of Word also states that if Word manifests [in our world conscience (suneidesis)¹], we shall be like him because we shall envision him just as he is. This is the nature of Word’s light in our world conscience, envisioning manifests what is already there. Apply this to seeing in the conscience since I do not use envision. English does not use it this way.

Conveyance that Illuminates the Mind

Although experiencing the loss of our governing singularity in Name, we also have an opportunity to enter the second stage of democracy with illuminated minds and see with the principle. If we take it, we must persistently use our agapé (love) stronger than death to win over the singularity of non-democracy within our nation, while always protesting their perception of conscience.

Knowledge of Word teaches that the god of this era (blind conveyance of Word) has blinded the minds of the unbelieving (foremost those of us refusing to believe in the principle), so that the bodily light of the good conveyance, (clearly seen) in the radiance of Word, the image of Name, does not illuminate (their minds.)

As names of light, we are not darkness that needs illuminating when we are blinded by false conveyance of Word, convincing us that we are creatures of dust. We only need to see with the light of our minds again. This occurs when our awareness is illuminated by the bodily light of Word’s good conveyance of who we are in Name – life-giving spirit in the now of Word. A conveyance emanating in the now of Word’s radiance of thought, this is the sustenance of second stage democracy.

Second-stage democracy is not only about gallant leaders who lead with the principle. It is also about the rest of us learning the language of the illuminated mind to see democracy with the principle. Since the words that Word speaks to us in this language are spirit and they are life, we should not model them after our physical existence but recognize that they are us, names of life-giving spirit manifested by Word as words in the language of the illuminated mind.

Knowledge of Word, after all, did reveal that Name spoke to us in visions. With names of light being words in the language of the mind, the principle is the grammar between us, forming the vision stories of this language. The principle ensures that, for names of light to see in democracy, we must not eclipse each other but rather make each other more important to see the visual pattern of agapé in each other on all levels of our names.

Agapé Darkness and Blind Grammar

Even when blind, we still experience some of the vision story but within the boundaries of our limited agapé. Any breach of our boundaries though restricts the story further in our sight, by making the limited agapé light that is in us more agapé darkness, which is blindness to agapé in our conscience. Breaches that threaten our loved ones bring out hatred in us stronger than death for such enemies of our conscience. The blindness of our minds handles such hatred with grammar that works between physical images and words – given meaning based on the belief that our loved ones are living souls formed from the dust.

The grammar of blindness works in the adokimon mind. It is unable to see the true relationships between us in democracy and reason through the appearance of ourselves and loved ones, appearing to be living souls. Under the grammar of blindness, we also cannot reason through the involuntary physical reactions that result in bodily blindness between us. It usurps the real physical experience between us and prevents greater empathy for one another’s pain. This includes involuntary thought reactions, which, when believed to be occurring due to our will or others’, result in thought addictions. They work with our conscience governed by moral standards alone, binding our relationships in Name’s agapé anger.

With our dokimon minds now beginning to see with the principle though, the grammar of the principle empowers us to reason through appearances – and consciously participate in the true relationships of life in Name’s visions of us (the visions of God or Life). They take place with the permeating boundaries of the visual pattern of agapé – strengthening the bonds of democracy. As words of light in the story, we give meaning to the meaning structure of agapé. The key name Word, also the mature mind of God or Life, is saying, I am in Name and Name is in me, likewise, you are in each other. Two things cannot occupy the same space at the same time in a story unless they permeate each other completely as light.

Permeation

Knowledge of Word explains complete permeation by stating that Word permeates as far as the division of soul and spirit (in us as names of light), and joints and marrow (in our physical existence), and is able to evaluate the thoughts and intentions of our heart (expressed in words that are names of light and, from them, words that are formed as part of our physical existence, which, individually and socially, is meant to participate in the conscientiousness of democracy, with Word determining whether our words work from thought addiction and, if so, whether we desire our minds to be illuminated by its good conveyance of who we are).

The Dimensions of Word’s Permeating Light

Understanding the dimensions of permeating light begins with the eye of singular light in the mature mind of Word. When saying that our whole body is full of light when our eye is single, Word used a Greek word that, translated ‘single’, means unfolded. Knowledge of Word reveals the secret behind this when stating that double folds (of light) belong to the person, the first dimension. The meaning of the Hebrew word translated ‘person’ is that which supports. That which supports everything about us in God or Life is the fact that we are individual and collective entities of will, mind, desire and conscientious awareness, which constitute a person with double folds of light.

As individual names aware of our unfolded light when we see, filling our whole body of light, we are joined to each other democratically as double folds of light filling each other’s whole body of light. In the visual pattern of agapé, the double light-folds of every two names interact in vision stories that expand to all of us in the all-in-all light of Word. Seeing with our minds illuminated this way in Word, we see the singularity (of light) and purity (of agapé in Name reaching) into Word.

Iridescent Jewels

Knowledge of Word describes the second dimension of our permeating light symbolically, saying that we are a cubic city of clear gold, like glass, emanating jasper light. The permeating depths of our double light-folds take the form of this cubic light in Word, in a vision story articulating the singularity of democracy in our world conscience. Every twelve of us serve as foundational eyes of iridescent jewels in our democracy or as its gated eyes of pearl. The dimensions of our city wall are measured according to the measure of a person (of double light-folds), which is that of an angel (the conveyance of Word’s good conveyance in our double light-folds sustaining democracy).

Democracy: the Jasper Golden City, the Bride of Name

As the permeating wall of our jeweled cubic city, our double light-folds protect us from limited agapé forming boundaries in our part of the story. Central to our part is the full singularity of Name’s unfolded efflorescence and Word’s conveyance of it, for this displays the truth that, as the golden jasper city, we are the bride of Name (the bride of God or Life). But when we willfully allow limited boundaries of agapé to form between us, we are also the outside beyond the wall. In diamond blindness, we symbolically and illusively form the mother of harlots…sitting on a scarlet beast, full of disrespectful names (of blind light, trapped in the conflict between female and male appearances in anti-democratic sentiment).

The Body of Word

Trapped in this conflict, we lock ourselves outside of ourselves as the city wall, having chosen to use the necessary enemy of blindness to do what we thought would satisfy our addictions. The conflict between female and male appearances has deceived all the nations with its treacherous deception, even though the body of Word is a joint-body made up of the nations, all two hundred nation-names in double light-folds.

Word’s good conveyance in the vision drama reaches through this false conveyance of itself and the resulting conflict – between those of us still believing we are female or male living souls of dust or anything in between. Word’s good conveyance reaches into and illuminates our minds so we can resume our display and role as the bride of Name. Caring for democracy in our world conscience, we give all our agapé to Name especially through those of us also outside the city.

The Mature Mind of Democracy

There is no darkness in Name’s singularity of double light-folds. Nevertheless, Name has allowed diamond blindness to be conveyed in its mind through Word, in order for names subject to it to find their vision of second-stage democracy. Through this knowledge of Word, we find it – great is the mystery of the piety (of Word), who was manifested in the flesh. This explains the revelation that Word became flesh and dwelled in us (‘among us’ a secondary meaning in this context for the Greek preposition used). In the appearance of flesh, Word dwells in the diamond blindness in us.

The Appearance of Word in Blind Piety-Light

As an attribute of Word, piety, like agapé, is who Word is. And since that which is born of the spirit is spirit, piety is spirit, and spirit does not become flesh or a flesh attribute. This makes the mystery of piety mature knowledge of how Word makes use of the false conveyance portraying it in the appearance of flesh in diamond blindness. Knowledge of Word explains it this way – to the kind, Name shows itself kind, but to the crooked, Name shows itself twisted. Locking us in our perception reflected back on us, Name manifests the light of Word’s piety in the reflections of our diamond blindness, working as blind piety-light.

Name and Word make use of false conveyance of them the same way. They show themselves as part of the diamond blindness in us or show themselves outside it with Word revealing that we are the bride of Name. The language of Name’s illuminated mind manifests this vision story in words emanating the meaning structure of piety and agapé – in the now of Word.

As these words, each of us are the light of agapé and piety in Word’s now. As such in the vision drama, we are part of Name’s mature agapé moving in the light of yirah ice, without any resistance from the diamond blindness of anti-democratic sentiment. In the visual pattern of agapé and piety, the interaction between every two of us expands to all of us in Word’s all-in-all light – through the story on each level of our names – all prospering if democracy thrives in our nation.

In this permeating setting, Word exhibits our dynamic story on each level of the vision drama, blind to it or not, from the highest, where we all consciously possess Name in our senses, to the lowest, where some of us seem to never leave the diamond ego of blind piety-light. How can we be blind to Name on one level of the drama and, at the same time on another, consciously possess Name in our senses, our eyes and more?

To help us understand, knowledge of Word states that solid food is mature (manifesta­tions of Name), which, because of the possession (of them in our senses), have our senses trained laid bare (in Word’s now 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 Name, but all (manifes­tations are) uncovered and exposed to the eyes of Name, with whom (is) Word (also manifest­ed) with us (in the visions of Name’s eyes and more).

This is the language of the mature mind of democracy in the second stage, used by Name and Word to speak to us in visions. They bring understanding of the blind singularity within our democracy. Amazed at the wonder of this singularity in the world conscience, we use the principle in our minds to witness the light of Word’s piety emanating in it. Smelling with the yirah of Name, we see through the appearances hiding Name’s agapé anger binding it. Displayed are its collective awareness and blindness to its own light possessing Name in its senses.

In Word’s now, understanding how this singularity works through the world, we can give Name within it all our agapé through Word in it. In the singularity of our democracy in the world conscience, we can work wiser to persuade them of who they are and as to the light that is really in their hearts.

Contribution 7: Capitalism in the Democracy of our Conscience

1. Suneidesis is pronounced soon-eye-day-sis. After reading the link explaining it, you will see how central it is to this teaching. Using this foreign word regularly in discussions helps us get accustomed to experiencing something new and positive in our awareness. 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.