This article is listed as Discussion 4 in the Index of Articles of this series. 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.
INTRODUCTION
Inner Vision
Picture Frames
Visions of the Three Genesis Personages
UNDERSTANDING WORD THROUGH THE GRAMMAR OF VISIONS
The Primary Boundary of the Structural Drama
The Secondary Boundary of the Structural Drama
The Tertiary Boundary of the Structural Drama
The Spiritual Screenplay
The Spiritual Drama
Next in our journey, we will pursue knowledge to deepen our understanding of how the structural drama works in Saving the Story of Our Democracy. It is the light of Word’s agapé singularity structured according to the principle for stories to work through. Now that we have knowledge of The Genesis as part of The Now of Word, speaking in city-vision, we can learn about Word’s structural drama speaking between us in city-vision, the agapé timeframe. Here, we sit pandimensionally, participating in Name’s story vision in The Congregation of El-Elohe-Names.
Speaking in story vision, like all city-vision, requires spiritual language, which we have been learning. Word said to his disciples, “The words that I have spoken to you are spirit and life.” But to those who could not understand him, he said, “Why do you not understand my speech? because you are not able to hear my word. You are of [your] father, the devil [depending on our beliefs, a fallen angel portrayed as a deceitful father or a false conveyance serving as the source of thoughts in those spiritually blind], and your will is to form1 [working from soulish body] the desires of your father [which are to experience everything physically, instead of spiritually with the phronéma of the spirit, cutting off speech in vision].
“That one was a murderer [using hatred for spiritual murder to incite physical murder] from [the] beginning and has not stood in the truth because there is no truth in him. Whenever he speaks the lie, he speaks from his own [blindness], for he is a liar and the father of it [the lie].”
Knowledge of Word reveals that the lie is that we should worship the physical experience and not its source, God or Life, depending on our beliefs. Not labels, concepts or ideas about life, speaking in vision is the very experience of spiritual life, with the physical substance clothing it experienced spiritually also.
Name’s non-reflectiveness is key to experiencing spiritually and thus speaking in story vision in and between all levels of Word’s agapé singularity at The Givance. With it, we can give Name all our agapé through the least among us in ongoing world events. No longer deceived, we do not worship the physical experience and do not join the world in wrestling Name in the three boundaries of the structural drama.
Inner Vision
There is a paradox in envisioning that gets us to settle on the idea alone instead of learning how to envision the parts that do have visible dimensions. The idea of love has dimensions, but that sounds so foreign that our defense impulses push us away and we settle for the non-visible idea.
Trying not to think of a pink elephant and failing is not a failure, for it is an involuntary thought reaction that serves as a defense impulse to keep us from envisioning, in particular, the greatest idea, unconditional love, until we are ready to experience this love itself, called love in spirit.
What we can call inner vision works through our physical experience. Exposing the fear and anxiety associated with uncontrolled images of our physical experience, inner vision is living light that permeates such images in the mind of our heart.
The essence of inner vision is unconditional love, agapé, and nothing else, just like city-vision, except that we consider it inner because of the sensation of it working from within our physical body. Here, we experience images formed from physical light and its absence, opaque images capable of deep beauty but ones which also tempt or afflict us. Unable to permeate, they cannot work in our inner vision but can seem to veil it when we do not understand them and use them to worship the physical experience. And without speaking in story vision with the principle of Word’s agapé light, we can never understand them but instead use them as defenses.
The beauty of Word’s agapé light radiates in our inner vision and city-vision, both permeational. It also passes through physical light on surfaces that do not permeate, creating beautiful surfaces that conceal the absence of physical light behind them, such as our physical bodies, where temptation and affliction occur and thus the need for defenses.
Choosing agapé as understood in the principle does not require us to lower our defenses. It does require us to replace the nonliving images working in our defenses, as concerns our well-being and others’, with the living agapé images of Word’s genesis personages. These agapé images already work in the inner vision and city-vision of our singularity in Word and thus in its defenses as well.
We work from the key names of agapé light in Word’s genesis — Abraham, David (after his transformation), and Word itself. Everyone’s genesis has these key positions occupied by names of light chosen by Name in our house of knowledge. They form our strongest defense with unlimited agapé stronger than death and life.
The proverbial fight between light and darkness is actually the fight between vision and blindness working in two or more names of agapé light. Story vision shows us that blindness is used perpetually to wrestle Name through others, even blind spots. Holding all blindness in place is the fear of our own agapé light. Therefore, we need the yirah of Name and knowledge about the spiritual fear that Abraham, David and Word, along with all other spiritual heroes, used expertly in the fight between agapé light and the darkness of blindness afraid of it.
Picture Frames
Picture frames are like grammar. They hold pictures and their meaning within boundaries that have little meaning in and of themselves, just as grammar holds words and their meaning in rule-based boundaries that have little meaning in and of themselves in our conscience (suneidesis)2 — but serve as defenses to guard meaning. Along with following the principle, Word said that we cannot know his words of spirit and life unless we know the gramas of Moses, the root for grammar in Greek.
Spiritual words of life use a grammar of rule-based boundaries that have full meaning in and of themselves — as genesis-names of agapé light themselves in the structural drama of Word defending story meaning.
Visions of the Three Genesis Personages
Word was not talking about the moral law Moses taught, for Word supplanted it with the principle as the governing force of our suneidesis, while using the moral code as a guideline instead. Word was talking about the rule-based boundaries that Moses conveyed in his grama-writing, able to communicate rule-based words that can be envisioned in spirit and life and used, for one, in our inner vision to know the story of the physical experience spiritually.
The three key genesis-names each form all three rule-based boundaries of Word’s structural drama, while being part of the meaning of Name’s story vision.
We start with David as knowledge of Word does in Matthew 1:1. Earlier, it says about him, “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, revealing how David knew the story of his physical experience spiritually as sometimes demonstrated in the Psalms that he wrote].’” (Psalm 89:19-20)
There is no doubt that Name chose David because he loved his enemies, although he did so clandestinely. For even though Moses’s grama-writings were read daily, as in Jesus’s time, many people were under blind devotion to the law without understanding the structural drama of the principle.
While Jesus made his unconditional love for everyone publicly known, David thought it wise for him to keep it secret, as many of his Psalms openly express hatred for his enemies. But they cannot be taken literally, seeing how he mourned for his enemies when they were sick as though it were his own brother or mother. David hated who they thought they were in blind fear of their own agapé light.
Having kept his agapé secret is a vital part of defending story meaning with Word’s structural drama, seeing that David’s genesis-name works in all three of its boundaries.
The first part of story grammar in Word’s structural drama, as stated, is the genesis-name David, working in all three boundaries and secretly expressing unconditional agapé in every genesis. It is key to defending story meaning. One of his Psalms also teaches us these two basic steps in speaking in story vision, as used in Saving the Story of Our Democracy — envisioning then seeing. David wrote, “I envisioned3 You (Name) in the sanctuary [of names] to see Your power and Your glory.” (Psalm 63:2)
The next part of story grammar in Word’s structural drama, as stated, is the genesis-name Word itself, working in all three boundaries and openly expressing unconditional agapé in every genesis. It too is key to defending story meaning. We need to envision Word doing this in order to do it ourselves, as knowledge of Word states: “We know that when he (Word) manifests, we will be like him because we will envision4 him just as he is [doing exactly what he does].” (1 John 3:2) This is the key to making our agapé grow.
And the other part of story grammar in Word’s structural drama, as stated, is the genesis-name Abraham, also key to defending story meaning. For working in all three boundaries, it establishes the foundation of Name’s unconditional agapé in every genesis, as revealed in knowledge of Word calling him “the father of many nations.” For the title father is reserved spiritually for Name alone but is used here to refer to Abraham as the foundation of agapé. It joins Abraham to Word, since the body of Word consists of all nations and to David, since all nations reside in the heavenly city, within which is The City of David.
The three rule-based boundaries of Word’s structural drama are formed in story grammar by the three key genesis-names, while at the same time they defend the meaning of Name’s story vision by keeping agapé secret, expressing it openly, and laying its foundation. Envisioning all three of their genesis-faces at the table of Abraham, see David, Word and Abraham speaking in city-vision in our world suneidesis and in the inner vision of our everyday lives.
Understanding Word through the Grammar of Visions
Some 2,000 years have passed since these revelations were freely given, and we finally comprehend what Word was talking about when saying that we cannot know his words of spirit and life unless we know the gramas of Moses, in essence, vision gramas. But something needed to come first — the screenplay grammar of movies.
—As abstruse as this may sound, consider the qualities of matter needed to exist for the technological processes of television and movies to exist and transmit images to the biological processes of the eyeballs, ears, brain, and nervous system in these human bodies that exist and receive them the way they do.
Screenplay grammar turns written story into the visual and audio story that exists in these qualities of matter, while story meaning is living, provided by us and defended by the qualities of spirit in us.
“Since the creation of the world [respecting the scientific view also from the perspective of matter along with a creation of world suneidesis], His [Name’s] invisible qualities, both His eternal power and divine nature (theiotés)5 [for atheists, divine refers to the nature of Life as source beyond us while sustaining us], are clearly perceived, being understood through the things made.” Romans 1:20
This has everything to do with understanding how Name speaks in vision to us, by understanding how we have been able to make things with the qualities of matter, manifest by Name’s divine theiotés nature, that speak to us in vision through these bodies.
“We ought not to consider the divine nature (theios) [of Name] to be like…the craft (techné, root of technology) and thought of humankind.” Acts 17:29
This has everything to do with understanding how Name speaks in vision to us, by understanding that it works from Name’s divine theios nature, which alone can defend story meaning while being expressed through His divine theiotés nature.
Screenplay grammar takes many short pieces of a written story and turns them into a series of visual and auditory actions that our brain and its memory turn into imagined fluid visual movie action, all opaque and non-permeational. It is our spiritual mind alone that gives it story meaning, which is always living.
Through the structural drama, spiritual screenplay grammar organizes Word’s spiritual words of life as part of the spiritual drama, which is transparent and permeational. Again, through Word, our spiritual mind alone gives it true story meaning and defends it, along with that of movies, if the latter works from any part of the story grammar of Word’s living boundaries — keeping unconditional agapé secret, expressing it openly, or laying its foundation.
The process between Moses’s grama-writing and Word’s spiritual words of life is the bridge between Name’s theiotés and theios divine natures. It reveals the reason Name spoke in vision to David through Word in the first place, for us to learn the process of envisioning Word’s spiritual words of life in their spiritual drama, specifically, Name’s Spiritual Story of Democracy in its full agapé meaning of light.
AI is our best example to date of things made with the qualities of matter that still need the qualities of spirit to have meaning, specifically, the spiritual meaning of the democracy story. We can understand the eternal power and the divine theiotés nature of Name much better by seeing AI as something made by the thought and technology of man.
However, we ought not to think that AI is anything like Name’s theios divine nature of agapé, spirit and light, nor that the biological nature in our physical bodies is like it either and thus anything like our nature in Name. We are forced to realize that however refined AI usage of language becomes, it is not an indicator of consciousness and thus of meaning.
To speak in the spiritual story of city-vision, we do not need to learn the Hebrew that Moses used. We only need to learn the method as Word taught it in his own recorded words and knowledge of Word, all interpreted spiritually, which can be conveyed in any language.
Next, we will discuss the three ruled-based boundaries of Word’s structural drama as used by each of the three key genesis-members in the spiritual screenplay and story. Unlike the screenplay process of taking pieces of written story and forming a series of visual and audio segments that the brain turns into imaginary fluid story action, spiritual screenplay takes eternally-fluid segments and prepares us through them for Name’s story vision at The Givance, all in The Genesis Now of Word.
The desire of our soul is for Name and its memory, which has always been for Name’s presence at The Givance in all generations of the eternity of the eternities.6 Without awareness of our presence at The Givance now and in the past, we need the spiritual screenplay to prepare us to receive Name’s memory of it, which reveals Name’s presence in it as well as our own. This is the cessation of all false memory in us at least for the moment, revealing Word superseding us wherever we were blind.
Past and present, Name’s story vision at The Givance is manifested by first envisioning Word’s spiritual words in their structural drama of the screenplay, triggering (gating) Name’s soul with them, and then receiving His story vision of ours through Word. It all started by Name creating the process through which Word conveyed an opaque version of it through the universe, empowering us to receive it in our physical experience and give meaning to it with our inner vision permeating it.
Speaking city-vision in Name’s story vision, we work from our own personhood through Word’s at The Givance, the story vision of visions. However, in Name’s story vision of democracy, the duality-name distorts perception of our personhood, making it appear to be formed with the jasper double light-fold.7
In this form, we feel natural misusing the word-symbol evil, its supposed meaning coming from the jasper projections in our pupils. In the story, Word exposes the periods when our self-luminations of Name8 appear trapped by such meaning, it merely being the involuntary reactions of our physical experience appearing to make our self-luminations of Name oppose each other.
Such self-opposition starts with political-party names who wrestle Name through each other, between the men and women of theiotés family-names, and between nation-names at The Givance, called ethnos-names in the Singularity of the Image of Word. Panhere, they sit blindly next to Word at one of the honored tables, The Table of Abraham in The City of David.
And yet, this is where Saving the Story of Our Democracy begins, for no one panhere in The Congregation of El-elohe-names can judge anyone who wrestles Name blindly before everyone else. They see all the treasures of life in these superseded agapé names of light. They are the great reward Word promised if we love them unconditionally, manifesting Name’s non-reflectiveness through them in the three boundaries of Word’s structural drama.
The Primary Boundary of the Structural Drama
The primary rule-based boundary of Word’s structural drama is the spiritual semantic boundary9 of Name’s omnipresent personhood without permeational form. The principle of suneidesis itself manifests this meaning of Name according to the primary boundary of Word’s structural drama. It enables us to envision Word’s spiritual words of life in Name’s story vision without permeational form.
The meaning of the principle, to make all others more important in our suneidesis and in the world when possible without being against ourselves, is the underlying theme of all of Name’s story vision. Using vision grammar to not eclipse anyone else’s personhood with its own, all in the state without permeational form, Word displays Name’s personhood this way in its story vision at The Givance. The duality-name blocks us from envisioning this in Word’s seventh mind-sense-objects of agapé, particularly the facet where Name’s phrén-mind and personhood work in mature agapé together.10
Making the personhood of all others more important with the primary structural boundary in Name’s story vision makes their role in Name’s story vision visible in and through our own role. Both roles permeate in Name’s omnipresence without permeational form while working in the same semantic boundary. It multiplies the magnitude of Word’s agapé singularity light in the relationships of our light-folds with others, multiplying the lumination of Name’s personhood in the light of our genesis-faces.
Starting with the three key genesis members in the structural drama of Name’s story vision, the primary boundary keeps unconditional agapé secret in our personhood without permeational form, expresses it openly, and lays its foundation in all genesis-faces across The Genesis Now of Word.
The Secondary Boundary of the Structural Drama
The secondary rule-based boundary of Word’s structural drama is the spiritual syntactic boundary11 of Name’s omnipresent personhood with permeational form. It is manifested in the arrangement of Word’s spiritual words of life in the permeational form of their symbolic cubic light-folds. Word serves as the translator/interpreter, the diermeneutes,12 of this boundary in his own spiritual words. With their own mind-sense-objects, these words establish the secondary boundary through light-folds for us to work within in the midst of their non-form in the primary semantic boundary of Name’s personhood, all in story vision.
As the diermeneutes, Word distinguishes the roles of every personhood in the spiritual syntactic boundary. And through spiritual transparency,13 Word reveals the non-reflectiveness of Name’s form working between everyone in our cubic double light-folds. This reveals Name possessing Word’s Heart Beauty in our light-folds at The Givance, multiplying the magnitude of Name and Word’s Personhoods in the light of our genesis-faces. The duality-name also blocks us from envisioning this formation of Word, starting in the faces of the three key genesis-members in light-fold bodily form defending its meaning.
The spiritual syntactic boundary shows that, as agapé names of light, we are words of life with our own mind-sense-objects, in spiritual bodies consisting of ethnos-nation-names. Functioning on both levels of Name’s story vision, we are individual citizens and nations with spiritual words in Word’s democracy light. When we are blinded by the duality-name though, the jasper double light-fold works in our pupils and keeps the soulish body appearing to be gating Name’s soul at The Givance. But Word’s mind-sense-objects track all three types of bodies. This enables us to detect the illusion of the soulish body in our nephros-mind while experiencing our physical body spiritually, as our superseded spiritual body gates the omnipresent soul of Name, both with our phronéma-mind.
Conscious of the secondary boundary in Name’s story vision, we can envision the genesis positions of Word, David and Abraham with spiritual bodies in the democracy light of Word’s agapé singularity and gain understanding of our own.
With the principle working in the semantic and syntactic boundaries of Word’s structural drama, we can make others’ non-bodily and bodily agapé names and words more important in Name’s story vision without being against our own. This exposes and resolves our perception of past story visions where we made ourselves more important, having been unable to defend our story meaning at The Givance in the present.
Giving and receiving unconditional agapé and forgiveness according to the principle of Word’s structural drama, we now defend the story meaning of Name’s previous story vision involving us in Name’s memory. It is fully resolved or done away with in the story vision of the eternal present of Name’s presence.
Panhere, every light-fold uses Word’s seven mind-sense-objects to know the formation and story of Name’s Personhood in Word in our perfect oneness with them at The Givance. Knowing this sets us free in our humble, imperfect lives in this world.
The Tertiary Boundary of the Structural Drama
The tertiary rule-based boundary of Word’s structural drama is the spiritual story schema14 of Name’s omnipresent personhood in non-permeational and permeational forms. It is manifested in the pathways of light of the framework of the eternities and structures in Name’s phrén-mind. Through them, we all receive our agapé from Name through each other and return it to Name through each other. Both take place according to the spiritual plot at the twelve gates gating Name’s soul and continuing at The Givance, with resolution at the supersession.
As the pathways of Name’s omnipresent personhood, they tell the story of our personhoods too through the living meaning of Word in its three rule-based boundaries of the structural drama.
In the agapé timeframe of our self-luminations of Name, the vision magnitude of our genesis-faces is brought to sublime levels retracing the pathways that Name takes through the structural drama of Word’s genesis-faces. Turning pandirectionally at the twelve gates of Name’s City of Agapé and Jasper Light, the cubic city of double light-folds, we panface Word’s Heart Beauty in the story permeationally within and without, according to our perfect oneness.
In the spiritual story schema, to fully grace those who love the blind, Word’s Agapé Singularity and Vision of Dual Peace manifest in the midst of Word’s Heart Beauty. To reach the schema resolution, the non-reflectiveness of Name radiates in these formations of Word through the spiritual transparency of our cubic double light-folds. Word’s visage lays Name’s passage through the pathways bare — exhibiting when to keep Word’s agapé secret, when to express it openly, and when to lay its foundation out of Name’s Personhood in Word’s, the exquisite light-fold.
Taking the passage at The Givance, we give Name all our agapé through each other in the actions of Word’s Heart Beauty and then through its singularity and peace vision. For Word’s Heart Beauty is Name’s mind-sense-objects of Word, manifesting Word to us, where Name first gives all its agapé to us through these objects, starting with their phrén-mind/personhood-sense objects working in our spiritual treasure, that is, all blind El-elohe-names whom we consciously possess in Name by unconditionally loving and forgiving them.
From the gentlest subtleties of blindness to the suffering and victory of wars, Name’s agapé speaks Word to us in vision of all this — through all story blindness of the spiritual story schema of Name’s omnipresent personhood.
Taking the passage at The Givance and guided by the light of knowledge in Word, we worship “the appearance of his [Word’s] presence, [but] whose presence [is misperceived] according to the working (energeia) of Satan [depending on our beliefs, a fallen angel who deceives the world or an energy, energeia in Greek, that causes false conveyance of Word’s presence, serving as the source of thought in those misperceiving Word’s jasper-piety light]…by those perishing [due to the loss of awareness of the non-reflectiveness of Name at The Givance] because they did not receive the love of the truth.”15 (2 Thessalonians 2:8-9, 10)
As the antagonist in the spiritual story schema of Name’s omnipresent personhood, the working of Satan is its own theme, the love of the lie, hatred stronger than death. It causes Word’s appearance at The Givance to appear as flesh or spirit outside our perfect oneness seen clearly. Either way, this working gets the world to worship the physical experience, all working from the jasper illusion of the pupils and nothing else.
As the protagonist of the schema, Word’s appearance is its own theme, the love of the truth, Name’s agapé stronger than death. It empowers us to transform and grow if we receive and keep it in the dianoia-mind of our heart. It reveals the mind-sense-objects of Name’s Grand Personhood forming Word’s Grand Personhood, consisting of the six agapé-name personhoods of his singularity light. Seen in their oneness with spiritual transparency, they carry out the spiritual story in Name’s non-reflectiveness at The Givance.
In The Genesis Now of Word, the anointed personhoods of Word’s agapé singularity appear in the story schema of Name’s omnipresent personhood. Through the personhoods of the key genesis-members, arranged in the spiritual screenplay, they all illuminate the genesis-faces of our spiritual treasure on all six levels. Manifest in Word’s Heart Beauty and Agapé Singularity, they also reveal Word’s Vision of Dual Peace between them.
This fully graces those of us who love the blind — the three formations of Word manifesting them as our spiritual treasure, those through whom Name first gives all its agapé to us, key to reaching the schema resolution in the non-reflectiveness of Name.
The Spiritual Screenplay
Name’s story vision does not have a planning or production stage, thus the concept of a screenplay is the part of Name’s story vision where names organize in their double light-folds to prepare to transform. According to the circumstances in Word’s agapé singularity, we prepare as spiritual words of life to enter the spiritual drama of The Givance by gating our position in Name’s soul. It is a matter of leaving the supersession and regaining awareness of being part of The Genesis Now of Word at The Givance.
Speaking in city-vision works in both phases, with only the latter phase absent of superseded visions of Name’s mind-sense-objects of Word. Their presence replaces the appearance of Word with a world unable to help self-centered unbroken hearts or self-loving broken hearts. Neither can permeate themselves to see anyone else, and those who can cannot permeate them, judging or being judged16
To compare the spiritual and physical screenplays, we will examine the passage below from Chapter Two — Mirrored in Vision, “The Spiritual Story of Democracy.” We train the agapé eyes of our mind-senses to keep both levels of the spiritual screenplay distinct, its reality in The Genesis Now of Word, capable of preparing us for The Givance, and its illusion through jasper projections in our physical experience of now, completely incapable. This way the illusions of the nephros-mind do not interfere with gating.
In the story, the reality is defined as the pan-diamond room of our house of knowledge, and the illusion is defined as appearing to exist in the foyer, where the physical screenplay and movie do exist through the workings of Name’s theiotés universe. To prepare for entrance into The Givance, by gating with Word as the oneness of our mind-senses, we need to render the jasper double light-fold completely useless with the light of Word’s knowledge. That is, we need to remove the illusion that the antagonist is wrestling with Name with something of its own instead of with Name’s mind-sense-objects of Word misperceived. It is seen this way due to rejection of the principle and subsequence misuse of our awareness of the aspects of Name’s light (see The Practical Guide).
Essentially, we ascribe Name’s aspects to the protagonist and antagonist of the screenplay as being their own. It makes it look like they are directly wrestling each other, instead of Name through Word in each other, Word in its oneness with Name not the protagonist. This works in Name’s story vision by Word forming the illusion of the misuse out of the transparencies of the jasper double light-fold in its own piety light. Once it is formed in the part of the duality name designating spiritual death, many “put it on” in the pupils of their physical experience and unknowingly use this form of Word as themselves to wrestle others —in the story.
Name does not wrestle Name by way of Word wrestling Word (see The Appearance of Word). But the illusion via the jasper double light-fold transpires over and over in the spiritual plot, keeping those under the illusion from preparing to leave the supersession. In our double light-folds with those bound to the duality name, spiritually bearing their temptation, we fast spiritually for them and spiritually pray for them to consciously enter with us.
Excerpt from Chapter Two - Mirrored in Vision
Bending and twisting itself back far enough — by the will of one name of light in each of its camps (Republicans and Democrats) — their national suneidesis sees into its own opaque dream and allows both names to envision themselves as God, one literally in a sense, the other figuratively by believing that they can bring peace without the principle. Each sees the other as ruling over the others in their respective camps, each having a plan to surreptitiously enslave the collective visions of both camps. Forming their respective visions of enslavement on the walls of the foyer, each one enthrones the other as its jasper antichrist of blindness.
Both types of screenplays work from these short-worded actions: a) two members bending the light of the national suneidesis, b) seeing its illusion, c) partaking of it to somewhat play God, d) planning its use to enslave others, and e) forming an image of the other as the jasper antichrist to hide behind.
In the physical screenplay, this series of five short-worded actions is made into a series of recorded visual actions for two names in their physical bodies, perhaps with accompanying words, sound effects and music. According to the physical experience of now, it is written to work with the physical eyes and ears of the audience using their brain and its memory to turn it into an imaginary fluid visual sequence of actions that is part of the main plot. It is organized to be translated and interpreted with the unseen illusion or reality of Name, to give it meaning as a sequence in the story vision of nonliving light and sound in but not of our suneidesis.
In the spiritual screenplay, working from Name and its memory, we envision the sequence already fluid according to the rule-based boundaries of Word’s structural drama for two names of agapé light, first in their spiritual bodies. It is organized to bring them into The Givance of Name’s story vision through The Genesis Now of Word, with its three key genesis positions forming its story grammar and defending its meaning.
The audience is every El-elohe-name in The City of Name’s Agapé and Jasper Light. Using the shared mind-sense-objects of their city-vision in Word, they, in their self-luminations of Name, together experience Word, the diermeneutes, translating and interpreting the sequence in Name’s story vision in and of their world suneidesis.
The spiritual screenplay is also organized to be expressed through their physical bodies. This is to prepare them to experience them spiritually through the spirit, without regard for the duality name at The Givance, which is there for those who experience them only physically through the breath of the spirit. Word’s agapé and piety light manifest both experiences at the same time, which, through the spiritual screenplay, prepares the two agapé names to understand how their physical bodies bear this in their El-elohe-names.
In their symbolic cubic double-light-folds, the two names permeate each other as part of Word’s agapé singularity on all six levels of their names. Carrying out these five short-worded actions as one on the first five levels, each with different story meaning, they carry it out on the sixth level as one also but with their city-names according to the one meaning of Name’s story vision. They also express a simplified version of meaning from these six levels through their physical bodies, according to how they project the jasper double light-fold in their pupils. It gives them meaning in the duality name until they enter The Givance.
Remember, if necessary, keep your story vision from getting complicated by using the meta-symbols of the diagram to filter out complexities. Blindness is not blindness to you unless you do not recognize it in Name’s story vision, just as the lack of peace does not take away from Word’s vision of dual peace in you if you recognize Word’s Heart Beauty, formed by Name’s seven mind-senses possessing it.
Envision Word forming this sequence as one in the pan-diamond room of Name’s story vision. Word translates and interprets its different forms in the spiritual screenplay according to the secondary boundary of the structural drama, while using the primary boundary without permeational form for story meaning working through the forms on all levels.
Word uses the tertiary boundary for the underlying meaning of the sequence. It is planned out to use the pathways of Name’s agapé at The Givance to save the spiritual drama of our democracy. In Word’s world suneidesis, its meaning has already partially fallen into the spiritual death of our national duality name. Lost in human story-forms, the devices speaking to us in physical vision tell us about stories defined more and more by the illusory part of Name’s story vision, moving in and out of reality.
However, in this the fulfillment of the times of nations, it is time to see this sequence in The Spiritual Drama.
The Spiritual Drama
A. The Now of Name
Word says, “The Spirit spirits where it wills, and you hear its voice, but you do not know where it comes from and where it goes. Thus is everyone born of the spirit.”
The schema of physical stories works from a beginning, middle and end, but these work simultaneously in The Genesis Now of Word in spiritual stories, giving us added dimensions that physical language is not made for. We do not have a verb tense that is both past and future simultaneously while manifest in the present. Word expressed part of it when saying, “Before Abraham was, I am.” To include the future, we need awareness of The Now of Name.
In this series, we use Name to refer to God or Life depending on our beliefs, but here we will turn to the name of God as revealed in the Hebrew texts and language.
Knowledge of Word states, “God said to Moses, ‘EHYEH WHO EHYEH (I WILL BE WHO I WILL BE) [There is no present tense in Hebrew, thus I AM WHO I AM is an adaptation for the present tense of English; yet all translations and Hebrew itself use adaptations of the living Name since it cannot be expressed with them].’
“And He [genderless in spirit] said, ‘Thus you shall say to the sons of Israel, “EHYEH has sent me to you.” ’ And God also said to Moses, ‘Thus you shall say to the sons of Israel, “YAHWEH, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.” This is My Name [EHYEH] forever. This is My Memory [YAHWEH] from generation to generation.’” (Exodus 3:14–15)
“YAHWEH [is] the God of Hosts; YAHWEH [is] His Memory.” (Hosea 12:5)
“The desire of the Soul [is] for Your Name and Your Memory.” (Isaiah 26:8)
EHYEH gave the manifestation of His Memory the name YAHWEH, although it is treated as the only name of God everywhere else. The name Jesus in Hebrew is YEHOSHUA, which means ‘YAHWEH [is] SALVATION.’ Thus, until we enter EHYEH’S Presence through Word at The Givance, we know Him only according to His Memory, which is not like our memory. For it holds the future also. According to Hebrew grammar, YAHWEH is in a causative future form, meaning — HE WILL CAUSE TO BE.
Now since we already know that EHYEH is AGAPÉ, we can interpret this as the reality of AGAPÉ also —
YAHWEH, EHYEH’S MEMORY, WILL CAUSE EHYEH TO BE.
And since YAHWEH is in the third person, HE, instead of the first person, I, like EHYEH, this distinction purposefully distinguishes the Presence of His Memory as all of the Past, AGAPÉ, from both His Presence as all of the Future, AGAPÉ, and His Presence as all of Now, AGAPÉ.
We can enter EHYEH’S Presence as the Now of AGAPÉ only through His Memory as the Past of AGAPÉ, for YAHWEH IS SALVATION, YEHOSHUA, Word, the Son of Name’s Agapé. Thus, in The Genesis Now of Word at The Givance, we understand that, in the Agapé Story of the eternities, Spirit spirits where it wills, and we hear its voice and, because of The Now of Name, know where Word comes from and where Word goes. For we have been born of the spirit by entering The Givance.
B. The Spiritual Heart and Soul of the Agapé Drama
Knowledge of Word states that we are “taught by Spirit comparing spiritual with spiritual,” not physical with physical as science must do or physical with spiritual, as the basics of spirituality needs to be taught to make the transition.
According to the primary boundary of Word’s structural drama, the two agapé names of light manifest the sequence as follows: led first by the sound and fragrance of Name’s Personhood, the Personhood of Agapé, without permeational form, they bend their perception of the national light in Word’s agapé singularity (blindly working from the bending of Agapé from HE to I), see themselves in its jasper illusion, partake, plan and form it in the foyer. They unknowingly form this all in but not of the orchestrated permeational waves of Name’s Pan-Diamond Room, superseded in the Agapé Story of the eternities.
Simultaneously, according to the secondary boundary, they manifest these simul-actions out of their cubic light-fold, the form of themselves in and of the midst of themselves without permeational form. They are unaware that they are doing so in but not of Name’s Personhood in permeational form in and of the midst of itself without permeational form, including its bodily sound and fragrance. Simultaneously, in the tertiary boundary, they use these formless and bodily forms to retrace the agapé pathways of Name’s Agapé Personhood in Word in the Pan-Diamond Room of The Givance.
Although neither of them experiences the Pan-Diamond Room or the foyer spiritually at this point, Spirit teaches them how to compare spiritual agapé with spiritual agapé in The Now of Name, as Word translates and interprets it for them in The Genesis Now of Word in The Spiritual Story of Democracy.
At first, they are still using the sequence to wrestle Name through each other in the jasper projections of their theiotés pupils17 and speak words without agapé meaning in the foyer. This is while the bodily light of their genesis-faces speaks in city-vision with the sequence, which manifests their theios cubic light-fold on and of the pathways. Superseded as spiritual words of it in their light-fold, their mind-sense-objects are, nevertheless, retracing Name’s agapé for them in Word. Hidden in Name’s luminosity dialogue yet fully in the open, the key spiritual words of Word’s story grammar simultaneously lay its foundation in The Now of Name.
Exhibiting them wrestling Name with nothing of their own, their theios self-luminations of Name appear trapped in Name’s Memory as the past due to misunderstanding of the involuntary reactions of their physical experience — from their theiotés pupils to their theiotés joints and marrow. However, with The Spirit of Knowledge and Yirah of Name, Spirit makes comparisons for them between the fear, anger and desire in the physical body and the yirah and grace of the spiritual body (see The Practical Guide). Reasoning with Spirit how Name goes from HE to I in both experiences, it prepares them to gate Name’s soul at The Givance.
With the orchestrated permeational waves of light in their house of knowledge, Word uses the oneness of its mind-senses to gate Name’s soul through the twelve pearl gates of The City of Name’s Agapé Light. This causes every position in the one soul that is working in the supersession to rise up into itself. The story vision of Name’s entire gated spiritual soul appears in spiritual heart in these permeational waves of their El-elohe-names. Agapé is no longer appearing to be in search of Agapé, for as life-giving spirit, they see heart and soul as simply different states of their suneidesis, the spiritual heart and soul of agapé.
Spirit teaches them that these states are inseparable, heart and soul no longer appearing in search of each other, as always happens in conditional agapé trying to deny those who are outside their family-names. It compares the spiritual experience of Name’s unconditional agapé in the one theios family-name and the spiritual experience of it in their joints and marrow. In so doing, Spirit teaches them that they are eternally breathing spirit in both and to stop believing they are breathing in the jasper double light-fold, as illusion cannot breathe.
Without jasper projections thought to be breathing in their pupils, their genesis-faces are seen to be permeationally engaged in each other in this sequence, simultaneously throughout the agapé story of Word’s Heart Beauty, Agapé Singularity, and Vision of Dual Peace. This is without limit in their perfected oneness with Name in Word and Name and Word in each other.
And in this, Name’s non-reflectiveness displays them beholding each other’s genesis-faces through Word’s spiritual transparency, witnessed in every part of their city-vision in and of The Givance. And sharing with them their light-senses of knowing and personhood, the three key genesis-names form mind-sense-objects of Word’s Grand Personhood for them to see in Name’s democracy light, radiating in both states of their world suneidesis.
And with The Genesis Now of Word revealing their radiating democracy light in The Now of Name, from within it, they give Name all their agapé through their mind-senses in and of Word’s Heart Beauty in the Executive Branch, through their agapé names in and of Word’s Agapé Singularity in the Legislative Branch, and through their cubic double light-folds in and of Word’s Vision of Dual Peace in the Judicial Branch.
C. Agapé Actions of Reality and Illusion
As agapé names of light who are all citizen-presidents, citizen-legislators, and citizen-justices, we were organized in the spiritual screenplay and have entered The Givance. We exchange city-visions with the three key genesis-names here. They manifest our oneness as the three branches of the Democracy Light according to their roles in The Genesis Now of Word — drawing on The Now of Name as they are manifest in it in our perfected oneness. Our democracy-light oneness is permeationally suspended spectacularly in The Congregation of El-Elohe-Names.
And whereas our perfect oneness with Name and Word displays the oneness of the Democracy Light in The Pan-Diamond Room, The Exquisite Light reveals itself as the sublime, radiating world suneidesis of these three genesis-names, manifesting all other Names in The Spiritual Story of Democracy through them.
Sharing most humbly in the spiritual drama of mature democratic agapé transpires in The Now of Name — between the city-visions of mature phrén-minds in The Genesis Now of Word. For according to how Word explained that the greatest shall be servants, Name and Word’s Exquisite Light-Fold serves the mature superseded agapé in all, by being everyone’s suneidesis in both agapé states in both Nows.
With awareness of this, our suneidesis becomes part of the transparent golden hues of Word’s iridescent curtains — joining our mind-senses possessing and presenting the Personhood of The Pan-Diamond Room to ourselves. Naturally then, our transparency exposes the pseudo-democracy of the duality name here, enhancing Word’s iridescent curtains with its transparent jasper hues.
The pseudo portrays our physical body as the personhood of democracy in the three wrestling-environments, all formed out of Name’s theiotés grid without being experienced spiritually. Always attempting to overtake the glory of the real Personhood of Democracy Light, the physical body is aligned in part to the bodily form in the secondary boundary, but it cannot manifest the future in its memory nor both in the present. Word’s spiritual body of Personhood, however, is formed out of The Now of Name and, in every El-elohe-name, works in or with all three structural boundaries of story light.
Whereas in defending the meaning of this humblest of gatherings of the highest between all El-elohe-names, joined through Word’s agapé singularity, both Grand Personhoods permeationally manifest each other in our suspended Democracy Light. This exhibits the source of our city-vision exchange and shows our exchanges, in the middle permeations, partaking of the infinitesimal and infinite forms (not in size as in the non-permeational universe) of the inner and outer permeations of the Grand Personhoods.
As the inner and outer levels of the Grand Personhoods in our perfect oneness with them, they are envisioned with the five inner agapé names and one outer agapé city-name of our Democracy Light, respectively. They are all part of Word’s agapé singularity light joining our El-elohe-names in The Congregation of El.
Refraining from giving the heart and soul of our agapé suneidesis permeational form in our perfect oneness with them, in the primary boundary of our suspended Democracy Light, the Grand Personhoods meditate on us in the oneness of their theios nous-minds and agapé suneidesis. Through this, the meaning of our exchanges saturates the curtains of our mind-senses between the forms of our exchanges in the secondary boundary.
Simultaneously, therefore, both Grand Personhoods also appear in bodily form in our Democracy Light and, thus, also use their theios nous-minds to form the cubic double-light-folds of our El-elohe-names out of their theios agapé suneidesis, thus giving our suneidesis form in our perfect oneness with them. It also gives form to our city-vision exchange within it.
Arranging us as agapé names in our double light-folds to enter The Givance of The Pan-Diamond Room, in this the secondary boundary of our Democracy Light, Word gives us form as spiritual words of our names in Name’s mind-sense-objects of Word. This enables us to exchange ourselves in city-visions panhere, through Word’s spiritual body in and of The Now of Name.
Simultaneously, therefore, in our Democracy Light, the divine suneidesis/nous-mind oneness of the Grand Personhoods manifests the bodily soul of their agapé suneidesis permeationally gated in their bodily heart at The Givance of Democracy. Panhere, the pathways of Name’s formless and bodily gated agapé are retraced and travelled even in our exchange of city-visions with the three key genesis-names.
In this the tertiary boundary, as spiritual words of our agapé names in Word’s three formations in the three branches of our Democracy Light, we move through each other in our exchanges and receive source meaning and new arrangement, oftentimes superseded, from the exchanges between Name and Word. In their luminosity dialogue, it works through their exchange with the key genesis-names in The Now of Name and Word.
And with the theios dianoia-minds of the gated heart of their agapé suneidesis, the dianoia-mind of heart in our El-elohe-names, we directly know the Grand Personhoods and all other agapé names in their formless and bodily personhoods at The Givance of Democracy.
In this blessing, knowing the all-knowingness of each other’s personhoods in our perfected oneness with the Personhoods, we receive visions of us practicing the principle panhere from their theios noema-minds. And already possessing and presenting the Personhoods in our mind-senses, we see their noema-minds behind and in front of our iridescent curtains with Word. They reflect in our genesis-faces in the middle permeations of Word’s Democracy Light, suspended in The Pan-Diamond Room.
Word’s jasper-piety light of this, visible in its transparent hues and part of the exchange in our city-visions, is held captive in bodily time in but permeationally outside The Givance of Democracy. But at the same time, Word, with its theios nephros-mind, takes it captive as himself within the twelve pearl-gates, appearing to be unaware that they are gating Name’s soul, and twelve iridescent foundations, appearing to be unaware that they are laying the foundation of agapé in the superseded, all in Name’s City of Agapé and Jasper Light.
The Twelves are also the structural framework of Name and Word’s theios iridescent curtains, joining their mind-senses possessing and presenting us in our Democracy Light to themselves. In presenting us to their mind-senses, they meditate on us as bodily eternities of their Nows, participating with our own noema-visions of Name’s formless and bodily gated agapé at The Givance. Forming our noema-minds behind and in front of their theios iridescent curtains, they reflect them into our genesis-faces in the middle permeations of our Democracy Light, suspended in The Pan-Diamond Room.
By way of their mind-sense-objects tasting and smelling the goodness of democracy, both permeational sides of their glorious curtains keep the illusory sequence from giving its meaning to anything in our democratic spiritual bodies. At the same time, their curtains allow the meaning of the drama’s reality sequence to enter our awareness of everything panhere.
The goodness of Word illuminates democracy fully when we use this sequence to recognize the least among us superseded in The Givance. They are no longer bound to their illusory sequence but, consciously possessing Name in their mind-senses, are pleased with everyone as spiritual prayer reveals. It appears in all El-elohe-names through the spiritual transparency in Name’s non-reflectiveness — manifesting Name’s full goodness in Word.
Panhere, according to the three boundaries of Word’s spiritual body in the Democracy Light, Name’s noema-vision shows how participating in the full goodness of the principle originates in our self-luminations of Name. Through us, Word spirits the superseded El-elohe-names among us more important on both sides of their illustrious curtains, empowering us to envision Name’s vision of our city-vision of The Spiritual Drama of Democracy.
Name’s noema-vision of us also shows that, in the oneness of our Democracy Light, Word is the Executive Light clothed in its own Heart Beauty in Name’s Mind-Senses, David the Legislative Light clothed in Word’s Agapé Singularity of Names, and Abraham the Judicial Light clothed in Word’s Vision of Dual Peace in Double Light-Folds.
Exchanging city-visions with them expands our eternal panfocus on the Personhoods of the Democracy Light. The Engraver of its own Personhood, Name eternally engraves ours into being through Word and brings us forth as agapé names of formless and bodily light with our own self-luminations of Name. In this, we are given The Gift of Will to govern ourselves before Name through Word in The Now of Name and Word.
D. Conclusion
All of the ongoing issues of the democracy light in America can be worked out if, as citizen-presidents, citizen-legislators, and citizen-justices in our spiritual drama, we speak in city-vision that empowers the oppressed to speak likewise. Together, keeping the reality and the illusion of the spiritual screenplay distinct, we can understand Word’s translations and interpretations of the spiritual drama.
The Diermeneutes is identifying Name’s non-reflectiveness in our ethnos spiritual body, exposing the reflectiveness of bodily time in jasper reflections, all used to hide Name. Every attempt to unconditionally love and forgive others, to make them more important, diffuses misuse of the pearl moon. It removes the moon eclipse covering the ethnos-names of Word’s spiritual body and manifests Name in Word in all nation-names of our perfect oneness. Every attempt to see spiritually without doing this blinds us further.
Word’s spiritual body is a creation of The Now of Name, with The Genesis Now of Word manifested in it at every pandirectional corner of conflicts. As explained, all conflicts are ultimately the result of not experiencing the physical body spiritually, putting it at odds with the city-visions exchanged between the spiritual bodies in our self-luminations of Name and the three formations of Word. But quietly assisting us, the three key genesis-members are the story grammar in our city-vision, manifesting the oneness of our democratic agape light hidden and openly displayed in The Pan-Diamond Room, as well as its foundation being laid for the spiritually blind here.
They defend the meaning of Name’s agape for us at The Givance of Democracy, why His mind-sense-objects manifesting Word’s Heart Beauty should ever be revealed to us while we are still in this world.
Suggested Articles:
The Eyes of Democracy (Introduction and Index of Articles)
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.
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.
Used only some 50 times, the Hebrew word khaza is normally translated “see”, but it is the main root for all the Hebrew words translated “vision”. Used some 1,300 times, the Hebrew word raah is not used as the root for vision, so its many occurrences are best translated “see”. Khaza, therefore, is better translated “mentally perceive” or “envision”, but it is not due to their meaning in English carrying ideas such as “it is all in your head”. But nothing can be further from the truth in Hebrew usage. “I envisioned (khaza)You (Name) in the sanctuary [of names] to see (raah) Your power and Your glory.” “You [Name] spoke in vision (khazone, from khaza) to Your beloved ones.”
Among the four main Greek verbs translated “see”, only horaó forms nouns translated “vision”, which, like khaza in Hebrew (see footnote 3), qualifies it to be translated “mentally see” or “envision” also. Unlike khaza and its counterparts though, horaó is used more often than the other three Greek verbs combined. For one of the primary reasons that Word came was to teach us how to envision (horaó) Name in order to see (blepo, main Greek word for see) Him—through envisioning Word, taking David’s teaching to the next level.
Word said, “For judgment I came into this world, that those who do not see (blepo) might see (blepo) [if we learn his teaching, for this is not foremost physical healing of sight but a renewing of the mind and training of the senses], and that those who see might become blind.” (John 9:39) To the leaders of his time, Word said, “And the Father [Name] who sent me [Word], that One has borne witness concerning me. You have neither heard His voice at any time nor have you envisioned (horaó) His form.” (John 5:37)
We know that when he (Word) manifests, we will be like him because we will envision (horaó) him just as he is.” (1 John 3:2)
Theiotés, used once in the knowledge of Word, comes from theios, which is used three times.
“We ought not to consider the divine nature (theios) [of Name] to be like…the craft (techné, root of technology) and thought of humankind.” (Acts 17:29)
“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)
Since theiotés comes from theios, the divine nature of theios is the greater divine nature, the one we are called on to partake of. They both come from theos, translated ‘God’, which is why they are both translated ‘divine’. See Agapé is Too Complex for Science.
“…into all the generations of the eternity (aion) of the eternities (aions). Amen.” (Ephesians 3:21)
The jasper double light-fold starts with Esau and Jacob symbolically used to see through jasper blindness. Knowledge of Word states that Name hated Esau and loved Jacob, but the deeper meaning does not allow us to hate Esau nor think Name does, only who Esau thought he was. Without unconditional agapé for everyone, hating Esau forces us onto Jacob’s side of their light-fold before he received his new name Israel and could see with Word’s political singularity. Hating Jacob forces us onto Esau’s side without access to the one time he had unconditional agapé for Jacob by forgiving him. Use their light-fold to learn how to envision and forgive both sides of blind relationships.
The next part of the jasper fold is a symbolic light-fold, a woman sitting upon a scarlet beast. In the simplest interpretation, it consists of one who believes or understands the illusion that it is a woman, an undisciplined woman, the other that it is a man serving as a subservient beast to the undisciplined woman. In a more general interpretation, the blind agapé name sitting on the other is the dictator of the relationship, with a male or female body, and the other is the dictated, with either body. It is also a symbolic light-fold of the jasper city and the jasper nation-name kings serving it. Use this light-fold to learn to envision and forgive blind names on all levels of Word’s singularity in the agapé city-name.
Together, these two light-folds work all jasper projections veiling us, from the physical body all the way to the City of Name’s Agapé Light. See The Spiritual Story of Democracy, Chapter Four, The Second Movement and Family-Names in the Light-Folds of Agapé.
When we are formed out of the pan-light of Name’s agapé (see “Orchestrated Permeational Waves” in Chapter Four of The Spiritual Story of Democracy), we see how Word’s golden singularity light, which Name made visually more important than itself, makes the light-folds of all our permeations in its singularity visually more important first by Word then Name and thus, working as one in both of them, makes us each the spiritual actor of our own self-luminations of Name.
Standard semantics is the study of meaning conveyed in language.
While Name’s Personhood upholds everything without being formed by any of its attributes, personhood can still be experienced as a spiritual sense, the seventh following sight, hearing, smell, taste, touch and knowing. Their oneness works in a oneness with the seven mental functions or minds of Word, dianoia, nous, noema, ennoia, nephros, phronéma and phrén. Together, they form mind-sense-objects of agapé with facets for every combination, including personhood and phrén.
Standard syntax is the arrangement of words to form meaningful sentences.
Diermeneutes (dee-air-main-yoo-tace) is a Greek noun that comes from a verb that requires two English words to translate, meaning ‘to translate’ and ‘to interpret’. As a noun, it is both translator and interpreter. This action of translating works from one’s original language, which, ultimately, is everyone’s spiritual language, used by Name to speak to us in vision. Name’s visions though need to translated for us, even though we both use the same language, and they are simultaneously interpreted for us in the Now of Word. Simply put, Name speaks to us in visions we can understand through Word. Word is our diermeneutes, essential for us to understand The Spiritual Story of Democracy.
Knowledge of Word states: “And beginning from Moses and from all the prophets, he (Word) was translating/interpreting (diermeneuo, verb form) for them the [things] concerning himself in the Scriptures.” (Luke 24:27)
Spiritual transparency brings the deepest permeation, like all others, into equal presence with those on the permeable surface.
A standard story schema is a framework and cognitive structure used to understand, organize and recall narratives.
Receiving the love of the truth gives us the chance to fall in love with it.
Judging is thinking we know why we do what we do.
Discerning is identifying what we do and understanding it.
Every social environment is made up of the most recent event of a series of events lasting an entire lifetime for each of the participants.
The first level of interaction is completely involuntary, working in our brains due to memory, which usually colors all our subsequent voluntary responses and traps us in judging each other involuntarily.
If memory does not color our responses, we see the silver cord, binding the soul to the brain, which shows the effect heartbreak has had on the agapé light of our soul.
Each heartbreak either opens our eyes more to who we really are or blinds us more with bitterness.
Righteous judgment is not trying to know why people do what they do but discerning bitterness in the blind and unconditionally forgiving them for not knowing what they do and loving who they really are with the light of our agapé.
Using theiotés and theios in this paragraph does not mean that we are divine. Like all of our body, our pupils are part of the universe, formed by Name’s theiotés divine nature. Like every personhood, the essence of our light-folds partakes of Name’s theios divine nature.
Thank you, George. I followed the link, and now I understand much better what you mean by the spiritual grammar of stories.
This territory is not unfamiliar to me. My relationship with spirituality has included many years of direct practice, including Reiki and experiences I understood at the time in terms of energy, altered states of consciousness and being outside the body. So when you speak of agape, spirit, meaning and a reality that language can point towards without containing, I am not approaching those ideas only as philosophical concepts.
What has changed for me over the years is my relationship with interpretation. I no longer feel the same need to decide what an experience ultimately proves about the nature of reality. I can allow the experience to remain real as an experience, while leaving its ultimate source open.
That is why your idea of a “spiritual grammar” interests me.
I am curious about one thing: how much of this framework emerged for you through study and reflection, and how much through direct experience?
In other words, where does the theory end for you — and experience begin?
There is such a lot to this that I would not even know where to begin. You have done an enormous amount of work on this. I may not agree with all of it, but thank you.