refAll
Scripture dealing with the word and the light, spoken word and creation.
(2) Mt. 13: 3 “Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets (whispered) shall be proclaimed upon the housetops.”
The power of the spoken word creates and cannot be hidden. Or, God hears every word.
(3) Gen. 1:3 And God said, Let there be light: and there was light.
The spoken word creates light, or provides for creation. The vacuum of the void is now filled with light.
(4) Gen. 1: 4 And God saw the light, that it was good: and God divided the light from the darkness.
Why was God not satisfied with the void? He also pronounced the light good. Was the light good because of self-expression, the ‘creation element’ in all of us, likewise also in Him? He also created a duplicity, a duplicity of light and dark. Was this that He would become self-defined or self-evident?
These questions bring us to many different examinations. One is that God would not need self-expression because He is complete within Himself. If that is the case, then why are we as souls here? The contrast of light and dark gives self-evidence, that God is He who rests and He who creates. He whose hand is upon the lightening bolt, and He whose hand calms the sea.
He is the light; He is the void. He is the One who gives us this duplicity, and therein self-knowing.
John offers us some viewpoint. Even though John is designated as a religious scripture, and for that reason is not considered a primary source for this work, we can also say that John is willing to discuss the light of God. Usually related to Jesus’ identity, it is here referenced to the individual soul.
(5) JOHN 12:36 “While ye have the light, believe in the light,
that ye may be the children of light.
(NIV) “Put your trust in the light while you have it,
so you may become sons of light.”
Although this text might better lend itself to a study on spiritual identity, it also lends itself to the importance of light, and is one of the more important statements Jesus makes within the four gospels. Although John is categorized as a religious scripture, we can also recognize that John was willing to talk about the light of God within a number of different formats, the above being one.
Thus, Jesus gives us a direct source of our identity, that we are not only the children of God, but that we are made or born out of God’s light as well. This tells us what we are, what makes us up. Previous to this statement he tells the people to walk in his light, “lest darkness come upon you”. So the lines are drawn clearly in the matter of explanation of light and darkness, and in which Jesus’ identity resides.
From this he tells us we are also the same, that we are created of this light, and to partake of it we must first believe that this is so. He is asking for a step in faith to believe that you are more than you think you are-- this precious child of God, child of light. By contrast it may also be said that even though we sin that does not mean that our essence is not the same as God’s, and that God is a god of light, and that we are his children also, and that unless we turn from this and thus darken ourselves, this child of light we remain.
“may become sons of light” (NIV), appeals to redemption. That if you will have some trust, or even trust in Jesus himself, trust in the walk he is explaining, you inherit this sonship, this brotherhood or sisterhood. It could be described as an act of becoming, and then entering.
The disciples were very close, and this reflects a much more intimate conversation than one would first think. Does he say this because some of the disciples do not quite understand his message yet? Is it offered as a kind of spiritual challenge? Yet, he also makes reference to himself as the light. He ends by talking about becoming something you are not now.
This, in turn, reflects into so many things, for once released the light goes everywhere. Thus into principles of oneness, thus into soul ‘mission statement’ (later manifested in the early church), thus into committment to the work (also early church), interpretations within truth (revealed knowledge), and as the mind is illuminated so all of these redeeming elements can begin to manifest. For some one thing manifest, for someone else another.
(6) Thomas (82). Jesus said, “He who is near the fire is near me, and he who is far from me is far from the kingdom.” Jesus relates that those who have not heard his message (the fire) cannot participate in “kingdom principles”, or the revelation of God within. The kingdom he keeps explaining is enlightened participation with God, both within and without, and here he is not making reference to heavenly realms. This is also reference to person: for it implies that wherever the fire is so Jesus is, and Jesus himself then is the fire, and not only he who gives revelation or scatters seeds, but is the spiritual embodiment or the revelation itself, the very fire itself.
(7) Philip, saying 32. It is not possible for anyone to see anything of these things that actually exist unless he becomes like them (spiritual reference to oneness). This is not the way with man in the world: he sees the sun without being a sun; and he sees the heaven and the earth and all other things, but he is not these things. This is quite in keeping with the truth. But you saw something of that place (seeing with the single eye into the spiritual), and you became those things. You saw the spirit, and you became spirit. You saw Christ, and you became Christ. You saw the Father, you shall become the Father (what the mind truly sees, it knows, or becomes [becomes more like]) . So in this place (the world) you see everything and you do not see yourself, but in that place (the spiritual, or spiritual understanding) you do see yourself-- and what you see you shall become (enlightened, or more enlightened in these matters).
(8) Cause and effect... Some of walking in The Way will deal with cause and effect relationships. This is part of the internal workings of character attributes Jesus taught. Below are three good examples.
Philip, saying 26, “What the father possesses belongs to the son... [and] so long as he is small, he is not entrusted with what is his. But when he becomes a man, his father gives him all that he possesses.” Physical maturity provides physical inheritance, so follows also spiritual maturity and spiritual inheritance.
Matt. 6: 14 “For if ye forgive men their trespasses, your heavenly father will forgive you:”. Cause and effect operates within forgiveness; forgiveness is not just beseechment.
Luke 7: 47 “her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.” Love and forgiveness and intertwined within cause and effect.
(9) Deception within self can also be likened to making sure to stay on the true pathway, or in the larger sense the spiritual pathway before you, or which God has laid before you. Biblical reference gives us, Matt. 16: 26 “For what is a man profiteth, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?”
To gain the whole world you would have to be attached to the kingdom of the world. Thus, you are attached to the world, to the worldly kingdom, and the world has a ‘hold’ on you. “lose his own soul?”, do not let the world overwhelm you and become lost in it. This may also infer that you will be held back from the greater life and understanding the spirit of God could offer. Also, what of the world could buy a soul? This is a rhetorical question which is answered by saying that nothing of the world is more important than the soul.
If we look in Philip, second saying, we have, “The slave only seeks to be free, but he does not hope to acquire the estate of his master.” The slave (earthbound mind) wants freedom (from want, from worry, etc.). But, the earthbound mind cannot have these things, because the earthbound mind cannot inherit the estate of understanding, or the very freedom it craves. Philip goes on with “... Those who are heirs to what is living (truth) are alive,”. So, through Philip, Jesus again gives us the redemptive message, that we are heirs to what is living, turn away from the deception of the world. Focus within the world is infered by contrast-- do we put the world first, and then search for God (truth); or, do we put God (truth) first, and then let Him (truth) interpret the world for us?
(9b) Jn. 12: 26 “If any man serve me, let him follow me; and where I am, there shall also be my servant be: if any man serve me, him will my father honor.”
One of these principles is service, in this case to Jesus himself. A second enlightenment principle is that through service the father bestows honor. A third principle is to know yourself as a child of light. A fourth is to learn to recognize this light when you see it. All of this is another version of Jesus telling others to wake up, wake up to the light while you have it with you. “Walk while you have the light”, v. 35. Repeatedly the active principle of light initiats change in thought, and comes into play as we walk in the light of God. Jesus constantly beckons to cross over the river and make this change in thought lest ye walk in darkness and do not know it.
(10) Mark 16: 20 “And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following.” “Working with them” is mentioned seperately from confiming with sign, which often meant miracle. So there is an active participation that is now given to the disciples. From Jesus this authority is passed to the disciples, and that for them this is the time to take the mantle of authority. Thus, Jesus is willing to work with you in your ministry, even the ministry of your daily life.
(11) Matt. 5: 16 “Let your light so shine before men, that they may see your good works, and (thus) glorify your Father which is in heaven.” This seems clear as to meaning, and infers that part of the good work is simply to let your light shine, and that may be example enough. So, to give vent to manifesting the spirit of God with light does glorify God, for it is from Him sourced. This would have to be considered part of the daily work of the soul, and light no longer is left only to words or study, but becomes an active part of walking in The Way.
END
CRE
Thursday, November 8, 2007
refJTHEB
refJTHEB
EARLY JOHN
(1) John the Baptist was raised as a Nazarite. He is one of the few consecrated as such before or at birth. The other biblical notables were Samson and Samuel. The Nazarite tradition provides for a number of activities. Although not specifically ascetic, they were to not imbibe wine or liquor while in separation, they were to let their hair grow, they must not touch the dead, and their final act before reentering normal life was to cut off their hair as burnt offering, and then to make other formal offerings. Men or women may be Nazarite.
The separation unto God was usually for a proscribed time, and alluded more to extra prayer and seeking than actually meant separation from the village, as a hermit might do. John probably lived a good deal of his youth in the Nazarite tradition, and from scripture we see he may have at times lived a more isolated existence.
(2) With that there are a few things we should know about desert living. For one thing it is assumed John was a hermit who ate locusts and honey as much of his diet. This is probably untrue. His diet might have been to eat honey, as most people did when they could get it, but probably would carry bread with him, the most likely being the smaller flat pancakes (unleavened) made of wheat or barley flour. He may have eaten some locusts, as this was allowed under Jewish law, and was not an unknown practice for the time. His diet may have been sparse at times, however, the major part of his diet would have been traditional.
He would also have to carry water for the length of time in wilderness areas. One gallon per day is best for true desert regions. Three or more gallons of water gets pretty heavy, so it is likely his isolation times would be limited unless near a water source. At this point the Jordan River comes into play. Wilderness stretches to each side of the Jordan, east and west, until the Jordan reaches the southern tip of the Sea of Galilee. Here would be an obvious choice for longer periods of isolation. Food could be garnered more easily, including some fishing. When needed John could also have found a home or small village along the river and accepted a meal or a place to sleep, as this was the tradition of the day.
This brings us to another point. It is dangerous to sleep alone in the desert. Lions were still about, as were some wolves. A weapon would be needed: a tipped staff and/or spear, a knife for eating and protection, a club or maul might come in handy. The reason this is mentioned is that many people believe that John was roaming around the desert by himself for some odd number of years with nothing but a sheep skin and a pair of sandals. It is amazing they even give him credit for having sandals. Anyone who has lived in a desert even a short while would know this could not be. With that a much more likely scenario of John’s ascetic life appears.
First, he would have been familiar with the Essene community at Qumran, and probably would have stayed there much of the time. When he did leave he was probably supplied with the necessities he would need, including food and enough water. Remember that the Essene felt the compunction to spread their own message, and to some extent John would do that, so undoubtedly they would have wanted to help him.
Second, out of necessity John would have spent time up and down the Jordan. Later, this would be the location of his ministry, a land he was most familiar with. Many people would have met John and assuredly had serious spiritual or religious conversation with him. After all, John was a Nazarite, and for that very reason would have been taken seriously. After a time his words would have had weight, and that later he was accepted as a prophet is not surprising.
Last, there comes what may be an unknown factor. If any of the above is true John began to establish ministry whether he consciously knew it or not. With the following he later enjoyed it would seem that at some point he would become aware of this ministry performance. We could also say that John may have been fairly well known in the Jordan River area, which includes Jericho and Qumran. In closing this part we could say that the idea of John who comes stumbling out of the desert shouting “repent”, then followed with Jesus cutting a similar figure, is just untrue. Support groups are critical in harsh environments, not counting “mission statement” for both John and Jesus. It is a more likely assumption that the spirit built within John, and then built within John’s ministry, to bring John’s life into fulfillment. This could not be done without John knowing the lives and the times of his own people (a).
CRE
END
EARLY JOHN
(1) John the Baptist was raised as a Nazarite. He is one of the few consecrated as such before or at birth. The other biblical notables were Samson and Samuel. The Nazarite tradition provides for a number of activities. Although not specifically ascetic, they were to not imbibe wine or liquor while in separation, they were to let their hair grow, they must not touch the dead, and their final act before reentering normal life was to cut off their hair as burnt offering, and then to make other formal offerings. Men or women may be Nazarite.
The separation unto God was usually for a proscribed time, and alluded more to extra prayer and seeking than actually meant separation from the village, as a hermit might do. John probably lived a good deal of his youth in the Nazarite tradition, and from scripture we see he may have at times lived a more isolated existence.
(2) With that there are a few things we should know about desert living. For one thing it is assumed John was a hermit who ate locusts and honey as much of his diet. This is probably untrue. His diet might have been to eat honey, as most people did when they could get it, but probably would carry bread with him, the most likely being the smaller flat pancakes (unleavened) made of wheat or barley flour. He may have eaten some locusts, as this was allowed under Jewish law, and was not an unknown practice for the time. His diet may have been sparse at times, however, the major part of his diet would have been traditional.
He would also have to carry water for the length of time in wilderness areas. One gallon per day is best for true desert regions. Three or more gallons of water gets pretty heavy, so it is likely his isolation times would be limited unless near a water source. At this point the Jordan River comes into play. Wilderness stretches to each side of the Jordan, east and west, until the Jordan reaches the southern tip of the Sea of Galilee. Here would be an obvious choice for longer periods of isolation. Food could be garnered more easily, including some fishing. When needed John could also have found a home or small village along the river and accepted a meal or a place to sleep, as this was the tradition of the day.
This brings us to another point. It is dangerous to sleep alone in the desert. Lions were still about, as were some wolves. A weapon would be needed: a tipped staff and/or spear, a knife for eating and protection, a club or maul might come in handy. The reason this is mentioned is that many people believe that John was roaming around the desert by himself for some odd number of years with nothing but a sheep skin and a pair of sandals. It is amazing they even give him credit for having sandals. Anyone who has lived in a desert even a short while would know this could not be. With that a much more likely scenario of John’s ascetic life appears.
First, he would have been familiar with the Essene community at Qumran, and probably would have stayed there much of the time. When he did leave he was probably supplied with the necessities he would need, including food and enough water. Remember that the Essene felt the compunction to spread their own message, and to some extent John would do that, so undoubtedly they would have wanted to help him.
Second, out of necessity John would have spent time up and down the Jordan. Later, this would be the location of his ministry, a land he was most familiar with. Many people would have met John and assuredly had serious spiritual or religious conversation with him. After all, John was a Nazarite, and for that very reason would have been taken seriously. After a time his words would have had weight, and that later he was accepted as a prophet is not surprising.
Last, there comes what may be an unknown factor. If any of the above is true John began to establish ministry whether he consciously knew it or not. With the following he later enjoyed it would seem that at some point he would become aware of this ministry performance. We could also say that John may have been fairly well known in the Jordan River area, which includes Jericho and Qumran. In closing this part we could say that the idea of John who comes stumbling out of the desert shouting “repent”, then followed with Jesus cutting a similar figure, is just untrue. Support groups are critical in harsh environments, not counting “mission statement” for both John and Jesus. It is a more likely assumption that the spirit built within John, and then built within John’s ministry, to bring John’s life into fulfillment. This could not be done without John knowing the lives and the times of his own people (a).
CRE
END
Wednesday, November 7, 2007
ref2A
ref2A
POTENTIAL AND LIGHT
Luke 11: 33-36 No man, when he hath lighted a candle, putteth it in a secret place (No one lights a candle and puts it in a darkened room and leaves), neither under a bushel (outside in the country dark where it can do no good), but on a candlestick, that they which come in may see the light.
(34) The light of the body is the eye (A) (see below for extended text): (that which sees and then understands is the eye of the mind): therefore when thine eye is single (focus on the spirit of God), thy whole body (mind or soul-mind) is full of light; but when thy eye is evil (after fleshly conceits or deceits), thy body (mind) is full of darkness.
(35) Take heed therefore that the light which is in thee be not darkness (do not spiritually deceive yourself; or, wake up to the light or vision Jesus provides).
(36) If thy whole body (soul) therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.
Reason: when the word was spoken then there came creation. So, out of the power of the spoken word (2)can come light (creating mind) (3). There is differentiation between light which provides creation, and the void which does not (4). Further, the “children of light” inhabit God’s universe.
(A) Luke 11: 34 “The light of the body is the eye:”
The first is Jesus’ response to a woman (v. 27) who spoke from a crowd and blessed him [also in Thomas (79)]. Jesus’ response in v. 28 is “Yea,”, or, “Yea rather,”, then, “blessed are they that hear the word of God, and keep it.”
This would reflect the first established principle, that is, to hear and then keep the word of God. Many proper descriptions might follow concerning knowing and keeping. “keep it.”, for example, is more than a possession. Knowedge is kept by being kept alive, and kept alive will mean reinstilling it with the light of God, or to use it, assert the creative element, to make manifest, to express even if in thought, or prayerfulness within that which is intended to keep. This is more in line with the active principle of walking in The Way.
We then proceed to v. 29, and Jesus speaks of a generation that keeps looking for a sign, “they seek a sign;”, but that there is no sign to be given to this generation.
Part of walking in The Way is to realize God is within and without, thus there is no sign to search for. Relative to the more esoteric we are told to search for God, but that you cannot find Him by searching. Simply put, searching with the earthbound mind entails finding some sign or indication. Jesus is saying that such a search cannot bear fruit, for you will never find a sign-- you must realize Him (6).
By giving this message he is essentially saying that there isn’t going to be a sign, yet the truth of what you want a sign for is right in front of you. In his listeners mind this sign would be thought of as a miraculous sign, something outward pictured. Jesus gives the inward picture, which is truly waking up to the spirit of God within.
We know the Jewish people accepted miracle as part of life. So, naturally, they would assume the deliverer would give miracle sign. That much is obvious. That they could not believe only by hearing seems to be the problem Jesus faces throughout his ministry. So we see this “admission of failure” because miracle sign will be needed to convince them, and that they do not really have ears to hear.
For most people hearing words will never be enough. This is also one reason why walking in The Way is intended to be self-demonstrating. In like manner we see Jesus exhorting, and even imploring the crowds to start doing what he is telling them to do. He tells them you must participate for the reality of the spirit of God alive to be revealed, for the enlightenment experiences to occur. That is why we find that Jesus taught The Way as a step by step enlightenment, revealed daily. Although he does ask for a certain kind of realization on the part of the disciples, and sometimes the crowds he addresses, walking in The Way remains a participation work, it is a journey and not just a realization or revelation work. That is, what you say and do will determine circumstance, and not necessarily what you realize or know.
Therefore, The Way is not focused on one big revelation, or enlightenment experience, even though that may be helpful. Walking in The Way is the enlightenment itself, with revelation following out of that. Thus, Jesus essentially tells us that if you follow in this doing, this walking, that which he speaks of will become a reality (be kept) in your life.
That is also the reference to the “evil generation: ”. The people in essense are running around calling upon God for a sign, yet they are so asleep they could not see if it was right in front of them, which Jesus is. Thus later and throughout his ministry he is telling people to, “Wake Up! What you are looking for is right in front of you”, presenting a cautionary tale even for today.
v. 30 “Jonas was a sign to the Ninevites, so shall also the Son of man be to this generation.” The Anointed One should be (and is) an even greater witnessing than Jonah, who spoke on being loving beyond your own borders, and even loving your enemy; and, that God is the God of all of us, even those who would be considered non-believers in God.
v. 31 Now Jesus speaks again of this current generation, and offers the Queen of Sheba, “she came from the utmost parts ... to hear the wisdom of Soloman.” Now Jesus tells this crowd that a greater one than Soloman is here before them. Note that all of this takes place off of the blessing the woman gave Jesus in the beginning. Thence from this blessing comes a revealment of identity on the the part of Jesus. This speaking begins to pick up a powerful velocity in light and consciousness. Talking about principles is one thing, revealing soul identity is another. Jesus takes the comparative route for this task, and is intended to make people pay closer or special attention, as he is saying he offers more potent wisdom and practise than the revered Jonas or Soloman.
Then he continues with a summation of same in v.32. We continue with v. 34.
v. 34 “The light of the body is the eye” (7) Through the eye (mind) is the only way light enters into the body (soul). The light of the soul is understanding mind, revelation knowledge, pattern and development of cognition within one’s life, character which will move the soul through the so called “mystic portals” to see the greater mind of God. As the mind develops there are many nuances to how seeing, beholding, allows the soul-mind to comprehend.
In context he is telling the people there is something wrong with the way they see. In terms of enlightenment within the Jesus message we can see how often we allow ourselves to suffer the same fate. What veil or curtain needs be pulled back that you might see, Jesus as may well be asking. He answers such a question by pulling back the veil by revealing some of the mysteries of light and dark.
If we return to v. 33, we have “putteth it [not] in a secret place”, but in an obvious place, “on a candlestick”. Therein others may be invited, “that they which come in may see the light.” Understanding mind shines forth. For the wayfarer that would mean sharing in the understanding; or, the greater revelation of our soul, of now seeing the pathway without insistence on miracle. Instead, doing, to keep or sanctify, and recognize that Jesus is showing us The Way.
Yet, this crowd does not seem to quite get it. They do not understand that Jesus is trying to show them a different way to walk with God. They cannot believe that he is the Anointed One. Nor do they quite seem to understand the anointed message he brings. It seems the message will be garnered for only a few at first, and even then fades, this fire that Jesus himself has started (Th. 10, “fire upon the world, and see, I am guarding it until it blazes.”). Instead of seeing the fire, we have, “And others, tempting him, sought of him a sign from heaven”, Lk. 11: 16. This does not seem to be a group ready for any kind of revelation knowledge.
We continue, “therefore when thine eye is single,” This can deal with many attributes of character that center on the spiritual path. For instance, commitment, both mental and spiritual; steadfastness, which pertains to faith in the spiritual; willingness, to continue to learn and grow; emphasizing the spirit of God or Jesus as the mainstay of your life; seeing the pathway before you, vision, and being willing to walk it, motivation; and, there are so many ways of describing the, “eye is single.”
The eye is single can also allude to seeing the world from a singular viewpoint. This would be the difference between viewing the world from self point of view (split or worldly), to seeing the world from God’s point of view (as best we may), and from that viewpoint leading to a oneness or singularity with God.
This vision completely eludes the crowd. They cannot recognize the oneness of Jesus with the father, or Jesus as the Anointed One, nor even credence that he is a prophet. They do not have proper focus on God, Jesus is essentially saying. The crowd is asking for that which makes everything easy for them, the showing of miracle sign. Yet, what is easy for them is not understanding, instead of seeing and understanding as Jesus speaks about here.
We also know that many believed, or were converted to this new sect, when miracle began to surface as a more predominant aspect of ministry. Yet, Jesus is saying, would that miracle not be needed, except to ease the suffering. So, even as miracle was “forced” upon Jesus, most of miracle sign was within the arenas where it would do the most good.
Some have wondered about the miracle acts of Jesus, that is, did they really happen. This set of scripture gives us that he finally did have to commit to miracle as a method to wake the people up to the spirit of God. It was demanded, it was expected for the times, and there seemed no other good way of moving the ministry forward, at least quickly enough to complete his mission for the father.
So, the single eye as a focus of singular intent-- wanting to see past miracles, wanting more than only the surface explanation of parable, thence to the something far greater Jesus offers. None of this seems to have truly captured the imagination of the masses. The vision is still just words, and the picture that the spirit of God would paint to capture these words is not being painted (see Revealed Knowledge), at least for the crowd before him.
To reach a bit further we could say that when a person takes on the vision of the single intent to see God, then God can return the gaze, and it is only then that the person can see Him. You cannot see Him, but He can reveal Himself to you, and then you see Him. Even though well within the middle-eastern tradition of thought, this revelation way of seeing and understanding God remained elusive for the Jewish people of the day.
Keep in mind that the idea of revelation knowledge would in part concern how to get rid of the Romans. Even though the call to repentance coming from the prophet John the Baptist was clear, this was in context to repentance as they already understood it. There really was no thought given that a strictly spiritual deliverer would arrive.
Many elements of The Way are illustrated here, however: intent, do you want miracles, spiritual gifts, or do you want the spirit of God awakened in you; purpose, are you willing to walk in the way Jesus shows us, or, if not, what otherwise is your purpose; knowledge, are you willing to receive revelation; satisfaction, if these things are delivered into your life, will you gain the substance of God of which Jesus speaks?
This may seem a long stretch, but it is not. For following is the statement “when thine eye is single, thy whole body is also full of light.” This gives the promise of fulfillment to the whole soul. Within this fulfillment are the above mentioned qualities for growth, and other qualities could also be named.
“But when thine eye is evil (split apart, not one)”. This also ascribes to deducing value between spiritual and earthly, the light and the dark, or in the moral sense right and wrong. To introduce earthly, or relative values, subjugates God’s law of cause and effect (8) as an eternal standard, to be replaced with the many and passing standards of the world. This, in turn, is the spiritual explanation as to why the world continually confounds itself. Also, why part of The Way is being in the world, but not of it, else you be likewise confounded.
So, these principles are far from unknown to the ancient world. As a spiritual standard relative values would be set aside. Although this seems editorial sidelight, it does bear weight if we wish to consider the espoused principles of oneness with God which Jesus gives us, sharing in His spirit alive or awakened in you, or enlightenment in The Way. None of these are given worldly connotation, and the world itself does not value them.
”thy body also is full of darkness.”, that is, split apart within itself, and is not one. Confusion reigns, the doubt reigns, the sense of desperation howls as a wolf at the door, and we become sacrificed to the world by thinking in the worldly manner. The world is split apart. Its earthbound teachings lead to more confusion--- the world is not enlightened. Thus, you can no longer participate with the world in the same manner. You can still be in it, but no longer of it. You can have experience for soul growth within it, but you can no longer align yourself with the world, certainly as compared to the enlightened teaching Jesus brings us.
v.35 “Take heed therefore that the light which is in thee be not of darkness.” Be wary of deception within self, and be wary of what the world presents to you (9). Do not, for example, bring a political arguement to a spiritual man and expect him to justify his religion relative to your politics. Even the Pharisees attempted this deception. Yet, to them it seemed a quite rational approach, worldly though it may have been. So, the heeding is to watch out that what one has gleaned in and from the world is really more a false trail than one might believe. At least, this seems close to what Jesus is telling them.
As we have worked through this scripture we see more and more delineation when considering the principles of the light of God, and later, the Sons and Daughters of God, and child of light.
END
CRE
POTENTIAL AND LIGHT
Luke 11: 33-36 No man, when he hath lighted a candle, putteth it in a secret place (No one lights a candle and puts it in a darkened room and leaves), neither under a bushel (outside in the country dark where it can do no good), but on a candlestick, that they which come in may see the light.
(34) The light of the body is the eye (A) (see below for extended text): (that which sees and then understands is the eye of the mind): therefore when thine eye is single (focus on the spirit of God), thy whole body (mind or soul-mind) is full of light; but when thy eye is evil (after fleshly conceits or deceits), thy body (mind) is full of darkness.
(35) Take heed therefore that the light which is in thee be not darkness (do not spiritually deceive yourself; or, wake up to the light or vision Jesus provides).
(36) If thy whole body (soul) therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.
Reason: when the word was spoken then there came creation. So, out of the power of the spoken word (2)can come light (creating mind) (3). There is differentiation between light which provides creation, and the void which does not (4). Further, the “children of light” inhabit God’s universe.
(A) Luke 11: 34 “The light of the body is the eye:”
The first is Jesus’ response to a woman (v. 27) who spoke from a crowd and blessed him [also in Thomas (79)]. Jesus’ response in v. 28 is “Yea,”, or, “Yea rather,”, then, “blessed are they that hear the word of God, and keep it.”
This would reflect the first established principle, that is, to hear and then keep the word of God. Many proper descriptions might follow concerning knowing and keeping. “keep it.”, for example, is more than a possession. Knowedge is kept by being kept alive, and kept alive will mean reinstilling it with the light of God, or to use it, assert the creative element, to make manifest, to express even if in thought, or prayerfulness within that which is intended to keep. This is more in line with the active principle of walking in The Way.
We then proceed to v. 29, and Jesus speaks of a generation that keeps looking for a sign, “they seek a sign;”, but that there is no sign to be given to this generation.
Part of walking in The Way is to realize God is within and without, thus there is no sign to search for. Relative to the more esoteric we are told to search for God, but that you cannot find Him by searching. Simply put, searching with the earthbound mind entails finding some sign or indication. Jesus is saying that such a search cannot bear fruit, for you will never find a sign-- you must realize Him (6).
By giving this message he is essentially saying that there isn’t going to be a sign, yet the truth of what you want a sign for is right in front of you. In his listeners mind this sign would be thought of as a miraculous sign, something outward pictured. Jesus gives the inward picture, which is truly waking up to the spirit of God within.
We know the Jewish people accepted miracle as part of life. So, naturally, they would assume the deliverer would give miracle sign. That much is obvious. That they could not believe only by hearing seems to be the problem Jesus faces throughout his ministry. So we see this “admission of failure” because miracle sign will be needed to convince them, and that they do not really have ears to hear.
For most people hearing words will never be enough. This is also one reason why walking in The Way is intended to be self-demonstrating. In like manner we see Jesus exhorting, and even imploring the crowds to start doing what he is telling them to do. He tells them you must participate for the reality of the spirit of God alive to be revealed, for the enlightenment experiences to occur. That is why we find that Jesus taught The Way as a step by step enlightenment, revealed daily. Although he does ask for a certain kind of realization on the part of the disciples, and sometimes the crowds he addresses, walking in The Way remains a participation work, it is a journey and not just a realization or revelation work. That is, what you say and do will determine circumstance, and not necessarily what you realize or know.
Therefore, The Way is not focused on one big revelation, or enlightenment experience, even though that may be helpful. Walking in The Way is the enlightenment itself, with revelation following out of that. Thus, Jesus essentially tells us that if you follow in this doing, this walking, that which he speaks of will become a reality (be kept) in your life.
That is also the reference to the “evil generation: ”. The people in essense are running around calling upon God for a sign, yet they are so asleep they could not see if it was right in front of them, which Jesus is. Thus later and throughout his ministry he is telling people to, “Wake Up! What you are looking for is right in front of you”, presenting a cautionary tale even for today.
v. 30 “Jonas was a sign to the Ninevites, so shall also the Son of man be to this generation.” The Anointed One should be (and is) an even greater witnessing than Jonah, who spoke on being loving beyond your own borders, and even loving your enemy; and, that God is the God of all of us, even those who would be considered non-believers in God.
v. 31 Now Jesus speaks again of this current generation, and offers the Queen of Sheba, “she came from the utmost parts ... to hear the wisdom of Soloman.” Now Jesus tells this crowd that a greater one than Soloman is here before them. Note that all of this takes place off of the blessing the woman gave Jesus in the beginning. Thence from this blessing comes a revealment of identity on the the part of Jesus. This speaking begins to pick up a powerful velocity in light and consciousness. Talking about principles is one thing, revealing soul identity is another. Jesus takes the comparative route for this task, and is intended to make people pay closer or special attention, as he is saying he offers more potent wisdom and practise than the revered Jonas or Soloman.
Then he continues with a summation of same in v.32. We continue with v. 34.
v. 34 “The light of the body is the eye” (7) Through the eye (mind) is the only way light enters into the body (soul). The light of the soul is understanding mind, revelation knowledge, pattern and development of cognition within one’s life, character which will move the soul through the so called “mystic portals” to see the greater mind of God. As the mind develops there are many nuances to how seeing, beholding, allows the soul-mind to comprehend.
In context he is telling the people there is something wrong with the way they see. In terms of enlightenment within the Jesus message we can see how often we allow ourselves to suffer the same fate. What veil or curtain needs be pulled back that you might see, Jesus as may well be asking. He answers such a question by pulling back the veil by revealing some of the mysteries of light and dark.
If we return to v. 33, we have “putteth it [not] in a secret place”, but in an obvious place, “on a candlestick”. Therein others may be invited, “that they which come in may see the light.” Understanding mind shines forth. For the wayfarer that would mean sharing in the understanding; or, the greater revelation of our soul, of now seeing the pathway without insistence on miracle. Instead, doing, to keep or sanctify, and recognize that Jesus is showing us The Way.
Yet, this crowd does not seem to quite get it. They do not understand that Jesus is trying to show them a different way to walk with God. They cannot believe that he is the Anointed One. Nor do they quite seem to understand the anointed message he brings. It seems the message will be garnered for only a few at first, and even then fades, this fire that Jesus himself has started (Th. 10, “fire upon the world, and see, I am guarding it until it blazes.”). Instead of seeing the fire, we have, “And others, tempting him, sought of him a sign from heaven”, Lk. 11: 16. This does not seem to be a group ready for any kind of revelation knowledge.
We continue, “therefore when thine eye is single,” This can deal with many attributes of character that center on the spiritual path. For instance, commitment, both mental and spiritual; steadfastness, which pertains to faith in the spiritual; willingness, to continue to learn and grow; emphasizing the spirit of God or Jesus as the mainstay of your life; seeing the pathway before you, vision, and being willing to walk it, motivation; and, there are so many ways of describing the, “eye is single.”
The eye is single can also allude to seeing the world from a singular viewpoint. This would be the difference between viewing the world from self point of view (split or worldly), to seeing the world from God’s point of view (as best we may), and from that viewpoint leading to a oneness or singularity with God.
This vision completely eludes the crowd. They cannot recognize the oneness of Jesus with the father, or Jesus as the Anointed One, nor even credence that he is a prophet. They do not have proper focus on God, Jesus is essentially saying. The crowd is asking for that which makes everything easy for them, the showing of miracle sign. Yet, what is easy for them is not understanding, instead of seeing and understanding as Jesus speaks about here.
We also know that many believed, or were converted to this new sect, when miracle began to surface as a more predominant aspect of ministry. Yet, Jesus is saying, would that miracle not be needed, except to ease the suffering. So, even as miracle was “forced” upon Jesus, most of miracle sign was within the arenas where it would do the most good.
Some have wondered about the miracle acts of Jesus, that is, did they really happen. This set of scripture gives us that he finally did have to commit to miracle as a method to wake the people up to the spirit of God. It was demanded, it was expected for the times, and there seemed no other good way of moving the ministry forward, at least quickly enough to complete his mission for the father.
So, the single eye as a focus of singular intent-- wanting to see past miracles, wanting more than only the surface explanation of parable, thence to the something far greater Jesus offers. None of this seems to have truly captured the imagination of the masses. The vision is still just words, and the picture that the spirit of God would paint to capture these words is not being painted (see Revealed Knowledge), at least for the crowd before him.
To reach a bit further we could say that when a person takes on the vision of the single intent to see God, then God can return the gaze, and it is only then that the person can see Him. You cannot see Him, but He can reveal Himself to you, and then you see Him. Even though well within the middle-eastern tradition of thought, this revelation way of seeing and understanding God remained elusive for the Jewish people of the day.
Keep in mind that the idea of revelation knowledge would in part concern how to get rid of the Romans. Even though the call to repentance coming from the prophet John the Baptist was clear, this was in context to repentance as they already understood it. There really was no thought given that a strictly spiritual deliverer would arrive.
Many elements of The Way are illustrated here, however: intent, do you want miracles, spiritual gifts, or do you want the spirit of God awakened in you; purpose, are you willing to walk in the way Jesus shows us, or, if not, what otherwise is your purpose; knowledge, are you willing to receive revelation; satisfaction, if these things are delivered into your life, will you gain the substance of God of which Jesus speaks?
This may seem a long stretch, but it is not. For following is the statement “when thine eye is single, thy whole body is also full of light.” This gives the promise of fulfillment to the whole soul. Within this fulfillment are the above mentioned qualities for growth, and other qualities could also be named.
“But when thine eye is evil (split apart, not one)”. This also ascribes to deducing value between spiritual and earthly, the light and the dark, or in the moral sense right and wrong. To introduce earthly, or relative values, subjugates God’s law of cause and effect (8) as an eternal standard, to be replaced with the many and passing standards of the world. This, in turn, is the spiritual explanation as to why the world continually confounds itself. Also, why part of The Way is being in the world, but not of it, else you be likewise confounded.
So, these principles are far from unknown to the ancient world. As a spiritual standard relative values would be set aside. Although this seems editorial sidelight, it does bear weight if we wish to consider the espoused principles of oneness with God which Jesus gives us, sharing in His spirit alive or awakened in you, or enlightenment in The Way. None of these are given worldly connotation, and the world itself does not value them.
”thy body also is full of darkness.”, that is, split apart within itself, and is not one. Confusion reigns, the doubt reigns, the sense of desperation howls as a wolf at the door, and we become sacrificed to the world by thinking in the worldly manner. The world is split apart. Its earthbound teachings lead to more confusion--- the world is not enlightened. Thus, you can no longer participate with the world in the same manner. You can still be in it, but no longer of it. You can have experience for soul growth within it, but you can no longer align yourself with the world, certainly as compared to the enlightened teaching Jesus brings us.
v.35 “Take heed therefore that the light which is in thee be not of darkness.” Be wary of deception within self, and be wary of what the world presents to you (9). Do not, for example, bring a political arguement to a spiritual man and expect him to justify his religion relative to your politics. Even the Pharisees attempted this deception. Yet, to them it seemed a quite rational approach, worldly though it may have been. So, the heeding is to watch out that what one has gleaned in and from the world is really more a false trail than one might believe. At least, this seems close to what Jesus is telling them.
As we have worked through this scripture we see more and more delineation when considering the principles of the light of God, and later, the Sons and Daughters of God, and child of light.
END
CRE
ref3WILL
ref3Will
PARABLE OF THE TWO SONS
(A) The parable of the Two Sons gives us a view into the mind of God, in this case what he expects of us. God is expecting us to respond to reasonable requests. Second, the request often is the willingness to work on or in our own soul-nature, the vineyard. Third, he naturally expects us to give an honest answer, and once given to keep our word.
We come to a central issue, that issue being repentance, followed by the dutiful execution on that repenting decision. None of this can be done without the will empowering such decisions. We see both sons demonstrating will: the first who repents and returns to work, the second whose ultimate decision willfully does not back up his word. He does not act.
The context of the parable also gives us another profound discourse, the discourse on spiritual authority. The parable also contains the comparison of the elders, who shunned John the Baptist, to those who responded to John, furthering a repeated theme that even the lowly will go first. The people heard with a pure heart, but for the chief priests they did not hear, did not even follow long enough to see, and essentially dismissed John even in the midst of seeing his good works. By comparison again we could ask who are they to ask about Jesus’ authority, when to the most obvious spiritual demonstration or witnessing of God the elders did not give any real credence?
Versus 23 - 46 gives us the depth of ignorance expressed by the Pharisaical order of the times. They have no comprehension of event. When finally comprehending, their actions become a defense of their own power base. There is no revelation. There is no coming forth based on simple faith. There seems to be no grasp on any level, only the challenges to Jesus.
Verse 46 ends this scripture with, “But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.” The Jesus ministry is growing more so than most people think; he was already known as a prophet by many. Because he discusses John the Baptist Jesus is also associated with John. Having support is one thing, having the support of the people so they will stand up to the Pharisees is another. Jesus is very aggressive, and wherever he goes he “steals turf” from the Pharisee’s territory, and they seem helpless to do anything about it.
The most obvious interpretation of the Two Sons is to understand the parable relative to the group Jesus addresses. Verse 23, “the chief priests and the elders of the people came unto him as he was teaching.” They question Jesus’ authority and from whence it comes. Remember that some viewed his work as of the Evil One, and then later that was set aside as his miracle ministry continued, and his teaching ministry began to catch hold. The final charge against him was not being an instrument of evil powers, but blasphemy as the foremost.
Jesus responds to this questioning by offering a conundrum, a kind of riddle which if answered defines the chief priests. He asks if the baptism of John was of heaven or man. If they say heaven, then Jesus would counter with why did you not believe him and support him. If they say not, then there is alienation with the people, who largely believed John a prophet.
Then comes their question concerning Jesus’ legitimacy, his spiritual authority. Looked at from Jesus’ point of view we see whence comes the two sons parable. He seems almost incredulous that they cannot grasp, essentially saying the elders have no spiritual perception. They could not see John and they cannot see him.
The Parable of the Two Sons speaks to reinforce his first proposal concerning John. His intent is clear in his views of these priests and elders, the highly regarded of Bethany, and finishes with a strong indictment, “For John came unto you in the way of righteousness, and ye believed him not... repented not afterward, that ye might believe him.” Jesus brings a convicting call to those who cannot hear or see. They will not give evidence by John, nor will they give evidence by Jesus.
Quickly follows the parable of the husbandman and his son, “This is the heir... and cast him out of the vineyard, and slew him.” This parable refers to usurpation of authority, an authority set up by thieves and brigands, even unto murder. Jesus is calling the Pharisees the brigands who have unrighteously taken over another man’s field, or authority. Jesus infers he is the proper authority.
(1) “ the tax collectors and the prostitutes are entering the kingdom of God ahead of you.” Those who act or respond are those who will be blessed, or who come into the kingdom of knowing God. Jesus repeatedly teaches that even though words are important, action speaks louder; that words may be a good beginning, but words are fulfilled with demonstration.
(2) “did not believe him.” Deals with ear for truth, and can you hear truth, as opposed to agreement with own ideas; spiritual truth compared to earthly understanding, or earthly figuring out. “Those who have ears to hear, let them hear”, is repeated throughout Jesus’ message, and that if you do not pay attention you cannot know, you cannot have any true witnessing.
(3) “And even after you saw this”. Jesus scolds the chief priests, for they saw people responding, but were not interested in really finding out why. Also, this type of behavior is used by the Sanhedrin during the religious trial of Jesus. They really did not seek to understand, but only wanted to compare Jesus with what they already thought they knew. Once done, only condemnation could follow.
(4) Psalm 10, A Song of Confidence in God’s Triumph over Evil
(v.2) The wicked in his pride persecutes the poor; let them be caught in the plots they have devised. (v.3) For the wicked boasts of his heart’s desire; he blesses the greedy and renounces the lord. (4) The wicked in his proud countenance does not seek God; God is in none of his thoughts (NKJ). This illustrates arrogance and pride.
Mark 7: 21-23. “For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, (22) thefts... pride, foolishness.
(23) All of these evil things come from within and defile a man.” Jesus continues to point to within as the source of the problem; by reflection he points to within as source for solution, or resolution.
Mk.2: 8 And immediately, when Jesus perceived in his spirit that they reasoned thus within themselves, he said to them, “Why do you reason about these things in your hearts? (9) Which is easier, to say to the paralytic, ‘Your sins are forgiven you’, or to say, ‘Arise, take up your bed and walk?” (NKJ). It is the ‘”heart of a man” that comes into question. It is the reasonings within Jesus perceives; it is the spirit within that witnesses this. Jesus gives us a clear example of the type of perception and knowing entailed in walking in The Way. That everyone is probably more arrogant than they think, and likely more willful within that arrogance than they believe, this is what causes the problem.
(5) Matt. 16: 24, 25. Then Jesus said unto his disciples, “If any man will come after me, let him deny himself, and take up his cross, and follow me. (25) For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.” This text can be approached from more than one direction, but in terms of the will some issues are made clear.
First, “If any man will [chooses to] come after me.” This is demonstration of will by choice, finally deciding, a final or resolute choice. Now we have the cost of this choice, which is “let him deny himself,”. That is, you can keep yourself as you now are, or you can give up that self for the more “divine self”, or spirit of God; but, you will have to follow after my teaching (by inference) to do so. More specifically, “and take up his [your own] cross, and [actually] follow me.”
This last requires two different actions for demonstration of your choice. The first is a coming to terms with yourself, the cross (soul-nature) you bear, one that may have shortcomings, and with which you will contend. He does not say so, but we know there were responsibilities the disciples had to assume that they could not at the moment imagine. The second lies within the work itself, the actual following of Jesus as a daily walk.
One demonstration is taking up the teaching (inferred), the other is to walk in the active ministry. Once we have “follow me”, we move the will from choice into commitment, from the will to take up the teaching (as teaching), to the active participation within the ministry (the walk). This active ministry is stipulated for the disciples. “For whosoever will save his life”, or save his spiritual life, “shall lose it.”, or shall lose his life, his life as it currently is, as well as your life as you currently perceive it. That of the earthly life and earthly perceptions of life will now go. Why? Because that choice and commitment (or will) leaves the other behind to take up the new, whether thought of as new understanding, or further, the new life the disciple would be living by being in active ministry. The last, “whosoever will lose his life for my sake”, that is, give up the old life, “shall find it.”, or find the true life which Jesus offers.
(6) Power of the will, final decisions, incontrovertible choices, all show various aspects of the will, and can be seen within the above scripture (Mt. 16: 24, 25). Thence follows commitment into doing, or in this case following Jesus on his ministry. It’s symbolic value should also be considered. To take up the cross also alludes to sacrifice, sacrificing mortal-self so divine-self, or spirit of God, God enlightened-self, can emerge, can come forth, can be born. Identity remains in tact, as Jesus is always Jesus, just as you are always you. After all, he says to follow me. Yet, identity is now transformed with the act of the will, not only with intent, but with the actions that follow, “take up his cross, and follow me.” This tapestry gives vision to a broad range of responses: intent, choice, willingness to proceed, commitment, continued dedication. It does establish choice, and then will leading to commitment, as primary to the spiritual pathway.
(7) Use of will as act of power. Mt. 21: 29 “He answered and said, I will not: but afterward he repented, and went.” Power of the will applied to the power of repentance. Both come together so this right action follows.
(v.46) “But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.” Although this does not appear to directly deal with the will, it does show there is a ‘will at work’ that begins to compound, a ‘will of its own’ might be one way to describe it. We see a schism between religious hierarchy and the common man. The common man cannot have his say. The rumors, the slander, the disagreements, the envy, all contribute in this desire to lay hands on Jesus.
Jesus is given status as prophet. We seem to have the Pharisees in willful disregard to a prophet; and furthermore, a prophet the people receive as prophet, thus, Pharisees taking stand against the people. Such a chaos within the contestment of wills cannot be settled over a cup of tea. For those who walk in The Way it also illustrates that the Jesus ministry was not small or ineffective. Numbers are beginning to count, and the chief priests and Pharisees can no longer do with Jesus as they might please.
(8) Scriptures on the evil generation, evil in the hierarchy, evil upon the land gives us how people were organized to follow rules, but their hearts were not changed. We see God being ritualized, but Jesus tells us that God primarily wants you to love him. There seems to be a fundamental difference in Jesus’ grasp within ritual and society, that “things of the world” providing sanctity or blessing is considered almost absurd from the Jesus point of view. The hierarchy of the day would see Jesus as disrupting social order: twelve men, seven women as disciples, a tax collector as a disciple, mixing rich and poor alike, traveling with women.
END
CRE
PARABLE OF THE TWO SONS
(A) The parable of the Two Sons gives us a view into the mind of God, in this case what he expects of us. God is expecting us to respond to reasonable requests. Second, the request often is the willingness to work on or in our own soul-nature, the vineyard. Third, he naturally expects us to give an honest answer, and once given to keep our word.
We come to a central issue, that issue being repentance, followed by the dutiful execution on that repenting decision. None of this can be done without the will empowering such decisions. We see both sons demonstrating will: the first who repents and returns to work, the second whose ultimate decision willfully does not back up his word. He does not act.
The context of the parable also gives us another profound discourse, the discourse on spiritual authority. The parable also contains the comparison of the elders, who shunned John the Baptist, to those who responded to John, furthering a repeated theme that even the lowly will go first. The people heard with a pure heart, but for the chief priests they did not hear, did not even follow long enough to see, and essentially dismissed John even in the midst of seeing his good works. By comparison again we could ask who are they to ask about Jesus’ authority, when to the most obvious spiritual demonstration or witnessing of God the elders did not give any real credence?
Versus 23 - 46 gives us the depth of ignorance expressed by the Pharisaical order of the times. They have no comprehension of event. When finally comprehending, their actions become a defense of their own power base. There is no revelation. There is no coming forth based on simple faith. There seems to be no grasp on any level, only the challenges to Jesus.
Verse 46 ends this scripture with, “But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.” The Jesus ministry is growing more so than most people think; he was already known as a prophet by many. Because he discusses John the Baptist Jesus is also associated with John. Having support is one thing, having the support of the people so they will stand up to the Pharisees is another. Jesus is very aggressive, and wherever he goes he “steals turf” from the Pharisee’s territory, and they seem helpless to do anything about it.
The most obvious interpretation of the Two Sons is to understand the parable relative to the group Jesus addresses. Verse 23, “the chief priests and the elders of the people came unto him as he was teaching.” They question Jesus’ authority and from whence it comes. Remember that some viewed his work as of the Evil One, and then later that was set aside as his miracle ministry continued, and his teaching ministry began to catch hold. The final charge against him was not being an instrument of evil powers, but blasphemy as the foremost.
Jesus responds to this questioning by offering a conundrum, a kind of riddle which if answered defines the chief priests. He asks if the baptism of John was of heaven or man. If they say heaven, then Jesus would counter with why did you not believe him and support him. If they say not, then there is alienation with the people, who largely believed John a prophet.
Then comes their question concerning Jesus’ legitimacy, his spiritual authority. Looked at from Jesus’ point of view we see whence comes the two sons parable. He seems almost incredulous that they cannot grasp, essentially saying the elders have no spiritual perception. They could not see John and they cannot see him.
The Parable of the Two Sons speaks to reinforce his first proposal concerning John. His intent is clear in his views of these priests and elders, the highly regarded of Bethany, and finishes with a strong indictment, “For John came unto you in the way of righteousness, and ye believed him not... repented not afterward, that ye might believe him.” Jesus brings a convicting call to those who cannot hear or see. They will not give evidence by John, nor will they give evidence by Jesus.
Quickly follows the parable of the husbandman and his son, “This is the heir... and cast him out of the vineyard, and slew him.” This parable refers to usurpation of authority, an authority set up by thieves and brigands, even unto murder. Jesus is calling the Pharisees the brigands who have unrighteously taken over another man’s field, or authority. Jesus infers he is the proper authority.
(1) “ the tax collectors and the prostitutes are entering the kingdom of God ahead of you.” Those who act or respond are those who will be blessed, or who come into the kingdom of knowing God. Jesus repeatedly teaches that even though words are important, action speaks louder; that words may be a good beginning, but words are fulfilled with demonstration.
(2) “did not believe him.” Deals with ear for truth, and can you hear truth, as opposed to agreement with own ideas; spiritual truth compared to earthly understanding, or earthly figuring out. “Those who have ears to hear, let them hear”, is repeated throughout Jesus’ message, and that if you do not pay attention you cannot know, you cannot have any true witnessing.
(3) “And even after you saw this”. Jesus scolds the chief priests, for they saw people responding, but were not interested in really finding out why. Also, this type of behavior is used by the Sanhedrin during the religious trial of Jesus. They really did not seek to understand, but only wanted to compare Jesus with what they already thought they knew. Once done, only condemnation could follow.
(4) Psalm 10, A Song of Confidence in God’s Triumph over Evil
(v.2) The wicked in his pride persecutes the poor; let them be caught in the plots they have devised. (v.3) For the wicked boasts of his heart’s desire; he blesses the greedy and renounces the lord. (4) The wicked in his proud countenance does not seek God; God is in none of his thoughts (NKJ). This illustrates arrogance and pride.
Mark 7: 21-23. “For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, (22) thefts... pride, foolishness.
(23) All of these evil things come from within and defile a man.” Jesus continues to point to within as the source of the problem; by reflection he points to within as source for solution, or resolution.
Mk.2: 8 And immediately, when Jesus perceived in his spirit that they reasoned thus within themselves, he said to them, “Why do you reason about these things in your hearts? (9) Which is easier, to say to the paralytic, ‘Your sins are forgiven you’, or to say, ‘Arise, take up your bed and walk?” (NKJ). It is the ‘”heart of a man” that comes into question. It is the reasonings within Jesus perceives; it is the spirit within that witnesses this. Jesus gives us a clear example of the type of perception and knowing entailed in walking in The Way. That everyone is probably more arrogant than they think, and likely more willful within that arrogance than they believe, this is what causes the problem.
(5) Matt. 16: 24, 25. Then Jesus said unto his disciples, “If any man will come after me, let him deny himself, and take up his cross, and follow me. (25) For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.” This text can be approached from more than one direction, but in terms of the will some issues are made clear.
First, “If any man will [chooses to] come after me.” This is demonstration of will by choice, finally deciding, a final or resolute choice. Now we have the cost of this choice, which is “let him deny himself,”. That is, you can keep yourself as you now are, or you can give up that self for the more “divine self”, or spirit of God; but, you will have to follow after my teaching (by inference) to do so. More specifically, “and take up his [your own] cross, and [actually] follow me.”
This last requires two different actions for demonstration of your choice. The first is a coming to terms with yourself, the cross (soul-nature) you bear, one that may have shortcomings, and with which you will contend. He does not say so, but we know there were responsibilities the disciples had to assume that they could not at the moment imagine. The second lies within the work itself, the actual following of Jesus as a daily walk.
One demonstration is taking up the teaching (inferred), the other is to walk in the active ministry. Once we have “follow me”, we move the will from choice into commitment, from the will to take up the teaching (as teaching), to the active participation within the ministry (the walk). This active ministry is stipulated for the disciples. “For whosoever will save his life”, or save his spiritual life, “shall lose it.”, or shall lose his life, his life as it currently is, as well as your life as you currently perceive it. That of the earthly life and earthly perceptions of life will now go. Why? Because that choice and commitment (or will) leaves the other behind to take up the new, whether thought of as new understanding, or further, the new life the disciple would be living by being in active ministry. The last, “whosoever will lose his life for my sake”, that is, give up the old life, “shall find it.”, or find the true life which Jesus offers.
(6) Power of the will, final decisions, incontrovertible choices, all show various aspects of the will, and can be seen within the above scripture (Mt. 16: 24, 25). Thence follows commitment into doing, or in this case following Jesus on his ministry. It’s symbolic value should also be considered. To take up the cross also alludes to sacrifice, sacrificing mortal-self so divine-self, or spirit of God, God enlightened-self, can emerge, can come forth, can be born. Identity remains in tact, as Jesus is always Jesus, just as you are always you. After all, he says to follow me. Yet, identity is now transformed with the act of the will, not only with intent, but with the actions that follow, “take up his cross, and follow me.” This tapestry gives vision to a broad range of responses: intent, choice, willingness to proceed, commitment, continued dedication. It does establish choice, and then will leading to commitment, as primary to the spiritual pathway.
(7) Use of will as act of power. Mt. 21: 29 “He answered and said, I will not: but afterward he repented, and went.” Power of the will applied to the power of repentance. Both come together so this right action follows.
(v.46) “But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.” Although this does not appear to directly deal with the will, it does show there is a ‘will at work’ that begins to compound, a ‘will of its own’ might be one way to describe it. We see a schism between religious hierarchy and the common man. The common man cannot have his say. The rumors, the slander, the disagreements, the envy, all contribute in this desire to lay hands on Jesus.
Jesus is given status as prophet. We seem to have the Pharisees in willful disregard to a prophet; and furthermore, a prophet the people receive as prophet, thus, Pharisees taking stand against the people. Such a chaos within the contestment of wills cannot be settled over a cup of tea. For those who walk in The Way it also illustrates that the Jesus ministry was not small or ineffective. Numbers are beginning to count, and the chief priests and Pharisees can no longer do with Jesus as they might please.
(8) Scriptures on the evil generation, evil in the hierarchy, evil upon the land gives us how people were organized to follow rules, but their hearts were not changed. We see God being ritualized, but Jesus tells us that God primarily wants you to love him. There seems to be a fundamental difference in Jesus’ grasp within ritual and society, that “things of the world” providing sanctity or blessing is considered almost absurd from the Jesus point of view. The hierarchy of the day would see Jesus as disrupting social order: twelve men, seven women as disciples, a tax collector as a disciple, mixing rich and poor alike, traveling with women.
END
CRE
WILLINGNESS
A V A T A R I N T e r n a t i o n a l. o r g A V A T A R I N T e r n a t i o n a l. o r g
STUDIES IN THE WAY
WILLINGNESS AND THE WAY
When we think of will we first think of our own free will. If we do this to the exclusion of others we call this willfulness, or selfishness. So, we have to come to grasp with the balancing element-- we have our own free will, but within this we have to consider others, for they also have their own free will. What we find in the middle is more in line with what we call wisdom, and brings to mind that the spirit of God takes everyone into consideration within a particular circumstance.
If we move from our own personal will into the attribute of willingness, we see that willingness encourages many other attributes. Among them is seeking. Seeking clearly demonstrates willingness. In turn, prompting and conviction can occur as an outgrowth of seeking. Reminders on learned lessons (not repeating mistakes, engendering wisdom), service (whether to self, family, or the world), sowing of good seed are all good examples of being willing.
Willingness can open the door for the spirit to provide knowledge. One manner in which this is done is by more easily allowing the spirit to prompt in motivation. Motivation becomes a form of knowledge. It is knowledge on what to do or how to go about some task. This communication is a form of revealed knowledge, and for that reason should be cherished just as any other form of knowledge. Thus, when we view willingness in the overall we see it affects many areas of our life.
One cannot will oneself into knowledge, however one can knock persistently with the right hand, while the left hand reaches for the doorknob. Willingness which opens the door to knowledge and many other attributes therefore becomes the very essence of walking in The Way. Willingness as part of the walk cannot be emphasized enough. This same willingness is well represented within the Jesus ministry.
In discussing The Two Sons parable we will find important lessons involving the will
and choice, repentance and change, and the will-of-the-spirit.
THE PARABLE OF THE TWO SONS
MATT. 21: 28-32
“What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’
‘I will not,’ he answered, but later he changed his mind and went.
Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.
Which of the two did what his father wanted?”(A)
“The first,” they answered.
Jesus said to them, “I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you (1). For John [the Baptist] came to show you the way of righteousness, and you did not believe him (2), but the tax collectors and the prostitutes did. And even after you saw this (3), you did not repent and believe him.”
Those who walk in The Way would view this parable in two ways. The first view is understood as Jesus’ response to the elders of Bethany who question his spiritual authority. Jesus confronts them on not receiving John and the way of righteousness John laid foundation for, which was essentially to repent. The repentance refers to various attributes, such as hardheartedness, arrogance, lust for money, even ignorance at understanding Jesus’ message. Jesus perceives that they obviously have repented of nothing, and shows Jesus establishing his own authority, convicting the elders, and establishing new spiritual order in the process.
In dealing with the elders we have John the Baptist asking for repentance within the priestly hierarchy. He points out their arrogance and the continued presumption of spiritual authority without repentance. From not responding to John they now pose serious questions to Jesus. How quickly they move through these times of religious controversy with no real questioning of self. It never occurs to them that they are being judged, all the while thinking that they are doing the judging. Thus, we see that this parable deals with foundation blocks within character, attitudes and motives that will be later revealed as the Jesus ministry unfolds (4). In the case of the elders an intransigence, an arrogance, a vested hierarchy needing protection, and from that base of commitment the extension into choice and will-- the will to deny, as in the case with John; or confront, which is their approach to Jesus.
This questioning of Jesus is not a true quest for knowledge, nor in any way intended in good fellowship. They have come to confront Jesus, and it appears the question was not lightly put. Jesus does not back down. He may be humble before the father, but he is not meek here. He gives them a direct confrontation with their own behavior, and in so doing takes a direct stand against them.
The second interpretation lies within the story itself, and deals with character issues. Those who walk in The Way already accept Jesus as having spiritual authority, and we understand he was establishing a new teaching. Thus, the wayfarer emphasizes the inner story of the two sons themselves, and this includes what the two sons may have in common with the elders. If we look at the Two Sons parable as symbolic of our walk then reference to spiritual labor within the soul, or tending the vineyard of the soul, becomes apparent. This parable illustrates that true character, deep character, is not so easily detected with a first response or glance, and that every person has a dual nature, or tendencies, which come with the territory of being in the body. How someone may respond is not always known, and wherein once we might respond well, at another time we may resent even the slightest encroachment by the spirit upon our will.
The Two Sons parable questions which choice we eventually make. There is inference to attitudes and motives for choice (since Jesus is addressing the chief priests and elders), and of what substance is that final decision. It also gives us some insight into why Jesus frequently discussed choice and will within his ministry (5). Choice is not only made, we discover, but it is backed up with the power of the will(6).
As for the sons this is illustrated by the first son going back to work, doing the proper thing, repenting of the first choice. From new choice, and then the final will to go forward (motivation) and actually return to work, to do as his father asked him, thence there is a redemption. Within this we also find repentance as an act of spiritual power (7), not just contrition, but repentance as an act of change, and with that the will continues to fuel that change. By contrast the elders have no intention of doing such a thing. The elders have none of these redeeming qualities.
So, what happens with the two sons? The first says no, and then repents. Repents of what? He repents of his own will, his own earlier decision. His spirit might have convicted him and he felt guilty, we do not know. He might have realized he had been unfair to his father. In any case, he found the good and executed his will to make a righteous decision, he returned to work. From our point of view we could say he returned to walking in The Way, demonstrating a kind of balance and common sense.
The second son has a bit of another problem. He wants to help, he doesn’t want to turn his father down, and so says what he knows is the right thing to say. He says, yes. But alas, the issue at hand is eventually reduced to character. Good intentions are not enough. The weak decision to say “yes” started out well, but unfortunately (and we do not know why) character and good will are not sustained.
Jesus implies the chiefs and elders are the second son. They say they want a redeemer, but they have no good will toward one who would heal or redeem. They see themselves as the first son who performs the good action. Jesus says, that for all you think are your good actions in questioning me, you are the second son. Even though the elders knew John was a true prophet, they could not step into redemption. This shows the attributes of false-pride, stubbornness and willfulness, all associated with not coming forth in the spirit of God.
If we are to look at the cognitive story, the narrative of revealed knowledge, we are now at a complete about-face concerning the two sons. One has walked the true way (The Way) of repentance, even if it was a momentary petulance that stopped him, and has come back to a kind of righteousness (respect and honor for parent, as well as duty) and did the work requested. It is also important that he made right his lack of labor, and not just say he was sorry. More than contrition is needed, and he did not just take the easy path by apologizing (word contrition) and then going on his way. In other words, the first son really changed his ways, and he did not just give lip-service! He expiated his sin, his negligence, by performing or demonstrating (act contrition). Walking in The Way as an understanding would greatly favor the actions of the first son.
This is essentially what Jesus is asking of the elders, some contrition, some humility, so that they might see what he brings. Too often the Pharisees would find themselves at impasse with Jesus, but their only reaction was to attempt to subdue him out of their own will and anger (v.46). There never was a goodhearted willingness to understand. This is also why Jesus accused them of being evil, or evil-hearted (8). They had no willingness to look at themselves, but were more than willing to look at and judge everyone else.
Finally, the second son faces an all together different issue that the first son need not confront. The second son has created a problem, for he was the one counted on, but never did the work. His ministry of work is found wanting. He promised fealty to the physical father, just as the elders claim fealty to the father in heaven. Jesus is telling them that their position with the father is now untenable, just as the second son’s word is untenable. His word is no good, just as the elders and priest’s intentions are no good. The second son’s faithfulness to task must come into question, just as Jesus now questions the priests along the same lines. His father will ask the son, “Son, why did you tell me that you would do the work and then not do the work?” What answer can the second son give?
All of us at one time or another have been both of these sons. The execution of the will can cut clean, but the willingness to repent (to come to terms for your actions), the willingness to accept responsibility, to cooperate, to do the righteous action, all of these great building blocks of character come to the fore on behalf of the first son. None of these seem available to the priests and elders of Bethany.
The first son’s testimony was not done in words, but a testimony of conviction followed by action. He established a new creation in intent and character and brought it forth into the world-- a new creation in the vineyard of the soul. Jesus is basically convicting the elders on their intent, their motives, their unwillingness to do the same. What indeed can the second son offer in place of the first son’s great testimony? The second son has nothing to offer in the face of this. Neither do the priests and elders.
* * *
Many people spend much time trying to get the will-of-the-spirit, to get their guidance and are always “tuning in” to the motivations of the spirit. This is good training in general, especially in the area of being sensitive to your own spirit. But, let this be asked also, how much time do you give everyday to looking at what is wisdom? My friends, trying to get the will of spirit without developing a platform of wisdom can lead to many problems. It can pull a person this way and that way, opportunity can be lost because one is never quite sure, and at other times can create over reaction, all of which can lead to imbalance and sometimes great unhappiness. If we look at the two sons, truth to tell both should have said yes, and then went to work. That was simple wisdom and fairness. After all, part of their largess comes from the vineyard as well. One did not have to go to God, or pray on it to “get an answer”. One did not have to spend time in meditative repose or become involved in a great quest to discover the will-of-the-spirit in this matter.
This goes to tell us that much of life is brought to us through a much simpler wisdom. The spirit often does not provide motivations on everything, sometimes even in important matters. A person will be required then to use his or her own developed wisdom. Looking to Jesus or God for our daily guidance and protection is a good thing. Trying to follow inner guidance keeps us acute to the spirit. But, to make these attributes operate well a platform of wisdom in the approach to life has to take shape. In short, a bit of goodhearted willingness would have served our two sons by leading them to the wise choice.
As we revisit the Two Sons we find there is a bit more to the story, and has a particular meaning for those who walk in The Way. The second son depended on a kind of projection of himself, a projection into goodness, his good intentions, his appropriateness in giving the right answer. He is superficial and a people pleaser so as to get by, and his shallowness is revealed because he did not follow through. The priests seem to have a similar problem-- they can only stay where they are, and seem not to have the character to make any other choice.
The first son may be recalcitrant, but at least he gives an honest answer. It is much better to be honest and give an honest appraisal of self and self’s intentions than it is to harken to fantasies about oneself. The Elders cannot see their arrogance; the second son cannot see his emptiness. Honesty with self offers that the spirit may open that crack in the door and walk into the room, thus providing opportunity for change and growth. Honesty declines the offer of false-pride. With honesty comes the companion of humility. With dishonesty of self-appraisal your traveling companion will be a lie.
This is a very important principle concerning walking in The Way. Be who you are. If you are deeply upset over what someone has done, and especially if nothing can be done to change it, the issue now becomes your anger, or perhaps your lack of forgiveness. If you are an angry person it is better to admit the truth, rather than continue to explain or defend why you are angry. If you are a person who expects others to indulge your moods, then honesty within self-centeredness instead of blaming others for insensitivity may be called for. That gives the spirit of God a chance to help you because the door has truly been opened upon that issue. It is an honesty; it is a coming to terms.
After a fashion the first son did just this-- he came to terms. The second son, for all we know, may overemphasize his self-importance and may be arrogant, and perceives his words as reality, rather than what he does. So arrogant, in fact, that he may not care how others suffer due to his actions, he may be otherwise careless in his words and deeds. The second son lacks heart.
The first son is only himself, but realizes his mistake and corrects it. So, at first the picture may not look so wholesome, but everyone has been in the position of the first son. Likewise, we have an opportunity to do as the first son-- repent of our lack of wisdom, our decline to work in God’s vineyard (within the soul), and respond to God’s call within us.
WALKING IN THE WAY
Willingness can be most elusive. First we have to ask what we are willing for? Many do not have an answer for this question. They may have no sense of destiny. They may perceive life as chaos. They may not be able to resolve themselves as to why bad things happen. There can be many issues that may distract, even within a fair and honest seeking. Perhaps the better point to be made is that willingness is of value for its own sake! We find willingness within its own purpose, its own environment, a soul nature attribute that opens doors for your spirit to express through. Willingness is as though opening a spiritual portal for the movement of spirit.
Contrarily, what person would want an unwilling player on their team? How do you get an unwilling person to come forward? Do you have to tell them every little thing to do? Do you have to get behind them and push to get them moving? What exactly does it take to move an unwilling person into action? Friends, it often takes more than spirit can do. Finally, the soul is left alone by the spirit, as it becomes clear that the spirit is no longer helping, but only disturbing the soul by continuing to provide motivation. Thus, the spirit of God which gives life to your soul can weary of dealing with you, or prompting in certain areas of character or performance with no result.
What stands in the way are scenarios (dramas) such as: fear of the future unless all experiences are controlled (controller-manipulator); smugness, or self-satisfaction so as to dull awakening experiences; spirit-killing, so no new developments in life can occur (desire for sameness); stubbornness, so the spirit is forced to withdraw; intellectualizing everything so spirit can’t get through with direct knowing; emotionalizing every little incident else experiences do not seem real (drama kings and queens); making small things important to blunt the really important matters spirit wants to bring through on your life (occupying self with trivial attitudes and practices); smart-mouthing anyone who might bring confrontation of self with spirit (aggressive denial of life’s lessons and spiritual understanding). As one can see it is a long list and many more similar attributes and beliefs could be noted. But, there is hope.
Willingness as a fundamental attribute will begin to work in all these areas, even if you are not always aware of what that work is. Just as with a team player the coach can do much, likewise, with a willing attitude the spirit of God can move with power. Willingness produces velocity of spiritual light. It can function as an active miracle worker in your soul. It can work passively as well, for its effect can move deeply. Willingness is a motivating attribute because it allows the spirit to move with you in agreement and cooperation. It is worth the reminding that walking in The Way is a willing-walk, that this is a willing-way.
Willingness is one area where prayer can be very effective, for it gives the spirit of God a broad brush with which to paint. As a result many issues the light-power of willingness can touch. With willingness the spirit can move without you necessarily having to address every issue in your character, which is a formidable task and realistically is almost impossible to do. That is why such wonderful life-givers as willingness can be so useful-- moving with power and light through the avenues of willingness can produce upliftment, motivation and a well-directed and purposeful walk.
STEPPINGSTONES
1. To give willingness contemplative or meditative time allows the spirit to move within the will, whether effects are readily seen or not. Prayer relative to the will allows for the same kind of movement. In like manner, tuning in to the thought of willingness as a daily activity brings plenty of results.
2. Realize the will has real power, so it is good to focus on light purifying the will. As an inner expression this should be thought of as a cleansing light; or, through prayer ask that purity of the spirit of God shine through your will. The will is a part of mind, will and emotion, and for this reason it needs to be given attention.
The light of Jesus may also be used for this exercise. This is very helpful for those whose relationship is more personal, or would like to develop a more personal relationship with Jesus. Both assist a person to be more balanced within their own will, and helps avoid unhealthy willfulness.
3. Walking in willingness as an attitude for daily life is just plain good practice for a spiritual life. The more willing you are for the good the easier the good is to find you. Being willing to respond, being balanced in outlook, looking to the spirit for guidance, these form a substance within willingness that goes before so as to create clarity in your personal dealings.
4. It is good to make a checklist concerning the will, to stand back and look at self within will, come to terms with what you are willful in. This may particularly apply to attributes of character that are a recurring problem. You might want to ask yourself why you keep repeating that behavior. Why does your will keep taking you that way? The will is much stronger than it at first appears, and that is why the spirit of God and the light of God needs to be active within the will.
Remember the lesson on what seeds to plant? What better seed than willing heart and mind for spirit of God.
copyright Avatar International, 2006
END PART THREE OF THREE
STUDIES IN THE WAY
WILLINGNESS AND THE WAY
When we think of will we first think of our own free will. If we do this to the exclusion of others we call this willfulness, or selfishness. So, we have to come to grasp with the balancing element-- we have our own free will, but within this we have to consider others, for they also have their own free will. What we find in the middle is more in line with what we call wisdom, and brings to mind that the spirit of God takes everyone into consideration within a particular circumstance.
If we move from our own personal will into the attribute of willingness, we see that willingness encourages many other attributes. Among them is seeking. Seeking clearly demonstrates willingness. In turn, prompting and conviction can occur as an outgrowth of seeking. Reminders on learned lessons (not repeating mistakes, engendering wisdom), service (whether to self, family, or the world), sowing of good seed are all good examples of being willing.
Willingness can open the door for the spirit to provide knowledge. One manner in which this is done is by more easily allowing the spirit to prompt in motivation. Motivation becomes a form of knowledge. It is knowledge on what to do or how to go about some task. This communication is a form of revealed knowledge, and for that reason should be cherished just as any other form of knowledge. Thus, when we view willingness in the overall we see it affects many areas of our life.
One cannot will oneself into knowledge, however one can knock persistently with the right hand, while the left hand reaches for the doorknob. Willingness which opens the door to knowledge and many other attributes therefore becomes the very essence of walking in The Way. Willingness as part of the walk cannot be emphasized enough. This same willingness is well represented within the Jesus ministry.
In discussing The Two Sons parable we will find important lessons involving the will
and choice, repentance and change, and the will-of-the-spirit.
THE PARABLE OF THE TWO SONS
MATT. 21: 28-32
“What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’
‘I will not,’ he answered, but later he changed his mind and went.
Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.
Which of the two did what his father wanted?”(A)
“The first,” they answered.
Jesus said to them, “I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you (1). For John [the Baptist] came to show you the way of righteousness, and you did not believe him (2), but the tax collectors and the prostitutes did. And even after you saw this (3), you did not repent and believe him.”
Those who walk in The Way would view this parable in two ways. The first view is understood as Jesus’ response to the elders of Bethany who question his spiritual authority. Jesus confronts them on not receiving John and the way of righteousness John laid foundation for, which was essentially to repent. The repentance refers to various attributes, such as hardheartedness, arrogance, lust for money, even ignorance at understanding Jesus’ message. Jesus perceives that they obviously have repented of nothing, and shows Jesus establishing his own authority, convicting the elders, and establishing new spiritual order in the process.
In dealing with the elders we have John the Baptist asking for repentance within the priestly hierarchy. He points out their arrogance and the continued presumption of spiritual authority without repentance. From not responding to John they now pose serious questions to Jesus. How quickly they move through these times of religious controversy with no real questioning of self. It never occurs to them that they are being judged, all the while thinking that they are doing the judging. Thus, we see that this parable deals with foundation blocks within character, attitudes and motives that will be later revealed as the Jesus ministry unfolds (4). In the case of the elders an intransigence, an arrogance, a vested hierarchy needing protection, and from that base of commitment the extension into choice and will-- the will to deny, as in the case with John; or confront, which is their approach to Jesus.
This questioning of Jesus is not a true quest for knowledge, nor in any way intended in good fellowship. They have come to confront Jesus, and it appears the question was not lightly put. Jesus does not back down. He may be humble before the father, but he is not meek here. He gives them a direct confrontation with their own behavior, and in so doing takes a direct stand against them.
The second interpretation lies within the story itself, and deals with character issues. Those who walk in The Way already accept Jesus as having spiritual authority, and we understand he was establishing a new teaching. Thus, the wayfarer emphasizes the inner story of the two sons themselves, and this includes what the two sons may have in common with the elders. If we look at the Two Sons parable as symbolic of our walk then reference to spiritual labor within the soul, or tending the vineyard of the soul, becomes apparent. This parable illustrates that true character, deep character, is not so easily detected with a first response or glance, and that every person has a dual nature, or tendencies, which come with the territory of being in the body. How someone may respond is not always known, and wherein once we might respond well, at another time we may resent even the slightest encroachment by the spirit upon our will.
The Two Sons parable questions which choice we eventually make. There is inference to attitudes and motives for choice (since Jesus is addressing the chief priests and elders), and of what substance is that final decision. It also gives us some insight into why Jesus frequently discussed choice and will within his ministry (5). Choice is not only made, we discover, but it is backed up with the power of the will(6).
As for the sons this is illustrated by the first son going back to work, doing the proper thing, repenting of the first choice. From new choice, and then the final will to go forward (motivation) and actually return to work, to do as his father asked him, thence there is a redemption. Within this we also find repentance as an act of spiritual power (7), not just contrition, but repentance as an act of change, and with that the will continues to fuel that change. By contrast the elders have no intention of doing such a thing. The elders have none of these redeeming qualities.
So, what happens with the two sons? The first says no, and then repents. Repents of what? He repents of his own will, his own earlier decision. His spirit might have convicted him and he felt guilty, we do not know. He might have realized he had been unfair to his father. In any case, he found the good and executed his will to make a righteous decision, he returned to work. From our point of view we could say he returned to walking in The Way, demonstrating a kind of balance and common sense.
The second son has a bit of another problem. He wants to help, he doesn’t want to turn his father down, and so says what he knows is the right thing to say. He says, yes. But alas, the issue at hand is eventually reduced to character. Good intentions are not enough. The weak decision to say “yes” started out well, but unfortunately (and we do not know why) character and good will are not sustained.
Jesus implies the chiefs and elders are the second son. They say they want a redeemer, but they have no good will toward one who would heal or redeem. They see themselves as the first son who performs the good action. Jesus says, that for all you think are your good actions in questioning me, you are the second son. Even though the elders knew John was a true prophet, they could not step into redemption. This shows the attributes of false-pride, stubbornness and willfulness, all associated with not coming forth in the spirit of God.
If we are to look at the cognitive story, the narrative of revealed knowledge, we are now at a complete about-face concerning the two sons. One has walked the true way (The Way) of repentance, even if it was a momentary petulance that stopped him, and has come back to a kind of righteousness (respect and honor for parent, as well as duty) and did the work requested. It is also important that he made right his lack of labor, and not just say he was sorry. More than contrition is needed, and he did not just take the easy path by apologizing (word contrition) and then going on his way. In other words, the first son really changed his ways, and he did not just give lip-service! He expiated his sin, his negligence, by performing or demonstrating (act contrition). Walking in The Way as an understanding would greatly favor the actions of the first son.
This is essentially what Jesus is asking of the elders, some contrition, some humility, so that they might see what he brings. Too often the Pharisees would find themselves at impasse with Jesus, but their only reaction was to attempt to subdue him out of their own will and anger (v.46). There never was a goodhearted willingness to understand. This is also why Jesus accused them of being evil, or evil-hearted (8). They had no willingness to look at themselves, but were more than willing to look at and judge everyone else.
Finally, the second son faces an all together different issue that the first son need not confront. The second son has created a problem, for he was the one counted on, but never did the work. His ministry of work is found wanting. He promised fealty to the physical father, just as the elders claim fealty to the father in heaven. Jesus is telling them that their position with the father is now untenable, just as the second son’s word is untenable. His word is no good, just as the elders and priest’s intentions are no good. The second son’s faithfulness to task must come into question, just as Jesus now questions the priests along the same lines. His father will ask the son, “Son, why did you tell me that you would do the work and then not do the work?” What answer can the second son give?
All of us at one time or another have been both of these sons. The execution of the will can cut clean, but the willingness to repent (to come to terms for your actions), the willingness to accept responsibility, to cooperate, to do the righteous action, all of these great building blocks of character come to the fore on behalf of the first son. None of these seem available to the priests and elders of Bethany.
The first son’s testimony was not done in words, but a testimony of conviction followed by action. He established a new creation in intent and character and brought it forth into the world-- a new creation in the vineyard of the soul. Jesus is basically convicting the elders on their intent, their motives, their unwillingness to do the same. What indeed can the second son offer in place of the first son’s great testimony? The second son has nothing to offer in the face of this. Neither do the priests and elders.
* * *
Many people spend much time trying to get the will-of-the-spirit, to get their guidance and are always “tuning in” to the motivations of the spirit. This is good training in general, especially in the area of being sensitive to your own spirit. But, let this be asked also, how much time do you give everyday to looking at what is wisdom? My friends, trying to get the will of spirit without developing a platform of wisdom can lead to many problems. It can pull a person this way and that way, opportunity can be lost because one is never quite sure, and at other times can create over reaction, all of which can lead to imbalance and sometimes great unhappiness. If we look at the two sons, truth to tell both should have said yes, and then went to work. That was simple wisdom and fairness. After all, part of their largess comes from the vineyard as well. One did not have to go to God, or pray on it to “get an answer”. One did not have to spend time in meditative repose or become involved in a great quest to discover the will-of-the-spirit in this matter.
This goes to tell us that much of life is brought to us through a much simpler wisdom. The spirit often does not provide motivations on everything, sometimes even in important matters. A person will be required then to use his or her own developed wisdom. Looking to Jesus or God for our daily guidance and protection is a good thing. Trying to follow inner guidance keeps us acute to the spirit. But, to make these attributes operate well a platform of wisdom in the approach to life has to take shape. In short, a bit of goodhearted willingness would have served our two sons by leading them to the wise choice.
As we revisit the Two Sons we find there is a bit more to the story, and has a particular meaning for those who walk in The Way. The second son depended on a kind of projection of himself, a projection into goodness, his good intentions, his appropriateness in giving the right answer. He is superficial and a people pleaser so as to get by, and his shallowness is revealed because he did not follow through. The priests seem to have a similar problem-- they can only stay where they are, and seem not to have the character to make any other choice.
The first son may be recalcitrant, but at least he gives an honest answer. It is much better to be honest and give an honest appraisal of self and self’s intentions than it is to harken to fantasies about oneself. The Elders cannot see their arrogance; the second son cannot see his emptiness. Honesty with self offers that the spirit may open that crack in the door and walk into the room, thus providing opportunity for change and growth. Honesty declines the offer of false-pride. With honesty comes the companion of humility. With dishonesty of self-appraisal your traveling companion will be a lie.
This is a very important principle concerning walking in The Way. Be who you are. If you are deeply upset over what someone has done, and especially if nothing can be done to change it, the issue now becomes your anger, or perhaps your lack of forgiveness. If you are an angry person it is better to admit the truth, rather than continue to explain or defend why you are angry. If you are a person who expects others to indulge your moods, then honesty within self-centeredness instead of blaming others for insensitivity may be called for. That gives the spirit of God a chance to help you because the door has truly been opened upon that issue. It is an honesty; it is a coming to terms.
After a fashion the first son did just this-- he came to terms. The second son, for all we know, may overemphasize his self-importance and may be arrogant, and perceives his words as reality, rather than what he does. So arrogant, in fact, that he may not care how others suffer due to his actions, he may be otherwise careless in his words and deeds. The second son lacks heart.
The first son is only himself, but realizes his mistake and corrects it. So, at first the picture may not look so wholesome, but everyone has been in the position of the first son. Likewise, we have an opportunity to do as the first son-- repent of our lack of wisdom, our decline to work in God’s vineyard (within the soul), and respond to God’s call within us.
WALKING IN THE WAY
Willingness can be most elusive. First we have to ask what we are willing for? Many do not have an answer for this question. They may have no sense of destiny. They may perceive life as chaos. They may not be able to resolve themselves as to why bad things happen. There can be many issues that may distract, even within a fair and honest seeking. Perhaps the better point to be made is that willingness is of value for its own sake! We find willingness within its own purpose, its own environment, a soul nature attribute that opens doors for your spirit to express through. Willingness is as though opening a spiritual portal for the movement of spirit.
Contrarily, what person would want an unwilling player on their team? How do you get an unwilling person to come forward? Do you have to tell them every little thing to do? Do you have to get behind them and push to get them moving? What exactly does it take to move an unwilling person into action? Friends, it often takes more than spirit can do. Finally, the soul is left alone by the spirit, as it becomes clear that the spirit is no longer helping, but only disturbing the soul by continuing to provide motivation. Thus, the spirit of God which gives life to your soul can weary of dealing with you, or prompting in certain areas of character or performance with no result.
What stands in the way are scenarios (dramas) such as: fear of the future unless all experiences are controlled (controller-manipulator); smugness, or self-satisfaction so as to dull awakening experiences; spirit-killing, so no new developments in life can occur (desire for sameness); stubbornness, so the spirit is forced to withdraw; intellectualizing everything so spirit can’t get through with direct knowing; emotionalizing every little incident else experiences do not seem real (drama kings and queens); making small things important to blunt the really important matters spirit wants to bring through on your life (occupying self with trivial attitudes and practices); smart-mouthing anyone who might bring confrontation of self with spirit (aggressive denial of life’s lessons and spiritual understanding). As one can see it is a long list and many more similar attributes and beliefs could be noted. But, there is hope.
Willingness as a fundamental attribute will begin to work in all these areas, even if you are not always aware of what that work is. Just as with a team player the coach can do much, likewise, with a willing attitude the spirit of God can move with power. Willingness produces velocity of spiritual light. It can function as an active miracle worker in your soul. It can work passively as well, for its effect can move deeply. Willingness is a motivating attribute because it allows the spirit to move with you in agreement and cooperation. It is worth the reminding that walking in The Way is a willing-walk, that this is a willing-way.
Willingness is one area where prayer can be very effective, for it gives the spirit of God a broad brush with which to paint. As a result many issues the light-power of willingness can touch. With willingness the spirit can move without you necessarily having to address every issue in your character, which is a formidable task and realistically is almost impossible to do. That is why such wonderful life-givers as willingness can be so useful-- moving with power and light through the avenues of willingness can produce upliftment, motivation and a well-directed and purposeful walk.
STEPPINGSTONES
1. To give willingness contemplative or meditative time allows the spirit to move within the will, whether effects are readily seen or not. Prayer relative to the will allows for the same kind of movement. In like manner, tuning in to the thought of willingness as a daily activity brings plenty of results.
2. Realize the will has real power, so it is good to focus on light purifying the will. As an inner expression this should be thought of as a cleansing light; or, through prayer ask that purity of the spirit of God shine through your will. The will is a part of mind, will and emotion, and for this reason it needs to be given attention.
The light of Jesus may also be used for this exercise. This is very helpful for those whose relationship is more personal, or would like to develop a more personal relationship with Jesus. Both assist a person to be more balanced within their own will, and helps avoid unhealthy willfulness.
3. Walking in willingness as an attitude for daily life is just plain good practice for a spiritual life. The more willing you are for the good the easier the good is to find you. Being willing to respond, being balanced in outlook, looking to the spirit for guidance, these form a substance within willingness that goes before so as to create clarity in your personal dealings.
4. It is good to make a checklist concerning the will, to stand back and look at self within will, come to terms with what you are willful in. This may particularly apply to attributes of character that are a recurring problem. You might want to ask yourself why you keep repeating that behavior. Why does your will keep taking you that way? The will is much stronger than it at first appears, and that is why the spirit of God and the light of God needs to be active within the will.
Remember the lesson on what seeds to plant? What better seed than willing heart and mind for spirit of God.
copyright Avatar International, 2006
END PART THREE OF THREE
POTENTIAL AND LIGHT
A V A T A R I N T e r n a t i o n a l. o r g A V A T A R I N T e r n a t i o n a l. o r g
STUDIES IN THE WAY
POTENTIAL AND LIGHT
The action of planting good seed, seed wedded to the life and light of God, eventually brings us to good harvest in the present. This planting of mental and spiritual seed describes an act of spiritual creation, spiritual becoming. It begins with planting seed, then nurtured with the creation power of light, God’s light, the light of the spirit of God within. This creative principle of planting good seed structures our experiences, and thus greatly influences how we live and learn as a soul. Since every soul plants and harvests each day, positive seed planting helps form a good foundation if done as a routine practice.
As we actually walk in The Way our soul literally begins to take on a new creation. This is motivated by the spirit of God within, and this would have to be accounted as part of the enlightenment walk. The light of God is moving and creating in us and through us. We are actually walking (spiritually) with purpose, viewing with the single eye. Your potential as a soul becomes light-filled-of-God, thus your soul within this light-filled potential becomes reestablished. Within this process of fulfilling light your spirit is leading the way, and the dialogue with spirit has begun-- quickening to cognition, the bringing forth of revealed knowledge, the development of a spiritual plan of wisdom for your life-- walking in The Way provides for spiritual progression from any circumstance or station in life, poor or rich, educated or uneducated **.
**
Jesus mentions frequently that the kingdom of God is here now. The enlightenment nature of walking in The Way is aligned with the walk itself. Walking in the way teaches that the enlightenment is the walk, and from the walk you become enlightened. It also emphasizes revealed knowledge by the spirit of God within as part of this process. Walking in The Way is an active doing work, and is less meditative by that active nature. This might help clear up some confusions for those who have studied other enlightenment teachings.
To further clarify, walking in The Way as Jesus taught it does require faith, for example. Initially each person comes forward with some measure of faith. Planting seed, which is one measure of faith, is what Jesus taught us to do, and holds many spiritual qualities for those who walk in The Way: faith that planting seed will sprout; faith in the process of growth (nourishing with light); faith that active participation makes a difference, and that you do not only pray and nourish, but walk; faith that as you walk new creation will occur within the soul. Other qualities might include: familiarity with the light of God (God is at hand); familiarity with the creation process of the spirit of God (God works in you); willingness to walk, not just talk; and, there are many more aspects of soul character that anyone who walks in The Way could add as witness to their own experience.
SONS OF LIGHT
JOHN 12:36 “While ye have the light, believe in the light,
that ye may be the children of light. (5)
(NIV) “Put your trust in the light while you have it,
so you may become sons of light.” (A)
Light now becomes a much more permanent fixture in the teachings of Jesus. One reason this is so is that we, as souls, are connected to the light, and in fact are the light, created of light. We also see redeeming power in the statement “may be the children of light” and “sons of light.” The redemption comes of believing or following the light you clearly see. This is in part a reference to Jesus himself, as he seems to indicate he is the light right before you, and then to step forward by faith (“trust in the light”) comes the demonstration, and thence the realization of identity-- the knowing of self as child of light. Although deeper realization or enlightenment may come at a later time, as this is how we experience and grow in any case, he is telling us who we are, and in doing so introduces us to the mystical aspect of soul identity.
He tells us that we are not exactly who we suppose ourselves to be, as we see ourselves as individuals, or within a family, or defined by what we do, as farmer, as mother. It implies that a person is not bound to worldly ritual to prove worth, but is a free standing child of God beholden only to Him who gave us life. It establishes relationship, hierarchy, spiritual order, and presents a revelation knowledge that begins to break with all old theologies, among them that God can be evil, or that an evil god created the earth. Jesus opens the door to soul identity, and does so by giving us the light.
Jesus anointed whole crowds, as we also saw later with the early church. This was not some random blast of light from God, but with it came His identity revealed, the one true God of which Jesus spoke, his father. From this we see light as an instument to pronounce enlightenment from without. Although some would give annointing a lesser statis, we do see that anointing does change hearts and minds, and that the anointed were among those who first followed Jesus. To the people of the times anointing was an incomprehensible spiritual phenomenon, and from all we can tell arrived with great power.
Now the spirit of God begins to express identity by manifesting light. Where before you were a sinner, and who cannot be cleansed except by ritual, now understand yourself (even amidst fault) as a child of light. This is an establishment of identity. Jesus is beginning to move people away from speaking only about the sin nature and the consequences thereof. He preaches trust instead of fear, and reflects the redeeming nature and the benefits thereof, even while here on earth. This is introduction to the loving redeeming God, not a god of ritual, or pomp, nor one of worldly superstition.
We view an interesting series of events in consciousness. Jesus gives us a real introduction to God himself, the Unknowable now presented. This is in turn confirmed by the light that God himself presents. This satisfied the crowds who wanted to see miracles outward pictured. We have anointing bringing forth the identity and potential of each soul, sometimes at the hand of Jesus and then later by the disciples. Soon after we arrive at the enlightenment teaching of Jesus. Jesus offered the true enlightenment, which is God miracle from within, The Way, which is more in line with the unrevealed knowledge Jesus says he will reveal. Thus Jesus provides form within knowing as to what this anointing and enlightenment message is all about.
We also find in the last part of this scripture that Jesus is calling us forth -- “that ye may be the children of light” is to some extent an invitation to be a part of this group of souls who are beginning to understand and follow him. Some, of course, followed because of the miracles they saw, but many others were beginning to see that Jesus taught something they had not heard before. In the beginning his close group, mainly his disciples and a few others, was small. Yet, within this revolutionary teaching he makes it clear there is room for everyone by making reference to “children of light”. This, of course, could end up being a very large group. Certainly, we hope this is so.
Lastly, this scripture indirectly states that Jesus Himself is the light: “While ye have the light, believe in the light.” This is a further allusion to his identity as the High Son of God, the Anointed One, who must by definition be also the “Son of Light”, or of the same light as his father. In essence he is saying as follows, that while I am here and you have me, believe in me to guide you, so that you can be the child of light your Father in Heaven and I, Jesus, would have you be.
These first steps in recognizing and dealing with the light of God are far more important than most would think at first glance. It is one of Jesus’ core teachings, because without the light there can be no manifestation, no understanding or enlightenment, and thus no growth for the soul. For the most strict view this then is the “place of oneness” which eventually is resolved in who you are (child of light), and asserts oneness with God and Jesus who are already at one. In the broader view it also encompasses faith, which beyond its own value is an adjunct to revealed knowledge, and provides continuation and stability to each person’s walk.
WALKING IN THE WAY
Within our scripture focus we see Jesus interested in the soul-mind that has identity as a child of God, thus the spirit created mind. It is a mind, or soul, that has belonging as child of light. Jesus tells us to trust in the light as an issue of confirming identity as well as to trust in the light as principle, and refers to himself as this light manifest, “while ye have the light”.
By contrast there is no reference nor credence given in the psychologically created mind of his times. These are minds that appear far too intellectual, full of extrapolated theology, yet lacking real knowing and lacking true relationship with God. They are not enlightened minds, not light-filled, but contain endless explanations and commentaries on the way things appear to be.
Aligned with the Pharisaical mind we ourselves become the worldly commanded, the order of the day, pursuing the psychological trail that promises much, but bears paltry fruit. Contrarily, Jesus offers us the enlightened view that penetrates every shield, veil, excuse and explanation mortal man might offer. If seen in the overall one could describe Jesus’ active ministry as one long bout with round after round describing and delineating on enlightenment principles. In short, Jesus did not come to earth to psychoanalyze, but to set free by knowing God within and without, and following God’s principles (9b).
By asking, seeking, and praying, and to shake free from your own ideas or view of self, and instead allow God’s view, this becomes a true act of spiritual power. It allows each person to give up the part of self standing in the way, and at once gives room to child of God, child of light. The focus, the seed planting, the prayer, the meditation is the thought structure through which the light moves, and the power of God’s light will begin to operate within the potential of your planted seed. This will give your planted seed life.
STEPPINGSTONES
1. Name the seed you have planted, then pray the light into that seed. Five to ten minutes is plenty. You may also think of it as the light of God, which it is, or the light of Jesus.
This prayer technique does a number of things: the light of God is flowed to nourish thought-seed, just as water flows to nourish natural seed; the soul is taking active participation with the light of God, the creative element; sincerity to initiate the process and faith to step forward are established; praying or meditating the light of God raises your thought vibration, increases velocity of thought; finally, it gives testimony to not only seeking God, but to working with God (10).
2. This brings us to a second step, which is to allow the light of the spirit of God into your walk even day to day. Some speak it out like unto prayer. The creative power of the spoken word does yield results (11).
3. It is good to give time over to the thought that we are the Sons and Daughters of Light. This is a good beginning place for all of us to become grounded in who we are. Even if the details of what that means are not revealed at the moment, to come to terms with yourself as a child of light is scripturally supported throughout, and is in particular a suitable study for those who walk in The Way.
copyright Avatar International, llc, 2006
END PART TWO OF THREE
STUDIES IN THE WAY
POTENTIAL AND LIGHT
The action of planting good seed, seed wedded to the life and light of God, eventually brings us to good harvest in the present. This planting of mental and spiritual seed describes an act of spiritual creation, spiritual becoming. It begins with planting seed, then nurtured with the creation power of light, God’s light, the light of the spirit of God within. This creative principle of planting good seed structures our experiences, and thus greatly influences how we live and learn as a soul. Since every soul plants and harvests each day, positive seed planting helps form a good foundation if done as a routine practice.
As we actually walk in The Way our soul literally begins to take on a new creation. This is motivated by the spirit of God within, and this would have to be accounted as part of the enlightenment walk. The light of God is moving and creating in us and through us. We are actually walking (spiritually) with purpose, viewing with the single eye. Your potential as a soul becomes light-filled-of-God, thus your soul within this light-filled potential becomes reestablished. Within this process of fulfilling light your spirit is leading the way, and the dialogue with spirit has begun-- quickening to cognition, the bringing forth of revealed knowledge, the development of a spiritual plan of wisdom for your life-- walking in The Way provides for spiritual progression from any circumstance or station in life, poor or rich, educated or uneducated **.
**
Jesus mentions frequently that the kingdom of God is here now. The enlightenment nature of walking in The Way is aligned with the walk itself. Walking in the way teaches that the enlightenment is the walk, and from the walk you become enlightened. It also emphasizes revealed knowledge by the spirit of God within as part of this process. Walking in The Way is an active doing work, and is less meditative by that active nature. This might help clear up some confusions for those who have studied other enlightenment teachings.
To further clarify, walking in The Way as Jesus taught it does require faith, for example. Initially each person comes forward with some measure of faith. Planting seed, which is one measure of faith, is what Jesus taught us to do, and holds many spiritual qualities for those who walk in The Way: faith that planting seed will sprout; faith in the process of growth (nourishing with light); faith that active participation makes a difference, and that you do not only pray and nourish, but walk; faith that as you walk new creation will occur within the soul. Other qualities might include: familiarity with the light of God (God is at hand); familiarity with the creation process of the spirit of God (God works in you); willingness to walk, not just talk; and, there are many more aspects of soul character that anyone who walks in The Way could add as witness to their own experience.
SONS OF LIGHT
JOHN 12:36 “While ye have the light, believe in the light,
that ye may be the children of light. (5)
(NIV) “Put your trust in the light while you have it,
so you may become sons of light.” (A)
Light now becomes a much more permanent fixture in the teachings of Jesus. One reason this is so is that we, as souls, are connected to the light, and in fact are the light, created of light. We also see redeeming power in the statement “may be the children of light” and “sons of light.” The redemption comes of believing or following the light you clearly see. This is in part a reference to Jesus himself, as he seems to indicate he is the light right before you, and then to step forward by faith (“trust in the light”) comes the demonstration, and thence the realization of identity-- the knowing of self as child of light. Although deeper realization or enlightenment may come at a later time, as this is how we experience and grow in any case, he is telling us who we are, and in doing so introduces us to the mystical aspect of soul identity.
He tells us that we are not exactly who we suppose ourselves to be, as we see ourselves as individuals, or within a family, or defined by what we do, as farmer, as mother. It implies that a person is not bound to worldly ritual to prove worth, but is a free standing child of God beholden only to Him who gave us life. It establishes relationship, hierarchy, spiritual order, and presents a revelation knowledge that begins to break with all old theologies, among them that God can be evil, or that an evil god created the earth. Jesus opens the door to soul identity, and does so by giving us the light.
Jesus anointed whole crowds, as we also saw later with the early church. This was not some random blast of light from God, but with it came His identity revealed, the one true God of which Jesus spoke, his father. From this we see light as an instument to pronounce enlightenment from without. Although some would give annointing a lesser statis, we do see that anointing does change hearts and minds, and that the anointed were among those who first followed Jesus. To the people of the times anointing was an incomprehensible spiritual phenomenon, and from all we can tell arrived with great power.
Now the spirit of God begins to express identity by manifesting light. Where before you were a sinner, and who cannot be cleansed except by ritual, now understand yourself (even amidst fault) as a child of light. This is an establishment of identity. Jesus is beginning to move people away from speaking only about the sin nature and the consequences thereof. He preaches trust instead of fear, and reflects the redeeming nature and the benefits thereof, even while here on earth. This is introduction to the loving redeeming God, not a god of ritual, or pomp, nor one of worldly superstition.
We view an interesting series of events in consciousness. Jesus gives us a real introduction to God himself, the Unknowable now presented. This is in turn confirmed by the light that God himself presents. This satisfied the crowds who wanted to see miracles outward pictured. We have anointing bringing forth the identity and potential of each soul, sometimes at the hand of Jesus and then later by the disciples. Soon after we arrive at the enlightenment teaching of Jesus. Jesus offered the true enlightenment, which is God miracle from within, The Way, which is more in line with the unrevealed knowledge Jesus says he will reveal. Thus Jesus provides form within knowing as to what this anointing and enlightenment message is all about.
We also find in the last part of this scripture that Jesus is calling us forth -- “that ye may be the children of light” is to some extent an invitation to be a part of this group of souls who are beginning to understand and follow him. Some, of course, followed because of the miracles they saw, but many others were beginning to see that Jesus taught something they had not heard before. In the beginning his close group, mainly his disciples and a few others, was small. Yet, within this revolutionary teaching he makes it clear there is room for everyone by making reference to “children of light”. This, of course, could end up being a very large group. Certainly, we hope this is so.
Lastly, this scripture indirectly states that Jesus Himself is the light: “While ye have the light, believe in the light.” This is a further allusion to his identity as the High Son of God, the Anointed One, who must by definition be also the “Son of Light”, or of the same light as his father. In essence he is saying as follows, that while I am here and you have me, believe in me to guide you, so that you can be the child of light your Father in Heaven and I, Jesus, would have you be.
These first steps in recognizing and dealing with the light of God are far more important than most would think at first glance. It is one of Jesus’ core teachings, because without the light there can be no manifestation, no understanding or enlightenment, and thus no growth for the soul. For the most strict view this then is the “place of oneness” which eventually is resolved in who you are (child of light), and asserts oneness with God and Jesus who are already at one. In the broader view it also encompasses faith, which beyond its own value is an adjunct to revealed knowledge, and provides continuation and stability to each person’s walk.
WALKING IN THE WAY
Within our scripture focus we see Jesus interested in the soul-mind that has identity as a child of God, thus the spirit created mind. It is a mind, or soul, that has belonging as child of light. Jesus tells us to trust in the light as an issue of confirming identity as well as to trust in the light as principle, and refers to himself as this light manifest, “while ye have the light”.
By contrast there is no reference nor credence given in the psychologically created mind of his times. These are minds that appear far too intellectual, full of extrapolated theology, yet lacking real knowing and lacking true relationship with God. They are not enlightened minds, not light-filled, but contain endless explanations and commentaries on the way things appear to be.
Aligned with the Pharisaical mind we ourselves become the worldly commanded, the order of the day, pursuing the psychological trail that promises much, but bears paltry fruit. Contrarily, Jesus offers us the enlightened view that penetrates every shield, veil, excuse and explanation mortal man might offer. If seen in the overall one could describe Jesus’ active ministry as one long bout with round after round describing and delineating on enlightenment principles. In short, Jesus did not come to earth to psychoanalyze, but to set free by knowing God within and without, and following God’s principles (9b).
By asking, seeking, and praying, and to shake free from your own ideas or view of self, and instead allow God’s view, this becomes a true act of spiritual power. It allows each person to give up the part of self standing in the way, and at once gives room to child of God, child of light. The focus, the seed planting, the prayer, the meditation is the thought structure through which the light moves, and the power of God’s light will begin to operate within the potential of your planted seed. This will give your planted seed life.
STEPPINGSTONES
1. Name the seed you have planted, then pray the light into that seed. Five to ten minutes is plenty. You may also think of it as the light of God, which it is, or the light of Jesus.
This prayer technique does a number of things: the light of God is flowed to nourish thought-seed, just as water flows to nourish natural seed; the soul is taking active participation with the light of God, the creative element; sincerity to initiate the process and faith to step forward are established; praying or meditating the light of God raises your thought vibration, increases velocity of thought; finally, it gives testimony to not only seeking God, but to working with God (10).
2. This brings us to a second step, which is to allow the light of the spirit of God into your walk even day to day. Some speak it out like unto prayer. The creative power of the spoken word does yield results (11).
3. It is good to give time over to the thought that we are the Sons and Daughters of Light. This is a good beginning place for all of us to become grounded in who we are. Even if the details of what that means are not revealed at the moment, to come to terms with yourself as a child of light is scripturally supported throughout, and is in particular a suitable study for those who walk in The Way.
copyright Avatar International, llc, 2006
END PART TWO OF THREE
ref1SP
Ref1SP
POTENTIAL
(1) Lk. 17: 20, 21 “The kingdom of God cometh not with observation:
(21) Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” Jesus makes many statements concerning awakening in general. Here he seems more interested in the individuals understanding of the kingdom of God, that it is within and with us now. It is of the moment and alive, with us, at all times.
(1) Lk. 22: 29 “And I appoint unto you a kingdom, as my father hath appointed unto me;” Here Jesus broadens his ministry in an encompassing manner, sharing with those who went through trials and tribulations with him. Jesus also hints at his own spiritual identity in, “father hath appointed to me”, which refers to the kingdom to come, and that he is master over this kingdom. Later he also says this heavenly kingdom of God is here now, Lk. 12: 32, Mary 4: 34-37. The first is a promise, the second the enlightenment statement of Kingdom (God) realization.
(1) Greek POxy3 Jesus said, “If those who attract you say, ‘See, the Kingdom is in the sky,’ then the birds of the sky will proceed you. If they say to you,’It is under the earth,’ then the fish of the sea will proceed you. Rather, the Kingdom of God is inside you, and it is outside of you. [Those who] become acquainted with [themselves] will find it; [and when you] become acquainted with yourselves, [you will understand that] it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty.” To get to know the god within, or what is usually referred to as the spirit of God within; to not be distracted by voices telling you otherwise; then you come to soul identity, which are sons and daughters of the living father; to not know these things and yourself within them is spiritual poverty. All of the above give dimension to kingdom of God, kingdom of God within, and the sharing of kingdom relative to Jesus.
(2) Luke 12: 42-44 “And the Lord said, “Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them [the servants] portion of meat in due season? (43) Blessed is that servant, whom his lord when he cometh shall find so doing. (44) Of a truth I say unto you, that he will make him ruler over all that he hath.” Faithfulness to task is wisdom. Leadership (ruler over all) without wisdom cannot coexist well. Jesus is reflecting wisdom in spiritual preparation.
(2) Thomas (103) “Fortunate is the man who knows where the brigands will enter [may mean wisdom about his own negativity] so that he may get up, muster his domain [see the problem coming], and arm himself before they invade.” Wisdom about self, or soul nature, and spiritual preparation seems to be indicated here.
(3) Thomas (8) He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear.”
(4) Mt. 17: 20 “...faith as a grain of mustard seed, ye shall say to this mountain, Remove hence to yonder place; and it shall remove;”. “Should not feel... problems are insurmountable”, comes in many scriptural forms as a faith message, as in the following two scriptures.
(4) Thomas (48) Jesus said, “If two make peace with each other [agreement?] in this one house, they will say to the mountain [problem], ‘Move away,’ and it will move away.”
(4) Lk.6: 38 “Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.”
This gives the basic message of act and God will respond, or the faith message that you can begin even in most lowly circumstances (see Prodigal Son). Everything you give forth will be returned twice over, over flowing. Cause and effect is made clear, and becomes not only a law but a part of basic relationship with God. Thus, if we also consider cause and effect, faith that showeth works takes on a widening significance. We see the soul as learning how to create, as in “Give”, or initiate, and it will be initiated (given) back unto you.
(5) Matt. 6: 28, 6:30 “Consider the lilies of the field” 6:30, “Wherefore if God so clothe the grass of the field... shall he not much more clothe you, O ye of little faith?”
(5a) Philip, saying 92 “Farming in the world requires the cooperation of four essential elements. A harvest is gathered into the barn only as the result of the natural action of water, earth, wind and light. God’s farming likewise has four elements-- faith, hope, love, and knowledge. Faith is our earth, that in which we take root. And hope is the water through which we are nourished. Love is the wind through which we grow. Knowledge, then, is the light through which we ripen.”
This scripture offers good symbolism: roots in good soil (faith), daily hope which offers promise and continuity to our walk, love throughout as the wind bloweth, knowledge which shows us the way, or revealed knowledge as the light of the mind.
PARABLE OF SOWER
(6) Philip, saying 11 “Truth, which existed since the beginning, is sown everywhere. And many see it being sown, but few are they who see it being reaped.” Jesus explains that truth is readily available, it is everywhere because it is sown everywhere. Later he tells us that some seed does not take due to the condition of the soil (mind). But, here, at least, he gives us the revelation that God is everywhere, and thus His knowing is everywhere. That God himself (by inference) is spreading seed, but no one is getting real understanding (reaping).
(7) Matt. 6: 22 “If your eyes are good , your whole body will be full of light.”
If you can spiritually see and understand then light will fill the soul.
(7) Luke 8:10 He said, “The secrets of the knowledge of the kingdom of God has been given to you, but to others I speak in parables, so that, ‘though seeing, they may not see; though hearing, they may not understand.’ (11) This is the meaning of the parable: The seed is the word of God.” Gives reference to revealed knowledge, that part of the kingdom is knowledge, and that there is a secret teaching, which later is written within the knowing gospels. “The seed is the word (creation, knowing) of God.” It is not so much what to do or not do, but deals more closely with how the soul participates with the spirit of God in creative consciousness, which is also closer to the inner teachings of The Way-- how the mind becomes enlightened.
(7a) Philip 4 “But if any man reap in winter he will not actually reap but only pluck out, since it will not provide a harvest for such a person.” To pluck out is only half of the completed process?
(8) Philip, saying 4 “Those who sow in winter reap in summer. The winter is the world, the summer the other Aeon (eternal realm). Let us sow in the world that we may reap in the summer [heaven].”
(8) Philip, saying 29 “Compare the perfect man. It is through powers which are submissive that he ploughs, preparing for everything to come into being.”
Man submits to the plow so that he may plant the seed. This is perfect behavior, and what a perfect man would do. Everything comes into being due to this preparation.
Now Philip talks about “powers”, which are essentially attributes of character (in this case submission) and how they should be employed. This in turn gives us access to the so-called mystical secrets, the higher knowledge so many seek. Philip says it is through submission, not bombastic behavior, that everything is prepared to come into being. To submit at the right time and in the right manner (in this case yoked to a plow to create furrows for seed) is a powerful attribute of character, cultures the mind, and one which makes way for new creation.
END
CRE
POTENTIAL
(1) Lk. 17: 20, 21 “The kingdom of God cometh not with observation:
(21) Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” Jesus makes many statements concerning awakening in general. Here he seems more interested in the individuals understanding of the kingdom of God, that it is within and with us now. It is of the moment and alive, with us, at all times.
(1) Lk. 22: 29 “And I appoint unto you a kingdom, as my father hath appointed unto me;” Here Jesus broadens his ministry in an encompassing manner, sharing with those who went through trials and tribulations with him. Jesus also hints at his own spiritual identity in, “father hath appointed to me”, which refers to the kingdom to come, and that he is master over this kingdom. Later he also says this heavenly kingdom of God is here now, Lk. 12: 32, Mary 4: 34-37. The first is a promise, the second the enlightenment statement of Kingdom (God) realization.
(1) Greek POxy3 Jesus said, “If those who attract you say, ‘See, the Kingdom is in the sky,’ then the birds of the sky will proceed you. If they say to you,’It is under the earth,’ then the fish of the sea will proceed you. Rather, the Kingdom of God is inside you, and it is outside of you. [Those who] become acquainted with [themselves] will find it; [and when you] become acquainted with yourselves, [you will understand that] it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty.” To get to know the god within, or what is usually referred to as the spirit of God within; to not be distracted by voices telling you otherwise; then you come to soul identity, which are sons and daughters of the living father; to not know these things and yourself within them is spiritual poverty. All of the above give dimension to kingdom of God, kingdom of God within, and the sharing of kingdom relative to Jesus.
(2) Luke 12: 42-44 “And the Lord said, “Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them [the servants] portion of meat in due season? (43) Blessed is that servant, whom his lord when he cometh shall find so doing. (44) Of a truth I say unto you, that he will make him ruler over all that he hath.” Faithfulness to task is wisdom. Leadership (ruler over all) without wisdom cannot coexist well. Jesus is reflecting wisdom in spiritual preparation.
(2) Thomas (103) “Fortunate is the man who knows where the brigands will enter [may mean wisdom about his own negativity] so that he may get up, muster his domain [see the problem coming], and arm himself before they invade.” Wisdom about self, or soul nature, and spiritual preparation seems to be indicated here.
(3) Thomas (8) He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear.”
(4) Mt. 17: 20 “...faith as a grain of mustard seed, ye shall say to this mountain, Remove hence to yonder place; and it shall remove;”. “Should not feel... problems are insurmountable”, comes in many scriptural forms as a faith message, as in the following two scriptures.
(4) Thomas (48) Jesus said, “If two make peace with each other [agreement?] in this one house, they will say to the mountain [problem], ‘Move away,’ and it will move away.”
(4) Lk.6: 38 “Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.”
This gives the basic message of act and God will respond, or the faith message that you can begin even in most lowly circumstances (see Prodigal Son). Everything you give forth will be returned twice over, over flowing. Cause and effect is made clear, and becomes not only a law but a part of basic relationship with God. Thus, if we also consider cause and effect, faith that showeth works takes on a widening significance. We see the soul as learning how to create, as in “Give”, or initiate, and it will be initiated (given) back unto you.
(5) Matt. 6: 28, 6:30 “Consider the lilies of the field” 6:30, “Wherefore if God so clothe the grass of the field... shall he not much more clothe you, O ye of little faith?”
(5a) Philip, saying 92 “Farming in the world requires the cooperation of four essential elements. A harvest is gathered into the barn only as the result of the natural action of water, earth, wind and light. God’s farming likewise has four elements-- faith, hope, love, and knowledge. Faith is our earth, that in which we take root. And hope is the water through which we are nourished. Love is the wind through which we grow. Knowledge, then, is the light through which we ripen.”
This scripture offers good symbolism: roots in good soil (faith), daily hope which offers promise and continuity to our walk, love throughout as the wind bloweth, knowledge which shows us the way, or revealed knowledge as the light of the mind.
PARABLE OF SOWER
(6) Philip, saying 11 “Truth, which existed since the beginning, is sown everywhere. And many see it being sown, but few are they who see it being reaped.” Jesus explains that truth is readily available, it is everywhere because it is sown everywhere. Later he tells us that some seed does not take due to the condition of the soil (mind). But, here, at least, he gives us the revelation that God is everywhere, and thus His knowing is everywhere. That God himself (by inference) is spreading seed, but no one is getting real understanding (reaping).
(7) Matt. 6: 22 “If your eyes are good , your whole body will be full of light.”
If you can spiritually see and understand then light will fill the soul.
(7) Luke 8:10 He said, “The secrets of the knowledge of the kingdom of God has been given to you, but to others I speak in parables, so that, ‘though seeing, they may not see; though hearing, they may not understand.’ (11) This is the meaning of the parable: The seed is the word of God.” Gives reference to revealed knowledge, that part of the kingdom is knowledge, and that there is a secret teaching, which later is written within the knowing gospels. “The seed is the word (creation, knowing) of God.” It is not so much what to do or not do, but deals more closely with how the soul participates with the spirit of God in creative consciousness, which is also closer to the inner teachings of The Way-- how the mind becomes enlightened.
(7a) Philip 4 “But if any man reap in winter he will not actually reap but only pluck out, since it will not provide a harvest for such a person.” To pluck out is only half of the completed process?
(8) Philip, saying 4 “Those who sow in winter reap in summer. The winter is the world, the summer the other Aeon (eternal realm). Let us sow in the world that we may reap in the summer [heaven].”
(8) Philip, saying 29 “Compare the perfect man. It is through powers which are submissive that he ploughs, preparing for everything to come into being.”
Man submits to the plow so that he may plant the seed. This is perfect behavior, and what a perfect man would do. Everything comes into being due to this preparation.
Now Philip talks about “powers”, which are essentially attributes of character (in this case submission) and how they should be employed. This in turn gives us access to the so-called mystical secrets, the higher knowledge so many seek. Philip says it is through submission, not bombastic behavior, that everything is prepared to come into being. To submit at the right time and in the right manner (in this case yoked to a plow to create furrows for seed) is a powerful attribute of character, cultures the mind, and one which makes way for new creation.
END
CRE
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