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