Silence of the Desert

In desert lands birds are scarce, creatures bound to the land seldom appear, and people are rare.  The desert stretches out and into the void the mind drifts, with the desert holding the silence.  For those who have lived in the desert, and I have, the sameness and emptiness can be overwhelming.  After viewing the surroundings, which does not take too long, the man returns to settle into the lifeless habitation.

Along the way, Nazarites would encounter the occasional village, help in the labor, or converse on scripture, but at some point, their times of retreat would take them over.  Some sought visions, others sought wisdom and the will of God.  Still, others sought the Profound Peace.  It is unlikely any left the desert unaffected, and it is only the one who seeks who embraces the solitude.  Such would be the course for John.

The Mojave

During his sojourn, John would ponder scriptures and wisdom teachings shared by the priests in En-Gedi and Qumran, but his anointing would come from a different source.  Directly from God Himself?  By the hands of the Elect?  Was it transferred through the Archangel Gabriel?  We may never capture the vision John received, or how it came, but by the dark of desert night, or during the blaze of day, the vision became enhanced as John neared his time of preachment.

Of course, there is a second possibility.  Remember that John was consecrated as a Nazarite from birth.  Even as a child his training would have begun.  It might be difficult to determine exactly what this training would entail, but as he grew in age John was to become a soul of special interest.  Zacharias, John’s father, had given a well-known prophecy concerning John, with the term, “raising up a horn of salvation,” being the keynote.  A second reason of great importance, and often overlooked, is Luke 1.15, spoken by the angel of visitation* to Zacharias, “and he shall be filled with the Holy Ghost, even from his mother’s womb.”  In other words, John was awake in the manner we seek wakefulness, from his birth. Considering these prophecies, Essene priests would give John special attention.  Perhaps it was they who perceived the truth about John, spurred on by Zacharias’ prophecy, and who confirmed John’s place within Judaism.

*Archangel Gabriel

The “horn of salvation” might be assumed as John himself, but Luke 1.76 reins this thought into line, “for thou shalt go before the face of the Lord to prepare His ways,” this is relative to the coming Messiah.  Luke 1.17, “And he shall go before him (Messiah) in the power and spirit of Elias (Elijah).”  As we see in scripture, John understands that it is not he, but the “raising up” points to some other, Jesus. Luke 3.1-2, tells us that John’s calling came when Caiaphas (successor to Aaronic priesthood) was the high priest and Annas (successor to Moses) was the head of the Sanhedrin.

John’s identity is somewhat designated when he states, “I am a voice of one crying in the wilderness, Make straight the way of the Lord,” in answer to the mysterious question, ‘Art thou the teacher, the prophet, or Elijah’.  From, Jn. 1.25, “Why baptizest thou then, if thou be not that Christ (Messiah=Anointed One), nor Elias (=Elijah, also, one who shows the way), neither that prophet?”

John 1:25

And they asked him, and said unto him
They put a question, by saying to him, why baptizest thou then, if thou be not that Christ, nor Elias,
neither that prophet?
“since he denied that he was the Messiah, or Elias that was to come before the Messiah, according to the expectation of the Jews, or that prophet, or a prophet, they demand by what authority he introduced a new rite and ordinance among them, which they had never been used to; for though there were divers washings or baptisms among them, enjoined by the law of Moses in certain cases, and others which obtained by tradition, as the immersion of themselves after they had been at market, and of cups, pots, brazen vessels, and tables, yet nothing of this kind that John administered: and as for the baptism of proselytes, it seems to be of a later date than this, and had no manner of likeness to it. The ordinance John administered was such, as they apprehended that no one ought to practise, unless he was the Messiah, or his forerunner, or some eminent prophet; they insist upon it therefore, that since he denied he was either of these, that he would show his credentials, and what commission he had from God to baptize; or they suggest he was liable to be called to an account by their Sanhedrin, and be condemned as a false prophet, or an innovator in religious affairs.”*

*biblestudytools.com

John was not known to the wider public before he began his ministry.  As mentioned before, his sojourns amongst the people would have been more limited.  Being an unknown factor, the questioning by the Pharisees would require a straightforward answer.  However, the answers they seek cannot be straightforwardly given, for that answer would have to be in context to the rigor of their current understanding, of which both John and then Jesus were not.  Although they could condone the forerunner, who was expected, they could not fashion the wisdom nor the preaching message of John within themselves.  They would not encompass John, much less Jesus.

“He was more industrious to do good than to appear great; and therefore waved anything of himself till he was legally interrogated.”   Further on, “The Jews expected the person of Elias to return from heaven, and to live among them, and promised themselves great things from it.”*  John faced a similar problem as Jesus, as both were not known to the Pharisees nor the Sadducees; both may be then brought on charges as being false prophets or those who are ‘innovating’, meaning not in the strictness of the law (performance) as well as strict legal interpretation as it was currently understood.

The comment, “great things from it,” is important.  For the Pharisees expected to be praised for keeping the letter of the law, holding the fort for the populous, if you will, and thereby designated themselves as the most holy, or even perfectly holy, as in perfectly keeping the law.  “He was the Elias [Elijah] that God had promised, not the Elias they had foolishly dreamed of.”

 *From Matthew Henry’s commentary, John 1.19-28.

What was this message, and what was the interpretation of scripture left unattended?

“According to alchemists themselves—and this is the key to the Grail mystery—the vessel could at times be identical to its contents, implying a unitive or monistic level of reality above or beyond the dualistic mode of ordinary perception.

“Recall the words of Jesus in the Gospel of Thomas (Saying 89): “Why do you wash the outside of the cup?  Do you not realize that he who made the inside is the same one who made the outside?”  Alchemists understood this mystical passage; they were aware… that the experimenter is an integral part of the experiment… Yet the words of Jesus as recorded by Thomas indicate that revelatory insights about non-dual reality are not the exclusive Provence of cutting-edge scientists or even anachronistic alchemists—on the contrary, they are available to everyone.  Such fortunate experiences are usually associated with meditation, contemplation, and prayer… for example, in a fleeting instant when we succeed momentarily in suspending our beliefs about the world and about what is possible.  Quite suddenly, the arbitrary distinction of “self and “other” vanishes… inside and outside are revealed to be one and the same.”

*Mark H. Gaffney, Gnostic Secrets of the Naassenes. Inner Traditions, Rochester, Vermont, 2004, p. 153.

This extended quote directs us to Jesus pointing out the failure of Pharisaic legalism, which of nature is divisive, yielding either obedience or disobedience, guilt or innocence, but within the middle removes measures of compassion and emphasizes iota, not wholeness, following the law but offering no true pathway unto God.  Matt. 23.25: “Woe to you scribes [probably Essene scribes] and Pharisees, hypocrites!  for you clean the outside of the cup and of the platter, that the outside of them may be clean, but within they are full of extortion and excess.  (26) Thou blind Pharisee, cleanse first that which is within the cup and the platter, that the outside of them may be clean also.  (27) …for ye are like unto whited sepulchers*, which indeed appear beautiful outward, but within are full of dead men’s bones, and of all uncleanness.  (28) Even so ye also outwardly appear righteous unto men, but within ye are filled with hypocrisy and inequity.”

*Whited sepulchers:” higher ranking Essene scribes and priests wore white, leading to “…(29) because ye build the tombs of the prophets; … (30) we would not have been partakers with them in the blood of the prophets; … (31) Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.”

What does this tell us about John?  Like Jesus, John denounced the Pharisees and Sadducees and directed a new unity around a baptism symbolizing purification (water baptism), beginning with the confession of sin and the concomitant recognition of sin nature.  Although John may have held to strict legal obedience, as those of Qumran espoused, he recognized also that the law had to be catapulted, arisen if you will, onto a higher moral plane, one that would signify a new beginning relative to the legal foundation, yet to be completed by the coming Messiah.

The cleansing and purification of the soul, the rinsing day by day, and waiting for the coming of age, there can be little doubt that John’s isolation in the desert led to a new vision and a new era for Judaism.  Every sign is apparent, for his is a revelatory message, not a legalistic one.  He does not unroll a scroll to be read in the synagogue, he is the scroll, written on his heart and accompanied by the Vision, revelation alive, giving life instead of rules, offering hope instead of repetition and subjugation.

From The Exhortation, Damascus Document, DSS: “God loves knowledge.  Wisdom and understanding He has set before Him, and prudence and knowledge serve Him.  Patience and much forgiveness are with Him towards those who turn from transgression; but power, might, and great flaming wrath by the hand of all the Angels of Destruction towards those who depart from the way and abhor the Precept.  They shall have no remnant or survivor.”*

*Translated by Geza Verses, (section II) The Complete Dead Sea Scrolls in English.

The calling out of the mystic beckons as we read the above passages.  In most cases, today’s Christian looks without when he prays, but Jesus tells us God’s kingdom is within.*  The spirit within, the light that animates the soul, lies within us.  Certainly, John would know of this secret but during his spiritual growth would have to temper his soul to it.  Even within the context of his upbringing, John is still a man, brought to purpose, fulfilling his mission, with the success of his mission bringing him to an early death.

*Lk. 17.21, “the kingdom of God is within you.”

The post Silence of the Desert appeared first on The Way Missions.

I. Basic Community- 

strict religious society (celibacy) (celibate-separatists)- even ‘camps’ within towns maintained separation)/ “Man carrying water scripture.”

more normative society (Marriage) (b); Jesus has no problem mixing with others (give scriptures).  [Was Jesus married?]

[New Covenant: Jer. 31.31-33, especially v. 33, “I will put my law on their inward parts, and write it in their hearts; and will be their God, and they shall be my people.”  This sounds like a shift from the strict rule (outward) into the heart teaching Jesus will later espouse (inward).]

predestination–no predestination (b) (Further text hangs on the P.Son, (give scripture PS)

“The sect divided humanity between the righteous and wicked and asserted that everything that happens in the world is irrevocably predestined.”

Prodigal Son

Parable of the Prodigal Son (more on the parable itself, or continue after this section)

1. This parable associates each individual as a member of the family of man and child of God.  All men and women are included much as if it were a literal family, or represents the whole of the family of man, since it is that this father is being addressed by his youngest son.  The father of the sons represents, “The God Who For Us Gives All Things.”  (Jesus sets the background and conditions) and later the pathway back to God.  

The Father is portrayed as the source, and within this parable, the two very different sons are inspected. The eldest is dutiful but lacks imagination; he later will reveal himself as perceiving what he has earned and thus how he should be treated, as the younger son (after suffering) gladly receives what is offered.*

*Receive what God offers, but not by man’s commandments (vs.).  This scripture reflects Abel.

Jesus speaks a great deal on the matter of receiving (list scriptures & give brief commentary).  

Mt. 21.21-22

Mt. 4.19: “And the cares of this world..,”—pathway minimizes these cares or worries, your inner journey and how you handle affairs is more important.  “…deceitfulness of riches…lusts of other things entering in, choke the word, and it becomes unfruitful.”  As to worldly matters, abundance is the proper goal.  From abundance, riches begin to flow.  Abundance prepares one for wealth, should one choose wealth, but the pursuit of ever more money should be carefully considered.  Jesus did not prosper the idea of pursuing wealth, instead, he prospered the idea of spiritual and (physical abundance?). 

Mk. 4.20: entails understanding on different levels.  This scripture embodies a secret key to how to receive and what you should move toward, which is the greater understanding (receiving) and the more expansive embodiment (harvest).  Receiving is developed from how and where you sow.  Reaping is a harvesting opportunity, ‘The fields are already white to harvest’, John 4.35.

Mk. 4.21: “Is a candle brought to be put under a bushel, or under a bed?”  This is the instigation to manifest, to actually perform in the manner of your pathway.  A person cannot provide dinner unless the harvest has been brought in.  

Mk. 4.22: “For there is nothing hid which shall not be manifested; neither was anything kept secret, but that it should come abroad.”  This scripture tells us that what is within you will manifest regardless of whether you think you can control the manifestation or not.  Nothing is hidden, it will manifest.  The caveat is to develop from within what is good and bountiful, such that the manifestation is positive or constructive.

These principles Jesus speaks of were known and kept as secrets within the priesthood.  The mercurial routes people take to hide, to cover up, to defend their intellectual manner of perceiving reality, are to no avail.  People believe that they can keep some evil inclination secret and control it; Jesus teaches just the opposite, that it will manifest regardless of your efforts.  

Whether within marriage, business, or family, all that is you will be revealed.  The pathway is not for those who rub their eyelids and ask if the sun has come up, it is for those who choose, those who will sow the seeds that lead to that shining city upon the hill.

The Way that Jesus teaches has more to do with what we receive (harvest) than it does with how we determine what we have earned or what we think is fair.  Removing ‘fairness” allows a person to receive; remember the master who reaps where he does not sow?  Opportunity can be part of abundance, yet no one can determine fairness in such a situation.

Pharisees perceived themselves as followers of many righteous rules, thus leading to an earned righteous deliverance.  Osseaen Essenes were similar in outlook, especially within the priesthood.  Yet, they cannot receive Jesus’ teaching.  They are the first son, sober but lacking in the effervescent nature of the spirit.

The youngest son denotes publicans, non-practicing Jews (yes, there were some), and those whose lives would be described as sinful, whether financial (Sadducees), moral, or ethical, especially concerning connivance or greed.

[No soul is predestined into sin or destruction.]

“They preferred belief in Fate to freedom of the Will and, rejecting the notion of bodily resurrection, envisaged a purely spiritual afterlife.” p. 47/

Acts 1.10; Mt. 23.27-29.  Mt. 23.26-27, shows what souls need to do to change, inferring no predestination—those who think they are ‘the righteous’ and will be saved from perdition are those who face a renewal of the soul.

¤

The roots of the prodigal son lie within a much deeper conflict—to remove the commandments or overseership of the Father means that you will now become your own god, “You will be like God.”  This crossover point is based on the notion that your ideas are better than the Father’s, it is demanding; its nature is licentious, for the choice to entertain evil will transfer to each personally, and lawlessness abounds.  Adam and Eve faced a similar dilemma.

The true state of how far man has lost consciousness (fallen) is basically described above.  To sin you must run from God (Father) as the son does.  You make bad choices that plague thee, lessons remain unlearned.  The demand for settlement is much like embezzlement or extortion—’ if you do not give me what I want I shall be unhappy and despise you’.  “It is rightfully mine, why not now?!”  (Satan’s argument to Eve ), Adam and Eve.

Not becoming settled with God opens the door to the winds that blow.  A key component of the Way is to stabilize soul progression by sowing a constructive pathway.  Soon, running from his father and the farm (God) the prodigal soothes his first rush of freedom with indulgences, unfortunately until all of his money is gone—Lust often leads to poverty!

Ref. [“Lord, Lord” but I knew them not.]. 

hating enemies–loving enemies (b)

DSS quotes

(Jn. 15.25,  “They hated me without a cause.” (Insert J. comments)

—————————————————————————————————————————————

Keepers of secret knowledge–Revealer of secret knowledge (x)

[quotes from Dead Sea Scrolls, community rule, office of the Master]

(Parable teaching meant only for the priesthood is revealed.)

(Spoke to soul identity (disciples) (himself) (Pharisees, Ossean Essene, ( list scriptures)

(Reference other articles for discussion: Early History of The Way)

ministry within the group (commune)–ministry to all, all included in the kingdom (x)

Covenant is Law, for justice, and for purity before the Lord–Love/Forgiveness, communion with God (by actions, not just ritual), 2. heart teaching quickens the awakening of the spirit within (k)

1. scriptures concerning heart teaching, also awakening or asleep.

The Law is the guide (detail of the law (“…study the law continually”)–spirit is the guide (3. revealed knowledge pathway, (“Be like God ref..”) (k)

purity=celibacy within the community, priests, and laymen.             Jesus=many quotes concerning purity laws; Laws of God superceed=          1. more expansive, pure heart, without intent to harm=heart teaching, you live with God in your heart, the spirit is active.

The Demiurge (Evil) can be overcome by purity & Law (outward attribution)–Demiurge is overcome (delivered by) the spirit (within) (inward attribution) (k)

Jesus taught that sin was created at the moment, that is, that you originate sin, but other than your creation, sin does not exist; there are evil influences, [but there is no wicked creator concerning the earth plane.]  All is God, all is one. For the person, this equates to wholeness.

The post Jesus and The Way appeared first on The Way Missions.

Matthew’s scripture in 22.37-39, propers the love of God and the love of others (neighbor).  These scriptures are repeated in Mark 12.30-33 and Luke 10.27.  The love theme is furthered in John, from chapters 13.34 through 16.27.  John also relates sayings concerning Unity and Oneness.   “…but ye know Him; for He dwelleth with you, and shall be in you,” from John 14.17, gives breadth to the principle of Oneness.  These scriptures point out why the Path of the Way is often described as the Path of Love, or the Path of Oneness.  

Love is a creative and unifying force.  

Seeding unto the stars.  If all is love, then love is one.

In John 13.34, a principle of unity within discipleship is given: (34) A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another.  (35) By this shall all men know that ye are my disciples, if ye have love one to another.”  Unity and love are shared principles, as each one nourishes the other, as we observe in the phrase, “all men know that ye are my disciples (unity), if ye have love for one another.”   

The disciples faced many adversities as they undertook their missions.  They also had at least one companion, bringing to mind the scripture, “Where two or more are gathered in my name, there I am in the midst of them,” in Matt. 18.19-20.  A reservoir of unity can be relied upon when life delivers a sudden jolt or when many circumstances impinge upon you. Unity can also be a key component for a successful ministry, as the disciples will soon discover.

Either unity, oneness, or love are good themes for which to sow good seeds and can send many doubts and discomforts flying away.

The 4 Commandments of Love

1. “Love the Lord your God with all thy heart, mind, soul, and strength,” Matt. 22.37-39.

This statement recognizes the spirit of all creation and displays gratitude through love.  “Love the Lord your God…” is devotional and expresses respect and reverence. Wholeness and Unity follow by commitment, “…with all thy heart, mind, soul, and strength.”  The attributes of Love, Wholeness with God, and Unity in purpose, designate a correct and righteous position.  This scripture alone is good ground and should have good seed sown upon it.

Deut. 6.4-11; (4) “Here, O Israel: The Lord our God is one Lord.”  God is one, Himself only, which is often interpreted as the Monad (gnostic).  (5) “And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.”  The foundation (first) of all other laws is love.  (7) “And thou shalt teach them diligently unto thy children,” meaning to hand down the personal love of God.  Individual to each soul, this inheritance might be understood as entering the spiritual promised land, v. 10-12:  “And it shall be when the Lord thy God shall have brought thee into the land which He sware unto thy fathers, to Abraham, to Issac, and to Jacob, to give thee great and goodly cities, which thou buildest not, (11) And houses full of all good things, which thou fillest not, and wells digged, which thou diggest not, vineyards and olive trees, which thou plantest not; when thou shalt have eaten and be full; (12) then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage.”  

The promised land can be understood as in the physical, but as a lesson is more correctly interpreted spiritually.  This scripture is telling each person that if they put themselves in the right position with God, which is at One (unity) and expressing love (creation), then prayers become answered and that which you do not have in abundance, illustrated as a well, can be delivered to you.  Throughout scripture, remembering God in his person remains preeminent.  Jesus later reveals the spirit of God within.   In this scripture, coming out of bondage is not only referred to in the physical world but also as an ascension into spiritual freedom—God sets free.  Mentioning wells, vineyards, and olives, and that they did not dig or plant, points to bounty after a time of suffering or enslavement, but also points out personal access to the One God who may deliver bounty.  

Jesus refers to this spiritual bondage when he states he has come to set the captives free.  Jesus’ reference is toward having the spirit awakened in thee as opposed to not having the spirit, thence remaining captive to the mortal condition, without knowledge, without understanding, and left with the blind who guide the blind.  

2. “Love your neighbor (those near you) as yourself,” Matt. 22.39.

The unity of love is expressed once more, as all are Children of God.  To love others as yourself establishes this unity principle—God loves all his children equally. Underscoring oneness, the principle of universal and equal love defines and is basic to the kingdom itself—God is One.  Sowing seed into universal love can break down barriers, both within and without, and is a powerful crop to harvest.

Lev. 19.11-18; (11) “Ye shall not steal, neither deal falsely, neither lie to one another,” begins the discourse for the society God wants.  Note v. 15, “Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, not honor the person of the mighty: but in righteousness, thou shalt judge thy neighbor.”—Judgments should be made from the well of love and wisdom.  (18) “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself, I am the Lord your God.”  The love-teaching appears early on in scripture, is fundamental, and underpins all other teachings.  Jesus brings Israel back to the love principle, part of the final interpretation of the Law and the Prophets (see Jesus the Nazarene).

3. “That ye love one another; as I have loved you, that ye also love one another (that others know you are my disciples, v. 35),” John 13.34.

Love for one another is important within smaller groups and helps to extend love to others. “That others know you are my disciples” speaks to the commitment to discipleship (to be more like Christ) and to the new man (Eph. 4.24) who walks in the manner of Christ or his nature.

John 13.34-35, “A new commandment I give unto you, That ye love one another; as I have loved you…”  Jesus uses himself as an example, something most of us could not do, and establishes unity and relationship; Jesus also issues a commandment, another indication of position or identity.  “That ye also love one another. (35) By this shall all men know that ye are my disciples, if ye love one to another.”  This statement establishes love as a modem of identity (how others will know you) and puts love at the root of all teachings and relationships, especially within the church (see Epistle of James).

4. “Love your enemies, bless them who curse you, do good to those who hate you, and pray for those who persecute you,” Mt. 5.43-48.

This scripture asks that each man rise above the common standard of love, such as for wife and children, but to engage spiritual wholeness and confront affliction (persecutions) with prayer.  This blessing nature becomes a cornerstone of the Way.  The entrance into wholeness begins to define each person’s pathway, and because loving enemies and praying for them is difficult, working in this area (sowing, praying, and speaking) will break old grudges and bad thinking habits.

Matt. 5.43-48, “Ye have heard that it hath been said, ‘Thou shalt love thy neighbor,’ and, ‘hate thine enemy.’  (44) But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you, and persecute you.”  This standard sets you free from contention.  The people would at first relate this saying to the current Roman occupation, but others we meet on the byways of life are included.  We know they are included, for Jesus speaks in v. 45.  “…He maketh His sun to rise on the evil and on the good.”  The lesson here is that love prospers equality, God is fair, and all have a chance to respond each new day.  Even those who may do evil have an opportunity to respond, just as you do.  Thus, v. 48, “Be ye therefore perfect (=whole), even as your Father which is in heaven is perfect.”  These passages encourage a person to allow the spirit to move through his changed heart, relieving the heart of stress, concern, and hate, thus opening toward the burgeoning kingdom within.  All of these passages reflect a Oneness message.  All of these passages lead to a greater enlightenment and expression of the spirit within, most notabley mentioning love, the creative element.

The above scriptures encompass all people, from enemies to those close to you and those who become disciples of The Way.  If these commandments are practiced (sowing seed), pervasive love and good attitudes follow.

*

Mark 12.28-33: “(28) And one of the scribes came and heard them reasoning together, and perceiving that he (Jesus) had answered them well, asked him, “Which is the first commandment of all?”

(29) And Jesus answered him, “The first of all the commandments is, ‘Hear, O Israel; The Lord our God is one Lord:

(30) ‘And thou shalt love the Lord thy God with all your heart, and with all thy soul, and with all thy mind, and with all thy strength:’

(31) “And the second is like, namely this, ‘Thou shalt love thy neighbor* as thyself.’  There is none other commandment than these.”

*neighbor=the one near

(32) And the scribe said unto him, “Well, Master, Thou hast said the truth*: for there is one [God]**; and there is none other but He: (33) And to love Him with all thy heart, and with all thy understanding, and with all thy soul, and with all thy strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices.”

*Truth=according to the truth.   **Most texts read “for there is one”; CJSB reads: The Torah-teacher said to him, “…you speak the truth when you say that he is one, and there are no other besides him.”

These two scriptures establish love as the attribute that makes all other laws unnecessary.  The above passages become the root of The Way, sometimes described as The Way of Love—“…none other commandment than these” is needed if the first two are practiced with devotion.

“Jesus teaches that in the true spiritual heart, the qualities of love are many: Love builds where before there was nothing; it supports the weary and gives succor to those who cry out in the dark; it is long-standing and endures for the unknowing and the helpless; it is the mustard seed that proliferates; love feeds the poor in body and in spirit; it leaves no stone unturned for righteousness; it walks the last road to bring forth the last survivor; it has patience but does not tarry in its duty.”

“Therefore, working within the love-teaching is the most comprehensive of practices.  By its nature, love orders all of the lower elements in man’s nature and puts these elements in counsel and unity with love, as opposed to cravings, lust, and even violence.  To presume yourself more loved by God than others is haughtiness and arrogance and, by its nature, is unloving.  Understanding this opens the door to loving your neighbor and yourself, even as God does, or loving your enemy as yourself, even while standing fast for righteousness.  The love Jesus speaks of is active and ever present in its workings, performing its duties in the constructive force that gives birth to new creation.”*

*From chapter eight of The Seed.

Because love carries substance and is considered positive, Love prospers new creation.  Love orders thought and enhances, and between people love can grow ever deeper.  When love is considered a creative force instead of an emotional force only, the tenor of love takes on added significance.

This added constructive dimension to love is one reason people practice love meditations, perhaps allowing love to seep into deep hurts that will promise a new future.  Sowing seed for love to blossom and increase, love is flexible and can work on many different levels, even unknown to the conscious mind (See, Law of Unconscious Growth).  A person should never underestimate the creative power of love.  Sowing for this greater love has changed many lives, for the yielded crop is truly abundant, is applied to all other attributes of character, and makes a direct connection to the spirit within.  Speaking the Word on love holds a similar significance.

Matt. 13.43 gives some indication, “Then the righteous will shine forth like the sun in the Kingdom of their Father (cjsb).”   Jesus’ intent?—that love should be a vital part of the new creation within the disciples (new man), the new creation that shines like the sun.  With all thy heart and all thy soul, mind, and strength signifies the attribution toward oneness; the whole being should love God, for we are that particle of Him.*

*”Particle of Him:” Jn. 10.34, “Is it not written in your law, ‘I said, Ye are gods?’ (Ps. 82, further comment below). ”  Also, I Jn. 4.16, “And we have known and believed the love God hath to us.  God is love; and he that dwelleth in love dwelleth in God, and God in him.”

As to the scripture, to love He Who Loved You First, the God who is a Spirit and of which there can be no image, displays gratitude, unity, and wholeness with Him, and projects the nobler man toward Him.

Psalm 82

1  Elohim [God] stands in the divine assembly; there with the elohim [judges], he judges:

2  “How long will you go on judging unfairly, favoring the wicked?

3  Give justice to the weak and the fatherless!  Uphold the rights of the wretched and poor!

4  Rescue the destitute and needy; deliver them from the power of the wicked!”

5  They don’t know, they don’t understand, they wander about in darkness;

    meanwhile, all the foundations of the earth are being undermined.

6  “My decree is: ‘You are elohim [gods, judges], sons of the Most High all of you.*

7  Nevertheless, you will die like mortals; like any prince, you will fall.'”

8  Rise up, Elohim, and judge the earth; for all the nations are yours. (CJSB)

*elohim=gods, referencing the heavenly counsel in v. 1, but now stationed on Earth as in v.6.  “Ye are gods” (KJV) references the comparison, heavenly to earthly, and implying both should be similar; both vs. 1 and 6 refer to a higher spiritual standard concerning judgment, and generally higher spiritual character made manifest within judgment, the display of the spirit within.  Psalm 82 is an appeal for a more righteous judgment.

Sow seed for love in your heart, forgiveness, and wholeness.

No one is perfect in these areas. Be willing to walk in what the Spirit reveals to you.

*

Faith and the Seed

 Many have a broader faith but their faith may never be focused.   Their faith is passive, not active. Usually, this passivity can be observed in their thinking, prayer, and actions.  For those who inadvertently practice passive faith, not much arrives as to new revelation.  The same messages and prayers repeat over and again, and the same results occur.  Are you this kind of person?  Everyone should inspect their nature concerning faith.  Long-standing faith is admirable, but Jesus pronounces a more evident or active faith as its companion (Epistle of James).  The sowing of good seed can focus faith and preparation for change.

Prayer is connected to faith, or why would one pray?  However, the prayer should be given from a point of communion or oneness with the spirit within, as in  “I and the Father are one,” and pray, “Spirit to spirit,” as Jesus tells us.  Your point of communion has more to do with prayers being answered as does the words you speak and the seeds you sow, for if you are sowing without communion you are sowing on stony ground.  The tabernacle where communion takes place is within you.

It seems clear that the message delivered by Jesus bends toward the soul-plane, later known as the Christed Self: “The kingdom of God is within you,” (Lk. 17.21), like unto Jesus but individualized in you, yet with Jesus as central, both in his person and his teaching.  The disciples taught just such a message.  Messiah was announced and the teaching given.  The previous sentences describe what most Christians strive for.  Lk. 6.36,— “Be ye therefore merciful, as your Father…”; Mk. 12.14, “teaches the way of God in truth…”; Mk. 12.29, The Lord our God is one Lord…” is conclusive, edifying a holistic approach, concerning faith and love as predominate virtues, but with the coummunion that gives them life.

Many do not have an attribution toward Jesus in his person.  They may have different religious beliefs or few beliefs at all.  They may love Jesus’ teachings and may also love him, yet cannot relate to the ceremony of religion or certain religious practices.  There are a few scriptures that may be helpful on this point.  The first describes the relationship: (CJSB) Mk. 3. 28-29, “Yes! I tell you that people will be forgiven all sins and whatever blasphemies they utter; However, someone who blasphemes against the Rauch Ha Kodesh never has forgiveness but is guilty of an eternal sin”; later followed by v. 35, “Whoever does what God wants is my brother, sister, and mother!”*

*(KJ) Mk. 3.28-29, “Verily, I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme. (29) But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation.”  (35) For whosoever shall do the will of God, the same is my brother, and my sister, and mother.”  To interfere with the works of the Holy Spirit interferes with the actions of God, and infers acknowledgment of God and His works. This fact of acknowledgment yet intentionally doing harm requires severe punishment.

The point of the above is that the fundamental attribution is to God, as we might observe in the First Commandment.  Jesus confirms that the works of God’s spirit (Wholly of the Spirit) shall not be interfered with, which includes awakening to the spirit within as well as responding to the works of the Holy Spirit.  No one should be excluded from the truths of awakening, responding, and receiving.

The early Nazarene synagogues remained close to Jesus’ teachings, followed Judaic law, and accepted Jesus as the Messiah.

 The Path of the Way, the Path of Love, becomes the journey they entered upon, practiced, and experienced.

Worldly Ways

As we move forward in the Jesus story, you will notice that everyone’s identity becomes more clarified—Jesus, the disciples, the various Marys, and bit by bit, the Pharisees, the scribes, the Sadducees, the nature of Roman occupation, not just in the manner of a story but specific and pointed to who these people really are.  As scripture moves forward the reveal on soul-identity begins to take shape.  Just as scripture begins to reveal each soul’s identity, when you Walk in The Way, take note of how your soul’s nature begins to develop and change.

Some aspects of The Way focus on asking and seeking, and it is the spirit that engages these cogs to turn.  The reciprocation of seeking is receiving.  So, receiving God’s love is just as important as giving your own.  In this manner, the principle of Unity is well served through love expression.  The cycle must circle, the wheel must turn; the sowing must proceed, and the harvest garnered.  Sometimes people seek and ask yet remain unwilling to receive or accept the answer.  Preparation (willingness) to receive God’s guidance can often be more important than the seeking itself.  Many pray with the notion of asking; others pray with the notion of receiving (Mk. 11.24-26, on prayer).

Although Authority may be powerfully expressed within the soul, ultimately, all resolution lies within Love and Forgiveness.

In our modern world, we operate in somewhat the opposite manner, with the constructed worldly Self taking the stage and the lead role.  This contrasted with Jesus’ different operating system, one birthed from the spirit, the kingdom within.  This thought is alluded to in the scripture:

“But first seek his Kingdom and his righteousness, and all these things will be given to you as well.  Don’t worry about tomorrow—tomorrow will worry about itself!  Today has enough trouble already!”  Practical actions will always be necessary when dealing with the world.  Even so, as each person resolves to practice sowing good seeds, speaking the Word (spirit), and praying (communing), each person’s spiritual pathway will assume more influence, worldliness less influence.

One should remember that he or she is forming a pathway that bends toward the spirit of God.  Whether a person is religious, less religious, or wants to develop a spirit-led life pathway, the Practice of The Way is constructed to be simple and practical, yet engage the spirit within.  The Teaching of The Way offers many lessons for knowledge and wisdom—teaching, pathway, and practice function together.  We see this methodology throughout Jesus’ teachings.

When on the Path of the Way, lessons are more oriented to the whole soul, of mind, will, and emotion.  Fewer repetitive worldly experiences are required, as expansion of the spirit into daily life begins to appear.  The Wayfarer’s attribution stands counter to worldliness—to not become lost in the world, better put.

Unity-Oneness

John 13.34-35 reads: “A new commandment I give unto you, that ye love* one another; as I have loved you, that ye also love one another.  (35) By this shall all men know that ye are my disciples, if ye have love one to another.”

*love (agape)=to regard with favor, on principle, spontaneous; (philadelphia)=love of the brethren.

Just as the Garden was considered a tabernacle in the physical, these principles concerning love form a spiritual tabernacle within you.  Love is portrayed as lofty, reaching for the brighter light, expanded service, and closer communion—if you love God (the Father) you will commune with Him.  John’s scripture reveals the binding element of love—those of the Way should be identified by how they love one another.  This love light shines forth for others to see and to be attracted by.  This is noted by the attraction many felt toward Jesus as he ministered.

The phrase “new commandments” (=freshly made; young) is important.  That a person should love his brethren becomes a kind of eleventh commandment.  He speaks in a manner that associates him with the highest, the Father, in that he speaks a spiritual commandment, something the Pharisees would designate as blasphemy. In doing so, further revelation on Jesus’ authority and identity take form. Jesus issues commandments that shall establish this new order.  He relates secrets that existed before the foundation of the world,* i.e., that all along a ministry and the principles within that ministry would be revealed in an abiding context of love and brotherhood.  Lifting love and brotherhood above the law essentially establishes a new order of events in Judaism.

*”foundation of the world”: Mt. 13.35, “That it might be fulfilled which was spoken of the prophet, saying, ‘I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.’ “   From Psalms 78.2-3, “I will open my mouth in a parable: I will utter dark sayings of old: (3) Which we have heard and known, and our fathers have told us.”  “Dark sayings” refers to Divine mysteries not completely revealed, but those which have been spoken before—”ears to hear” (Mt. 11.15).

Prompted by a question from Simon Peter: “Lord, whither thou goest?”  Jesus states in Jn. 14.1: “Let not your heart be troubled: ye believe in God, believe also in me.”  John 14.20-21 gets us closer, “At that day ye shall know that I am in my Father, and ye in me, and I in you.  (21) He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.”  Unity and Oneness speak loudly in these passages.  The dedication is total and the brotherhood is brought together.

Luke 6.35-40: “But love your enemies and do good, and lend, hoping for nothing again; then and your reward shall be great, and ye shall be the children (=sons) of the Highest: for He is kind unto the unthankful and to the evil.”

(36) “Show compassion, just as your Father shows compassion.

(37) Don’t judge, and you won’t be judged.  

 Don’t condemn, and you won’t be condemned.

Forgive, and you will be forgiven.

(38) Give, and you will receive gifts—

the full measure, compacted, shaken together, and overflowing, will be right in your lap.  For the measure with which you out will be used to measure back to you (CJSB).” 

This scripture demonstrates the difference between the legalists, who cursed their enemies, and Jesus, who blesses enemies.  This final interpretation of the Law brings the Righteous Remnant forward and disavows strict law, blessing and then cursing, and ascends the soul to a higher moral and ethical plane.

The last two verses move in a different direction.  Jesus talks about the nature of people and what is possible.

(39) And he spake a parable unto them,

“Can the blind lead the blind?

shall they not both fall into a ditch?

(40) The disciple is not above his master: 

but everyone who is perfect shall be as his master.”

All people are familiar with commitment, whether within a career, with a husband or wife, or in raising children. Discipleship is ongoing and not limited to only one type of commitment—discipleship is the pathway.  At some point, the disciple meets his master, and they share in oneness, a comprehensive love, yet each with his duties and each with his pathway.

God Bless!

The post LOVE-ONENESS appeared first on The Way Missions.