ON LOVE; PART CCCXXX
ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•Α
GoodWill IS Love in Action
ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•Α
In the last post we began with a look at awakening as it leads to being awakened as a term used in translating the Buddha’s words, and at Transforming leading to being Transformed which while not a popular New Testament word is one that IS used with significant meaning by the Apostle Paul. While the word is used in both a positive and negative fashion in translations of Paul’s writings, there are actually two different Greek words involved and when we speak of being Transformed, we are using the positive word metamorphoo which IS also the same word that IS translated as Transfigured when speaking of the Master. This difference in translation is, according to Vincent 4, based in the context in which it is used, of the Master, His body, and in Paul’s words, the mind. Both are changes, metamorphoo, but in the one it is a changing in the mind of the man in the Light of the Soul, while in the Master is was the effulgent display of that same Light through the whole of His being. For us these distinctions are important and it is our Truth that change is constant so that the change, the metamorphoo, of the Master is different from that of the disciple by degree and can be seen as stages in the progression of the expression of the Love and Power of the Soul through the man in the world with the latter, the Master’s example to us of the final vision of the man in the world, as the man who has seen the Redemption of his body. We must ever remember that these things that the Master and his apostles reveal to us in their actions and their words are those mysteries of which the Master speak as He tells His disciples that “Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables” (Mark 4:11) and while many may believe that they can understand these mysteries, but who are not disciples from the perspective of keeping His words, are deceived by the illusion and the glamour in which they live. This applies to us who read and write these things as well; while we may glimpse some Truth and sense the greater reality by our focus, we will not KNOW until we reach that High Calling of discipleship where we stand firmly in the Word of God, performing every one, beginning with those that ARE the greatest, the commandments on Love.
We also looked yesterday at the ideas behind the use of the word master by the Buddha and the understanding of Master as it applies to the Christ and we noted that the master IS the Inner man and when the outer man becomes the master, it is of himself first as the Inner man, the Soul, controls the Life in the world as we see in discipleship from the Master’s words. Remembering that discipleship is a matter of degree, as are most ALL things spiritual, we should see this same reality in the Buddha’s reference to master as part of His words on wakefulness say: “By watching and working The master makes for himself an island Which the flood cannot overwhelm” (Dhammapada, on Wakefulness). It IS in this “watching and working” that the master grows much as the the disciple grows by his strict focus on the things of God and his service to ALL. In watching we should try to see focus and here the Buddha tells us as well of the master that “….the master guards his watching. It is his most precious treasure“, and such should be our view of focus. The work of the master and the service of the disciple are also the same and we must remember that service comes in many forms which per force includes the growth of the Light of the Soul in the Life of the man in the world as the greater the Light the greater the ability of the disciple, the master, to effect the lives of others. Like disciple, this word master is another much misunderstood word in Christian doctrine; the lexicon simply tells us that master, from the Greek word didaskalos, IS: a teacher; in the NT one who teaches concerning the things of God, and the duties of man one who is fitted to teach, or thinks himself so; the teachers of the Jewish religion; of those who by their great power as teachers draw crowds around them i.e. John the Baptist, Jesus; by preeminence used of Jesus by himself, as one who showed men the way of salvation; of the apostles, and of Paul; of those who in the religious assemblies of the Christians, undertook the work of teaching, with the special assistance of the Holy Spirit; of false teachers among Christians 2. Now some of these definitions by their very context in scripture may mean this idea of teacher but when this world reaches the Master, it should be seen as MUCH MORE. Another Greek word, kurios is also translated as master and as lord and Lord and here we see the idea of the master over servants or slaves as well as the reality of the Lord. We should note that the Master uses both of these to refer to himself as we read in: “Ye call me Master and Lord: and ye say well; for so I am” (John 13:13); and, there is yet another Greek word that is translated as Master, kathegetes, which is seldom used and which the lexicon tells us means: a guide, a master, teacher 2 and this the Master also uses as He says: “Neither be ye called masters: for one is your Master, even Christ” (Matthew 23:10) and again saying: “But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren” (Matthew 23:8). Luke uses yet another Greek word to refer to the Master as Master, epistates, which the lexicon tells us means any sort of superintendent or overseer 2 and which IS used only to refer to Jesus. There is yet another but this is not used in the same regard that we have above and, of course, we should not forget the use of the Greek word rhabbi which is also translated as Master except in the Gospel of John where the Master IS sometimes called Rabbi.
Can we sense the confusion, perhaps purposeful confusion, in ALL these Greek words as they are translated into English where there is no such separation of terms in the context that they are used.? Of course we ARE NOT Greek scholars and we can only speak to this word usage as we see it in the confusion that it presents and by our understanding of the Truth of the Master under the Greek Term didaskalos being in essence the totality of ALL of the ideas under most ALL of the words used to define Him. Perhaps we can stretch our Greek qualifications to look deeper at the origin of didaskalos which is didasko and which ordinarily means to teach in some fashion. Strong’s tells us of this word that it means: to teach, instruct, to provide information in a manner intended to produce understanding, either in a formal or infomal setting 3. Here we can find some understanding for our view in the idea or providing information in a manner intended to produce understanding and looking at this in relation to the mysteries and to spiritual matters, we can see the Master. Using Strong’s again to look at didaskalos we find: teacher, instructor, one who provides instruction, implying authority over the students or followers 3 and here we have a bit more force to the ideas of Master that we do not get from our other sources. These ideas are likely doctrinal in their presentation but even in this it does take us to that place where we can understand the Master and the master within as the guide and the teacher of men who at the same time have authority and are teaching so as to provide the disciple and the aspirant with the information in a manner intended to produce understanding. This same understanding must be given to the word used by the Apostle Luke and the idea of Rabbi used by the Apostle John and they should ALL have the same force as to denote the one in charge of the spiritual Truth, the KNOWER, and of the presentation of that Truth to men so as to give them the required information that will allow them to understand the deeper principals and the mysteries as they flow from the Master and the master. So yes the idea of didaskalos IS teacher in the context of teaching but so much more when that context IS the Christ and the Christ Within and it IS in this Light that we should see the meaning of the words given by the Apostle James that we posted two essays back with the intent of discussing them in some detail. we were held back a bit by our lack of understanding the very first verse in our selection and one that we can say here today is misrepresented in the same way as the idea of master being only teacher when speaking in the context of our True Master, the Christ. James’ words are:
“My brethren, be not many masters, knowing that we shall receive the greater condemnation. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things . Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed , and hath been tamed of mankind: But the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom” (James 3:1-13).
Here in this saying from James the idea of master is generally interpreted as teacher in what we see as a rather non-nonsensical way. We were taken here to these words from the apostle as we were closing out our discussion on the mantram that IS our modified version of the Evening Recollection and that part where we ask and remind ourselves to do our part in service, a part that is founded in self-forgetfulness, harmlessness and right speech. Noting how that right speech IS a part of harmlessness itself, yet it is mentioned separately, drew us to James’ words as he too sees the need to take separate action in the realm of speech. And James’ words are very commanding regarding the harm that comes from the human tongue as he shows that it alone can be seen as the cause for much harm and conflict in the world. Of course it IS NOT the tongue on its own but the tongue that becomes the tool of the personality of the man focused in the self and the self in the world and we should see that James’ understanding, like that of our mantram, offers that while a man can control himself generally in meekness as the Master instructs, it is ever more difficult to control the tongue. Perhaps because the tongue IS NOT perceived as such a threat by its mode of action which perception IS, by our reading, wrong. We should note that the cautions given by James are cautions to the aspirant and the disciple so that the idea of harmful speech is not only to be seen from those focused in the self where it might normally reside but also in disciples like the apostle Peter, the man who still harbors some worldly thoughts, attitudes and actions as we have discussed and as is evident in the examples left for us in the gospels. Our hesitancy in continuing with this discussion had been centered in part in the ideas of the first verse which are in regard to the the idea of ‘not’ being a master or a teacher as this is interpreted by many.
James uses the Greek word didaskalos which we discuss above and this IS of course the same word used to reference Christ as Master and about which we have given our views. Vincent interprets this usage as: Masters (διδάσκαλοι) Literally, and better, teachers, with a reference to the exhortation to be slow to speak (James 1:19). Compare 1 Corinthians 14:26-34. James is warning against the too eager and general assumption of the privilege of teaching, which was not restricted to a particular class, but was exercised by believers generally 4. Now for us this has always made little sense and perhaps this is what helped bring us to our conversation above on this idea of Master and master. Unless one’s motives are wrong, which would leave one as ‘not a teacher’ in the first place, there really should be no such caution against teaching and if we can look at this as we do above, perhaps we can find some insight. John Gill, in his Exposition of the Bible has a similar idea on James’ words; Mr Gill says: The words may be rendered, “be not many teachers”; or be not fond, and forward, and ambitious of being preachers of the word, but rather choose to be hearers of it, agreeably to the advice in ( James 1:19 ), “be swift to hear, slow to speak”8. This seems to be clearly in the same mode as we find in Vincent’s thoughts above but Mr. Gill continues and also sees these ideas of teaching in a similar albeit opposite way from our final understanding of the use of this word didaskalos as it refers to our Master, the Christ. It became our understanding that this word should be seen in the context of the Master and master as the Christ Within as the guide and the teacher of men who at the same time have authority and are teaching so as to provide the disciple and the aspirant with the information in a manner intended to produce understanding; and, this meaning has the force as to denote the Master or the master IS the one in charge of the spiritual Truth, he IS the KNOWER, and of the presentation of that Truth to men so as to give them the required information that will allow them to understand the deeper principals and the mysteries as they flow from the Master and the master.
This being our understanding of the reality of the teacher that IS the Master and the master as the Christ Within is also seen by Mr. Gill in James’ context as that a man should not take this authority lightly and should not wield it in ways that are not conducive to the right understanding of the one instructed. He says: the office of a teacher is a good work, and a very desirable one; and spiritual gifts, qualifying for it, are to be coveted with a view to the glory of God, and the good of souls; and to have many teachers is a blessing to the churches of Christ and a large number of them is often not only proper, but absolutely necessary: but then this office should not be entered upon without suitable gifts, a divine mission, and a regular call by a church; and when entered into, should not be performed in a magisterial way, as lords over God’s heritage, and as claiming a dominion over the faith of men, but as helpers of their joy, peace, and comfort; nor according to the commandments of men, but according to the oracles of God. Or it may be, this exhortation may have respect to censorious persons, rigid and severe reprovers of others, who take upon them, in a haughty manner, to charge and rebuke others for their faults 8. If we remove the doctrinal parts at the beginning here which make the role of the teacher by the selection by men and look only at the ideas of taking upon oneself the authority to control others, rather than providing information for one’s understanding, and at the ideas of being censors and reprovers of the actions of others, we will have a clearer idea of the intent of James caution to those who would be masters; that they can teach with authority but not with such authority that the are reproving others or controlling their thoughts, attitudes and actions.
From our perspective it IS the master within, the Christ Within that has these responsibilities of reproof and control and no outside force save the Master Himself who we see as the Greater reality of our own anointing and as the Love of God made manifest to the world of men. We conclude today with some words on the Ways of the Master and the Buddha for our greater understanding.
A note on the Buddha and the Christ from our perspective: We should note here that while the Master speaks in commandments and instructions to a rather wayward society in an Israel that is under Roman control, the Buddha speaks in rather muted terms that are likely intended to awaken the Inner man of the culture to which He IS sent about 500 years earlier. We should also note that while the Master came to make disciples of the men of Judaism who were ready to move on to the new Way of Love, the Buddha is teaching monks of different Hindu religious disciplines the new Way of Wisdom. The Master comes to a Jewish society that is not far out of captivity in foreign lands and which is under the control of yet another dominating empire where religion is but a shadow of what it was intended to be and this can be easily seen in the Master’s words to the Pharisees, while the Buddha comes to a society that is steeped in a the Hindu religion in its many forms and seeks to wrought changes is that culture. The result of both are distinctive new religions and while we cannot KNOW the intent of these Great Sons of God, we can see the result as both have gone the way of doctrine which apparently IS ever the way of man.
We will continue with our thoughts in the next post.
| Aspect of God |
Potency |
Aspect of Man |
In Relation to the Great Invocation |
In relation to the Christ |
|
GOD, The Father |
Will or Power |
Spirit or Life |
Center where the Will of God IS KNOWN |
Life |
|
Son, The Christ |
Love and Wisdom |
Soul or Christ Within |
Heart of God |
Truth |
|
Holy Spirit |
Light or Activity |
Life Within |
Mind of God |
Way
|
Note on the Quote of the Day
This daily blog also has a Quote of the Day which may not be in any way related to the essay. Many of these will be from the Bible and some just prayers or meditations that may have an influence on you and are in line with the subject matter of this blog. As the quote will change daily and will not store with the post, it is repeated in this section with the book reference and comment.
Repeating another quotation from the Buddha as our Quote of the Day:
Better than a thousand hollow words
Is one word that brings peace.
Better than a thousand hollow verses
Is one verse that brings peace.
Better than a hundred hollow lines
Is one line of the dharma (law), bringing peace.
It is better to conquer yourself
Than to win a thousand battles.
Then the victory is yours.
It cannot be taken from you,
Not by angels or by demons, Heaven or hell.
Better than a hundred years of worship,
Better than a thousand offerings,
Better than giving up a thousand worldly ways
In order to win merit,
Better even than tending in the forest
A sacred flame for a hundred years –
Is one moment’s reverence
For the man who has conquered himself.
(Dhammapada Part 8; the Thousands)5
Today’s Quote of the Day is again from the sayings of the Buddha; this one is call the Thousands. One is hard pressed to find differences between these teachings of the Buddha and the teachings of our Master the Christ. What do we see above? First there is PEACE and how much better it is than the hollow sounds of Pride and Arrogance so often heard around the world. Next there is the idea of conquering one’s self and this should be likened to all that the Master and His apostles have to say about overcoming the carnal life, the flesh. Once a life is governed by the Inner Man, the Soul he can stand free and clear of all the worldly ways; here is our Victory and here is our PEACE.
Let the peace of God rule in your hearts!
- 2 New Testament Greek Lexicon on BibleStudyTools.com
- 3 Strongest Strong’s Exhaustive Concordance of the Bible – 2001
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition, 1888
- 5 The Dhammapada Translated by Thomas Byrom
- 8 Bible commentaries on BibleStudyTools.com
