ON LOVE; PART DCLII
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GoodWill IS Love in Action
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FIRST IS THE GREAT COMMANDMENTS: “The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these” (Mark 12:29-31).
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WHAT THEN IS LOVE? In a general sense love is benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men, and to do them good. In a theological sense, it includes supreme love to God, and universal good will to men.
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PLUS THE EVER IMPORTANT AND HIGH IDEAL TAUGHT TO US BY THE CHRIST: “Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12).
In the last essay we explored the Life of the Prophet Elijah to establish the reason why the Apostle James would use him as the example of the man who had overcome, the man whose working patience was sufficient to the task of the True disciple of the Lord. We should understand that the prophets in their day were much like the apostles in Jesus day; they saw clearly a part of the Plan of God and their own relationship to it. The Old Testament prophets hear the “still small voice” of their own Souls which ARE ever in touch with God as it IS the Soul that IS part and parcel of God. In the Book of Kings we DO read about this in the writer’s words saying:
“And the angel of the LORD came again the second time, and touched him, and said, Arise and eat ; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth , and stand upon the mount before the LORD. And, behold, the LORD passed by , and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said , What doest thou here, Elijah?” (1 Kings 19:7-13).
In this idea of the “still small voice” we should see the reality of the prompting of one’s own Soul and this IS a voice that can become quite confusing as it IS difficult to KNOW that what one IS ‘hearing’ IS from God or that it IS from the personality and the ego in the world. Two points here; first that we use the word ‘hearing’ in the same way that James uses it in his epistle saying “be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22). In both our view and James, the idea of ‘hearing’ IS NOT what enters into the ear but IT IS what one believes, what one perceives as True. James’s words ARE in relationship to the word of God and there IS no alternate to his intent but, at the same time, we can add here that it includes whatsoever one believes IS his word and in this we should see the multiplicity of doctrinal approaches to God; but, in NO way should these detract from the Truth a the man would see it apart from doctrine. In this we can see the idea that whatsoever it IS that one DOES believe to be the word of God, that it IS this that the man should DO; there can be much error in this approach and this in the confusion between what one may believe to be His word through doctrines that may be contrary to His word.
And this then leads to the second point, the reality of how it IS that one can discern the difference between the Truth of God and doctrine and between the Truth of what one believes IS from God against whatsoever is coming from the personality, the ego in the world. To cover this James offers us the reality of his words on the Wisdom from above in which he tells us that:
“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. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy” (James 3:13-17).
We have spent much time on these words from the apostle and any who read our blog KNOW the importance that we place upon James words on this matter. Much IS however lost in the misunderstanding of the words that the apostle chooses and in the doctrinal leanings of the translators and the interpreters; our own idea on James words can be found in In the Words of Jesus parts 1003-1022 where we break this down into the words used and the intent of the apostle and, while this IS rather lengthy, the translated words can be easily searched for or picked out. In the end the reality of these ideas from the apostle and their intent IS simply this: if one’s interpretation of the word of God IS of a benefit to the self or IS according to some doctrine that DOES NOT have a universal approach as we understand in the apostle’s view of the “royal law“, then this IS NOT the word of God. Additionally, the reality of what IS the True word of God is found in the ideas that are listed as Wisdom from above which begins with “first pure” which idea should be seen as Godly and into which ALL of the other ideas are resolved.
And these same ideas on the Wisdom from above can be seen in whatsoever one believes IS Truly from that “still small voice” and these ARE our way of discerning the Truth of the prompting of the Soul from the machinations of the personality and the ego. We are using the idea of ego here more or less in its common sense and as a way to show the effects of glamour and illusion in what one believes that he is ‘hearing’ from God being seen by the man as that “still small voice“; in this, it IS the ego, as a combination of thoughts and feelings, that insist that a man’s own thoughts and ways of seeing things ARE True. This IS a difficult force to combat and which can leave many trapped in the world of illusory thinking even in the face of contrary Truths.
Our point here IS that Elijah hears this “still small voice“, the prompting of his own Soul to DO and to say the things that he perceives to be from God and his ability to discern these IS directly related to the intensity of his focus upon the things of God. And Elijah has the same measure for this that we have, the underlying Truth of James’ words on the Wisdom from above. The True disciple can and DOES see the difference between the glamour and the illusion of the carnal man and the True “still small voice” of the prompting of the Soul. Elijah hears the words of the Lord through this “still small voice” and he does them by the virtue of the Love and the Power that flows forth from his own Soul. And in the ongoing story of the prophet we should see the completeness of his ability to shut out the carnal and focus upon the things of God; and then to DO the things the one would not normally consider doing and take on the risks of doing so in the world of men. It IS in his ability to DO what was required of him as conveyed to him by the “still small voice” of his own Soul, in the KNOWING by his faith that these things were right, that makes Elijah the example as presented to us in James’ words. In this is the example of our own success in working patiently toward our own goal of being accounted worthy of the Kingdom of God. James shows us the Power of the prophet by his use of him as an example as we read again in our current text:
“Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins” (James 5:17-20).
Here we should see the tone of the apostles words as he says to his audience of like minded aspirants and disciples that the prophet “was a man subject to like passions as we are“; this should be seen as Vincent tells us, that: The meaning is rather of like nature and constitution 4. Here James tells us that we ARE of like nature as men who strive and this should NOT be seen as it IS directed at the man whose focus is in the self and in the world. Doctrine leans to the latter here and see James as saying that the prophet is a common mortal as ourselves; but this IS NOT James’ point in this saying where the whole of the preceding verses ARE constructed so as to show the way that the man who through prayer can commune with his own Soul can endure in his work of patience and achieve the goal True discipleship. And it IS this that should be noted in Elijah’s Life; that he IS the True disciple and that he has the Power of the Lord through his own Soul, the Power to control the natural forces of the Earth. Can we see here why Elijah would be ‘translated’ and why it would be Elijah who would be present with the Master at His Transfiguration, His display of His own Power over the forces of the Earth.
As we discussed in a previous essay, we should see this ability of Elijah as his KNOWING and that in his presentation to the king which we read as: “And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand , there shall not be dew nor rain these years, but according to my word” (1Kings 17:1), there IS NO doubt in his heart; Elijah KNOWS that what he says will come to pass. This IS NOT unlike what the Master tells us that we ARE ALL capable of when we are in this same state of KNOWING with NO doubt. This IS the ability to move the mountain which we read of in the Master words as: “verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you” (Matthew 17:20). And Jesus clarifies this for us as well saying that “Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done” (James 21:21).
The mustard seed KNOWS that it will be a tree; there IS NO doubt. Elijah KNOWS that the rain will cease; there IS NO doubt; and these things are just as the Master tells us in perhaps the clearest view from Mark’s Gospel saying: “For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith” (Mark 11:23). This IS the Power of True faith, of Truly believing; this IS Truly KNOWING that whatsoever one chooses will happen; and we must ever understand that this Power will ONLY be afforded to the man whose focus IS on the things of God, the man who IS Not distracted by the things and the ways of the world, the man who IS free from the carnal effects of mind and emotion from whence the pangs of doubt come. This is the man who can endure the temptations and see the Truth of the apostle’s words that: “Blessed is the man that endureth temptation: for when he is tried , he shall receive the crown of life, which the Lord hath promised to them that love him” (James 1:25).
This idea IS NOT unlike another similar saying which offers the same as the man who IS a DOER of the word IS essentially the same as the man that “endureth temptation“; we read: “But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed” (James 1:25). The reality of ALL such things IS the same and this IS repeated by the apostle yet again in a different form as he tells us that: “Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count them happy which endure” (James 5:10-11). Can we see how ALL of these ideas are related together in a seamless instruction for the aspirant and the disciple?
We will continue with our thoughts in the next post.
| Aspect |
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 Chris.t |
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.
This Quote of the Day is the antithesis of glamour and illusion. In this mantram are the thoughts about ourselves and our brothers in the world that can diffuse those forces that hold a man in the world of things and prevent his spiritual progress.
Mantram of Unification
The sons of men are one and I am one with them.
I seek to love, not hate;
I seek to serve and not exact due service;
I seek to heal, not hurt.
Let pain bring due reward of light and love.
Let the Soul control the outer form, and life and all events,
And bring to light the love that underlies the happenings of the time.
Let vision come and insight.
Let the future stand revealed.
Let inner union demonstrate and outer cleavages be gone.
Let love prevail.
Let all men love.
The Mantram of Unification is a meditation and a prayer that at first affirms the unity of all men and the Brotherhood of Man based on the Fatherhood of God. The first stanza sets forth several truly Christian ideals in Unity, Love, Service and Healing. The second stanza is a invocation to the Lord and to our own Souls asking that from the pain (if there can truly be any) incurred in focusing on the Spirit and not the world will come Light and Love into our lives and that we begin to function as Souls through our conscious personalities. We ask that the spiritual control of our lives will bring to light for us the Love that underlies world events; a Love that the world oriented man will not see working out behind the scenes and also that the Love that we bring forth, individually and as a world group, can be seen by all and ultimately in all. Finally, in the last stanza we ask for those things that are needed for Love to abound. Vision and insight so that we can direct our attention properly; revelation of the future in the sense that all can see the Power of Love in the world; inner union so that we do not fall back into the world’s ways, that we faint not; and that a sense of separation, the antithesis of brotherhood, ends as we know it today. Let Love Prevail, Let All Men Love.spiritual control of our lives will bring to light for us the Love that underlies world events; a Love that the world oriented man will not see working out behind the scenes.
Let the peace of God rule in your hearts!
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition, 1888
