ON LOVE; PART MCCCXXXIX
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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. While this IS from an older definition of Charity, which IS rendered in the King James Bible from the same Greek word agape which IS generally rendered as Love, we should amend our own definition here to include the idea that in the reality of Love a man will accord to ALL men ALL things that he would accord to himself and to say that Love IS our thoughts and attitude of the equality of ALL men regardless of their outward nature or appearance…that ALL ARE equally children of Our One God.
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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).
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We ended the last essay with a thought on the reality of vanity as this compares with the man-made ideas of Satan and the devil, ideas that put the blame, religiously to be sure, upon an outside force rather than upon the the deportment of men themselves. While these ideas of Satan and the devil ARE found in Judaeo-Christian scriptures, they ARE NOT used in the way that the words themselves ARE intended; rather they ARE given a personalization which IS in many ways the same as the personalization that IS given the the Godhead by most ALL Christian denominations and sects. That we speak of God as Him IS likely unavoidable because of the limitations of language combined with a Judaeo-Christian view that IS based in the narratives of the Old Testament but found NO where in the New save for some Old Testament references by the Master and His apostles. In our view of God as Him we have applied to this Supreme Being, of whom Jesus tells us “God is a Spirit“, a personality and, based upon some to the Old Testament stories, and very human like personality. In the reality that our God IS “One Boundless Immutable Principle; one Absolute Reality which, antecedes all manifested conditioned Being. It is beyond the range and reach of any human thought or expression“** as He IS framed in esoteric terms, we should be able to see and understand the very reality of the idea of Spirit which the Master uses in the Lord’s description. We should try to see as well that any personality attributed to the Godhead IS actually the personality of those men who have found some measure of the Truth and shared it with the world. Of course we must remember that the measure of Truth achieved by those who have entered “in at the strait gate” (Matthew 7:13) IS perforce expressed through a human personality albeit one that has Truly been in some measure “transformed by the renewing of your mind” (Romans 12:2); we can see this in the various presentations of the apostles and of the prophets of the Old Testament. As Jesus was able to express “all the fulness of the Godhead bodily” (Colossians 2:9), we can see in the lives of His apostles a similar expression which differs ONLY in measure; this IS evidence to the world of the reality of the Master’s words saying “He that believeth on me, the works that I do shall he do also; and greater works than these shall he do” (John 14:12). For us, this reality IS reflected in our ability to “have the mind of Christ” (1 Corinthians 2:16), NOT in doctrinal terms where the idea IS ‘imputed’ to the doctrinal believer but in real terms through which one’s measure of that mind IS evidenced according to Jesus words saying “by their fruits ye shall know them” (Matthew 7:20).
Much as men in this world, those who have found some measure of the Truth according to His words saying that “If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free” (John 8:31-32) ARE today’s reality of the personality of the Godhead, so it IS men in this world, men whose lives continue to be bound by the vanity, “the bondage of corruption“, that ARE the personality of Satan and of the devil. We should try to understand that on the positive side of this equation there ARE those who have passed on from human existance, Jesus among them, that stand in support of the efforts of those that have some measure of the Truth in this world and in this we can perhaps see the greater reality of angels and the incarnation of those who come to help guide the race of men into “the glorious liberty of the children of God“. ALL of this IS founded in that great mystery of “Christ in you“, a mystery that IS yet “hid from ages and from generations, but now is made manifest to his saints” (Colossians 1:27, 26)….”made manifest” to those that have found a significant measure of the Truth. On the side of evil, there IS a different dynamic at play; it IS the vanity of men that IS the evil and it IS the carnal nature that has succumbed to that vanity that IS the reality of the defining ideas of Satan and the devil. From the Hebrew the word satan IS untranslated; this transliteration of the Hebrew IS most often rendered as Satan but also as adversary which idea IS the essence of the word as Strong’s tells us saying: an opponent; especially (with the article prefixed) Satan, the arch-enemy of good:—adversary, Satan, withstand 9a. In the Greek the word IS satanas which IS always rendered as Satan in the King James Bible. In men’s interpretations of the New Testament the word always refers to a personality, to a being named as Satan, rather than to the effect of the idea of satanas which IS the reality of vanity. Strong’s tells us that satanas IS: of Chaldee origin corresponding to G4566 [satan] (with the definite affix); the accuser, i.e. the devil:—Satan 9a. Thayer’s tells us that satanas IS: adversary (one who opposes another in purpose or act) 9 before going on to offer doctrinal ideas regarding the different appellations used in the New Testament. That the idea of Satan has always been seen in terms of a personality bent on evil who has ‘authority’ in the realm of the Earth DOES NOT detract from the reality that this adversary IS but the worldly evidence of vanity, of illusion and glamour, that plague the carnal lives of men. Most ALL men ARE blinded by the vanity of Life which IS an unseen force by which they act and react as men, and most ALL ARE unaware of their own plight. In this, many seek to identify some outside agent on whom to lay responsibility for their thoughts, attitudes and actions; and this many IS most often found in the church which has consistently taught the reality of a personality of Satan. We should understand here that many of the stories upon which the idea of Satan as a personality ARE based ARE written for and by a barbarous and superstitious civilization; in both the Old and the New Testament, ideas that pertain to Satan as a personality ARE written through the personalities of men, the same personalities that speak of God in human terms. If we were to use the idea of adversary in place of Satan, most every New Testament entry would retain its same meaning sans the idea of a causal personality.
Much confusion IS caused by the churches interpretations of the ideas of healing and possession found in the New Testament. We should understand that there ARE occasions where the idea of possession may be a valid one as we DO NOT nearly understand ‘what happens when people die‘ and where the Souls of those who will NOT or CAN NOT let go take up residence. Perhaps some of these can influence the minds of men that ARE yet in this Earth through the vastness of the astral realm, a realm in which the living find the basis for their emotional response to Life. It IS taught in esoteric circles that this astral realm IS but a part of the mental plane where the True thoughts of men reside and we should understand here that the evolution of man has been to move him from a reliance upon emotions and feelings into a reliance upon thought and, eventually, into a reliance upon that higher level of thought that IS freed from emotional response, a higher level that IS influenced by the Soul itself. In this we should be able to get a glimpse of the progression of man, individual and en masse, “from the bondage of corruption into the glorious liberty of the children of God” as the Apostle Paul shows us in our selection from his Epistle to the Romans. In the healing of supposed possessions we have a combination of ideas that, if we relate most to what we understand today as emotional and mental afflictions seen through the eyes of men whose basis IS yet barbarous and superstitious, can be better attributed to such afflictions. The idea of Satan and his demons IS based in the superstitions of countless generations that had NO idea that there could be a science behind such afflictions, a science that IS today only beginning to be understood, having gotten past the ill-conceived ideas of such psychoanalysts as Freud and others of his time. We should try to see that NOT much has changed in our understanding of the underlying reasons for such afflictions but that seemingly effective drug therapies have evolved to help reduce the mental and emotional burdens that can paralyze the lives of many. Much of the doctrinal ideas of Satan and his demons has evolved in the church itself and here we should try to see how that the ideas have changed from those of possession to those of influence upon the lives of men who DO not practice their religion according to the doctrinal ideas presented; of course there ARE yet cultures and religions in this world that DO see the idea of possession as their Truth. In most ALL cases, if the mental and emotional state of a man will permit, the reality of Jesus’ words can yet be the cure. A change of focus from the self and the problems of the self onto the the Truth of the things of God will put one’s focus squarely upon the reality of agape. And, in so DOING, this focus will enable the “renewing of your mind” in much the same way as keeping His words will effect the mind of whosoever we can call normal. We can see another reality here in the Master’s words, those that tell us that we should “take no thought for your life” (Matthew 6:25), and perhaps here, we can see the ideas of worry and anxiety upon which the church IS fixated and to which they attribute the totality of these words. We should try to see here that in the deeper idea of “take no thought for your life” such thought effects on the Life as worry and anxiety have NO power as the man who can DO this IS fixated upon the things of God and NOT on the minutia of his Life in this world. In these words, and in so much of the other words offered by Jesus and His apostles, we have the reality of focus upon the Lord and the diminishment this causes in regard to the carnal desires of men; desires that ARE motivated by one’s individual and the corporate sense of mind and emotion which ARE today so intertwined in the carnal sense that it IS difficult to tell one from the other. The Apostle James paints a picture of desire which, while his words ARE oriented toward the “wars and fightings among you” of his day, can be stretched toward the more psychological “wars and fightings” that exist today. The apostle tells us “From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts” (James 4:1-3). We should remember two things here; first that the apostle IS writing to ‘believers’, to men whose Life objective IS to follow the Lord, and second that it IS from these words that James launches us into his discussion on the incompatibility, the opposition if you will, between the things of the world and the things of God.
A bit further on James tells us that we should “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7) and here we have the same message of focus that Jesus shows us in His words on treasure, on mammon and on the single eye before He summarizes these ideas into the standard of focus upon the Lord….”take no thought for your life” (Matthew 6:20-25). Here we have the Greek word diabolos which IS rendered here as “the devil” and elsewhere in terms of a false accuser and slanderer. The root word here IS the verb form diaballo and both have the same meaning which Strong’s shows us as: to traduce and a traducer 9a. Thayer’s goes a bit further saying that diabolos IS: prone to slander, slanderous, accusing falsely; a calumniator, false accuser, slanderer 9 and we should note here that NONE of these defining ideas actually points to a personality that causes men to act in ‘sin‘. As a specific reference the church has defined the references to diabolos as Satan and, as a non-specific term, as those ‘demons‘ that ARE controlled by Satan. None of this however IS specifically defined for us in scripture and the presumptions of the church ARE based in the same sense of superstition and barbarism as the ideas discussed above regarding Satan himself as a personality. While it IS rather easy to see the ideas of vanity, of illusion and glamour, in the Greek word satanas and its meaning of adversary, it IS NOT so clear in terms of diabolos based in such ideas as traducer and calumniator nor in the ideas of slanderous and accusing falsely. As a personality it matters NOT that Satan or his minions accuse one or slander; nor should it matter if he should traduce a man under the 1828 meaning of the word which IS: to represent as blamable; to condemn; To calumniate; to vilify; to defame; willfully to misrepresent, although the idea of misrepresentation can offer us some degree of understanding. Vanity DOES misrepresent the Truth as it offers the man in this world a false sense of reality that IS separate from God, and pursuing false ends 4. If we can see how that one’s existence in this world, compounded by one’s nurturing and indoctrination into the ideas and things of this world, IS a false representation of the Truth of a man as a Soul that IS ever at One with ALL Souls and with the corporate idea of this Unity which IS God, we can perhaps understand that the churches desire to lay blame for human behavior on an external personality provides some sort of freedom from personal responsibility. Vincent’s full defining idea of vanity as a perishable and decaying condition, separate from God, and pursuing false ends 4 DOES offer us a rather clear view of both satanas and diabolos as these ideas ARE used in the New Testament. However, to accept the idea of vanity, of men’s illusion and glamour, IS to accept responsibility for both one’s own thoughts, attitudes and actions in this world as well as a personal responsibility to change them, to free oneself from “the bondage of corruption” and enter into “the glorious liberty of the children of God“. We should remember here that the Apostle Peter frames this “glorious liberty” as being “partakers of the divine nature” and he frames one’s freedom in terms of escaping “the corruption that is in the world through lust” (2 Peter 1:4).
That the doctrinal ideas of Satan, the devil and their minions may help the common man to deflect his personal responsibility, the reality IS yet in James’ words that tell men that they must “Resist the devil” which idea can be easily understood in terms of vanity. Here then the resistance IS against the ways of the carnal man which ever lean toward the self and the gratification of one’s desires; here we should be able to see the greater idea of Repentance as this IS shown us by the Master. Men however, especially doctrinally oriented men, see neither the need for such Repentance to which they ARE blinded by the intensity of the vanity in which they live nor that they have the wherewithal to DO so. This latter idea of inability IS actually promoted by church doctrines which ARE based in the simplicity of Paul’s words saying “by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8), words that ARE NOT intended to dissuade men from striving to “mortify the deeds of the body” as we read in our selection. And while the church teachs the idea of the personality of Satan as a force in the lives of men including the unwary ‘believer‘, they at the same time teach that by the righteousness imputed to that ‘believer‘ his Life IS free from the need for such mortification. We should note here that the satanic personality that IS rendered into James words IS added by translators whose doctrinal beliefs include the idea of personality; the phrase “he will flee” IS rendered from the Greek word pheugo which Strong’s defines for us as: to run away (literally or figuratively); by implication, to shun; by analogy, to vanish:—escape, flee (away) 9a. Here we should try to see the idea that the devil, the vanity if you will, will leave a man when he resists its influence upon his thoughts, attitudes and actions. This resistance CAN NOT become a reality in the lives of men however until the very idea of vanity becomes a recognized force in the lives of men both individual and corporately. Two things to consider here from the words of the Apostle Paul from whom the church takes its mantra, its out of context doctrinal ideas that have become the “commandments of men” (Mark 7:7). First IS the reality of the apostle’s teaching from our selection; in these words we have Paul’s common sense approach to the Truth regarding the opposition between the carnal and the spiritual as he shows us the Way to Life against a backdrop of the ways of the flesh. This IS summarized in his words saying “to be carnally minded is death; but to be spiritually minded is life and peace” and while the idea of vanity may be missing here as the reality of the carnality of men, the apostle DOES give us the reality of that vanity further on. Repeating our selection we read:
“they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in
hope, Becauseexpectation that the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:5-23).
When we can see these words from Paul as showing us the reality of the forces at play in this world, forces that keep men in their carnal state of mind and being, we can then better understand the reality of escaping from these same forces. This brings us to our second point from Paul’s words. The apostle shows us the reality of vanity which he calls “the wiles of the devil“; from these words the church has deemed this whole section to be referring to the power of that personality that they call Satan. Paul tells us:
“Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; And your feet shod with the preparation of the gospel of peace; Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Ephesians 6:10-17).
There IS much to unpack here in the words chosen by Paul and the rendering of them by the translators. First we have the idea of “the wiles of the devil“; understanding that the Greek word diabolos can refer directly to the deeper ideas of vanity, of a false representation of reality if you will, we should be able to see that the wiles thereof need NOT be the cunning arts, deceit, craft, trickery 2a that IS shown in the lexicon and attributed to that personality of “the devil“. Strong’s compares the idea of methodeia to the English word method while Thayer’s defines this first as “to follow up or investigate by method and settled plan” before going on to the doctrinal ideas of the activity of the devil. We can see this idea of method rather clearly in Paul’s words on the source of the vanity to which ALL men ARE subjected as he tells us that this IS “by reason of him who hath subjected the same” which can be simply understood as the Plan of God….His method. Vincent shows us a more complex idea for this Greek word methodeia which he offers against the only other use of this word in the New Testament, Ephesians 4:4. Here he tells us that methodeia means: Lit., tending to the system of error….Μεθοδεία means a deliberate planning or system. Of error includes the idea of deceit or delusion 4. If we can see the idea of vanity as a deliberate planning or system which includes the idea of deceit or delusion and understand that this method IS the very Plan of God for Life in this world, we can come a long way toward the Truth. We should understand here that the Way to deflect the force of vanity which wields the false representations of Truth, the delusion wielded in its system, IS the actual intent of Paul’s words here in Ephesians. He tells us that it IS in using the “whole armor” afforded to everyman by the Godhead that everyman can overcome the illusion and the glamour as well as the power of the indoctrination that he has received. Doctrines however place this intent as secondary to their doctrinal ideas of just what IS being fought against as they read the apostle’s ideas against preconceived ideas regarding the personality of Satan and the devil(s). What IS the reality of these principalities and powers against which we wrestle? First is the idea of principalities from the Greek word arche; Thayer’s tells us that the word means beginning, origin and goes on to show us expansions on that meaning saying: the person or thing that commences, the first person or thing in a series, the leader and that by which anything begins to be, the origin, active cause 9. Doctrines however relate this to the devil; John Gill tells us that the phrase “against principalities, against powers” refers to: the enemy being the devil, and the armour spiritual; wherefore the devils are here designed, who are described from their power, rule, and government 8. We should be able to see that the doctrinal constructs here ARE without merit when the meaning of the first word IS considered. We should be able to see also how that Paul’s words on vanity, that this subjection IS from the beginning, can show us a defining quality of the idea of diabolos as those false representations that ARE the vanity of men. The defining ideas behind the Greek word exousia which IS rendered as powers offers us even deeper insight as regards the methods of false representation that ARE the product of vanity. Thayer’s tells us that exousia means: power of choice, liberty of doing as one pleases; leave or permission 9 and in this we can then understand how that from the beginning the choice was ever in the Life of the man….that it IS his responsibility. Can we see more clearly then those things against which we wrestle ARE NOT outside forces but inner motivations? Thayer’s continues to define exousia saying that this IS: physical and mental power; the ability or strength with which one is endued, which he either possesses or exercises 9 and if we can see that it IS by the Power of the Soul to inform the mind and the emotions that such power can be exercised we can then better understand the depth of Paul’s words here.
Next IS the idea of “the rulers of the darkness of this world“and “spiritual wickedness in high places“. John Gill frames the former idea as a struggle: that is, over wicked men in it, who are in a state of darkness itself; and so Satan is called the prince, and god of the world; and the latter as: wicked spirits, as the devils are, unclean, proud, lying, deceitful, and malicious; who may be said to be in “high” or “heavenly places“8. This comports with the general doctrinal idea that the apostle IS speaking of Satan and his minions but, as we see with principalities and powers, there IS more here than these doctrinal misconceptions. The idea of rulers here IS attributed by both Thayer’s and Strong’s as the lexicon shows us saying: lord of the world, prince of this age; the devil and his demons 2a and what we should see here IS the direct influence of preconceived doctrinal ideas. The word means a world ruler 9a according to Strong’s and Vincent tells us that the idea here IS more correctly, world-rulers of this darkness 4. We should try to see here that this darkness IS the blindness that comes in men’s vanity and that the rulers, the kosmokrater, can easily refer to the very nature of Life here, to men’s vanity, as that force that keeps men in their “bondage of corruption“. The idea of “spiritual wickedness” IS doctrinally misunderstood because the root word, poneros, IS equally misunderstood as IS the common idea of evil. We should try to see that it IS the focus of men upon the things of the self rather than the things of God as taught by those who have taken authority over the spiritual lives of men that IS the point here. As to “high places” Vincent tells us that this IS: more literally, in the heavenly places. Used in the general sense of the sky or air 4 and in this we should be able to understand the sense of focus on the self and the things of the self that IS become the predominant motivation of men, one that IS in the air yet today. The apostle then sets out to give us a listing of what IS this “whole armour of God” and we should try to see that to use this armour IS to take hold of the reality of Jesus’ teachings and NOT to merely rely upon such ideas as ARE taught in the doctrines of men, ideas of ‘salvation‘ through confessions and affirmations, ideas salvation through faith and believing, nebulous as they ARE, and ideas of salvation through the rites and rituals of many parts of the church.
We should understand here that the apostle’s point IS that men should stand in this idea of armour as he tells us that such standing comes after “having done all” to “be able to withstand in the evil day“. We should try to see that that which must be withstood IS the vanity that IS explained for us in the ideas of principalities, power, the “rulers of the darkness of this world” and “spiritual wickedness in high places“. In ALL of this we should try to see and to understand that to DO this, “to withstand in the evil day” IS to have moved one’s focus off of the self and onto the Truth that flows from one’s own Soul and which reveals the vanity of Life as it Truly IS. It IS this man that can stand in the “whole armour of God” and NOT be pulled back into the corruption which IS as Peter shows us saying “if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning” (2 Peter 2:20). We close today with our trifecta; here the Master offers us ALL of this reality in the simplicity of keeping His words; we read:
- “If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free” (John 8:31-32).
- “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matthew 7:21).
- “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. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him . He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me” (John 14:21-24).
We will continue with our thoughts in the next post.
- 2a New Testament Greek lexicon on biblestudytools.com
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
- 8 Bible commentaries on BibleStudyTools.com
- 9 Thayer’s Greek Lexicon on blueletterbible.org
- 9a The New Strong’s Exhaustive Concordance of the Bible on blueletterbible.org
- ** A Treatise on Cosmic Fire by Alice A Bailey © 1951 by Lucis Trust
Those who walk on the well-trodden path always throw stones at those who are showing a new road.
Voltaire, Writer and Philosopher
