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18 Mar 2012

TBM29: Intuition and Whole Brain Thinking: Filling You Up Inside

So what happens when you combine the practices of humbleness, forgiveness, and balance with the idea of a loving God and a loving soul?

You get a really healthy brain and a powerful sense of intuition that works.

In the Spiritual Kitchen, this is the equivalent of sitting down at a four-course meal with appetizer, soup, main course, and dessert. You get to enjoy everything in the company of friends and family, and you absorb most of the nutrients you need in order to stay relatively healthy. Inside, you feel all filled up instead of lost, empty, barren, and abandoned.

The honest truth is that most other religious and spiritual teachings you’ve come across don’t teach you or anyone else how to recognize — let alone enjoy — a four-course meal. Most religious traditions have become rigidly focussed on teaching you how to make just the soup or just the dessert while ignoring the other courses. According to these teachers, you can eat a steady diet of only cream of potato soup or only cream puffs and still feel “full” inside. When you finally notice you never feel full (because you’ve never received all the nutrients you need) your minister/monk/priest will then blame you for not trying hard enough.

Peonies 2013 (c) JAT: For those who want to enhance their sense of God’s presence, I recommend gratitude and reflection on the beauty and fullness of nature. Reflection on the Eucharist (a man-made ritual) upsets your soul because the original intent of Paul’s Eucharist was so creepy.

I’d like to emphasize — really, really emphasize — that when I use the metaphor of the four-course meal to describe the sensation of feeling full, I’m talking about the spiritual practices themselves as the source of the nutrients you need. I’m not in any way suggesting a cannibalistic ritual of actually eating God to get your nutrients. (If you’re a Christian who believes in the Eucharist, you need to know that Paul instituted this ritual, not Jesus. You also need to know that Paul’s Eucharist was an occult ritual, a cult ritual based on the idea that God could be eaten and thereby controlled. Gross, eh? Yeah, bet they didn’t tell you that in Sunday School class.)

The feeling of being full inside doesn’t come to you because God has entered you and filled up your “empty vessel.” The feeling of being full inside comes from your own brain chemistry, from your own choice to use your whole brain, not just certain parts of your brain. The feeling of being full inside comes when you realize that some parts of your brain work better with the appetizer and some parts work better with the soup and some parts work better with the main course and some parts work better with the dessert. So in order to feed your whole brain, you need to get all the spiritual nutrients, not just some of the nutrients.

This is the way your human brain is designed. You can’t change this reality, despite what you’ve been told by countless spiritual gurus. Your sense of intuition — that is, your ability to reliably and consistently “hear” what your guardian angels are saying to you — depends on the extent to which you’re a Whole Brain Thinker.

At a scientific level, there’s no way for a human being to be highly intuitive if he or she is not a Whole Brain Thinker. There’s no special prayer or ritual or secret vitamin that will boost your intuitive processes while allowing you to keep your less-than-loving habits. God the Mother and God the Father have designed the brain and central nervous system in such a way that all the parts are dependent on each other (as you’d expect from a loving God). You can’t boost one part at the expense of another part. If you try, you’ll trigger biological responses that you won’t like very much — responses such as migraines, pain disorders, immune dysfunction, sleep disorders, eating disorders, addiction disorders.

The medical disorders I’ve listed are just that — medical disorders. Medical disorders are a fact of life for human beings. It’s so difficult for us to find the right balance — the “sweet spot” where the needs of the 4D soul and the needs of the 3D body are perfectly matched — that people’s bodies are always falling out of balance and expressing this imbalance through medical disorders. So of course we get sick. And of course we get autoimmune disorders. And of course we get neurological disorders. But this is no cause for blaming people for their illnesses, for accusing them (falsely, of course!) of being filled with cosmic sin or ancient karma or negative entities.

Medical disorders are not a divine punishment. They’re not a sign of “impurity” or a sign of separation from all that is divine and sacred and good and true. They’re not even a sign that you’re failing to try hard enough. Most often, medical disorders of the type mentioned above indicate there’s something you don’t understand about your own thoughts, feelings, and actions. There’s a lack of knowledge, perhaps, or a lack of insight. Perhaps there’s a lack of help available to you even though you have a partial understanding of what’s troubling you. Goodness knows there’s precious little information available to you at the moment to help you understand the complex interaction between brain chemistry and the soul’s needs.

Most people I’ve spoken with — intelligent, educated, sincere people — have zero idea about the functioning of their own brains. Most people spend far more time worrying about their toes — the health of their toes, the comfort of their toes, the look of their toes — than they ever spend on the most complex system of organs they have: the brain/central nervous system.

I once did a seminar in theology class about the spiritual brain. (This was a novel idea for my classmates.) To begin the seminar, I asked each person in the room to take 30 seconds to make a list of all the body organs they could think of (eg. heart, lungs, liver). I timed them. I then gave them 60 seconds to make a list of all the parts of the brain they could think of (eg. cerebellum, corpus callosum, hypothalamus). I gave them extra time for this exercise because brain names take longer to write. Didn’t matter, though. They couldn’t come up with much. Why not? Because we’re not teaching people how to think about their brains, and we’re especially not teaching people how to think about their brains as an assortment of pots and pans and nutrients and ingredients in our own Spiritual Kitchens. So people continue to feel frustrated and angry and empty inside.

So what do most people do? They get angry with God. And angry at their own guardian angels. They try to pray, but they pray for things God won’t give them, so they get angrier still. This upsets their souls, and the upset triggers chronic levels of stress hormones. The stress hormones damage their brains and immune systems, and make it harder still for people to use their own intuitive circuitry. So they get sick. And they get even angrier. So they pray harder. And nothing happens. And they don’t understand why. So they figure God isn’t listening and God doesn’t care. And then they get so angry they stop trying to listen for God’s small, still voice. And they figure they can go it alone. So they decide to stop believing in God. And they choose some form of atheism or agnosticism or non-theism. Except this really upsets the soul, because the one thing the soul knows for sure is that God the Mother and God the Father are always with us, always loving us, always worrying about us. So now the body’s DNA allows for the release of huge doses of stress hormones, and the body can’t cope, so it looks for biological ways to cope with the stress, and most often these days it stumbles upon the transitory wonders of status addiction as a way to self-medicate. And now you’re totally screwed as far as your intuition goes, because status addiction and intuition mix like oil and water.

Sound familiar?

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Posted in brain-soul connection, building your intuition, healing, insight, The Blonde Mystic, theodicy, Whole Brain Thinking and tagged science & faith, spiritual practice in the 3rd millennium | Leave a Comment

27 Nov 2011

RS15: The Human Sense of Time & Timing

Rivers of Time (c) JAT 2013

J: Today I want to talk about the human sense of time and timing.

A: Okay. I’ve had my first coffee, so my typing fingers are warmed up and ready to go.

J: When you were growing up, what were you taught about the human senses?

A: Oh. That’s easy. We were taught there are five senses — sight, hearing, taste, touch, and smell. I think this is still the conventional wisdom.

J: Right. And if I were to ask a group of people today what the “sixth sense” is, what would people say?

A: Intuition. Second sight. Psychic messages. Something along those lines.

J: Right. People in this culture are taught to think of the “sixth sense” as intuition — as something vague and on the fringe.

A: There’s also the famous movie called Sixth Sense. That’s a bit more than “being on the fringe.” That’s right into the Twilight Zone.

J: The problem — the problem I want to state clearly for the record — is that all human beings are born with an additional physical sense that hasn’t been recognized for what it is. This additional physiological trait is a scientific trait, not a paranormal trait. It’s 100% verifiable and 100% crucial to the healthy functioning of the human brain. It’s so important to the healthy functioning of the human brain that when it isn’t properly supported during the first few years of a child’s life, it causes lifelong problems in most facets of daily living.

A: You’re talking about the sense of time & timing.

J: Yes. This poorly understood aspect of the biological brain is so important that you could almost call it “the missing key” — the aspect of human consciousness that, if properly developed and used throughout life, generates an inner experience of wholeness and completion, an experience that so many people are lacking in their lives today.

A: Can you define the sense of time & timing?

J: It’s the ability of the human brain to correctly place “the self” on a timeline. It’s the ability to distinguish between past, present, and future. It’s the ability — quite literally — to tell time on an analog clock.

A: Ooooh. A lot of younger people today can’t tell time on an analog clock.

J: True. And it’s symptomatic of a much wider issue — the growing choice in Western culture (and other cultures) to stop teaching children about their own sense of time & timing. The parietal lobes of these children are not developing properly in early childhood. The parietal lobes of the brain are not developing the strong interconnections they need with all other parts of the brain. The cost here will be very high. Very high for these children, very high for their communities.

A: You don’t pull your punches, do you? Most people have never even heard of the sense of time or the parietal lobes of the brain, and here you are telling them the high cost of not developing these aspects of themselves. Are you talking about a spiritual cost? Changes in the parieto-temporal regions of the brain have been linked to certain mystical or spiritual experiences. Is this what you’re talking about?

J (shaking his head): It’s not that simple. The sense of time & timing takes six to seven years — years — to develop in a healthy child whose core needs (the core needs of the Christ Zone model) are all being met.

A: Starting when?

J: From the time of birth. The template for the sense of time & timing exists at birth, but it takes six to seven years of consistent exposure to the flow of time for the human brain to finally “get it.” When the brain finally “gets it,” analog clocks suddenly make sense. They make sense because they demonstrate in a mechanical way the forward movement of time. Digital clocks don’t “model” the forward flow of time. Digital clocks show a bunch of numbers in a particular order, but they don’t show time.

A: I can remember clear as day my son’s gradual struggle as a young boy to master the sense of time. He could read a digital clock at the age of four (“You can come and get Mommy when your clock says 7-0-0”) but it didn’t mean anything to him. He was simply memorizing the numbers.

J: You’d be surprised how many adults try to get through life by memorizing the numbers. It’s a scary feeling when you don’t understand the concept of time, but other people think you do.

A: I remember my son’s favourite TV cartoon when he was four. It was Ghostbusters. It was a half-hour show, and he just loved it. He even dressed up as a Ghostbuster for Hallowe’en one year. When he asked how long something would take, his dad and I would frame it in terms of Ghostbusters. “The church service will be two Ghostbusters long.” He seemed to be able to cope with time when we used his favourite show as a yardstick. Finally, when he was about six, he started to be able to use an analog clock without help. At the time, I had no idea how significant this was.

J: His ability to relate in a rudimentary way to time through the yardstick of his favourite TV show is absolutely crucial to what I’m trying to convey about the human sense of time. Healthy human beings don’t read time the way you read a digital clock. Healthy human beings read time as a history of relationships. It’s all about the history — the learning, the memory, the growth, the change. Time is more than just a bunch of numbers. Time is . . . well, it’s almost organic. It moves forward (never backward) but it flows like a river, not like a geometric line of numbers in sequence. Numbers are two dimensional (literally). Time is fourth dimensional. It can’t be thought of in strictly linear terms, because nothing in the fourth dimension of physics is strictly linear.

A: That’s pretty complex.

J: Time is very complex. It’s intertwined with all aspects of consciousness, whether that consciousness exists in angel-form or in angel-as-human form. All of us — God the Mother, God the Father, angels who are God’s children, angels who are temporarily incarnated as human beings — all of us have strands of time woven into our very being. None of us can escape time. And none of us would want to. It’s our ability to remember events in time, to remember moments of love and joy and sorrow, that makes it possible for us to exist. The soul exists precisely because time moves forward, ever forward, like a cosmic river. The river grows, changes its course, develops new tributaries, slows in some places, rages in others, picks up sediment, drops it, creates fertile fields where new crops can grow, breaks its banks, shrinks to a trickle, but always, always flows with sound and beauty and marvels of construction. So it is with time — time as angels know it, time as God knows it.

A: So you really have to be on your toes with time. You never know where it’s going to carry you next.

J: Yes. A person who has mastered the human sense of time is, by definition, a person who is flexible and adaptable. Someone who can cope with change. Someone who isn’t frightened by the thought of learning something new.

A: I know quite a few people who are terrified of change, can’t cope with new ideas or skills, and want their lives to “stay the same.” They get really angry when they’re put in a situation where they might have to admit they don’t know something. They don’t want to say, “Sorry, I don’t know how to do that.”

J: When the parietal lobes haven’t been fully developed, the human brain does what it’s programmed to do — it shifts to its secondary circuits to pick up the slack. This is what redundancy and neuroplasticity in the brain are supposed to do. If one major circuit goes off-line, or is underactive, you temporarily shift the load to a different circuit till you can fix the main problem. Anyone who works with complex electrical engineering systems will know what I mean.

The difficulty here is that the brain shifts the load to secondary circuits (for example, to the anterior cingulate cortex), but the main problem in the parietal lobes never gets fixed. The load stays on the secondary circuits — circuits that aren’t designed to take this kind of load on a long term basis. Eventually, these secondary circuits start to break down, just as you’d expect. The cost of this begins to appear in a person’s thought, mood, and behaviour. In other words, serious mental health issues and serious neurological issues begin to arise. It’s inevitable.

A: Meanwhile, your parietal lobes are still underactive, which means you can’t learn from your own mistakes, and life is endlessly frustrating.

J: It makes you feel as if there’s a big hole inside you, a big void, that goes round and round without beginning or end. It’s feels like a hamster wheel, and you’re trapped on it. It feels awful, but after a while you start to believe it’s normal. Even worse, you start to believe that everyone else must feel the same way inside — empty and trapped and hopeless. But it’s not true. This isn’t the normal state of inner experience human beings are designed for. God is a little smarter than that.

A: Not that the Church has ever said so . . . .

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Posted in brain's Darwinian Circuitry, brain's Soul Circuitry, brain-soul connection, building your intuition, Christ Zone, insight, interoception, Realspiritik, sense of time & timing, Soul, Whole Brain Thinking and tagged brain-soul connection, science & faith | Leave a Comment

13 Jul 2011

JR57: Suffer the Little Children to Come Unto Me

A: When I came home from work on Monday, Oprah was rerunning an episode about two twin daughters who had been being sexually assaulted and raped by their father and two brothers until a neighbour called authorities. Towards the end of the episode, Oprah offered the definition of forgiveness that she’s found most helpful. It was something to this effect: “Forgiveness is giving up the hope that the past could have been different.” How do you respond to that?

J: Well, I find this definition demeaning and discouraging. Forgiveness is not about “giving up hope.” Forgiveness is about finding hope.

A: Maybe the person who coined this definition was using the word “hope” in a different way than you and I use it.

J: Hope is one of those slippery, hard-to-define spiritual terms. About as easy to explain as forgiveness. And about as complicated. Basically, though, angels use the word hope as a synonym for “trust in God.” It’s a powerfully positive, uplifting emotion. It’s an emotion that expresses an element of uncertainty. Perhaps I could rephrase that. Hope — trust in God — is an experience of emotional continuity in the face of apparent discontinuity in the Materialist laws of Cause and Effect. In other words, you still believe in God’s goodness even when you can’t see an obvious link between actions and the results of those actions.

A: A leap of faith, in other words.

“Jesus said: From Adam to John the Baptizer, among those born of women, there is no one greater than John the Baptizer, so that his eyes should be averted. But I have said that whoever among you becomes a child will know the kingdom and will become greater than John” (Gospel of Thomas 46 a-b). Photo credit JAT 2023.

J: Yes, but not a blind leap of faith. Trust, surprising as it may seem, requires an element of brutal honesty. Brutal honesty about oneself. Trust requires you to know your own limits, your own abilities right down to a “t.” This knowledge allows you to recognize situations where you’ve reached the limits of your own abilities and experience. At this point, you switch over to your knowledge about other people’s abilities and experience. You switch over the decision-making process to somebody who has more knowledge about the topic at hand than you have. You hand over the reins, as it were. Angels do this without an instant of shame or jealousy or regret. They simply accept their limits and gratefully hand over the reins to other angels. This is what humbleness feels like. Not false humility, as the Church teaches it, but divine humbleness.

A: You’re making my head hurt with all these different terms — forgiveness, hope, trust, humbleness.

J: These are all complex divine emotions. Not the same as each other, but interwoven with each other. Holistically. Hopefully, people will like the idea that God the Mother and God the Father are capable of experiencing and expressing the most complex emotions of all.

A: This switching-over thing you’re talking about . . . is this related to the research you’ve been helping me collect about the “gears” in the biological human brain that are supposed to help people switch smoothly from one idea or emotion to another?

J: You mean parts of the human brain such as the anterior cingulate gyrus?

A: Yes. And related “switching centres.”

J: Definitely. Angels don’t have an anterior cingulate gyrus, but souls-in-human-form do. Angels who incarnate as human beings need a biological “toolkit,” and a number of tools in that toolkit relate to the human brain and central nervous system. When those tools aren’t used the way they should be — when, for example, a “hammer” is used when a “screwdriver” is called for, or when the blunt end of the adjustable wrench is used instead of the adjustable claws at the other end, you can’t expect the result to be pretty. The human brain is designed with an entire set of “ball bearings” and “lubricants” to prevent the various gears of the brain from grinding against each other and causing excessive wear. Unfortunately, in many young human beings, the ball bearings and lubricants are the first thing to go. After that, you see the onset of DSM-IV psychiatric disorders such as bipolar disorder, obsessive compulsive disorder, problems with impulse control, problems with anger control, possibly even psychopathy.

A: All because their switching mechanisms aren’t working properly?

J: The human brain is an incredibly complex set of tools and machinery. It uses many different types of switching mechanisms to help it balance incoming data and outgoing choices — outgoing thoughts, feelings, and actions. The operative word here, of course, is balance. The brain has to be able to identify, remember, understand, and fix many different sorts of problems. It has to switch constantly between different spheres of reality, between logical thought and positive emotions and practical actions, between the needs of the self and the needs of the other, between active learning and quiet processing, between past, present, and future. Believe me, human beings need every scrap of brain tissue they can muster for this job of Whole Brain Thinking.

A: So when the switching mechanisms aren’t working properly, people get “stuck.” They get stuck in one or two spheres. For example, a person who gets stuck in the past.

J: Yes. Or a person who gets stuck in logical thought. These are the people who lack empathy, who lack compassion for others. They make all their choices based on logic alone. The Church has had an overflowing cup of bishops who were incapable of feeling empathy.

A: I’ve also known some people — mostly women — who seem stuck in their emotional circuitry and can’t make a decision that’s tough. They don’t forgive other people so much as put blinders on. They try to sweep great harms under the carpet so they don’t have to deal with the fallout of taking a firm stance.

J: Forgiveness is very much about taking a firm stance. The first step in forgiving somebody — whether it’s yourself or someone else — is honesty. There must be an honest assessment of harm. This means you have to take a stance on the question of right and wrong. For the soul — for all souls in Creation, including God the Mother and God the Father — some choices are clearly right and other choices are clearly wrong. The soul knows the difference. The soul feels confident and clear when right choices are made. The soul feels abused when wrong choices are made. This is what many people call . . . conscience.

A: There’s been a trend among some New Age gurus and some Progressive Christians to claim there are no moral absolutes. Hence there is no need for forgiveness. According to these thinkers, all choices are equally acceptable to God because each person is really just a spark of God trying to express itself. Neale Donald Walsch has built a lucrative empire on this idea.

J: Only a person who doesn’t want to face his own life choices would find this theory acceptable.

A: It does leave a lot of wiggle room for people who want to excuse their own behaviour . . .

J: Forgiveness is a clear and conscious decision to call forth and believe in the best that a person can be and the best a person can do. Forgiveness is a refusal to accept excuses. At the same time, it’s a gift of love that has no strings attached. Divine love goes beyond anything a Materialist philosophy of Cause and Effect can imagine. Divine love is an up-front gift, a conscious decision to offer the recipient (whether the self or an another person) a vote of confidence in his or her best self. It’s a leap of faith. It’s a boost-up. A helping hand. A sense of purpose for a person to hang onto. It does not require you to prove yourself before you get the gift of love. If you had to prove yourself first, one proof at a time, as many theologians have taught, you’d be looking at the vertical path of spiritual ascent — anagogic mysticism. Anagogic mysticism is a form of Materialist belief. God the Mother and God the Father are not required to obey Materialist philosophy. They love us because they choose to love us, not because they “owe” us anything for our “obedience” and “piety.” They believe in us, their children, so much that we simply cannot and will not let them down. They inspire us to be our best selves. But they don’t force us to be our best selves — we, as angels, choose to be our best selves. It’s as natural as breathing for all angels.

A: Including the angels who have incarnated on Planet Earth.

J: Yes. Including the angels who have incarnated on Planet Earth. There are no exceptions among God’s children. All angels are filled with trust and devotion and gratitude and courage BECAUSE God the Mother and God the Father believe in our best selves. They have faith in us.

A: So in the case of a father who has raped his own daughters, how would God look at that?

J: God the Mother and God the Father would recognize instantly the selfish, uncourageous intent of the father. They would identify the problem — the father’s dysfunctional brain circuitry — and they would remember this as they worked to help him and those around him recognize the great harm he’s been choosing to create. They would not condone or accept this behaviour as acceptable. They would identify the behaviour as “wrong.” Nonetheless, they would blanket him in divine love. They would whisper to his soul, “We believe in you. We know this isn’t the best you can be. We know you can make loving choices. We won’t abandon you. We’ll stick right with you and show you why your choices have been wrong. You won’t understand at first, and you’re going to be angry and confused and resentful for a while, but that’s okay, because we know that more than anything in the world you want to be able to give love. We believe in you.”

A: And then God sends you through the human court system that’ll cart you off to jail for “X” number of years.

J: Somehow you have to get it through your thick human skull that you made an abusive choice that was very, very wrong. You have to accept that you made a mistake, you have to accept that you can learn from your own mistakes, and you have to accept that you can be a better person who makes right choices. If you receive the right kind of help.

A: Locking up a person and throwing away the key isn’t the right kind of help.

J: Nor is revenge the right kind of help. Usually it takes a whole team to provide the right kind of help to a man who has raped his own daughters. A whole team of well trained professionals. Of course, if the professionals themselves don’t believe in the soul or the power of forgiveness or the mystery of God’s divine love, they’re ill-equipped to provide the kind of mentorship the abuser needs if he’s to have any chance of living up to his best self.

A: In which case the abuser isn’t likely to be healed.

J: Healing follows insight for both the victim and the perpetrator of a crime. Forgiveness, as we’ve said, is a catalyst that speeds and facilitates the healing process. Healing is the path towards Wholeness. Not the path towards Oneness but the path towards Wholeness. Wholeness is the place — the Kingdom, the experience of self — where you know yourself and all your limits and all your strengths and all your quirks and you can be humbly proud of yourself anyway because you’re being the best person you can be.

A: Young children are like this. They have the ability to throw themselves into new relationships and new experiences to the best of their ability without any concern for status or “face.”

J: Yup. That’s what I meant when I said that to enter the Kingdom you must become again like a little child. Humble and guileless, yet full of infectious enthusiasm and intelligence. Many three-year-olds are smarter than the adults around them because they haven’t yet forgotten how to learn.

A: And they still know how to forgive. Young children are born with an amazing ability to forgive.

J: I rest my case.

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Posted in anagogic mysticism, brain-soul connection, Cause & Effect, conscience & morality, Divine Love, forgiveness, healing, honesty, humbleness, insight, Jesus Redux, Materialism, mental illness, mentorship, Soul, trust, Whole Brain Thinking and tagged Kingdom teachings | Leave a Comment

05 Jun 2011

JR47: "Knowledge" Versus "Truth"

A: Tell me how you would explain the difference between “knowledge” and “truth.” There seem to be a lot of different theories floating around.

J: Here’s one of the problems with relying too heavily on words. One person’s “knowledge” is another person’s “truth.” One person’s “knowledge” is another person’s “wisdom.” One person’s “knowledge” is another person’s “fact.” Words can be very messy, very sloppy. It’s important for individuals to be clear about their use of abstract words like these.

A: Okay. How do you, as a soul-in-angel-form and speaker of the English language, use the word “knowledge”?

J: I use the word “knowledge” to mean an accumulation of facts. Lots of raw facts. These facts may or may not be connected to each other. But there are lots of them. Lots of different facts that can be accessed from memory or from sources such as books or computers to answer specific questions of fact.

A: Like the question and answer pairs on Jeopardy.

J: Exactly. These question and answer pairs rely on logic and reason. But there’s usually little emotional content. And there’s no need for “insight” or “understanding” or “truth.” The facts speak for themselves. Of course, as human Jeopardy contenders recently discovered, a honkin’ big computer can access raw facts — “knowledge” — faster than most human brains can.

“Trust in the Lord with all your heart, and do not rely on your own insight. In all your ways acknowledge him, and he will make straight your paths. Do not be wise in your own eyes; fear(respect) the Lord, and turn away from evil. It will be a healing for your flesh and a refreshment for your body” (Proverbs 3:5-8). If you really want to heal your relationship with God, try humbly accepting you probably have a lot of old beliefs that are messing up the way your brain works. Certain beliefs about God can “freeze up” your neural networks and prevent your brain from being able to process Divine guidance. Without easy access to your Divine guidance, you’re limited to the ideas inside your own brain. And let’s face it, some of those ideas are probably pretty stupid (like Young Earth Creationism). The Truth about you and God (a wonderful Truth!) is already deep within you, but first you have to melt the ice that’s keeping you from feeling your Soul pathways. Photo credit JAT 2022.

J (Cont): Having said that, I want to make it clear that I’m not dissing the importance of “knowledge.” It’s important to be able to remember and access facts. Facts give information about things that are already known, already certain — things that are “a done deal.” Facts help ground the learning process. In fact, learning can’t take place at all in the absence of facts. This is true even in fields such as philosophy and theology. The universe isn’t reinventing itself every few seconds like some big relativistic, existential “symbol” in the sky (as some religious philosophers would have you believe). There are fixed facts, fixed historical realities that guide all choices made by God and God’s angels. The universe has a history — a factual history — that can’t be changed. The universe’s past has a measurable effect on its present. The past matters. And the past is fact — not fiction. The past can’t be altered. Time is linear. Even for God.

A: This will come as a great disappointment to fans of time travel stories. And to theologians who insist that All Time has been known to God since the very beginning. God’s foreknowledge of all that will happen in the future is the basis of Christian “predestination” — the doctrine that says God already knows ahead of time who will be saved in the End Times.

J: Another example of old lies begetting new lies, as you put it. The first lie, of course, was the lie that souls desperately need to be saved from hell and judgment and damnation. But souls don’t need to be saved. Why would God create billions of defective souls that need to be saved by . . . televangelists? Salvation-of-the-soul is a goofy idea from start to finish.

A: But a very profitable one.

J: It’s an interesting fact of neurophysiology that certain forms of serious psychological dysfunction in human beings are accompanied by damage to the parietal lobes of the brain — parts of the brain which are crucial to a person’s ability to relate to time and space. When the volume of the parietal lobes is reduced, and when the density of glial cells is diminished in the parietal-temporal regions, an individual will experience problems understanding boundaries (i.e. his or her location in space) and problems with empathy (i.e his or her location in both time and space — also called boundary issues). These are the individuals who can’t learn from their own mistakes, who can’t empathize with other people’s feelings, who constantly invade other people’s “time and space.”

A: The narcissists.

J: Yes. A narcissist is someone who’s become inwardly focussed to the point of selfishness and self-absorption because he or she has no “brain health” in the areas of time and space — no ability to accurately identify the factual boundaries that surround each soul. She literally can’t see where she ends and another person begins. She can’t see that she’s a separate entity — a separate consciousness — from her neighbour. The boundaries between her and her neighbour exist and are real and are factual. But she can’t see them. It’s all blurry to her. The boundaries exist, but she behaves as if they don’t exist. She behaves as if she and her neighbour “are all one,” as if the neighbour is merely an extension of her own core consciousness. The neighbour, of course, is expected to “behave” — to obey her needs and wishes without question and to reinforce her image of herself as a wonderful person. There’s a perfect analogy for this mindset in the realm of science fiction: Star Trek’s hive queen of the Borg.

A: See, I knew there was good reason for me to be watching the Space Channel.

J: The great thing about the way the Borg Queen character is written is her calm, serene, elevated disposition. She believes her own propaganda about making life better for all the individuals she incorporates into her collective. She goes around telling everyone “we’re all one, we’re all equal.” But what she actually means is, “I’m the only one who really exists, and all you drones are merely inferior beings who were put here to serve me” . . . which brings us to the question of “truth.”

A: The way you’ve just described the Borg Queen reminds me — none too pleasantly — of the modern apocalyptic prophet I spent too much time with a few years ago: Grace. She was always speaking “the truth” that “we’re all one, we’re all equal.” She had the same calm, serene detachment as the Borg Queen. It gave her such an air of believability — even wisdom. She seemed to have let go of all her worries about the past. Very appealing to somebody like me who was dogged by feelings of guilt and shame.

She seemed so believable — until you challenged her. When you challenged Grace’s superiority, her infallibility, it was like a switch went off in her brain. She switched instantly from calm, affable charm to vicious, vengeful violence. The smallest thing could set her off. I still remember the murderous look in her eye one day when I told her that she herself had caused an electrical short in a lighting fixture by twisting the fan/light combo while it was still attached on one side to the ceiling. I could see that she wanted to throw me down the stairs because I’d pointed out her obvious error. The mistake was entirely hers. But she didn’t want to hear about it. She couldn’t handle responsibility for her own mistakes.

J: Good example — though painful. Grace was a person with significant impairment of her biological brain function, as you know. She was able to process “knowledge” — facts — well enough to function in society. She could remember that gas needed to be put in the car, that food had to be bought and prepared. But as for “truth” . . . “truth” was beyond her capacity to grasp because of damage to her biological brain from early, unhealed, profound childhood abuse. Physical, emotional, sexual, and psychological abuse. As a result of the abuse, and the biological damage caused by it, Grace couldn’t read “intent.” She couldn’t understand or be honest about her own inner intent. Her intent was to prove to other people that she was better than they were. That’s the honest truth. The truth is that everything Grace did — all her choices — were shaped by her narcissistic intent. Her words about “oneness” and “equality” meant nothing because her actual intent said something different.

A: So you’re drawing a strong link between “intent” and “truth.”

J: Very much so. Facts by themselves are not “truth,” though “truth” is not “truth” without a foundation of facts. Truth — as I’m defining it — is an observation or insight about the way in which seemingly random facts are linked together by underlying strands of intent. The intent is like the subfloor of the factual foundation. The facts lie on top of the intent. The truth builds on both the intent and the facts. For something to be “true” in a philosophical way, it must objectively assess both a collection of facts AND the underlying intent underneath those facts.

A: Are you saying that a person’s “intent” and his/her “starting assumptions” are the same thing?

J (shaking his head): No. A person’s inner intent is more like his inner “purpose” or “goal.” Your intent speaks to the principle of time — where you were in the past, where you are now, and where you want to go. It’s more like conscious motivation. It’s the motivation that gets you out of bed in the morning and keeps you going, even when things aren’t going well.

A: So it’s teleology?

J: Again, no. Teleology implies there’s a finite, definable end goal or a purpose shaped by the Law of Cause and Effect. “Intent” is not as simple as teleological purpose. “Intent” goes to the very heart of consciousness — what it means to exist as a living consciousness who is separate from (though connected to) other living consciousnesses. Intent can be thought of as a cohesive set of interconnected choices — a series of small choices that, when put together, create one big “meta-choice.” That “meta-choice” is your intent. At a quantum level, “meta-choices” shape the way in which certain energies can and will flow.

A: Can you give us an analogy for that?

J: Sure. I’ll use an analogy I’ve used before — the sower of seeds.

A: I think I see where this is headed . . .

J: In the parable of the sower [Thomas 9; Mark 4], the person — the soul — is the sower of seeds. The seeds represent the person’s potential, the person’s ability to learn, grow, change, and create. But the sower doesn’t create out of thin air. He must plant the seeds — the seeds of potential — in the right place if he wants them to grow. His decision on where to sow the seeds is his intent — his “meta-choice.” The meta-choice is what determines which seeds can and will grow. The seeds don’t grow equally well in all intents. Where seeds fall on a “ground” or “subfloor” of rock, they fail to root and they produce no harvest. Where seeds fall on patches of thorny weeds, they don’t grow and they’re eaten by grubs and caterpillars. There’s nothing wrong with the seeds themselves. The problem lies in the choice of where to plant them. The problem lies with the intent.

A: So a narcissist’s true intent is like the choice to sow seeds on rocky ground or in thorny patches.

J: Or in a bed of fire, as the church likes to recommend.

Seeds don’t grow easily on this rocky ground. “Jesus said: Look, there was a man who came out to sow seed. He filled his hand with seed and threw it about. Some fell onto the road, and birds ate it. Some fell onto rocks and could not root and produced no grain. Some fell into patches of thorny weeds that kept it from growing, and grubs ate it. Some seed fell upon good soil and grew and produced good grain. It was 60 units per measure and 120 units per measure (Gospel of Thomas 9).” Photo credit JAT 2023.

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Posted in "4 S's", boundary issues, empathy, End Times, Gospel of Mark, insight, intent, Jesus Redux, meta-choice, monism, My Spiral Path, narcissism, parables, sense of time & timing, Truth and tagged brain-soul connection | Leave a Comment

29 May 2011

JR44: Mark’s Themes of Understanding and Strength

This is a research paper I wrote in 2009 for a course on New Testament exegesis. It explains in detail some of the major themes found in the Gospel of Mark. I used Wordperfect’s Greek language symbols to type key words that were relevant to the argument. A few of these Greek letters didn’t survive the “cut and paste process,” so I’ll have to substitute English typeface where necessary (mostly for the vowels “eta,” “iota,” “upsilon,” and “omega”). Sorry about that.

P.S. The paper pasted here is as I wrote it, including the endnotes, where I confess I don’t yet understand how the word “artos” (leavened bread, loaf) is being used by Mark. Since then (with Jesus’ help), I’ve figured it out.

“Now the disciples had forgotten to bring any bread; and they had only one loaf with them in the boat. And he cautioned them, saying, ‘Watch out — beware of the yeast of the Pharisees and the yeast of Herod.’ They said to one another, ‘It is because we have no bread.’ And becoming aware of it, Jesus said to them, ‘Why are you talking about having no bread? Do you still not perceive or understand? Are your hearts hardened? Do you have eyes, and fail to see? Do you have ears, and fail to hear? And do you not remember? When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you collect?’ They said to him, ‘Twelve.’ And the seven for the four thousand, how many baskets full of broken pieces did you collect?’ And they said to him, ‘Seven.’ Then he said to them, ‘Do you not yet understand?'” (Mark 8:14-21). Photo credit Hemera Technologies 2001-2003.

RADICAL MESSIAH AND THE SHEMA: MARK’S THEMES OF
UNDERSTANDING AND STRENGTH

Graham Stanton, in his discussion about the Gospel of Mark, refers to “Mark’s genius as a story-teller” (41), and says, “perhaps Mark should be seen not so much as a block of toffee (form criticism) or as a string of pearls (redaction criticism), but as a piece of rope with interwoven strands” (41). Later in the chapter, he asks these questions: “Why was this gospel written? Many scholars have proposed quite specific historical or theological settings. But they are usually able to make reasonable sense of only one or two of the many interrelated strands which the evangelist develops” (57-58). One strand which I feel has been overlooked is Mark’s overt addition to the Shema (Deut. 6:4-9) in Chapter12:29 of the Gospel. So obvious would this change have been to a Jewish Christian audience in the early to mid-60’s CE that the question of Mark’s purpose must be raised. What was he signalling to his audience with this change? Why did he dare add to a well-known prayer that, according to the Jewish Study Bible, was being formally recited late in the Second Temple period (379)? It is the thesis of this paper that Mark did not accidentally alter the Shema through lack of knowledge, and that he did not accidentally link the Shema to the commandment in Leviticus 19:18 to love one’s neighbour as oneself (12:31). There was a purpose to his addition of the phrase “and with all your mind (διανοίας)” to the existing formulation of “you shall love the LORD your God with all your heart (καρδίας) and with all your soul (ψυχnς) and with all your might (iσχύος).” This supposition is supported by Mark’s repetition of the Shema in 12:32-33, altered yet again, this time without genitive cases, and with a changed emphasis to understanding (συνέσεως). Here the sympathetic – and sensible (νουνεχwς) – scribe is allowed by Mark to voice the two most important commandments: “You are right, Teacher; you have truly said that ‘he is one, and besides him there is no other; and ‘to love him with all the heart, and with all the understanding, with all the strength,’ and ‘to love one’s neighbor as oneself,’ – this is much more important than all whole burnt offerings and sacrifices.” The penny then drops for readers as Jesus says to the scribe, “You are not far from the kingdom of God” (present tense verb, 12:34). Mark has just presented a major clue to unravelling some of the strands of his gospel.

The altered Shema is part of a teaching chreia (12:28-34) that can be seen, it is argued here, as an early creedal statement, the climax and summary of Jesus’ teachings about what it means to be “not far from the kingdom of God” (12:34). It is difficult to understand Jesus’ teachings about the kingdom of God, says Mark in different ways throughout the Gospel. Even Jesus’ closest friends, the disciples, do not understand (4:10-13). The whole thing can be boiled down to two commandments (12:28-31), which sound easy at first, but are much more difficult to practice than the old system of “burnt offerings and sacrifices,” a system which requires Jews to show unswerving loyalty. (Loyalty, not private emotion, is the meaning of the verb aheb, “love,” as it applies to the Shema, according to the Jewish Study Bible (380) and Sakenfeld (376)). A big part of Jesus’ version of faith, according to Mark, is the requirement that disciples use their minds. Fideism is not acceptable. God’s faithful must question the specific ways in which religious teachings are being misused (e.g. 2:23-28; 3:1-6; 7:1-23; 12:38-40; 12:41-44), just as in the past Jews once questioned harmful religious and societal conventions (e.g. Exod. 20:2-6; 21:1 – 22:16; 22:20-12). (Mark thus shows Jesus to be following the “wilderness spirit” of the Sinai Covenant in the Torah (cf. Mark 1:3,4,12), as opposed to the Temple and hierarchy-based Zion Covenant presented in the Psalms and the Deuteronomistic History.[1]) God’s faithful must be willing to not only open their hearts and souls to God’s kingdom, but also their minds (διάνοια) – their innate capacity to think and understand in moral ways (Harder 125). Moral thinking and moral decision-making is a higher form of loving God than being obedient and loyal to the laws of the Zion Covenant.

This kind of “thinking faith,” directed towards loving God (e.g. 1:35-39; 15:25-32), loving others (eg. 9:33-37; 10:41-45), and loving themselves (e.g. 12:31)[2], will put them in opposition to others – family (e.g. 3:21; 3:31-35; 10:28-31), friends (e.g. 6:1-3; 14:66-72), Pharisees (e.g. 3:6, 12:13-17), scribes and chief priests (e.g. 2:6-9, 3:16-17; 11:18), and Gentiles (e.g. 5:14-17; 15:16-20) – who choose to follow honour-oriented traditions. Understanding is not an instantaneous gift from God, however (clearly evidenced in 8:14-21)[3]. Nor is understanding a gift conferred only on the disciples closest to Jesus (e.g. 5:33-34; 9:33-37; 10:17-22; 12:34; 14:6-9). Understanding is a long, difficult process which disciples must willingly participate in (e.g. 4:13; 4:33-34; 10:23-27; 13:9-13). It requires strength, a theme which Mark repeatedly intertwines with the requirement for understanding, as shall be shown. God’s faithful must commit their strength (iσχύς) to a process spread out over time and geography (hence Jesus’ travels back and forth across Galilee and adjacent territories) and also over boundaries of class and honour (hence Jesus’ willingness to heal and teach people from disadvantaged groups). It is a process open to all people, regardless of race, religion, gender, state of mental and/or physical health, wealth, or status. But it is a difficult process.

Mark – for all that he is trying to describe a “thinking faith” – seems very wary of directly invoking Hellenistic or Judeo-Hellenistic notions of philosophy, rational thought, or “wisdom” (σοφία). Σοφία is used 51 times in the New Testament, but only once in Mark (on the lips of the surprised synagogue attendees in 6:2). The adjective σοφός appears 22 times in the New Testament, but not once in Mark. Whatever claim Mark is making, it is not a claim for σοφία (wisdom, insight, intelligence, knowledge, divine knowledge). He prefers the cognates of the more “practical” verbs συνίημι (understand, comprehend, perceive, have insight into) and διαλογίζομαι (discuss, argue, consider, reason, wonder about, question). It is notable that, although he uses the adverb νουνεχwς once, and the verb νοέω a few times, he does not use the Greek word νοuς, a noun meaning perception, understanding, thoughts, or reason. Νοuς is attested since Linear B; it was used by Plato to mean “the highest of the three parts of the soul” (Harder 122), and still later used in the post-canonical, apocryphal era of Jewish literature in a sense associated with the will or deliberation (Harder 125). It is difficult to tell whether Mark avoids using νοuς because in Hebrew there is no direct equivalent for it, and the Septuagint rarely uses it (Harder 124) (compare to Paul, who uses it in Romans and 1 Corinthians); or whether Mark avoids using it because he has a general tendency to not include abstract “wisdom words” such as “peace,” “hope,” and “righteousness” words in his writing[4].

It is interesting to ponder Mark’s non-use of the “wisdom words” frequently attested in books of the Old Testament, as well as in the other Gospels, Acts, and the accepted letters of Paul. Certainly it can be argued that these words are malleable enough to serve any purpose (“Peace in our time!”). Perhaps, by not making abundant use of “wisdom words,” Mark hopes to make his readers think, to apply their minds in new ways to the difficult question of what it means to be close to the kingdom of God. (Mark himself lends this impression in 13:14, where he suddenly interjects with “let the reader understand (νοείτω).”) “Out with the poetry, in with the praxis,” seems to be his approach. He therefore intentionally avoids “telling us” at length what Jesus said, and insists on “showing us” what Jesus did – what Jesus’ actions and choices were, where he went, who he talked to, who he aided, and what he did despite his friends’ lack of courage, faith, and love. Mark’s Radical Messiah is a man of relatively few words who teaches by example, and is not interested in raising his own status. (Even the scribe in 12:28-34 is accorded great dignity by Jesus – and also by Mark.) Therefore, for Mark, the examples are what matter most. (By contrast, Matthew’s Jesus seems very fond of the sound of his own voice, and John’s Jesus has a case of the “I ams.”)

It is clear from a review of word usage articles that, by the first century CE, there was a blurring between Jewish and Hellenistic concepts of heart, mind, and soul, and this may explain why Mark felt he needed to add to the traditional phrasing of the Shema. In the Septuagint translation of the Shema, for instance, leb is rendered as καρδία; yet Holloday’s Hebrew and Aramaic Lexicon shows 11 different meanings for leb: the physical heart organ; the seat of vitality; the seat of one’s feelings and impulses; mind, character, disposition, inclination, loyalty, concern; determination, courage, high morale; intention, purpose; mind, attention, consideration, understanding; the self; conscience; metaphorically the “interior” or “middle”; and finally the organizing power of living beings (nefesh – the word which is translated as ψυχή in the Septuagint’s version of the Shema ) (171-172). Harder points out that Septuagint translators rendered the Hebrew leb or lebab as νοuς only six times, as διάνοια 38 times, and as καρδία in most other instances (124). Sorg reports that the Septuagint occasionally translates leb as ψυχή (181). Meanwhile, ψυχή itself (used 101 times in the New Testament) encompasses a broad range of meanings: the whole person or creature; a person’s actual, physical life; the seat of the emotions; the inner life or personality of a person; the part of the person that lives on after death (Harder 682-686; Carrigan). Καρδία can be used literally to mean the physical heart, or it can be used metaphorically. In the New Testament, it is used in 148 passages with a variety of meanings: the seat of intellectual and spiritual life; the inner person or personality/ego; the seat of doubt and hardness; the mind or reason; will, desire, intention (Sorg 182-183). To state, as Cameron does, that “since Hebrew psychology lacked precise terminology, there is some overlapping in the use of nepesh, leb/lebab, and ruah” is something of an understatement. Perhaps Mark, aware of the confusion amongst Jews and Jewish Christians about the meanings of leb and καρδία, nefesh and ψυχή, decides to make certain that no one can dispute the necessity of “mind” and “understanding” (as distinct from Hellenistic wisdom!) by his explicitly including both διανοίας and συνέσεως in the crucial teaching chreia of 12:28-34.

Mark wants to talk about the Radical Messiah’s “thinking faith,” but at the same time he demonstrates a prudent fear of both Jewish and Roman authorities. He does not wish to be arrested for apostasy or political treason (he is writing during a time of heightened political-religious conflict, both within Judaism itself, and between Judaism and the Roman Empire). Therefore, while he shies away from “wisdom words,” he makes ample use of allegory. It is difficult, for instance, to see Mark’s repeated use of boat crossings on the “Sea” of Galilee as anything but a metaphor. It is a lake, after all, and not a very big one, at that – a fact that early Jewish Christian readers in the region would have known. Pheme Perkins points out that the Q Source has no sayings about fishing or grapes, and no stories about storms on the Sea of Galilee (94-95). Mark, however, introduces the Sea of Galilee, fishermen, and boats in his first chapter (1:16, 1:16-20, and 1:19-20 respectively). He is hinting at something. What does a boat do? we then must ask. A boat helps us cross the waters. What have bodies of water traditionally represented in Jewish thought? The forces of chaos that are overcome by the sovereign powers of God (Gen. 1:2 – 2:3). And how does one overcome the forces of chaos? In part, by using one’s strength – at which point it is very hard to overlook the similarity in sound between the word for “fish” (iχθύς) and the word for “strength” (iσχύς). (We know that Paul uses plays on words, so it is not unreasonable to conclude that Mark does the same.) Once this is observed, the two miraculous feedings of the crowd with bread and fish (6:34-44 and 8:1-9) become emblematic of the “strength” with which Jesus feeds the people [5,6] – the same strength that is spoken of in a positive light twice in 12:28-34, in a negative light in 14:37, in a perplexing light in 3:27 and 5:4, and in a contextual way in 15:46, where Joseph of Arimathea has the strength to roll a “very large rock” across the tomb by himself.

In the important verses of 8:14-21, Mark draws an overt link between the allegorical feedings – with their relationship to the theme of strength – and the issue of understanding. Here, while Jesus and the disciples are sitting yet again in their boat (8:14 – the final reference to boats in the Gospel of Mark), Jesus castigates the disciples harshly, in several different ways, because they do not yet understand (νοεiτε) or realize (συνίετε). This pericope is filled with Greek verbs related to the thinking faculties of people (thinking faculties which include input from the senses): the disciples “forgot” the bread (8:14); Jesus cautions them to “see” the yeast of the Pharisees and of Herod (8:15); the disciples “reasoned” among themselves (8:16); Jesus “knows” their attempt at reasoning and asks them why they are still “reasoning” that way instead of “understanding” and “realizing” (8:17); have their “hearts” been hardened? Jesus asks (8:17); do they have “eyes” that don’t see, and “ears” that don’t hear? (8:18); do they not “remember”? (8:18); do they not yet understand? (8:21). Verses 14-21 of Chapter 8 can be seen to conclude and epitomize the first half of Mark’s Gospel, as some scholars have suggested (Perkins 131); however, reading the Gospel in this way does, as Perkins points out, present “as much of a challenge to the audience as the ending of the Gospel does” (131) because of its critical depiction of the disciples. The disciples, both male and female, lack understanding and strength. They have not applied “all their mind” and “all their strength” to loving God or their teacher, Jesus, and therefore – unlike the scribe of 12:28-34 and perhaps unlike Joseph of Arimathea – they have not been able to draw near to the kingdom of God. It is not enough to be loyal, according to Mark. It is not enough to be close to the Rabbi. The disciples will not be able to understand what the kingdom of God is like until they give themselves heart, soul, mind, and strength to the praxis of loving God and loving other people, the sort of praxis which Jesus models on every page of this complex gospel.

ENDNOTES

1. The two covenant thesis in the Jewish Bible is convincingly argued by W.M.

2. Not all scholars agree that 12:29 commands people to love themselves (Klassen 389).

3. Mark does not tell us how Jesus acquired his understanding. We know only that God has adopted Jesus as his son (1:11 and 9:7), and is well pleased with him.

4. In marked contrast to other New Testament authors such as Matthew, Luke in Luke/Acts, and Paul, Mark uses the words “peace” (only 3 times), “hope” (zero times), “love” (X 4), “joy” (X 1), “freedom” (X 0), “glory” (X 3), “just/righteous” (X 3) or “holy” (X 7). (Nelson’s Concordance)

5. I have not yet figured out how “artos” is being used in these passages.

6. In this context, the numerological references in the two miraculous feedings (e.g. 5,000 people, 12 baskets of leftovers, 7 loaves) can be read as being indicators to treat these passages allegorically (unlike the healing miracles, which Mark treats in a factual way).

WORKS CONSULTED

Berlin, Adele and Marc Zvi Brettler, Eds. The Jewish Study Bible: Jewish Publication Society TANAKH Translation. Oxford: Oxford UP, 2004.

Cameron, W.J. “Soul.” New Bible Dictionary. 2nd Ed. Ed. J.D. Douglas. Leicester and Wheaton IL: Inter-varsity and Tyndale House, 1982. 1135.

Carrigan, Henry L. “Soul.” Eerdmans Dictionary of the Bible. Ed. David Noel Freedman. Grand Rapids, MI: Eerdmans, 2000. 1245.

Coogan. Michael D., Ed. The New Oxford Annotated Bible: New Revised Standard Version with the Apocrypha, College Edition. 3rd Ed. Oxford: Oxford UP, 2001.

Ellison, John W., Ed. Nelson’s Complete Concordance of the Revised Standard Version Bible. New York: Nelson & Sons, 1957.

Harder, Georg. “νοuς.” The New International Dictionary of New Testament Theology. Vol. 3. Rev. Ed. Ed. Colin Brown. Grand Rapids, MI: Zondervan, 1986. 122-130.

Harder, Georg. “ψυχή.” The New International Dictionary of New Testament Theology. Vol. 3. Rev. Ed. Ed. Colin Brown. Grand Rapids, MI: Zondervan, 1986. 676-689.

Goetzmann, Jurgen. “σύνεσις.” The New International Dictionary of New Testament Theology. Vol. 3. Rev. Ed. Ed. Colin Brown. Grand Rapids, MI: Zondervan, 1986. 130-134.

Holloday, William L., Ed. A Concise Hebrew and Aramaic Lexicon of the Old Testament. Grand Rapids, MI: Eerdmans, 1988.

Klassen, William. “Love in the New Testament and Early Jewish Literature.” The Anchor Bible Dictionary. Vol. 4. Ed. David Noel Freedman. New York: Doubleday, 1992. 381-396.

Morrison, Clinton. An Analytical Concordance to the Revised Standard Version of the New Testament. Philadelphia: Westminster Press, 1979.

Perkins, Pheme. Introduction to the Synoptic Gospels. Grand Rapids, MI: Eerdmans, 2007.

Sakenfeld, Katharine Door Sakenfeld. “Love in the Old Testament.” The Anchor Bible Dictionary. Vol. 4. Ed. David Noel Freedman. New York: Doubleday, 1992. 375-381.

Schattenmann, Hans-Georg. “Iσχύς.” The New International Dictionary of New Testament Theology. Vol. 3. Rev. Ed. Ed. Colin Brown. Grand Rapids, MI: Zondervan, 1986. 712-716.

Sorg, Theo. “καρδία.” The New International Dictionary of New Testament Theology. Vol. 2. Ed. Colin Brown. Grand Rapids, MI: Zondervan, 1986. 180-184.

Stanton, Graham N. The Gospels and Jesus. Oxford: Oxford UP, 1989.

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Posted in Bible, courage, Divine Love, faith, Gospel of Mark, historical Jesus, insight, Jesus Redux, Jesus' original writings, Kingdom teachings, Mark vs Paul, miracles, parables, Soul and tagged Kingdom teachings, Mark vs Paul | Leave a Comment

04 Apr 2011

JR30: Foxes Have Holes, Canadians Have Gloves

A: I’d like to go back to some concepts we were discussing a few weeks ago about the soul (Saying 67 in the Gospel of Thomas). At that time, you stated that souls aren’t malleable. Yet you’ve also said that the soul is hardwired into human DNA, and elsewhere we’ve talked about the reality of neuroplasticity — the ability of the brain to grow new brain cells. These three concepts seem to contradict each other. Can you explain?

J: It’s not that hard, really. I’m going to use the analogy of a hand in a glove.

A: Okay.

J: The core aspect of a person that’s eternal — the soul — can be likened to “the hand” in our analogy. Once you reach adolescence, your hand reaches its adult size and stops growing. It’s yours for life. Everything about your hand is shaped by your DNA –the size, shape, flexibility, skin pigmentation, fingernail growth, and, of course, your unique set of fingerprints. (For those born without hands, the same principle would apply, though obviously the analogy would pertain to a different portion of the biological body). The characteristics of the hand are not malleable. You don’t have a small-sized hand one day and an extra-large hand the next day. You don’t have a pianist’s hands one day and a mechanic’s hands the next. Even the fine details, such as your fingerprints, don’t change. You have the hand your DNA says you’re supposed to have, and that’s it. You can’t change the overall form or function. The form and function of your hand are pretty much “carved in stone.”

A: Except if you can afford plastic surgery.

J: That’s a surgical intervention intended to override your DNA. For the purposes of our example, we’ll stick to a more basic example — a person who lives in Canada and needs to wear a glove in the winter because it’s cold.

A: Hey, count me in. I carry my gloves in my coat pocket from October till April. Just in case it suddenly gets cold.

“Jesus said: Foxes have holes and birds have nests, but the son of man has no place to lay down his head and rest” (Gospel of Thomas 86). February Snow, photo credit JAT 2015.

J: The soul is like the hand of the hardy adult Canadian in our analogy. Its overall form and function are fixed. And there’s nothing wrong with this. In fact, it’s very helpful. Can you imagine how confusing life would be if your hand were very small on Monday and very large on Tuesday? How could you get anything done or decide what tools you need? How could you make long term plans? How could you decide on a career, a hobby, or a hands-on pursuit? You’d be in a constant state of anxiety because of the lack of certainty. It’s good to be flexible and creative, but you can only afford to be flexible and creative if some things in life are certain. Like the size of your hand.

A: And the shape of your soul.

J: Exactly. The shape of your soul is fixed. Knowing this can give you great courage, great strength. Knowing who you are as a soul gives you the courage to say “yes” to the things you ought to be doing and “no” to the things you ought not to be doing. It helps you avoid the years of pain and frustration you feel when you’re in the wrong job or the wrong location or the wrong relationship. The job you have may be a perfectly wonderful job from a logical point of view, but if it’s not the right job for you as a soul, you’ll get stressed out, and then you’ll get sick, angry, depressed. If you believe you are a soul, and if you believe your soul has a unique blueprint, you have a terrific foundation of certainty and constancy to build your life on.

A: And nobody can take it away from you.

J: They can’t take away your core self, your core blueprint, your soul. These belong solely to you. What they can take away, however, is the biological functioning of the parts of your brain linked to your human physiology. What they can take away is the glove that protects your soul during your human lifetime.

A: Explain how the glove works.

J: In our analogy of the hand in the glove, the glove represents the parts of your human biology that keep your temporary 3D human body functioning properly. But, like the glove that prevents warm-blooded fingers from freezing in minus 30 degree weather, the glove is essential to the health of the hand it protects. The glove isn’t the same substance, if you will, as the hand, but it protects the hand and is absolutely indispensable. After the glove has been worn for a while, it starts to mould itself to the unique shape of the hand it protects. Eventually you can recognize it in a pile of similar gloves because it has a unique combination of bend marks and stains and the like. It takes on the characteristics of its owner’s hand because it’s malleable.

A: You’re suggesting, then, that some of the circuitry in the brain and central nervous system is “fixed” — not malleable — because it’s linked to the soul’s blueprint. The rest of the circuits — the parts that deal with human survival needs — are not fixed and are instead intended to be malleable. Have I got that straight?

J (nodding): The human brain isn’t a simple blob of jello where all the parts inside your skull behave exactly alike. The human brain isn’t even a single organ — it’s several semi-autonomous organs working together. At least that’s the theory. What happens in the case of major dysfunction is that one or more of the “essential services” in the brain goes off-line. Without input from these “essential services,” other sectors of the brain don’t do their own job as efficiently as possible. They may go into overdrive and try to make up for the loss of the other services by doing more work than they’re designed for. Some parts of the brain end up underactive, and other parts end up overactive. These realities are now visible on brain scans.

A: What’s the final result of these imbalances?

J: In most cases the final result is a person who’s standing outside in bitterly cold weather and wearing a glove that’s covered in holes — big, ragged holes that let the icy wind in and make you want to retract all your fingers into a ball in the end of your coat sleeve. It doesn’t work very well.

A: So the thing to do is to fix the glove. Mend the holes and put new insulation in.

J: Mending the holes is what neuroplasticity is all about. The “essential services” that have gone off-line in the brains of many of today’s adults can be gradually healed and restored. Eventually it becomes possible for them to hear what their own inner self has been saying all along. Eventually it becomes possible for them to hear what God has been saying, too.

A: This is a very helpful, hopeful message. It’s much easier to begin the journey of healing when you have faith that your inner self is worth the trouble. It’s also easier when you have a basic understanding of what it is you’re trying to do.

J: I can’t emphasize enough the connection between insight and healing. The simple experience of achieving insight is not only emotionally and spiritually transformative, but it lays the groundwork for your biological brain (your “glove”) to rewire itself in positive, healing, holistic ways. Healing follows insight. Therefore, if you’re a tyrant who wants to cripple the people around you so you can acquire fame, money, power, and sex, your most effective strategy is to prevent people from acquiring their own unique healing insights. People can’t oppose you and overthrow you if they’re busy dealing with all the holes you’ve put in their heads.

A: Holes caused by HDM strategies (It Takes A Village – A Non-HDM Village, That Is).

J: Yes. Status-based strategies. Plus choices like slavery. Intentional withholding of food and resources to drive up prices, increase poverty, increase fear, and reduce political opposition. Subjugation of women. Refusal to educate children — either boys or girls or both. Burning of books. Controlling access to information. Lack of judicial transparency. Claims of religious infallibility. These are the strategies of tyrants.

A: What you’ve just described reminds me a lot of Hitler and his SS goons.

J: Actually, as I was talking, I was thinking of the religious tyrants of my day. The ones who were oppressing the regular people. Some things haven’t changed much in the last 2,000 years.

Addendum February 6, 2018: A February 3, 2018 Globe and Mail investigative piece called “Cracks in the Code” by Carolyn Abraham highlights how little we currently know about the relationship between our own DNA and our own biological realities. It’s not the simple cause-and-effect “Lego” model we’ve taken for granted. Instead, as a recent study from Canada’s Personal Genome Project shows, each individual has a surprising range of unique DNA quirks, puzzles, and mysteries. In my view, these DNA puzzles point to wider questions about consciousness, soul, and quantum biology.

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Posted in ethical mysticism, Favourite Posts, HDM Myths, healing, insight, Jesus Redux, psychopathy, Soul, soul blueprint, theodicy, Whole Brain Thinking and tagged brain-soul connection, science & faith | Leave a Comment

14 Mar 2011

JR22: Why You Need To Know Yourself (Mystical Commentary on Saying 67)

A: Can you please explain as simply as possible WHY it matters that each person has a unique soul blueprint and WHY it’s important for each person on a spiritual journey to uncover the specific details of his or her own unique blueprint?

J: Let’s use an imaginary person as an example to make this simpler. I’m going to call this imaginary person Jane Tamaguchi.

A: Okay.

J: Like all human beings, Jane is a soul. She doesn’t have a soul. She is a soul. She’s an angel — a child of God. Like all angels, she was born as a soul long before she decided to incarnate as a human being. Soul energy isn’t visible in the third dimension — the dimension that human beings live in during their temporary lives as incarnated souls — but soul energy can be felt in the third dimension.

A: Can you give some examples of “feelable” soul energy? (I think I just invented a new word.)

J: Yes. When you feel a deep sense of connection with another person, that’s soul energy. When you feel empathy for other creatures, that’s soul energy. When you feel committed, romantic, monogamous love, that’s soul energy. When you give or receive forgiveness, that’s soul energy. When you’re willing to trust in a loving and compassionate God, that’s soul energy.

Thomas 67: One who knows everything else but who does not know himself knows nothing. (Photo credit JAT 2015)

Thomas 67: “One who knows everything else but who does not know himself knows nothing.” (Translation by Stevan Davies, photo credit JAT 2015)

A: Those are all emotions. Positive emotions. Uplifting emotions.

J: Yes. All souls are intensely emotional in positive, uplifting, creative, intuitive, loving ways.

A: So much for Christian angelology, that says angels have no emotions of their own and are simply instruments of God’s work and God’s will.

J: Yes. That’s another Christian doctrine that should go the way of the 8-track recording system.

A: But angels also have minds, as you’ve said previously. They have minds plus emotional hearts.

J: Yes. Christians have long believed — based largely on theories of the soul put forward by Plato, Aristotle, Tertullian, Augustine, and others — that the soul itself consists of a single indivisible substance. Arguments raged as to the exact nature of this substance. But the basic idea was that the soul was made of just one thing because — as the theory went — the soul couldn’t really be a soul if it could be “divided” into two or more substances. It should go without saying that this is a ridiculous supposition. There are no analogies anywhere in nature or in the quantum world for a complex lifeform made of a single element such as pure hydrogen or pure gold. All lifeforms, whether they exist in the third dimension or in higher dimensions, are extremely complex. A soul is a quantum being whose “biology” is far more complex than that of any 3D creature — which is pretty much what you’d expect for children of God who were born in the fourth dimension, and who will spend most of their eternal existence in parts of the “implicate order” that can’t be seen or measured by human beings in the third dimension.

A: So people just have to take it on trust? On blind faith?

J: I wouldn’t say that. Individuals who want to take the time to do intensive research into quantum physics and quantum biology will soon discover that the universe being studied by today’s scientists is extremely complex. This isn’t the cosmology of Plato or Thomas Aquinas. It’s breathtakingly complicated and interconnected. There’s plenty of room in there for a modern doctrine of the soul that doesn’t in any way violate the laws of quantum biology.

A: Okay. So tell me about Jane. Who is she as a soul?

J: Jane is a female angel, and for the purposes of this discussion she’s heterosexual.

A: I know what this means for human beings. But what does this mean for angels?

J: It means exactly what it sounds like. All angels are one of two sexes: male or female. Just as with human beings. There are no “in-between” sexes or alien sexes. All angels are either male (the same sex as God the Father) or female (the same sex as God the Mother). This is pretty much what you’d expect by looking at life on Planet Earth.

A: Some creatures on Earth are able to reproduce without a sexual partner. Komodo Dragons, for instance.

J: There are different modes of reproduction for creatures that live on Planet Earth. Reproduction is part of the 3D biological package. It isn’t part of the 4D soul package. We’ll come back to that at a later time.

A: But sexual orientation is part of the 4D soul package. Why is sexual orientation necessary for angels?

J: Because each angel has a soulmate. One true eternal love partner. A divine spouse. The one partner in all of Creation who’s a perfect match in every way, including intimate, private ways. Each angel in God’s Creation is paired with his or her perfect eternal partner. For many angelic couples, the perfect partner is of the same sex. Ain’t nothin’ wrong with that.

A: So God the Father and God the Mother are not a same-sex couple themselves, but it’s okay with God if their children choose a same-sex partner to share eternity with.

J: Yes. God’s children are not carbon copies of their divine parents. God’s children come in every size and shape and colour imaginable. Yet every soul couple is blissfully happy, blissfully complete. This is what God the Mother and God the Father want for their children — bliss. Everybody’s different. Yet everybody’s happy. It’s the perfect divine family when you think about it.

A: So Jane has a specific sex — female — and a specific sexual orientation — heterosexual. What else does she have?

J: She has a soul body. Her soul body has a unique size and shape that’s perfect for her. Her soul body probably doesn’t look too much like her current human body, but that’s okay. She’s very happy with the soul body she has.

A: What else?

J: She has a soul mind. As a soul, she’s pure consciousness — by that I mean she has full awareness at all times of her own thoughts and her own feelings and her own choices and her own needs and wishes. Part of her unique mind lies in the way she thinks, the way she learns, the way she remembers, the way she expresses herself. These attributes lie within the soul mind. Jane doesn’t “know” everything. Nor does she want to. She has certain interests that are hard-wired at the very core of her consciousness, and these are the things she learns fastest and remembers best.

A: Can you give an example of what Jane might be interested in as a soul, as an angel?

J: Okay. Let’s say for argument’s sake that Jane is a gifted musician.

A: There are some angels who are more musically gifted than other angels?

J: All angels enjoy music to some extent. But not all angels want to spend most of the day in classes devoted to advanced musical performance and interpretation skills. As with all things in Creation, it’s a continuum. All angels appreciate music. But some angels want to devote most of their time to it. Which means they can’t be devoting their time to other interests, other skills. There’s only so much time in a day, even for an angel.

A: What other interests does our imaginary Jane possess as a soul?

J: Jane likes to be around a lot of other angels. She gets very lonely if she can’t hear other angels singing. She’s happiest when she’s with a big group of noisy, laughing angels.

A: Are there any angels who are more quiet in temperament, who wouldn’t feel comfortable in large groups?

J: Yes, lots. And that’s okay, too. These angels are quiet, but not in any way unfriendly or unloving. They just need more quiet than other angels do. Nothing wrong with that.

A: Let’s give Jane a third unique attribute. What would you suggest.

J: She doesn’t like the colour red.

A: Huh?

J: All angels appreciate the fact that everything in Creation is beautiful and deserving of respect. So Jane respects the colour red, and she’s happy for her friends who love all things red. But angels have their own taste, their own “likes” and “dislikes.” And Jane herself is under no divine obligation to like red. It happens that she doesn’t. God the Mother and God the Father respect the fact that Jane just doesn’t happen to like red. On the other hand, she can’t get enough black. She’s crazy for black.

A (grinning): I know a certain male angel who happens to love black! And a particular shade of charcoal grey.

J: Yeah, I do like those colours. Can’t deny it.

A: Okay. So we have our angel Jane, who’s passionate about music, loves to be around large groups of people, isn’t fond of the colour red, but likes black. Jane decided a while back to incarnate as a human being on Planet Earth (her choice), and right now she’s 35 years old, is working as a nurse, is taking night school courses so she can apply to law school, and lives with a female partner who has painted the bedroom red. Tell me about Jane’s current brain health.

J: All the things we talked about — Jane’s true soul interests — are hardwired into her human DNA. That’s the junk DNA that geneticists are puzzled by. Her soul’s blueprint is hardwired into her brain and central nervous system. Her brain stem, cerebellum, hypothalamus, thalamus, basal ganglia, and glial cells contain coding that’s unique to her, unique to her true soul personality. If Jane were to make conscious choices that “matched” or “lined up with” her core blueprint, her biological brain would function smoothly. It would function the way it’s supposed to. Her mood would remain stable. Her thinking would be logical and coherent. Her memory would be pretty good, especially around music and musical interpretation! She would have excellent social functioning. All in all, she’d be pretty happy, healthy, and well adjusted.

A: Okay. But right now Jane isn’t making conscious choices that “line up with” her own soul’s core identity. She’s working as a nurse, not as a musician. She’s around lots of people, which is good, but the people aren’t singing. She’s in a lesbian love relationship. And every night she has to go to sleep in a room that isn’t healing or calming for her as a soul. What’s happening inside her brain at this point?

J: There’s a software conflict. On the one hand, the so-called “primitive” parts of Jane’s brain are saying “I want to craft music, I want to find a loving male partner, I want to be around the colour black.” Meanwhile, Jane’s forcing the outer cortical layers of her brain to make different choices — choices that seem logical to her peers or to her family, perhaps, but which make no sense to her core self.

A: So how’s Jane doing?

J: Her brain is pretty messed up. There are competing signals from the different regions of her brain and central nervous system. The signals contradict each other. By now she’s feeling confused and upset with her life, and she doesn’t why. Things seem okay on the outside. But on the inside she’s not happy. She may be having trouble with headaches or poor sleep or depression or one of the many other signs of imbalance that can emerge via human biology.

A: A lot of these medical issues would begin to clear up if Jane were to seek professional counselling and appropriate medical care to help her uncover the choices she’s making that aren’t working for her.

J: Yes. Jane has been making choices based on other people’s priorities rather than her own core priorities — the priorities of her soul. Over the long term, her poor choices have begun to affect her health and her happiness.

A: Can she force herself to “be” a nurse and “be” a lawyer if her soul isn’t wired for healing or for case analysis?

J: No. This is what I meant when I said the soul isn’t malleable in the way that clay is malleable. Jane can only be who she is. If she tries to be somebody she’s not — if she tries to be a lesbian nurse-lawyer who wears red power suits — her biological brain will begin to sustain serious damage from the continuous push-and-pull of her internal “software conflict.” She’ll literally fry her own brain from the inside out.

A: Okay. That’s pretty clear. Be yourself — be the person God knows you to be — so your brain and body will function the way God intended.

J: Simple in fact. Simple in reality. But not always easy to implement.

A: At least it gives people a starting place on the journey. At least it helps them understand where they’re going and WHY. It helps so much to understand WHY.

J: Insight is one hell of an amazing miracle.

Posted in angels (i.e. persons-of-soul), brain's Soul Circuitry, brain-soul connection, Davies (Stevan), gender and sexuality, Gospel of Thomas, insight, interoception, Jesus Redux, Mother and Father God, orthodox teachings about the soul, Plato, quantum theory, Soul, soul blueprint, soul purpose, Thomas 67 and tagged brain-soul connection, Gospel of Thomas | Leave a Comment

14 Mar 2011

JR21: Saying 67 in the Gospel of Thomas

A: Okay. Here’s another pretty big question for you. Stevan Davies translates Saying 67 of the Gospel of Thomas as “Jesus said: One who knows everything else but who does not know himself knows nothing.” Was this saying central to your teachings? Was it an important theme for you?

J: Yes. I tried very hard to express this idea. I tried to express it in many different ways.

A: Similar ideas have been taught by many spiritual leaders over the centuries. In fact, it’s almost a spiritual cliche. It’s so easy to say, “One who knows everything else but who does not know himself knows nothing.” But what exactly does it mean?

J: It means you have to know who you actually are as a soul — “the core you” that’s left after you strip away all the false, damaging prejudices and religious doctrines and abusive teachings of your family and culture. It means you have to love, honour, and respect the person you are when you remove all the weeds from the garden of your biological brain. It means you have to trust that when you pull out all the weeds, there’s still going to be something left in there. You have to trust that when you pull out all the weeds, you won’t be left with a barren patch of lifeless dirt. Instead you’ll be able to see the flowers of your soul — the lilies of the field — for the first time.

Gardens of the soul (Photo credit JAT 2014)

A: I take it you’re not too fond of the image of Creation in Genesis 2:7: the Lord God forming Adam from dust and then breathing the breath of life into his nostrils so he’ll become a living being.

J: No. The Bible has many references to human beings as dirt or clay or potters’ vessels. Clay is nothing more than a kind of dirt that can be shaped, moulded according to the creator’s will. The message that’s repeated again and again is that human beings are malleable in the way that wet clay is malleable. Wet clay starts out as a lump. It can be turned into any shape imagineable (as long as the laws of physics and chemistry aren’t broken). You can make a plate. You can make a bowl. You can make a large urn. You can make a small storage container. A complex sculpture. A string of beads. Clay is like that. You can make whatever you want. Many people — pious Pauline Christians especially — believe that God intends human beings to be like clay. They believe that each person is basically a lump of malleable clay. Based on this belief, they assume that God can reshape each individual in any way God chooses. It’s the idea of neuroplasticity taken to absurd extremes: “I can be anything God wants me to be if only I try hard enough to surrender to God’s will!!!” How often have you heard a sanctimonious preacher say that?

A: It’s a popular Christian idea.

J: It was a popular idea with many Essene and Hellenistic philosophers in my time, too. It’s an idea that makes it very easy for religious leaders to blame people in their flock for “not trying hard enough.” It makes it very easy to accuse regular people of being “weak”. To accuse them of falling short of true faith. To make them feel guilty for “letting God down.” To point fingers at them and say they’re filled with sin. These teachings are spiritually abusive.

A: You’re talking about the bread & butter of fundamentalist and evangelical Christians.

J: And fundamentalists of other faiths, too.

A: You’re saying, then, that the doctrine of malleable clay is factually incorrect. That Genesis 2:7 is wrong in its portrayal of human beings.

J: Both Creation stories in Genesis are wrong. Obviously (without apologies to any Creationists who might read this) there is no literal truth to Genesis 1 or Genesis 2-3. On top of that, there’s no metaphorical truth, either. Human beings are not malleable lumps of clay. They can’t be shaped by God or by anyone else into something they’re not. You can’t force a woman to become a man (though some people would like to try). You can’t force a gay man to become straight (though some Christians would like them to try). You can’t force a musician to become an engineer (though sadly many parents have tried. And tried and tried and tried.) God the Mother and God the Father don’t make souls this way. Souls aren’t malleable. Each soul has a unique identity, a unique blueprint, a unique set of talents and traits and strengths and absences of strengths. Souls are like snowflakes — no two are alike. You can’t take what God the Mother and God the Father made and “fix it.” You can’t turn a bowl into a plate. You can’t turn a sculpture into a wind chime. You are who you are. It’s true that you may not know who you are. It’s true that you may not know whether you’re a bowl or a plate or a sculpture or a wind chime. But your soul knows. And God knows. Between you — between you and God — you can uncover your own true soul identity.

A: I like the garden metaphor better. I’d rather discover what kind of “flower” I am. I’m not sure I really want to “see” myself as a set of dishes in the kitchen cupboard.

J: I hear ya. Nature metaphors are much more natural, much more helpful. That’s why I used so many images from nature in my teachings. There’s a natural resonance, a natural harmony between the images of nature and the soul’s own language. The soul “gets” nature imagery. The soul doesn’t mind being likened to trees or flowers or fruits. Or the totems of Native North American tradition. It helps human beings to have a nature metaphor of their own soul. An image to help them “see” themselves as God sees them.

A: If I were a tree, what kind of tree do you think I’d be? (Not that I’m saying I’m literally a tree . . .)

J: You’d be a yew. A tough, gnarly yew. That reminds me a lot of you.

A: Yeah? Okay, well that makes sense to me. I even really like yews. Always have. Nobody’s gonna believe this when I say this, but to me, you’re most definitely a magnolia. A big, showy magnolia. And damn but you wear it well! Of course, if the shrivelled up hearts of the pious Pauline Christians had their way, you’d be a bleeding, suffering, miserable, ugly thorn bush.

J: What? No burning bush? No branch of Jesse? No grafted grapevine? No olive tree? I think I’d make a particularly fine Tree of the Knowledge of Good and Evil. Don’t you?

A: You’re such a cynic.

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Posted in "4 S's", Book of Genesis, Davies (Stevan), Essenes, Gospel of Thomas, humility, insight, Jesus Redux, orthodox teachings about the soul, soul blueprint, Thomas 67 and tagged Gospel of Thomas, Kingdom teachings | Leave a Comment

03 Mar 2011

JR17: Interpreting Jesus’ Parables: Some Guidelines

A: Tell me about your parables. Why did you switch from short wisdom sayings to narrative parables as a method of teaching?

J: I switched because wisdom sayings are the easiest thing to pervert if you’re a leader. They’re a convenient source of mind control or brainwashing, if you will. A clever leader can always find a wisdom saying or a biblical law to back up his or her desired position. Such leaders know that regular people will feel guilty and ashamed if they believe they’ve broken an important moral law. Regular people back down quickly when they think they’ve broken moral codes, moral imperatives. That’s a good thing, by the way.

A: Explain who you mean by “regular people.”

J: Balanced individuals. Emotionally mature individuals. People who respect both themselves and the needs of the wider community. Compassionate people. People who reject libertarian values.

A: You once wrote some scathing comments about the Ten Commandments to show how even these supposedly unbreakable laws are interpreted differently by those who are in power and those who don’t have any power.

J: As many political revolutionaries over the centuries have pointed out.

A: And more recently, liberation theologians.

J: The problem with these short wisdom sayings is that they can be given any context that’s convenient. Interpreters of wisdom sayings can claim the sayings must be interpreted literally, if that suits their purpose. More commonly, interpreters claim the sayings are symbolic — filled with hidden esoteric meanings that only the most advanced religious initiates can fully understand. Needless to say, this leads to no end of abuse. If wisdom sayings can be moulded like putty to suit any need, then they have no meaning. There’s a reason that most major world religions are centred around only a few small books of sacred teachings plus vast libraries of commentary and interpretation that run into the thousands and millions of pages. Each new generation of theologians wants to prove how clever they are at “reinterpreting” or “revealing” the hidden message of the short sayings. It’s a cottage industry.

This rock sample on display at the Natural History Museum, London, UK is a perfect visual metaphor for the parables written and taught by Jesus. As you begin to study the parables, you’ll likely see them as a whole and durable stepping stone that combines traditional teachings such as moral obedience with new strands of thought such as forgiveness. Eventually, if you persist in your efforts to know God, the older themes of purity, piety, and perfection wash away and leave only the enduring networks of love, healing, and forgiveness in your heart. When Jesus’ parables start to “pop” like this for you, you know you’ve found the pathway of your own soul. Photo credit JAT 2024.

A: I noticed a while back that if you try to read the whole book of Sirach at one time (the apocryphal book of Wisdom of Jesus, Son of Sirach in the Oxford NRSV Bible) your head feels as if it’s going to explode.

J: That particular scroll was quite popular in Judea and Galilee at the time I was teaching.

A: The author of Sirach just goes on and on and on with endless lists of pithy little wisdom sayings. “Don’t do this.” “Don’t do that.” It’s impossible. Impossible to live up to. They ought to call this book “An Instruction Manual on How to Feel Guilty For Daring to Breathe.”

J: Yes. My mother was fond of quoting from it.

A: I can see how it would appeal to parents trying to govern their children with a firm moral hand. There’s something for every occasion.

J: Yes. Every time you got caught doing something wrong, you could count on getting a lecture, a beating, depending on the severity of the crime, and righteous repetitions of Sirach’s easy-to-remember moral laws.

A: They do stick in one’s head, don’t they? Sort of like “earworms” — those catchy but annoying songs we so often can’t get out of our heads.

J: One of my mother’s favourite moral imperatives was the importance of polite speech. The NRSV translates this favourite of hers as “Pleasant speech multiplies friends, and a gracious tongue multiplies courtesies (Sirach 6:5).” All my life I could hear her voice reciting that phrase whenever people around me started to get rude.

A: I think we all have memories of our parents’ favourite quotations. One of my father’s favourite sayings is, “When all else fails, read the instructions.” I think of this every time I get stuck on a task that would have been a lot easier if I’d read the directions before I started.

J: The problem with a book like Sirach — and it wasn’t the only book in my time to drone on and on about righteousness and obedience — is that it provides no guidance whatsoever, no practical advice at all on how to hear the inner wisdom of your own heart and soul. It’s a “top-down” list of laws, not a “bottom-up” search for meaning, life, purpose, and love. A computer could be programmed to follow all these laws, and would follow them successfully where they don’t contradict each other (as they often do.) But that’s not life. That’s not love. And it’s sure not divine wisdom. It’s just . . . obedience. Blind obedience. There’s no need to draw on your deepest reserves of courage and faith and devotion if all you’re doing is blindly following the laws. And there’s no need for forgiveness. There’s no room in there anywhere for insight. Insight — what writers in the past have called divine wisdom — is a complex blending, a complex interaction of positive emotions plus clear, logical thought plus mature, respectful behaviour. It’s holistic understanding. It’s something more than facts, more than knowledge. Insight is deeply intuitive while at the same time deeply objective. Insight is that hard-to-describe “aha!” moment when understanding suddenly “clicks.” Insight helps you feel more grounded, more connected to reality and to life, not less connected. Insight is the opposite of dissociation.

A: So you were trying to teach people how to find insight, not obedience.

J: Yes. And you can’t teach what insight is by reciting long lists of wisdom sayings. Insight involves the emotions of courage, trust, gratitude, and devotion, so if you’re going to give people practical tools for finding their own talent for insight, you have to speak to those emotions within them. You can’t just speak to the logical mind of the student. You have to speak to the whole of the student’s core self. You have to give them the opportunity to practise hearing. Really hearing. Hearing with their whole being, not just with their logical minds. You have to make them sweat a bit as they struggle to hear the meaning inside their own hearts. If they’re reading or listening to a parable using only the logic circuitry of their brains, they won’t understand the message of the parable. The message isn’t hidden. Nor is it intended to be hidden. But it is intended to make students stretch, to work their “heart” muscles as well as their “intellectual” muscles. It’s intended to encourage them to look at a difficult question from more than one angle. It’s intended to encourage honesty. A parable is meant to be painful, it’s intended to hurt. It doesn’t gloss over the painful truth. It highlights the painful truth, and asks the student to struggle with love and forgiveness despite the pain. That’s what a parable is meant to do.

A: It’s interesting that a person who’s dissociated from his or her core emotions will read your parables in very concrete, literal ways. They won’t get the emotional subtext at all.

J: That’s because they’re using their logic circuitry in unbalanced ways. They look at the “facts.” For them, it’s all they can see or hear. They assume that because there are facts and logic in the parables, the parables can be fully understood in purely logical terms. But they can’t. People get very angry, very hostile, when you tell them they’re being superficial in their reading of the parables. If they can’t feel loving emotions themselves, they want to deny that such emotions exist. They don’t want to admit to themselves or to anybody else that they’re mentally, emotionally, and spiritually imbalanced.

A: They don’t want to admit that they can’t love — that they don’t understand what love is.

J: Yes. And they’ll do everything in their power to avoid facing the issue.

A: Is their inability to love related in any way to their souls? Do they have defective souls that somehow missed out on the whole “love” thing when God was creating their souls?

J: No. Definitely not. Each and every soul in all of Creation knows how to love and forgive. Human beings can blame their upbringing and their own choices — combined in many cases with biological dysfunction in the central nervous system — for their inability to love as adults. People who’ve chosen to be dissociated from their loving emotions shouldn’t be proud of this choice.

A: Usually they have some pretty powerful excuses for their refusal to accept and heal their core emotions.

J: Nobody said it would be easy. That’s a point I tried to make again and again — the healing journey isn’t easy, but it’s worth it.

A: This morning I was rummaging through the Gospel of Thomas, and felt drawn to two parables on pages 68 and 69 of Stevan Davies’s book. When I read these two parables — sayings 63 and 64a in the Gospel of Thomas — I hear you talking about the excuses people make to avoid dealing with the pain of their emotions. I hear you talking about the fact that it’s easier for a “successful” person — a person obedient to logic and the law — than for an impoverished person out on the street to make excuses about sitting down at the table with God in a full relationship of love and trust. I hear you talking about the choices people make. The one thing I do not hear is the explanation that Stevan Davies offers for Saying 64a: “The point of the parable,” says Davies, “may be to hold up the host as an example of one who has failed to think things through (page 71).” To my way of thinking, Davies’s interpretation is logical, but way too literal, way too concrete. He doesn’t get this parable at all.

“Jesus said: Once there was a rich man who had lots of money, and he said, ‘I will invest my money so that I can sow, reap, plant, and fill up my silos with crops so that I won`t lack anything.’ So he thought, but that night he died. He who has ears, let him hear (Gospel of Thomas 63).” “Jesus said: A man entertained guests. When dinner was ready he sent a servant to invite his guests. The servant went to the first one and said, ‘My master invites you,’ but he replied, ‘I have to collect money from some merchants, and they are due to arrive this evening. Therefore I have to do business with them, and I must be excused from the dinner.’ The servant went to another said, ‘My master invites you,’ but he said, ‘I have just bought a house, and I have to spend a day there, so I cannot come. I must be excused.’ He went to the next and said, ‘My master invites you.’ This one replied, ‘My friend is about to be married, and I must organize the dinner. I can`t come. I must be excused.’ Again he went and said to another, ‘My master invites you.’ He replied, ‘I have just bought a village, and I have to go collect the rent. I can’t come and must be excused.’ The servant reported back to his master, ‘those whom you invited to the dinner are unable to come.’ The master said, ‘Go to the roads outside and invite anybody you can find to the dinner (Gospel of Thomas 64a, translated by Stevan Davies).”

J: John the Baptist hated my parables. He didn’t understand them, and got very frustrated when some of my students understood something that he — the chosen Messiah — couldn’t grasp.

A: There are no teaching parables in the Gospel of John.

J: He stopped accepting the legitimacy of my parables when he realized I was using them to teach a message that was for all intents and purposes the opposite of his own message. He was also envious and angry because he didn’t understand the emotional meaning interwoven with the logical one.

A: It’s clear enough that in Saying 64a you’re turning the imagery of the Essene Messianic Banquet on its head.

J: That part John understood. He and I were constantly sparring on that issue.

A: No Messianic Banquet for you? No bread and wine? No body and blood? No occult ritual for specially chosen initiates?

J (grinning broadly): Hey. God invites everybody — all people — to the table of divine love, divine trust, divine forgiveness, and so on. If you’re too busy to come . . . well, that’s your problem. Healing and empathy take time. Relationship with God takes time. You want to know what God’s love feels like? You gotta take the time.

A: Obedience and righteousness can’t replace the benefits of good old fashioned time spent with loved ones, time spent with God?

J: Nope.

A: Following all the wisdom sayings in Sirach can’t replace the benefits of time spent in love with God?

J: Nope.

A: Logic alone can’t lead you to God?

J: Nope.

A: So fear of God probably isn’t going to help much either, then?

J: The one thing you’ll never see in my parables is a man who fears God. You’ll see a lot of pain, a lot of grief, but you won’t see fear. In the Kingdom of the Heavens, the methods for dealing with the pain and the grief are forgiveness, honesty, compassion, healing, and equality. This is the feeling of redemption. Redemption is what you feel when you achieve the remarkable insight that forgiveness, not fear, not righteousness, is the only path to being in full relationship with God. Nobody can “give” you this insight from the outside. You have to find it within your own heart, mind, body, and soul. Other people can help you find it, can help you work towards it. However, nobody but you can give you the actual insight. It has to be up to you to accept God’s invitation to come to the table.

A: Where I assume blood and body aren’t on the menu.

J: The table of God’s love is filled with so many wonders, so many joys! Everything that God touches — not just the Eucharistic bread and wine — is filled with divine love. There’s no end to the mystery of redemption, the mystery of love and forgiveness.

A: That sounds suspiciously like a mushy Hallmark card.

J: Angels are incredibly mushy.

+45

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Posted in building your intuition, Davies (Stevan), forgiveness, Gospel of Thomas, historical Jesus, insight, Jesus Redux, Jesus' original writings, John the Baptist, parables, Purity Piety Perfection, redemption, relationship with God and tagged Kingdom teachings | Leave a Comment

29 Jan 2011

JR5: Jesus and the Jerusalem Temple

A: Jesus, could you please explain why the brain health of people 2,000 years ago makes a difference to what you’re saying today? Why should people on a spiritual journey care about the question of brain health?

J: Well, there are a couple of different approaches to that question. Many religious individuals don’t care about this question and don’t want to care. These are individuals who are happy with their current understanding of God. They believe they have the correct understanding. Therefore, from their point of view, it’s a complete waste of time to be asking about the brain health of the people I lived and worked with. There’s only one reason a person today would be asking about the brain health of Jesus and Paul and John. Only a person who’s interested in the historical facts about what happened would ask such a question.

A: You mean a person who suspects the Church hasn’t been telling us the truth, the whole truth, and nothing about the truth?

J: Yes. A person who isn’t afraid of asking difficult questions about the past. Questions that can help bring healing into the world today.

A: The same sorts of difficult questions that cultural groups in the 20th century had to ask themselves repeatedly. Questions about the motivations that lay behind crimes against humanity. Questions about personal responsibility and ethical conduct in the face of horrendous mob behaviour.

J: There was no shortage of opportunities for deep soul-searching in the 20th century.

A: Here in Canada we’ve had to address our treatment of First Nations people and ethnic and religious minorities. It isn’t easy to be honest about past mistakes, but it’s in acknowledging our mistakes that we’re able to learn from them and make our society more inclusive, more compassionate.

J (nodding): It’s a painful struggle to bring major change to a society. But it can be done when a sizeable group decides to “get on board.” You need a critical mass of people to bring about effective change. Individual members of a society have to be willing to decide for themselves that change is a good thing. It has to come from within people’s hearts. When the rules are imposed on them from the top down by a small cadre of rulers or leaders, that’s not change. That’s fascism or totalitarianism.

A: Or church authority.

J: Exactly the point I was trying to make 2,000 years ago.

A: Tell me more about that.

J: There was no church at the time, of course. But there was a Temple. Actually, there were lots of temples, because many different religions co-existed in the first century, and most of them built temples as places of worship. I wasn’t interested myself in Greek or Roman or Egyptian temples. I knew about them, had visited them, but my main concern was the Jewish Temple.

A: In Jerusalem.

J: Yes, physically the Jewish Temple was in Jerusalem. But the Temple was more than that. It was a symbol. A powerful symbol. It overshadowed Jewish people no matter where we lived. If you were Jewish, you couldn’t get away from it.

A: Was this a good thing?

J: Sure, if you were a wealthy Sadducee. Or a member of the privileged Jewish aristocracy. Or a wealthy Roman merchant-mercenary.

A: You mean Roman merchants and Roman mercenaries?

J: No, I mean the unique class of Roman culture that was clawing its way up the rigid social class system by making buckets and buckets of money in various mercantile enterprises of dubious ethical merit.

A: Huh. That sounds a lot like some corporations today.

J: There’s a reason the English word “corporation” comes from the same Latin root as Paul’s “one body — corpus — in Christ.”

A: That’s pretty inflammatory.

J: Yes. But accurate. Religion was THE biggest business in the first century. It was intimately linked with politics and power, even more so than people can imagine today. It’s just crazy to pretend that Paul was talking about love and salvation. When you get right down to it, Paul was a businessman. He wasn’t selling relationship with God. He was selling power. Like certain televangelists in recent years who’ve been building market share — along with their own investment portfolios. Same old, same old.

“Jesus said to his disciples: Compare me to something and tell me what am I like. Simon Peter replied: You are like a righteous messenger. Matthew replied: You are like an intelligent lover of wisdom. Thomas replied: Teacher, my mouth is utterly unable to say what you are like. Jesus said: I am not your teacher; because you have drunk, you have become intoxicated from the bubbling spring that I have tended. Jesus took Thomas and they withdrew. Jesus said three things to him. When Thomas returned to his friends, they asked him: What did Jesus say to you? Thomas replied: If I tell you even one of the sayings he spoke to me, you will pick up rocks and stone me, and fire will come out of the rocks and burn you up” (Gospel of Thomas 13). This photo shows the underground alleys in the old city of Jerusalem. Credit FreeIsraelPhotos.

A: And that’s not what you were doing? Building a power base for your own ideas?

J: I was interested in dismantling the power base of the Temple. Brash, crazy, and impossible at the time. But I gave it my best shot.

A: Some political observers would suggest this makes you a Zealot — a first century Jewish political revolutionary. Were you a Zealot?

J: No. The Jewish faction known as Zealots were the equivalent of today’s radical religious fundamentalists. I was as far from religious fundamentalism as it was possible to get.

A: But you also weren’t a religious conservative devoted to preserving the status quo.

J: No. I came from a family of religious conservatives. My mother’s father was a Sadducee. My father was a Roman citizen from Greece who hobnobbed with Roman merchant-mercenaries. As a young adult, I rejected the social values my family taught me.

A: Okay. So you weren’t a Zealot. And you weren’t a Sadducee. What else was left within Judaism at the time?

J: There were the Pharisees. Their influence had been steadily growing for decades. They were highly obedient to the Jewish Law and the traditions of the Jewish Temple.

A: And you weren’t.

J: Nope.

A: So you didn’t have much in common with the Pharisees.

J: Not by the time I came to my senses.

A: Which was when?

J: When I realized that the group Josephus calls the Essenes were extremely powerful and dangerous, and that they were influencing the teachings of well-meaning Pharisees. I decided then to stop listening to “factions” within Judaism and start listening to my own heart and soul.

A: So basically all the Jewish religious factions that existed in Palestine in the first century (that we know of) would have considered you a heretic?

J: Damn straight.

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Posted in Essenes, historical Jesus, insight, Jerusalem Temple, Jesus Redux, Jesus' family of origin, Paul vs Jesus, religion and mental Illness, Whole Brain Thinking and tagged historical Jesus | Leave a Comment

24 Nov 2010

TBM2: The Spiritual Kitchen

Widdicombe-in-the-Moor (c) JAT 1997

To embark on a spiritual journey is to make a major commitment to oneself and to God. It’s a decision to be made in full consciousness and in good faith because it’s a decision that will change your life. You may not want it to change your life, but it will. That’s why it’s best for you and your family if you take your time on this journey of change. No need to rush things. Be kind and patient with yourself. The Spiral Path unfolds in its own way and in its own time. This is the way it’s meant to be.

Each person’s journey is unique. Therefore, it’s difficult to say with any assurance how the Spiral Path “should” unfold. There’s no one correct way to proceed. I could lie to you (as many faith leaders have done) and tell you there’s a strict set of rules you can follow that will get you where you want to go. That would be easy. But it would not be truthful. And it would not be fair to you as a child of God.

Having said that, there are some general guidelines that can assist all people, whether male or female, old or young, fully able or disabled, in ill health or good. The guidelines I suggest here are not biblically based, so if you’re looking for a biblically-based approach to spiritual living, you’ll need to look elsewhere; this is not the site for you.

The guidelines I suggest here have been generated through the lens of my own experience. There’s a lot of “me” in what I say here because I can only be me. You may find what I say here to be helpful to you on your journey. Or you may not. Everyone’s different. This, too, is the way it’s meant to be.

If I were to describe what it feels like to step onto the Spiral Path with all your heart, and all your mind, and all your body, and all your soul, I would say this:

I would say that it feels as if you’re stepping into a kitchen for the first time and learning how to cook. When you first step into the kitchen, you don’t know anything at all. You don’t know how the stove works (though the stove is in perfect working order). You don’t know the purpose of all the gadgets, dishes, pots, and measuring cups. You open the pantry cupboard and see a wall of wonderful ingredients, but they’re meaningless to you. You look with horror at all the cookbooks and profess sincerely that you’ll never be able to read and understand all those books. Your first instinct is to flee.

With time, patience, practice, and a sense of humour, you fumble your way through your first few recipes. You make mistakes. (No biggy.) Your casseroles never look the way they look in the recipe book photographs. You keep confusing baking soda and baking powder. You discover the hard way that too much salt or too little salt can ruin a whole recipe. At first, you’re very self-conscious and aware of all your mistakes. After a while, though, you gain a little confidence. After a while, you start to feel comfortable in the kitchen. You’re no longer intimidated as soon as you walk into the room. You start to feel kind of cozy there.

After you’ve tried a number of different kinds of recipes, you begin to get a feel for the ones you like, the ones you enjoy making, the ones you want to try again. You find your niche in the kitchen — the recipes that are “you.” The recipes you’re not afraid to take to a potluck dinner. The recipes you’re proud of, in a humble sort of way.

But before you can get to that stage, you have to survive the hardest part: the beginning. The beginning is the hardest part because you don’t know a darned thing. You don’t know what anything does or what anything means. It’s just a big, frightening, overwhelming mess as far as you’re concerned. It makes you want to scream and run away before you even get started.

The goal of this blog, therefore, is to talk about the beginning of the journey. I want to talk to you about the basic tools that are in your “spiritual kitchen” so you’re not afraid to use them. I want to walk you through the basics so you can find the confidence to become your own “spiritual chef.” Once you have the basic tools and the confidence you need, you can slowly find your own unique recipes for living a spiritual life of joy and faith and courage and love.

Many of the things I say here will be things you won’t find elsewhere. Not yet, anyway. I’m not experimenting with you, though. Everything I recommend here is something I’ve done myself at the suggestion of my faithful guardian angels. Twelve years ago, I was that person standing in the doorway of my own spiritual kitchen with no idea where to begin. Yet my angels took me by the hand and patiently led me step by step through all the cupboards and all the recipe books to show me how they worked. I cannot begin to express my gratitude for my angels’ persistence and devotion.

Now it’s my turn to “pay it forward,” to share with you what my angels have shared with me.

Yes, I believe in angels (though not in demons!), and I’ll be speaking often of guardian angels and how you can begin to interpret their ongoing messages to you.

Don’t be afraid of peeking into your own spiritual kitchen. Just take it a day at a time. It’s the best any of us can do.

Blessings to you today and always!

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Posted in brain-soul connection, building your intuition, insight, Mother and Father God, My Spiral Path, mystic, spiritual practices, The Blonde Mystic and tagged spiritual practice in the 3rd millennium | Leave a Comment

The Spiral Path

Wonder, Science, and Faith

Archive for the category “insight”

TBM29: Intuition and Whole Brain Thinking: Filling You Up Inside

RS15: The Human Sense of Time & Timing

JR57: Suffer the Little Children to Come Unto Me

JR47: "Knowledge" Versus "Truth"

JR44: Mark’s Themes of Understanding and Strength

JR30: Foxes Have Holes, Canadians Have Gloves

JR22: Why You Need To Know Yourself (Mystical Commentary on Saying 67)

JR21: Saying 67 in the Gospel of Thomas

JR17: Interpreting Jesus’ Parables: Some Guidelines

JR5: Jesus and the Jerusalem Temple

TBM2: The Spiritual Kitchen

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