It is a story about you.
It begins with a boy who lost his shadow.
This is a parallelism to Christ’s warning about one evil spirit and the clean house.
The most unruly ruler believes rules get rid of unruliness. But getting rid of unruliness is impossible because ruliness and unruliness are like states of matter. They just are.
Unruliness is dependent on ruliness, just as ruliness can not exist without unruliness.
In the same way, it is wrong to say cleaning gets rid of dirt. Of course it doesn’t. In fact, it is just as easy to say cleaning makes more room for dirt.
Cleanliness does not get rid of dirtiness.
A set of external rules for right behavior does not get rid of wrong behavior. It does not do anything because it is just a concept. And a concept cannot do anything about something as real as evil. Or said another way, morality that has a motive to accomplish something, accomplishes nothing. It can neither create good nor destroy evil—if anything, it does the opposite. Rather, good and evil simply exist, in the same way high and low do—one only exists in relation to the other. The rules the ego learns to follow are not primary education. They are an epiphenomenon of existence. It is why it was essential that the Ten Commandments were inscribed by the hand of God Himself—not man. Just as it was essential that Jesus walk into the wilderness and stand in front of the mirror to face his brother—his dark self—Satan—not because he was told to do it, but because it was foretold by existence itself. At the very beginning, the moment man awoke to self-consciousness in the garden, exactly then, he beheld a core of poisonous fruit in his palm. From the tree that should not have been touched because it made the knowledge of God become the knowledge of man. The moment man ingested desire--wanting--value—he blinded himself to the only cure: to un-desire, un-knowing, un-holding.
The villain never really dies. He always comes back. By not speaking his name Voldemort only comes back with more horcruxes. So something else must be done with evil besides pretending its not there or it multiplies seven-fold. Somehow simply knowing of its close quarters in our heart, saps evil its power.
It is learning to live with dirt—incorporate it—accept it—in your life that makes a home livable.
An Evil spirit does not exist without the good. And good can not be understood without evil. It is in seeing this and incorporating this, that halts the multiplication of evil within.
Do not miss the transition points:
"This is what the Lord said to me:
Go and stand at the all the gates of Jerusalem.
Say to the people, 'Be careful not to carry a load on the Sabbath Day or bring it through the gates of Jerusalem. Do not bring a load out of your houses or do any work on the Sabbath. Keep it holy..."
This is a continuation of a previous thought regarding Christ--he whose life is indescribably described where two lines cross— as the invisible fulcrum on which all things pivot. He IS the Sabbath. He IS the doorway.
Jeremiah is making the connection that the Sabbath is an invisible door.
The Lord warns in Jeremiah: Do not miss the invisible transition points--these Sabbath Doorways. See them. Separate them clearly and with devotion: keep them holy.
This inability to maintain an attentive eye towards the relationship between things—to keep it holy—is a constant mistake committed by those who struggle with God. The unseen relationship between two worlds IS ALSO the doorway between two worlds, two realities, two stages of thought, two paradigms, two levels of consciousness, two lives. These transition points are thresholds. They are not simply a tether between one work week and the next or between outside the city and inside the city; they are an invisible door--a quantum wormhole hidden behind the wardrobe. A rift transporting between what is above and what is below, between heart and mind, intellect and faith, faith and works, emotions and reason, material and spiritual, a part and its whole, and a whole and its parts, and so on… They are a doorway to new and more accurate visions of the many worlds you inhabit. In them and through them you discover which world is greater and which is lesser, which world is outside and which is inside, and which world sits within which. And so God does not take lightly the mistake of ignoring the background in lieu of the foreground, or vice versa, ignoring the foreground for the background. You need to see both. Regularly, rhythmically, cyclically—at the frequency of life, you need to see both. But if you never find the doorway between two worlds, then you are forever trapped in one. So what now? How can you find a door you can’t see? For it is only by seeing the doorway as separate from your current reality—by keeping it holy— that you may truly walk through it.
Jeremiah hints the answer to seeing invisible doors is related to not carrying a load--unburdening, letting go-- as you pass through. You can't bring anything with you. He describes these holy transition points as the Sabbath and the city gates, and commands the people not carry a load on or through them respectively.
He warns! He raises his voice and his fists at the city gates! He warns that your constant resistance—your consistent pushing or pulling in one world—allows these vital thresholds to other worlds to slip past unnoticed. If you push-on through, then you miss the keyhole. If, for example, you never put down your load to crossover from the outer world to the inner, then you will miss the threshold; never even realizing your sandaled foot passed for the briefest of moments through something called an inner world at all. In your constant striding from peak to peak, stepping right over the valleys, you will notice neither the heights at which you walk nor the depths beneath your feet. If everything’s resistance against a load, then the Sabbaths fade away and everyday is Monday. And, then, there really is no change. Jeremiah warns: when you carry a load from outside the city to inside, then no matter which gate you cross, you never really enter it. It is only in unburdening the weight of…of whatever, of “being you,” that you may see between, see how things relate, that you may see clearly the invisible door and walk into the city of God.
John’s not saying, “No more revelation!” Everything is revelation. He is saying the exact opposite. He is saying, “No more reason!
Enough! You’ve got it! The whole story! Quit quibbling! Now live!”
Seeing your eyes limits your vision. Listening to your ears limits your hearing.
Being self-conscious limits your existence.
The gradual development of self-consciousness is almost by definition enculturation. Enculturation is one’s gradual ingestion of the surrounding culture until they become like it. It requires willing participation in the game. A child does not start out self-conscious but becomes so. It is when one begins to know that he knows, thinks, and judges that one forgets how it is he knows, thinks, and judges. He forgets from where his golden gift came. He breaks Samson’s rule and “lays a hand on his head.”
It is when you think you know truth—that you don’t.
It is when you know that you are the judge that you lose the ability.
It is the difference between feeling enslaved by your responsibilities in the world and feeling free to keep the temple and everything in it.
Are you weak? Are you enslaved? Are you pushing the millstone round and round?
Then…you are also blind.
I thought I might just say a couple of things that have helped me—in reading; in thinking; in life:
I don’t know anything.
And the place of “I don’t know anything,” is the place where all things are new. Because if I know it, then it’s not new any more—not “news” anymore. Jesus stands at the doorway between what you know and what you don’t know, ushering you into a new world— a new creation. This eternal newness becomes increasingly clear when reading John's gospel, because Jesus never answers anyone’s question directly. He can not abide assumptions, presumptions, and “what you think you know.”
The other thing is:
Everything is WAY MORE connected. Less separate. Way deeper. Infinitely deep. Which is another way of saying: resist the urge to disconnect. To cut and isolate. To flatten things to one dimension—one perspective. (Take it from a cyclops like myself—you turn into a monster when you see the world from one perspective). It’s why there are four gospels, after all. To see from different points of view. For example, Mark’s gospel is short, lean, and fast. It’s almost as if you can hear the Romans banging down his door as he scribbles down the story of Jesus. Whereas John’s gospel is like reading Steinbeck or Dostoevsky. It’s insanely, miraculously, creative and beautiful and personal.
Try to understand that each word connects—just like your life—to its neighbors, which are in context to other sentences, paragraphs, chapters, books, and eventually the whole overarching story. Each part is just as important to the whole as the whole is to each part.
So, the word.
It is not like the written word. Like grammar. The greek word is Logos—which I say in my heart all the time now. It is something like “truthful speech. “ But more than that. It’s like a Way of Being. A way of being in the world. A way of being human—a real human. John seems to be saying that Jesus—the logos—was what God spoke into the void. To create everything. It’s like the origin of consciousness—the light of all man. It has some connection to consciousness itself—behavior itself—“how to act in the world.” We all stand at the cusp of the unknown at every moment. Potential lies before us—the void. And depending on how we act; as we hover before it; we can create heaven or hell, light or dark, blessings or curses. It’s like, you can either live—exist—act—speak—BE—in this singular, truthful, giving, loving, bright, spontaneous, courageous, vital way…or…not. And John is saying that God—who we are the image of—spoke the Logos into everything. But it is hidden—shrouded from us. The light of all man. But man can not see it. And John is not saying it in a finger-wagging kind of way, like, “You should choose the light.” He is saying that’s just how it is. And that’s just what man does.
Crime is not a disease although it is treated as such. Like a patient with a disease, the criminal afflicted with crime is held in a sterilized environment waiting for remission or relapse; passively accepting life as a prisoner, asking the arbitrary and unanswerable question, "How much longer?" But crime is not passive and is not cured with passive measures. Behind it all is an active choice whose only cure is an active choice.
So what about a weak, lukewarm, anxious, unheroic life that never hits a bullseye (in short: a life of sin)?
This also is an active choice. It is not passive.
This is also a crime.
To be a mediocre Christian is impossible. It simply means to be a mediocre person. To live (or die) like a patient resigned to his fate--a mere innocent victim with a diagnosis of original sin--is the ACTIVE choice to passively sit by as the disease takes its toll; choosing hospice because there is nothing else to do except wait. "Look, maybe I am in remission! Oh no, I have relapsed! Well, at least I have a disease to blame it on!"
No, to be a sinner "neither hot nor cold" is not as tepid and passive as it sounds. It is active participation in the most heinous crime of all: the murder of LIFE. To live out a grayish mediocrity before the red blood and flowing water of Christ on the cross is a hatred of life. It is an act of violence against goodness, truth, and beauty--an active choice to live opposite: to live in bland, dull, fearful clinginess.
A million tiny willful violations slowly accumulate into a life of empty insanity. And it takes a counterbalanced choice--a violent choice-- worth a million insanities to jump out of it:
It is the violent leap into the stormy sea that cures its rage and saves the foundering ship. It is the headlong flight into the torrential furnace of Old Jerusalem and down the gullets of beasts that snuffs out fires in three days. It is always a singular act of volition, in bright opposition to all “common sense,” that everything terrible with a mouth regrets devouring. It quells and sickens the heart-fires of Old Jerusalems, Old Covenants, and Old Kings. It is then the irrevocable happens--from the depths comes a distant song:
“I lift my eyes to the hills.”
The earth lurches.
The Old Men, The Beasts, and The She-dragons have no choice but to hurl the new born back to shore.
New Jerusalem is here.
That question disappears into the One.
Or do you want to be right?
A man with a great mind who lives by his heart is almost imperceptible to a man with a great mind.