THE CONCEPT CONSCIENCE CONVERSATION
In this section of the Repent/Reform Introductory Package, I want to do a little back tracking. I introduced the idea of a "safety valve" teaching in the last section of the Introductory Package, but in this section I want to put up a schematic so people can get a visual of how the protocols work. In other words: The schematic allows me to show how I want to go about presenting the material without getting off track.
The protocols give me a good idea of where I want to start and a path that I want to follow from that start. But the protocols contain so much information that, on occasion, I have to explain things that "branch out" a little from the path I'm following. When I "branch out" it's because the subject requires enough attention to merit its own post. But each time I "branch out" it will always have a connection to the previous post or it's preparation for the future posts.
This post is going to "branch out" to a complicated subject. It's, also, connected to the previous post as well as being the foundation for future posts.
The previous post, 1st Safety Valve: The Motive - Part 1, is an introduction to the defining of the word "righteousness" in context of Genesis 15: 1-6, when the "dabar" of the LORD came unto Abram in a "vision." There are two words from this phrase that have my attention. Those words are: "dabar" and " "vision." The intention of these teachings is to define what these two words mean and how they might influence a person's thought process in regards to their understanding of what the “God’s voice” is in their life.
In other words: What is a vision? How did it happen? Was Abram a sleep or a wake when it happened? Was the "dabar" an audible voice that he heard in his sleep? Or was it something that came to him in his meditation sessions? Or perhaps it was more like a simple epiphany that came to him while he was walking around. Whatever it was, this one thing is sure, the information Abram received found it's way from it's origins and into his mind.
Studying these matters is important because Genesis 15: 1-6 is where the "righteousness" teaching is introduced and, therefore, all matters concerning the "dabar," "these things" and "visions" are relevant. So, with that idea in mind, I want to venture into the workings of the mind to see how the Lord might speak to us, as He may have spoken to Abram, the father of the faith, as the example.
Before I examine the workings of the mind I want to re-emphasis the three elements of the Kingdom of God.
- Righteousness
- Peace and,
- Joy in the Holy Ghost
Keeping three elements of the Kingdom at the forefront of thought is to reinforce the understanding that everything we learn from God, in the context of Biblical scripture, has to connect to one of the three listed elements of the Kingdom. In other words: What we read or learn from a preach/teacher must lead to some type of an act of righteousness. Righteousness then, in theory, should lead to some form of peace. And, of course, peace, when properly developed, should lead to joy in the Holy Ghost. This is a fundamental Bible teaching.
These teachings intend to point out how the three elements of the Kingdom are a natural or healthy progression of how the conscience, mind and the potential of our emotional state of being, in that order, are connected for the purpose of a balanced spiritual development. In other words: As I "branch out," everything that I present is intended to bring righteousness, peace and joy in the Holy Ghost into your life.
With that said, let's get started.
At this point I want to bring your attention to the FIG. 1-A schematic.
In FIG. 1-A: A represents God's omni-present Spirit, hence, the color is light blue. It's to signify that His Spirit is everywhere.
B represents the Holy Spirit. The Holy Spirit is invisible. It's represented by the "marching ants" outline.
C represents the "truths" of the Bible and the path I'm on to discover and present those truths. In this case, the beginning, where B, the "marching ants," points to C Start is where the teachings begin. (B also points to a random section in A because A is where B originates.)
C Start and C End represent the beginning and end of this presentation's protocols.
D represents the 1st Safety Valve: The Motive - Part 1 teaching priority, everlasting life, which I installed in the last post.
What's the purpose of this illustration? It's to show a system or path that signifies the direction that I'm going to follow. The "truths" have a specific path to the end of the protocols, and I want to stay on that path until I'm finished. But, as I mentioned earlier, I need to install a few safety valves, now and then, along the way. Once I've installed those safety valves I can get back on the path that I'm following until I need to install another element, which merits its own post.
With that said, I'm going to do a little "branching out" from the previous post and touch on a subject that contains too much information to be held in previous post.
It took me a long while to get to this next section because of how complicated it is to work through. But there’s no other way around it. So, at this point, I’m going to introduce some concept conversation that is an important part of these teaching, and that connect into the three elements of the Kingdom.
The three elements, if you’ll recall, are righteousness, peace and joy in the Holy Ghost. And those three elements, in these teachings, are a direct reference to our conscience, mind and the potential of our emotional state of being. To separate how the three elements differentiate from each other is a very difficult and a complicated thing to do. But more than that, to explain how the three operate in harmony with each other is even more complicated and a bit laborious. But there’s no way I can get around the work that needs to be done in explaining how the three elements differentiate and harmonize.
To begin this endeavor I have to start out with this question: Is it even possible to differentiate these three things, conscience, mind and the potential of our emotional state of being, when two of the three can’t be measured by established scientific means? And, also, when speaking of conscience, mind and the potential of our emotional state of being, I have to bring up the term: The subconscious.
In these teachings, it's the subconscious that interferes with the purity of the laws that are contained in the conscience and, therefore it, the subconscious, cannot be left out of the conversation. But, like the conscience, the subconscious cannot be measured by established scientific means. So, again, the question becomes this: Is it even possible to differentiate how these, now, four things: Conscience, mind, the potential of our emotional state of being and the subconscious operate?
THE CONCEPT CONSCIENCE CONVERSATION
I ask these questions and bring up the term "the subconscious" because of the ambiguity contained in the definition of the word subconscious. In other words: If I can define conscience, mind and the potential of our emotional state of being, then I can define what the subconscious is, too.
Why is defining the "subconscious" relevant? The answer to that question is based on the general perception, in academia, concerning the existence of a subconscious, which is as follows:
http://en.wikipedia.org/wiki/Subconscious
"The term subconscious is defined as existing or operating in the mind beneath or beyond conscious awareness. The word was coined by the psychologist Pierre Janet, who credited it with a hidden level of awareness and automatism. In the strict psychological sense, the adjective is defined as "operating or existing outside of consciousness. The term also appears in Sigmund Freud's very early work, to denote the unconscious mind but was soon eliminated due to its ambiguity. It may also be used to describe the preconscious, information contained in the mind, which although not presently in the conscious, may be recalled by "directing attention to them", such as memories not being recalled at present, but still available to be recalled at will. Use of the term "subconscious" is avoided within academic psychology but remains popular in common use and other academic disciplines."
With that said, let me ask the previous question, again. Why is defining the "subconscious" relevant? The answer to that question is this: Because it's in need of defining! In other words: No one knows if the subconscious really exists, much less how it operates. It is, as the "transcendence" is, at this point, purely theoretical and nothing more. The logic to that statement is this: If we knew what the subconscious was and how it operated, then we would be "healed" people, therefore since we're not healed, the definition is still debatable.
In these teachings, there’s no way anyone can understand what the subconscious is and how it operates without defining the two basic elements of our being, which are:
- The conscience and:
- Consciousness
This presentation will explain what the conscience is and what is contained in it from the moment of conception.
The second thing to “come to life,” in these teachings, is consciousness.
The subconscious is third to manifest itself.
The subconscious mind, in these teachings, is an artificial reality based on a sequence of sounds and emotions that are activated from the moment that consciousness is obtained. Once the subconscious mind is activated, it continues to develop as it implants itself or wraps itself around the essence of the conscience and "pretends" to be a legitimate part of the conscience nature. At that point it, the subconscious, sends faulty information to the brain for storage. That faulty information is then manifested in the form of a behavior based on a reaction to a pressure circumstance. A pressure circumstance is when an individual is faced with an event that he or she is not comfortable with. Without knowledge of how to work through the pressure circumstance the autopilot syndrome takes over.
The autopilot syndrome is when the subconscious overides the consciousness and produces a behavior that is in conflict with the true intention of the individual.
In theory: From its origins, consciousness draws from either the conscience or the subconscious and stores that information into the semantic, explicit, implicit and decarative memory sections of the brain. As experience continues to develop, information is compiled in storage for later use. Hence, when pressure circumstances occur, the autopilot syndrome draws from that storage with the potential to take over. When consciousness can't determine "approriate behavior," autopilot syndrome will substitute for consciousness and will produce a behavior that can conflict with what is considered approriate behavior.
With that said, what I need to do is to separate the laws of the conscience from the laws of the subconscious, so that I can unveil the pretense nature of the subconscious mind. Once this is done then we can understand where the root of inappropriate behavior is born. (Why we do the things we do.)
To express a better understanding of where I'm coming from, let me make this clear: Not only is the subconscious mind not accurately defined, but neither is the existence of the conscience. It, to this point, has only been theorized upon. What I endeavor to do is take it from theoretical form to a visual. Now that's a pretty difficult thing to do because, both, the conscience and the subconscious are invisible and can't be measured by present scientific means.
The question now becomes this: What am I going to use as my scientific means to proof these matters? The answer to that question is simple. I'm going to introduce the "New Science." In the end, the result will be a "substance hoped for" manifested from the " things not seen."
With that said, the next question that has to be asked is this: Oh yeah? Prove it. Well, that is the intention of these teachings. But before I go foward, I’m going to take some creative liberties that come with defining such grand concepts. I’m going to “name” a few things, which is my right as the person who is going to define these matters.
Before I begin, let me say this: This section of the protocols won’t be fully explained until I get to section 17. To make the transition from C Start to section 17, I have to introduce the language that will act as the materials that allows me to bridge all this information, which will eventually fuse section 17 to the rest of the protocols.
This particular section, in my mind, is like a whole bunch of strings that I’m separating and isolating for later use. Therefore, the psychological aspect of the protocols will be named: The Teniente Spiritual Strings Theory by Michael C. Teniente.
Let's start out by thinking of it this way: You have a huge tangled ball that is made up of a lot loose strings of thread. It's your job to take out all the knots and to lay each individual string on a table until you don't have a tangled ball of strings, anymore. As you separate each thread from the ball and, therefore, each other, you place each individual string on the table and you label them for later use. It's that simple and complicated.
(NOTE: Each time I label a string, in this section of the presentation, I'll keep a running count of the strings, which I'll align right in green. For example: When I label a string I'll give it a count and total as follows:
String count: 0. String total: 0 strings.
Then when I label other strings, as I continue with the presentation, I'll record the string count for that section and add it the total from the previous strings count. This is for my benefit. You can just ignore the strings count.)
OK then, let's get started.
Let’s get started with the introduction of some of the language needed to build upon this "New Science."
Our first section of spiritual language is found in:
Hebrews 4:12-13
12: For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
13: Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
Now, what I’m going to do here, with this section of spiritual language, is pull a few concepts and convert them to “spiritual strings.”
THE 1st SIX STRINGS
These "strings" are:
- The Word of God
- Dividing asunder of soul and
- spirit
- The discerner of the
- thoughts and
- intents of the heart
String count: 6. String total: 6 strings.
From these six concepts the first labeled string is: The word of God. In this section, it's a reference to the "logos."
Let's take a look at the Greek definition of the word "Logos."
GREEK - logos: Pronunciation = lo'-gos
1) of speech
(a) a word, uttered by a living voice, embodies a conception or idea
(b) what someone has said
(1) a word
(2) the sayings of God
(3) decree, mandate or order
(4) of the moral precepts given by God
(5) Old Testament prophecy given by the prophets
(6) what is declared, a thought, declaration, aphorism, a weighty saying, a dictum, a maxim
(c) discourse
(1) the act of speaking, speech
(2) the faculty of speech, skill and practice in speaking
(3) a kind or style of speaking
(4) a continuous speaking discourse - instruction
(d) doctrine, teaching
(e) anything reported in speech; a narration, narrative
(f) matter under discussion, thing spoken of, affair, a matter in dispute, case, suit at law
(g) the thing spoken of or talked about; event, deed
2) its use as respect to the MIND alone
(a) reason, the mental faculty of thinking, meditating, reasoning, calculating
(b) account, i.e. regard, consideration
(c) account, i.e. reckoning, score
(d) account, i.e. answer or explanation in reference to judgment
(e) relation, i.e. with whom as judge we stand in relation
(1) reason would
(f) reason, cause, ground
3) In John, denotes the essential Word of God, Jesus Christ, the personal wisdom and power in union with God, his minister in creation and government of the universe, the cause of all the world's life both physical and ethical, which for the procurement of man's salvation put on human nature in the person of Jesus the Messiah, the second person in the Godhead, and shone forth conspicuously from His words and deeds.
This definition is labeled as a string.
String count: 1. String total: 7 strings.
This definition of the word "logos" is going to come into play later. First, to get a good understanding of the word, you have to understand how the word was developed from the philosophies of Heraclitus to Parmenides to Gorgias to Isacrates to Socrates before the Biblical Greek definition comes into play.
I'll separate each of the philosophers defintion in a later section of the Introductory package. Again, this Greek defintion of the word "logos" is how Biblical scholars define the word on a superficial level. Once we see how the word was truely developed, then can I bring this Biblical definition of the word into play. For now, let's just consider this definition of the word as something that is available to us. Also, it's being labeled as a string.
The second labeled string is: The "Soul."
Let's take a look at the Greek definition of the word "Soul."
GREEK - psychē: Pronunciation = psü-khā'
1) breath
(a) the breath of life
(1) the vital force which animates the body and shows itself in breathing
(a) of animals
(b) of men
(b) life
(c) that in which there is life
(1) a living being, a living soul
2) the soul
(a) the seat of the feelings, desires, affections, aversions (our heart, soul etc.)
(b) the (human) soul in so far as it is constituted that by the right use of the aids offered it by God it can attain its highest end and secure eternal blessedness, the soul regarded as a moral being designed for everlasting life
(c) the soul as an essence which differs from the body and is not dissolved by death (distinguished from other parts of the body)
This definition is a labeled sting.
String count: 1. String total: 8 strings.
In this section the reference to the Greek definition psychē is a reference to an inner part of ourselves, which is a separate from of the "logos" that is inside of us.
The third labeled string is: The "Spirit."
Let's take a look at the Greek definition for the word "Spirit."
GREEK – pneuma: Pronunciation = pnyü'-mä
1) the third person of the triune God, the Holy Spirit, coequal, coeternal with the Father and the Son
(a) sometimes referred to in a way which emphasises his personality and character (the "Holy" Spirit)
(b) sometimes referred to in a way which emphasises his work and power (the Spirit of "Truth")
(c) never referred to as a depersonalised force
2) the spirit, i.e. the vital principal by which the body is animated
(a) the rational spirit, the power by which the human being feels, thinks, decides
(b) the soul
3) a spirit, i.e. a simple essence, devoid of all or at least all grosser matter, and possessed of the power of knowing, desiring, deciding, and acting
(a) a life giving spirit
(b) a human soul that has left the body
(c) a spirit higher than man but lower than God, i.e. an angel
(1) used of demons, or evil spirits, who were conceived as inhabiting the bodies of men
(2) the spiritual nature of Christ, higher than the highest angels and equal to God, the divine nature of Christ
4) the disposition or influence which fills and governs the soul of any one
(a) the efficient source of any power, affection, emotion, desire, etc.
5) a movement of air (a gentle blast)
(a) of the wind, hence the wind itself
(b) breath of nostrils or mouth
This definition is a labeled string.
String count: 1. String total: 9 strings.
In this section the Greek definition for the word pneuma is a reference to God's Spirit, possibly some other part of ourselves, too, which is separate from our psychē and "logos" sections that exists inside of us.
The forth labeled string is: The ability to be a "Discerner."
Let's take a look at the Greek definition of the word "Discerner."
GREEK - kritikos: Pronunciation = krē-tē-ko's
1) relating to judging, fit for judging, skilled in judging
This definition is a labeled string.
String count: 1. String total: 10 Strings.
This ability to "discern" is what we're going to use to separate what is the "logos" from what is the "psychē" from what is the "pneuma" sections of our being. The logic being: We want to see which one of these three sections controls our "discerning" ability or if the "discerning" section is another section all together.
The fifth labeled string is: of the Thoughts
Let's take a look at the Greek definition of the word "Thoughts."
GREEK - enthymēsis: Pronunciation = en-thü'-mā-sē
1) a thinking, consideration
2) thoughts
This definition is a labeled string.
String count: 1. String total: 11 strings.
The logic here is this: With the "logos," "psychē," and pneuma" all existing inside of us, not to mentionthe subconscious, the potential for what is produced can be any number of thought scenarios when these things combine and conflict with each other. Hence, the need to be able to "discern" what is conscience, mind, the potential of our emotional state being and the subconscious is required.
Finally, the sixth labeled string is: and intents of the Heart.
Let's take a look at the Greek definition for the word "Heart."
GREEK - kardi: Pronunciation = kär-dē'-ä
1) the heart
(a) that organ in the animal body which is the centre of the circulation of the blood, and hence was regarded as the seat of physical life
(b) denotes the centre of all physical and spiritual life
(1) the vigour and sense of physical life
(2) the centre and seat of spiritual life
a) the soul or mind, as it is the fountain and seat of the thoughts, passions, desires, appetites, affections, purposes, endeavours
b) of the understanding, the faculty and seat of the intelligence
c) of the will and character
d) of the soul so far as it is affected and stirred in a bad way or good, or of the soul as the seat of the sensibilities, affections, emotions, desires, appetites, passions
(c) of the middle or central or inmost part of anything, even though inanimate
This is a labeled string.
String count: 1. String total: 12 strings.
So, essentially, what the combination of these strings are revealing is this: The “logos” can read our minds or better yet, the “logos” is able to access our minds so that it can communicate to us what is soul (Our own inner-voice) and separating it from what is Spirit (God's voice inside of us).
The logic I want to present from that thought is this: If we, through the influence of the "logos," can comprehend the differences between what is soul and spirit, then we should be able to be discerners of the thoughts and intents of the heart. But the question, at this point, has to be this: Whose heart? Is that our own thoughts and intentions in relation to "God is watching us" and what He expects from us as believers? Or is it the intents of the hearts of others, in relation to how we behave with each other? Perhaps both! (Think motive)
To understand those questions we simply have to implement the following concept into our thinking. If we are vessels for the living "logos" of God, in the context of II Corinthians 6:16, which reads: "I will dwell in them, and walk in them; and I will be their God, and they shall be my people..," then are we to believe that the "logos," that is inside of us, is able to execute Hebrews 4:12-13 in our daily interactions with the people with whom we have to do? (Only if you study it, kid. LOL!)
What are we talking about here? How can this be?
It isn’t difficult to understand because it's all based on the idea that all thoughts are derived from "
In other words: We should be able to know what people’s motives are for various behaviors based on the common universal laws that exist within us and around us. If the teachings that I've introduced to this point are accurate, then that, my friends, would be psychology coming straight out of the Bible scripture.
At this point I'm going to freeze those thoughts right here. I'll be coming back to them when it's necessary to do so. For now I'll place these six strings on a cyber table and count them as labeled.
Again, they are:
- The Word of God
- Dividing asunder of soul and
- spirit
- The discerner of the
- thoughts and
- intents of the heart
String count: 0 strings. String total: 12 stings
These strings don't make much sense, at this point, because I have a lot of other strings that I need to untangle and label, too.
With that "said/labeled," the next thing that needs to be accomplished, in order to proceed, is to gather the data that will allow me to separate or divide asunder the difference between what is soul and what is spirit. What that requires from me is to layout the Bible's Hebrew, Aramaic and Greek definitions of the following words: Conscience, soul, spirit, heart and mind.
The data for conscience, soul, spirit, heart and mind is being pulled from "The New Strong's Exhaustive Concordance of The Bible" book edition. That information, the numbers corresponding to its Hebrew, Aramaic or Greek definition, is then being transferred to the electronic version of Strong's Concordance so that I can cut and paste that information to this section of the protocols.
OK, let's get started defining the data.
In the King James Version of the Bible there are thirty-one occurrences, in twenty-nine verses, where the word conscience is used. In each instance where the word is used it's with the same Greek definition, which is:
GREEK - syneidēsis: Pronunciation = sün-ā'-dā-sēs
1) the consciousness of anything
2) the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending one, condemning the other
(a) the conscience
This definition is labeled as a string.
String count: 1 string. Stings total: 13 strings.
From section 1) of the definition, we see that the word "consciousness" is used to define the conscience. In section 2 we see that the term “the soul” is used to describe a part of us that is able to distinguish between "good" and "bad." Then, in section 2 (a), we see that the term "the conscience" is used with no other description to the definition. That definition is overly simplistic and theoretically faulty. But this is to be expected because, as I mentioned earlier, the conscience is invisible and present scientific means have not been able to measure its existence.
In other words: These people don't know what they're talking about when it comes down to discussing the conscience because it is invisible. The definitions given are only theory.
In these teachings, the conscience and consciousness are two different things. Again, the conscience is invisible, while consciousness has more to do with the brain activity. The brain is not invisible and has been explored by established scientific means, while the existence of the conscience has not. But, I'll leave it at that until I actually explain what is contained in the conscience and how it differentiates from consciousness.
Moving forward.
In the Bible's thirty-one occurrences where the word conscience is use, there are six descriptions that outline the different conditions of the conscience. To show how the conscience transitions from on state to another, I'm going to label the different conscience conditions as strings. For the purposes of this presentation I'm going to lay-out the strings for the conscience conditions in a negative to positive order.
The order of those strings is as follows:
- The evil conscience condition
- The seared conscience condition
- The defiled conscience condition
- The weak conscience condition
- The purged conscience condition and
- The clear conscience condition
Sting count: 6. String total: 19 strings.
With that section listed and labeled, let's get to the work of separating the strings that are the conscience conditions. As the conscience condition list states, the first string to be separated is the evil conscience condition.
Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
The theory of the "evil conscience condition" has it's roots in the Book of Hebrews.
The is labeled as a string.
String count: 1. String total: 20 strings.
The Greek definition for the word "Evil" is as follows:
GREEK - ponēros: Pronunciation = po-nā-ro's
1) full of labors, annoyances, hardships
(a) pressed and harassed by labors
(b) bringing toils, annoyances, perils; of a time full of peril to Christian faith and steadfastness; causing pain and trouble
2) bad, of a bad nature or condition
(a) in a physical sense: diseased or blind
(b) in an ethical sense: evil wicked, bad
This definition is labeled as a string.
Sting count: 1. String total: 21 strings.
With the Greek definition of the word "evil" on the table, we see that, in section 1, (a), (b) and (c) it has to do with something that is: Full of labors, annoyances and hardships in context to the Christian faith. What does that imply? It sounds as if it has to do with a person being “troubled” by emotions or thoughts in regards to healthy spiritual development . I would say that a person who is troubled in their Chirstian walk has an "evil conscience." But, the point here isn't about detailing what or how an "evil conscience" is developed; for right now, it's about pointing out that an "evil conscience condition," in theory, does exists.
Moving forward.
In these teachings, before an "evil conscience condition" can exist, the conscience, first, has to be "seared with a hot iron".
THE SEARED CONSCIENCE CONDITION
Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
Speaking lies in hypocrisy; having their conscience seared with a hot iron;
This definition is a labeled string.
Sting count: 1. String total: 22 strings.
From this, the first thing that needs to be pointed out is that this section of text is pointed at people who have left the faith and are now teaching other philosophies. These people are described to be teachers of "doctrines of devils." In addition, these people are said to have had their conscience "seared with a hot iron."
In other words: This seared conscience condition being described is in the context of secularism doctrines compared to faith doctrines. I'll give a detailed explanation, in other sections of the protocols, as to why secularism teachers are in error. But, for now, what I want to point out is that when secularism doctrines try to give faith doctrines a small little place in social development, it is then that the term "seared with a hot iron," concerning the conscience, comes into play. Also, it must be pointed out, secularism teachings often come from individuals who have had “training” in faith doctrines.
In short: Something happened to disappoint these individuals, which caused them to put their energies into other philosophies. I’ll get in that at a later time in the protocols.
Returning to the transitions of the conscience conditions.
Again, in these teachings, before the conscience of secularism doctrine teachers transitions to an evil conscience condition, it is, first, "seared with a hot iron." The Greek definition for the phrase "seared with a hot iron" is as follows:
GREEK - kaustēriazō: Pronunciation = kau-stā-rē-ä'-zō
1) to mark by branding, to brand, branded with their own consciences
(a) whose souls are branded with the marks of sin
(b) who carry about with them the perpetual consciousness of sin
2) seared
3) in a medical sense, to cauterise, remover by cautery
This definition is labeled as a string.
Sting count: 1. String total: 23 strings.
For this moment, I don't want to go into what "the marks of sin" are. The point, for now, is this: The "seared conscience condition" is something that is "marked" or "branded." Let's take a look at what that branding effect does to the conscience.
From the Greek definition of the "seared with a hot iron" phrase, let's take a look at the word CAUTERY from Merriam-Webster Online Dictionary
1: the act or effect of cauterizing: cauterization
2: an agent (as a hot iron or caustic) used to burn, sear, or destroy tissue
From that definition let's take a look at the word CAUTERIZING from Merriam-Webster Online Dictionary:
1: to sear with a cautery or caustic (cauterize)
2: to make insensible: Deaden (must oust the feeling, or cauterize it — Robert Craft)
Those two definitions are labeled as strings.
String count: 2. String total: 24 strings.
With those two definitions on the table, we can see that, when we combine both definitions, the "seared with a hot iron" analogy is used to emphasis the condition of a conscience that has become "insensible" by the ousting of the natural feelings. In this context, it is the ousting of the "feelings" towards the doctrines of faith. The "feelings" that are being discussed, in my analysis, are normal towards everything else in life except towards the doctrines of faith. At this point, I want to freeze those thoughts right here. I'll get back to it later as I get further into the protocols.
The current point, again, being this: Before an "evil conscience condition" can exist, the conscience is, first, "seared with a hot iron." At this point in the protocols, I just want to establish that the conscience can be "seared with a hot iron."
Moving forward.
In these teachings, before the conscience is "seared with a hot iron" it is, first, found to be in a condition that is referred to as the defiled conscience.
THE DEFILED CONSCIENCE CONDITION
Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.
String count: 1. String total: 25 Strings.
From this string let's take a look at the Greek definition of the word "Defiled".
GREEK - miainō: Pronunciation = mē-ī'-nō
1) to dye with another color, to stain
2) to defile, pollute, sully, contaminate, soil
(a) to defile with sins
This definition is labeled as a string.
String count: 1. String total: 26 strings.
With that definition on the table, let me explain my logic for describing the "defiled conscience condition." First, let me remind you that in each instance, in scripture, where the word conscience is used, it has only one Greek definition. In other words: My conscience and your conscience have same basic structure. The difference between my conscience and anyone else's conscience is the type of "defiling" our consciences have experienced.
In theory: The "defiling" on your conscience looks different than the "defiling" that is on mine, which produces different attitudes towards life. That would be in the context of how we see ourselves standing before God and how we treat each other.
With those thoughts in mind, what we need to understand is that the conscience, in theory, is the color clear, which means, if it were a tangible substance, you would be able to see through it. Think of it this way. The color of the sky is clear. And because the color of the sky is clear, we can see the moon and stars at night and the birds and other objects in the day. If the sky were any other color, besides the color clear, it would obstruct our view of the moon, stars, birds and other object whether it's at night or in the day. The theory of the color clear is important because it will give us, in time, the ability to measure that which is, in theory, invisible.
With that said, let's apply the clear colored concept to the conscience. The only time the clear colored conscience "changes" is when it is "dyed with another color." In theory: the conscience is supposed to be clear, therefore, if anything is visible on the conscience, it has then become defiled. Think of it this way. When we see a lot of pollution in the sky, our view of the natural creation is obstructed. Using the same principle we can say this: A defiled/polluted conscience can obstruct our ability to access that which is contained in the clear colored conscience.
In "The Teniente Spiritual Strings Theory," the "defiling" of the clear colored conscience with "dye" is: THE SUBCONSCIOUS.
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My intention, right now, isn't to try to define how the subconscious is developed. My only intention, at this point, is to separate the existence of the conscience from the existence of the subconscious.
In short: The conscience is defiled by the subconscious. How does all this happen? That will be explained in sections 9, 10 and 17 of the protocols. For now, this information will act as a foundation that will be needed for other sections to stand upon.
Moving forward.
The question, now, has to be is this: Who is subjected to the "defiling" of the conscience? The answer to that question is this: The weak conscience condition.
Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled
For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;
These two verses are labeld as strings.
String count: 2. String total: 28 strings.
In these two verses the Greek definition of the word "Weak" are:
GREEK - asthenēs: Pronunciation = ä-sthe-nā'
1) weak, infirm, feeble
This definition is labeled as a string.
String count: 1. String total: 29 strings.
In this verse the Greek definition of the word "Weak" is:
GREEK - astheneō: Pronunciation = ä-sthe-ne'-ō
1) to be weak, feeble, to be without strength, powerless
2) to be weak in means, needy, poor
3) to be feeble, sick
This definition is label as a string.
String count: 1. String total: 30 strings.
The difference between asthenēs and astheneō is that asthenēs implies that one is just: weak, infirm or feeble. Astheneō implies that the condition of the weak conscience may be born out of the lack of means. This implies that those that are weak/poor are in need of an opportunity to be taught accurate knowledge about the conscience and other spiritual matters that are important for how their attitude towards life is developed.
With that said, and according to the scripture, I want to point out that the condition of a weak conscience is brought on by idol worship.
The Greek definition for the word "Idol" is:
GREEK - eidōlon: Pronunciation = ā'-dō-lon
1) an image, likeness
(a) i.e. whatever represents the form of an object, either real or imaginary
(b) used of the shades of the departed, apparitions, spectres, phantoms of the mind, etc.
2) the image of an heathen god
3) a false god
This definition is labeled as a string.
String count: 1. String total: 31 strings.
From that definition, my analysis teaches that 1) (a) and 3) best describes what an idol is. From those two definitions, I think, it's clear that whatever represents the form of an object, in the mind, that doesn't have anything to do with the "true God" is idolatry. All of that is to say this: To worship idols is called idolatry.
The question now becomes this: What is idolatry?
Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
This verse is labeled as a string.
String count: 1. String total: 32 strings.
Idolatry is covetousness? What is covetousness?
The Greek definition for the word "Covetousness" is:
GREEK - pleonexia: PRONUNCIATION = ple-o-ne-ksē'-ä
1) greedy desire to have more, covetousness, avarice
[View this word in Trench's Synonyms here.]
This definition is labeled as a string.
String count: 1. String total: 33 strings.
In that definition we see that to "covet" is to have a "greedy desire to have more,..." This implies that to covet is to desire something more than what our normal needs demand. God promises to meet our normal needs. In other words: When our normal needs are met and we are still not satisfied, it is then that we do "covet." The thing that we covet then takes on the form of an object that exists in the mind, which represents the idol. And that is idolatry.
Where does the condition to covet come from?
Let's take a look at the Greek definition of the word "Idolatry."
GREEK - eidōlolatria: Pronunciation = ā-dō-lo-lä-trē'-ä
1) the worship of false gods, idolatry
(a) of the formal sacrificial feats held in honour of false gods
(b) of avarice, as a worship of Mammon
2) in the plural, the vices springing from idolatry and peculiar to it
This definition is labeled as a string.
String count: 1. String total: 34 strings.
From section 1) (b) of that definition, let's take a look at the word "Avarice" from the Merriam-Webster Online Dictionary:
excessive or insatiable desire for wealth or gain: greediness, cupidity
This definition is labeled as a string.
String count: 1. String total: 35 strings.
With that defintion on the table we can now see how the weak conscience condition is developed. In Western Civilization, it's the normal need for money turning into inordinate greed for money. In other words: Whatever represents the form of an object in the mind, probably cost either money, the body or one's principles to possess that object . (What will you do to get what you want? Again, behavior.)
What does it all mean? It means that, more often than not, we're conditioned to think along the avarice lines due to outside influences, which are described, by secularism teachers, to be part of the "norms." So then, one doesn't think of the oject one "covets" but of the money that needs to be spent or the act that needs to be performed to possess the object. And so, if we're not careful, we can find ourselves chasing the means that "supplies all of our needs" to possess the object that is exists in the mind.
That goes back to the fundamental conflict of trying to "...living in a system where material possession was, and still is, the means by which we try to survive in that system, and, yet, still be faithful and true the Lord/God and His Kingdom's principles." This, of course, is what I wrote in 1st Safety Valve: The Motive - Part 1.
All of that displays a lack of trust in God for providing for our needs. This, quite possibly, is why trained individuals of the doctrines of the faith turn to secularism philosophies.
From this point, I can go on and on but I want to freeze those thoughts right here. I'll go into detail on the subject in later sections of the protocols.
For now, I want to ask this question: What does it all mean? In this context, it means that the subconscious is now being given a face. First, in these teaching, the subconscious was described as something that defiles the clear colored conscience. Now, that defiling color is being described as something that has its roots in what seems to be the normal "vices" of life. In other words: The images of the vices, the objects of our minds, are defiling the original condition of the conscience.
How does all that happen? Again, that will be explained in sections 9, 10 and 17 of the protocols. Once more, all this information is just a set-up for those sections. That's why this section of the protocols is called the Repent/Reform Introductory Package.
With all that said, it becomes clear that the defiled conscience condition born out of a weak conscience condition is in need of a "cleansing."
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When I started this "conscience condition" section of the post, I introduced the order of the lay-out. I called it the negative to positive order. At this point I want to reverse that order from numbers 1-4. A reverse order, of course, in this case, is to apply a positive to negative order for numbers 1-4. This is being done so that a theoretical transition to number 5, the purged conscience condition, can be addressed logically.
First, for review, the negative to positive order 1-6: (for the sake of this presentation)
- The evil conscience condition
- The seared conscience condition
- The defiled conscience condition
- The weak conscience condition
- The purged conscience condition and
- The clear conscience condition
Second, the positive to negative order 1-4: (a realistic approach to the purged conscience condition)
- The weak conscience condition
- The defiled conscience condition
- The seared conscience condition
- The evil conscience condition
- The purged conscience condition and
- The clear conscience condition
The logic I'm using for reversing the order is this: The purged conscience condition, in these teachings, isn't called for after a weak conscience condition is displayed. It's called for after an evil conscience condition comes into play. Of course, a purged conscience condition can be called for at any time, but for the sake of this presentation I used - a negative to positive order - for an introduction to the these teachings. Now that these teaching have been introduced, I'm going to use - a positive to negative order - for a more realistic approach for constructing a bridge that will allow me to detail what is contained in a clear conscience condition.
In other words: By the time a person comes across this type of knowledge, the conscience is already defiled, therefore I can't start the presentation by describing the "clear conscience condition." That wouldn't make sense. But, by the time I have to describe what a clear conscience condition consists of, well, let me say this: The bridge, from any condition of the conscience, to the clear conscience condition is the purged conscience.
So, the theoretical order for getting to the purged conscience condition would be to go from the weak condition - to the defiled condition - to the seared condition - to an evil condition - to the need for a conscience cleansing.
That brings these teachings to the purged conscience condition.
THE PURGED CONSCIENCE CONDITION
At this point I want to remind of you of "The Abstract" for this presentation, which reads:
“The precision of this presentation will be based on a clear defining and understanding of the linguistics involved concerning what is termed as “faith-things not seen,” and what non-religious people would refer to as “the transcendent state.”
In short: I’m going to reveal that which is invisible by presenting a calculus that will allow us to see manifestations of its work.
This is an introduction into the linguistics for understanding that manifestation.”
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From the outset of these teaching, the first post - to this post, I’ve used the phrase: “I want to freeze those thoughts right here. I’ll get back to them when it’s necessary to do so.” Well, I’ve come to the point where I’m actually going to defrost some of those thoughts and connect them to the place where they're intended to go. To connect some of those thoughts, in this section, I’m going to use Hebrews 9:1-14, Hebrews 10:1-2 and Hebrews 11:1 as my knowledge resource base. One of the thoughts I’m going to connect goes back to the language that the philosopher Heraclitus introduced when he discussed the theory of the “logos.”
That language, in part, states:
“a) “From him logos can mean discourse, didactic discourse, i.e. teaching word, and even reputation. But at the same time, it can also mean relation, proportion, and meaning common universal law.
b) It is worth noting with this breadth of meaning that Heraclitus has the whole field of meaning in mind in each individual use of the word: the words which contrast the objects with one another, the relationships which exist simultaneously between objects, the law which underlies these relationships – a common law, in fact, including human beings as well – and the demand which grows out of this law, common to all men, for appropriate behavior.”
And:
“g) The world represents for him a reciprocal relationship between the objects and with the whole, into which man himself is drawn, on account of which he is also capable to reason. Hence he recognizes universal laws within himself (physical/mental) and the laws of his own being in the world-whole (metaphysics).
h) This “world-whole”, however still remains “world.” It must not be interpreted transcendentally; in fact, the thought of transcendence does not yet exist.”
In short: Hebrews 9, 10 and 11 addresses the same subjects that the philosopher Heraclitus discusses in his discourse of the “logos.” The difference between what Heraclitus and the Book of Hebrews have to say concerning: "…the existence of the universal law of proportion which underlies continuous change…” “… and the demand which grows out of this law, common to all men, for appropriate behavior…," is purely linguistics.
That’s only to a certain point, of course, because what Heraclitus had sought to understand and to access, the "transcendence" or the “things not seen,” is what the Book of Hebrews is saying that we are able to access. But not only is the Book Hebrews informing us that we have access to the "transcendence" or the "things not seen," but it is also informing us how to access the "things not seen."
That’s a lot of language that I have to go through to justify that point of view. Before I begin to do that, I want to pull out some verses from Hebrews 9, 10 and 11 that will help me compare what Heraclitus had to say on the subject of the "logos" and what the Book of Hebrews has to say about accessing the "things not seen." (the "logos" and the "things not seen" are the same thing.)
The verses I'm pulling out, to help me compare, have to do with a concept Heraclitus couldn't comprehend. That's because the link to accessing the "things not seen" or the "transcendence" is having, as we will soon see, our conscience condition purged, which in his intellectual world was beyond capability.
Here is the list of those verses, which contain the “keys” for comparing what is being said:
H-9-5. And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.
(The key here is the “mercyseat” and, for those times, the inability to speak “particularly” on the subject, which is to say that he, the author of the Book of Hebrews, couldn’t go into detail on the subject.
In theory: The "mercyseat" represents the link between "Heaven" and Earth. Heaven, in this context, is the "things not seen." In other words: The idea of accessing and connecting to "Heaven" and having it respond to us is what the "mercyseat" represents.)
H-9-9. Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
(The reason why the author of the Book of Hebrews couldn’t go into detail about the “mercyseat” was because it had to do with the conscience. Hold that thought until we get to verse 10.)
H-9-10. Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
(First: The word conscience wasn’t used in the Old Testament. Second: The reason the people went through their religious rituals was because the time of “reformation” hadn’t arrived.
The Greek definition of the word “Reformation” is:
GREEK – diorthōsis: Pronunciation = dē-o'r-thō-sēs
1) in a physical sense, a making straight, restoring to its natural and normal condition something which in some way protrudes or has got out of line, as broken or misshapen limbs
2) of acts and institutions, reformation
From this definition, and with the use of common sense, we can see that what we’re talking about here is “institutional reforms.”)
H-9-11. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
(There are two keys here. The first is the phrase: "the eternal Spirit," which is the "things not seen." The second is what our current conscience condition subject is all about: The purged conscience condition. In the context of "institutional reform", what that means is that we need to bring the subject of the conscience conditions into our "institutions." I'll explain why a little later.)
H-9-23. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
(The key here is the word “patterns.” I’ll explain this in detail when I begin explaining the whole of Hebrews 9.)
H-10-1. For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
(The key here, again, is “a shadow of good things to come.” This, also, has to do with the “patterns.”)
H-10-2. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
(The key here is, again, the purged conscience condition.)
H-10-16. This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
(The key here goes back to our first 6 strings. “…If we are vessels for the living "logos" of God, in the context of II Corinthians 6:16, which reads: "I will dwell in them, and walk in them; and I will be their God, and they shall be my people..," then are we to believe that the "logos," that is inside of us, is able to execute Hebrews 4:12-13 in our daily interactions with the people with whom we have to do?...”)
H-10-22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
(The key here is the evil conscience condition. This evil conscience condition is where I started describing the theory of the conscience conditions.)
H-11-1. Now faith is the substance of things hoped for, the evidence of things not seen.
(The key here is the phrase; “things not seen,” which we, in the context of everything I've written thus far, are not able to access, to its fullest potential, without having our consciences purged.
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The next step, in these teachings, is to compared the lingusitics Heraclitus used to introduce the theory of the "logos" to the linguistics the Book of Hebrews 9, 10 and 11 uses to inform us about our ability to access the "things not seen."
Let's get started with the linguistic comparisons.
Linguistics Heraclitus:
“a) “From him logos can mean discourse, didactic discourse, i.e. teaching word, and even reputation. But at the same time, it can also mean relation, proportion, and meaning common universal law.
b) It is worth noting with this breadth of meaning that Heraclitus has the whole field of meaning in mind in each individual use of the word: the words which contrast the objects with one another, the relationships which exist simultaneously between objects, the law which underlies these relationships – a common law, in fact, including human beings as well – and the demand which grows out of this law, common to all men, for appropriate behavior.”
And:
“g) The world represents for him a reciprocal relationship between the objects and with the whole, into which man himself is drawn, on account of which he is also capable to reason. Hence he recognizes universal laws within himself (physical/mental) and the laws of his own being in the world-whole (metaphysics).
h) This “world-whole”, however still remains “world.” It must not be interpreted transcendentally; in fact, the thought of transcendence does not yet exist.”
The Book of Hebrews 9:1-14 linguistics for the "things not seen" compared to the linguistics Heraclitus' used in his disclosure of the "logos."
H-9-1. Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.
The surface subject here is the Old Covenant as opposed to the New Covenant. The Old Covenant is being described as something that contains "ordinances of divine service." That is in the context of a "worldly sanctuary." The "worldly sanctuary," in plain speech, is: "The Church Building" we attend sevices in or the "bodies we live in."
Now let's take a deeper look at the phrase "ordinances of divine service."
Let's isolate the Greek word for "Ordinances."
GREEK - dikaiōma: Pronunciation = dē-kī'-ō-mä
1) that which has been deemed right so as to have force of law (a) what has been established, and ordained by law, an ordinance (b) a judicial decision, sentence 1) of God (a) either the favourable judgment by which he acquits man and declares them acceptable to Him (b) unfavourable: sentence of condemnation
2) a righteous act or deed
From section 1) we see that what we're dealing with is a "force of law." From section 1) (b) we see that, possibly, a "sentence" is what is derived from that "force of law."
Now let's bring in the words of Heraclitus to compare it to that definition: "…the existence of the universal law of proportion which underlies continuous change…” “… and the demand which grows out of this law, common to all men, for appropriate behavior…,"
The Book of Hebrews' linguistics for the phrase "ordinances of divine service" has the same meaning as the linguistics Heraclitus uses in the phrase "...the demand which grows out of this law, common to all men, for appropriate behavior..."
The difference is that Heraclitus uses his perspective in a general world view of creation to describe the laws given by the "logos." The Book of Hebrews takes that general world view of creation and channels it into a social institution. All of that is to say that Heraclitus' use of the term "appropriate behavior" is the "divine service" the Book of Hebrews speaks of. Therefore, the "sentence" that is derived from this "force of law" is "divine service" starting in the "worldly sanctuary."
In other words: The intentions of the "things not seen" was, and still is, to operate through our social institutions. I'll get into that in more detail a little later.
Moving forward.
H-9-2. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.
In this verse, "the objects," in these teachings, represent "the reciprocal relationship between the objects and with the whole, into which man himself is drawn, on account of which he is also capable to reason." Again, the Book of Hebrews is taking that "truth" from its general world view of creation and channeling into our social institutions. These are, also, the instructions that Moses was given for "setting-up" the objects in the sancturay. Eventually, the "divine service" would revolve around these objects. Again, this is the same thing Heraclitus mentions in the phrase: “… and the demand which grows out of this law, common to all men, for appropriate behavior…,"
H-9-3. And after the second veil, the tabernacle which is called the Holiest of all;
More instruction for setting-up "the objects" in the "worldly sanctuary.".
H-9-4. Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;
More "objects" for the "worldly sanctuary." Again, these objects requried "appropriate behavior."
H-9-5. And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.
More "objects" for the "worldly sanctuary."
Now, here, I'm going to bring in what was written about Heraclitus' disclosure of the "logos:"
"The world represents for him a reciprocal relationship between the objects and with the whole, into which man himself is drawn, on account of which he is also capable to reason. Hence he recognizes universal laws within himself (physical/mental) and the laws of his own being in the world-whole (metaphysics).
This “world-whole”, however still remains “world.” It must not be interpreted transcendentally; in fact, the thought of transcendence does not yet exist.”
The reason why the author of the Book of Hebrews could not speak particularly about the "mercyseat" is because, in theory, "the thought of transcendence does not yet exist." Again, the "mercyseat" represents the link between "Heaven" and Earth, which is to say that the "things not seen" was trying to connect with us through the concept of the "mercyseat."
Now, here, I'm going to borrow language from the "mercyseat" link:
"Underneath the cherubim angels between which the glory of the Lord appeared, inside the arch, was enshrined the law of God. That law pronounces death upon the transgressor, but above the law was the Mercy Seat..."
From that interpretation we see that the "glory of the Lord," when it appeared, was located in between the angels objects and the "mercyseat" object. In Heraclitus' language, the “glory of the Lord” would have represented the "world-whole," the thing he was trying to access. The question now becomes this: What is "the reciprocal relationship between the objects and with the "glory of the Lord", into which man himself is drawn, on account of which he is also capable to reason." If we put everything I've written thus far together, from Hebrews 9:1 to this point, the logic would be this: Because of our ability to reason we are obligated to adhere to the "divine services" imposed upon us by the "logos," the instrument of thought.
We'll freeze those thought right here. I'll get back to them a little later.
H-9-6. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
Now we're getting into the "ritual of service." Or as Heraclitus would say: "...the demand which grows out of this law, common to all men, for appropriate behavior..."
(Edit from this section forward) 1/29/09
H-9-7. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
More "ritual of service." Consider this language: "the errors of the people."
8. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
The Holy Ghost is signifying that the "ritual of service" is in place because the New Covenant wasn't ready to be revealed and so the "ritual of service" was the way to go.
9. Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
But that "way to go" had its limits. It was not "perfect" because it didn't have the virtues or powers to "enter into the conscience."
10. Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
The "ritual of service" was about "carnal ordinances." This was the "way to go," which was "IMPOSED" upon them until it was time to "REFORM." The logic here is this: If the "ritual of service" was imposed upon them, then it must be interpreted as the "way to go." In other words: We think we're doing the right thing.
11. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
Observe the "spiritual language." Christ is a "more perfect tabernacle?" The old tabernacle was the tent, which is was the sanctuary. That "building" was made by man's hands according to the oridances that were given by Moses. But this new tabernacle was "not of this building." This signifies that this New Tabernacle, Christ, was greater than Moses, the law of "ritual service."
12. Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
To understand this verse we have to look at verse 5, again: And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. At that time the concept of a "purged conscience" had to be way over their heads. What? Consider this: The word "conscience" is not used in the Old Testament. The word "conscience" is a New Testament concept.
13. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
The idea of "purfifying of the flesh" is, again, spiritual language. What is it saying? The "ritual of service" was for "purifying the flesh." What does that mean? It's simple: It was their way of "making sense of their lives." These were people who thought they had the "ordinances of God." And so their lives were devoted to serving God. And that service was caught up in the "ritual of service."
It justified they lives. That's what the concept of "purifying of the flesh" signifies. The "flesh" is your body here on earth.
What does it all mean? It means that we go to church to makes sense of our lives. Or we give ourselves to "the ministry" to make even more sense of our lives in God's service. "I'll go all the way for you, God!" Anything for you! LOL!
What does God say to the "ritual of service" sacrafice?
14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
(EDIT FROM THIS POINT FORWARD)
This section of spiritual language saying this: Hey, it's all good that you want to "go all the way" in serving God. But you're missing the point. The point is this: You have to allow God to "purge your conscience" something that the "ritual of service," isn't able to do.
1. For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
Purged from the conscience of sin? (continue from here)
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THE CLEAR CONSCIENCE CONDITION
NOTE: The remaing 19 verses that contain the word conscience has an implication of a "good" work or an appropriate behavior that comes from "trusting" that inner-voice that exists in us.
And they which heard [it], being convicted by [their own] conscience, went out one by one, beginning at the eldest, [even] unto the last: and Jesus was left alone, and the woman standing in the midst.
And Paul, earnestly beholding the council, said, Men [and] brethren, I have lived in all good conscience before God until this day.
And herein do I exercise myself, to have always a conscience void of offence toward God, and [toward] men.
Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
Wherefore [ye] must needs be subject, not only for wrath, but also for conscience sake.
Whatsoever is sold in the shambles, [that] eat, asking no question for conscience sake:
If any of them that believe not bid you [to a feast], and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth [is] the Lord's, and the fulness thereof:
Conscience, I say, not thine own, but of the other: for why is my liberty judged of another [man's] conscience?
For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.
But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.
Now the end of the commandment is charity out of a pure heart, and [of] a good conscience, and [of] faith unfeigned:
Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:
Holding the mystery of the faith in a pure conscience.
I thank God, whom I serve from [my] forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
For this [is] thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.
The like figure whereunto [even] baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
What is contain in the "good" conscience is something I'm going to address in section 17 of the protocols. Again, for now, this information is a set-up for other sections of the protocols.
OK, with that data, now, labeled and place on the table as strings, I can move on to the soul, spirit, heart and mind data.
SOUL, SPIRIT, HEART AND MIND
There are two words for the word “soul” in the Bible. That’s one in the Hebrew and the other in the Greek.
The Hebrew word for "soul" in the Old Testament is:
HEBREW - nephesh: Pronunciation = neh'•fesh
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion (a) that which breathes, the breathing substance or being, soul, the inner being of man (b) living being (c) living being (with life in the blood) (d) the man himself, self, person or individual (e) seat of the appetites (f) seat of emotions and passions (g) activity of mind (1) dubious (h) activity of the will (1) dubious (i) activity of the character (1) dubious
The Greek word for “soul” in the New Testament is:
GREEK - psychē: Pronunciation = psü-khā'
1) breath (a) the breath of life (1) the vital force which animates the body and shows itself in breathing a) of animals b) of men (b) life (c) that in which there is life (1) a living being, a living soul
2) the soul (a) the seat of the feelings, desires, affections, aversions (our heart, soul etc.) (b) the (human) soul in so far as it is constituted that by the right use of the aids offered it by God it can attain its highest end and secure eternal blessedness, the soul regarded as a moral being designed for everlasting life (c) the soul as an essence which differs from the body and is not dissolved by death(distinguished from other parts of the body)
There are five definitions for the word “spirit” in the Bible. That’s two in the Hebrew language, one in Aramic and two in Greek.
The three words for "spirit" in the Old Testament. That's two in Hebrew language and one in Aramaic.
The two Hebrew words for "spirit" in the Old Testament are:
HEBREW - ruwach: Pronunciation = rü'•akh
1) wind, breath, mind, spirit (a) breath (b) wind (1) of heaven (2) quarter (of wind), side (3) breath of air (4) air, gas (5) vain, empty thing (c) spirit (as that which breathes quickly in animation or agitation) (1) spirit, animation, vivacity, vigour (2) courage (3) temper, anger (4) impatience, patience (5) spirit, disposition (as troubled, bitter, discontented) (6) disposition (of various kinds), unaccountable or uncontrollable impulse (7) prophetic spirit (d) spirit (of the living, breathing being in man and animals) (1) as gift, preserved by God, God's spirit, departing at death, disembodied being (e) spirit (as seat of emotion) (1) desire (2) sorrow, trouble (f) spirit (1) as seat or organ of mental acts (2) rarely of the will (3) as seat especially of moral character (g) Spirit of God, the third person of the triune God, the Holy Spirit, coequal, coeternal with the Father and the Son (1) as inspiring ecstatic state of prophecy (2) as impelling prophet to utter instruction or warning (3) imparting warlike energy and executive and administrative power (4) as endowing men with various gifts (5) as energy of life (6) as manifest in the Shekinah glory (7) never referred to as a depersonalised force
Hebrew - 'owb: Pronunciation = obe
1) water skin bottle
2) necromancer (b) necromancer, one who evokes the dead (c) ghost, spirit of a dead one (d) practice of necromancy
3) one that has a familiar spirit
The Aramaic word for "spirit" in the Old Testament is:
ARAMAIC - ruwach: Pronunciation = rü'•akh
1) spirit, wind (a) wind (b) spirit (1) of man (2) seat of the mind
The two Greek words for "spirit" in the New Testament are:
GREEK – pneuma: Pronunciation = pnyü'-mä
1) the third person of the triune God, the Holy Spirit, coequal, coeternal with the Father and the Son (a) sometimes referred to in a way which emphasises his personality and character (the "Holy" Spirit) (b) sometimes referred to in a way which emphasises his work and power (the Spirit of "Truth") (c) never referred to as a depersonalised force
2) the spirit, i.e. the vital principal by which the body is animated (a) the rational spirit, the power by which the human being feels, thinks, decides (b) the soul
3) a spirit, i.e. a simple essence, devoid of all or at least all grosser matter, and possessed of the power of knowing, desiring, deciding, and acting (a) a life giving spirit (b) a human soul that has left the body (c) a spirit higher than man but lower than God, i.e. an angel (1) used of demons, or evil spirits, who were conceived as inhabiting the bodies of men (2) the spiritual nature of Christ, higher than the highest angels and equal to God, the divine nature of Christ
4) the disposition or influence which fills and governs the soul of any one (a) the efficient source of any power, affection, emotion, desire, etc.
5) a movement of air (a gentle blast) (a) of the wind, hence the wind itself (b) breath of nostrils or mouth
GREEK – phantasma: Pronunciation = fä'n-tä-smä
1) an appearance
2) an apparition, spectre
There are eleven definitions for the word “heart” in the Bible. That’s five in the Hebrew language, three in Aramaic and three in Greek.
The five Hebrew words for "heart" in the Old Testament are:
HEBREW - leb: לב Pronunciation = lāb
1) inner man, mind, will, heart, understanding (a) inner part, midst (1) midst (of things) (2) heart (of man) (3) soul, heart (of man) (4) mind, knowledge, thinking, reflection, memory (5) inclination, resolution, determination (of will) (6) conscience (7) heart (of moral character) (8) as seat of appetites (9) as seat of emotions and passions (10) as seat of courage
HEBREW - lebab: לבב Pronunciation = lā•bäb'
(NOTE: Same definition as the Hebrew word leb but with a different pronunciation.)
1) inner man, mind, will, heart, soul, understanding (a) inner part, midst (1) midst (of things) (2) heart (of man) (3) soul, heart (of man) (4) mind, knowledge, thinking, reflection, memory (5) inclination, resolution, determination (of will) (6) conscience (7) heart (of moral character) (8) as seat of appetites (9) as seat of emotions and passions (10) as seat of courage
HEBREW - me`ah: Pronunciation = mā•ä'
1) internal organs, inward parts, bowels, intestines, belly (a) inward parts (b) digestive organs (c) organs of procreation, womb (d) place of emotions or distress or love (fig.) (e) external belly
HEBREW - nephesh: Pronunciation = neh'•fesh
(NOTE: Same definitions as the Hebrew words for soul and mind.)
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion (a) that which breathes, the breathing substance or being, soul, the inner being of man (b) living being (c) living being (with life in the blood) (d) the man himself, self, person or individual (e) seat of the appetites (f) seat of emotions and passions (g) activity of mind (1) dubious (h) activity of the will (1) dubious (i) activity of the character (1) dubiou
HEBREW - qereb: Pronunciation = keh'•reb
1) midst, among, inner part, middle (a) inward part (1) physical sense (2) as seat of thought and emotion (3) as faculty of thought and emotion (b) in the midst, among, from among (of a number of persons) (c) entrails (of sacrificial animals)
The three Armamic words for "heart" in the Old Testament are:
Aramaic - bal: בל Pronunciation = bäl
1) mind, heart
Aramaic - leb: לב Pronunciation = lāb
1) heart, mind (Note: Same as above different pronunciation)
Aramaic - lĕbab: לבב Pronunciation = leb•ab'
1) heart, mind (Note: Same as above different pronunciation)
The three Greek words for "heart" in the New Testament are:
GREEK - kardi: Pronunciation = kär-dē'-ä
1) the heart (a) that organ in the animal body which is the centre of the circulation of the blood, and hence was regarded as the seat of physical life (b) denotes the centre of all physical and spiritual life (1) the vigour and sense of physical life (2) the centre and seat of spiritual life a) the soul or mind, as it is the fountain and seat of the thoughts, passions, desires, appetites, affections, purposes, endeavours b) of the understanding, the faculty and seat of the intelligence c) of the will and character d) of the soul so far as it is affected and stirred in a bad way or good, or of the soul as the seat of the sensibilities, affections, emotions, desires, appetites, passions (c) of the middle or central or inmost part of anything, even though inanimate
GREEK - sklērokardia: Pronunciation = sklā-ro-kär-dē'-ä
1) hardness of heart
GREEK - psychē: Pronunciation = psü-khā'
1) breath (a) the breath of life (1) the vital force which animates the body and shows itself in breathing a) of animals b) of men (b) life (c) that in which there is life (1) a living being, a living soul
2) the soul (a) the seat of the feelings, desires, affections, aversions (our heart, soul etc.) (b) the (human) soul in so far as it is constituted that by the right use of the aids offered it by God it can attain its highest end and secure eternal blessedness, the soul regarded as a moral being designed for everlasting life (c) the soul as an essence which differs from the body and is not dissolved by death (distinguished from other parts of the body)
There are twenty-four definitions for the word “mind” in the Bible. That’s seven in the Hebrew language and seventeen in the Greek.
The seven Hebrew words for “mind” in the Old Testament are:
HEBREW - yetser: Pronunciation = yā'•tser
1) form, framing, purpose, framework (a) form (1) pottery (2) graven image (3) man (as formed from the dust) (b) purpose, imagination, device (intellectual framework)
HEBREW - leb: לב Pronunciation = lāb
(NOTE: Same definition as the Hebrew word "leb" for Heart.)
1) inner man, mind, will, heart, understanding (a) inner part, midst (1) midst (of things) (2) heart (of man) (3) soul, heart (of man) (4) mind, knowledge, thinking, reflection, memory (5) inclination, resolution, determination (of will) (6) conscience (7) heart (of moral character) (8) as seat of appetites (9) as seat of emotions and passions (10) as seat of courage
HEBREW - lebah: לבב Pronunciation = lā•bäb'
(NOTE: Same definition as the Hebrew word "lebah" for Heart.)
1) inner man, mind, will, heart, understanding (a) inner part, midst (1) midst (of things) (2) heart (of man) (3) soul, heart (of man) (4) mind, knowledge, thinking, reflection, memory (5) inclination, resolution, determination (of will) (6) conscience (7) heart (of moral character) (8) as seat of appetites (9) as seat of emotions and passions (10) as seat of courage
HEBREW - nephesh: Pronunciation = neh'•fesh
(NOTE: Same definitions as the Hebrew words for soul and heart.)
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion, (a) that which breathes, the breathing substance or being, soul, the inner being of man (b) living being (c) living being (with life in the blood) (d) the man himself, self, person or individual (e) seat of the appetites (f) seat of emotions and passions (g) activity of mind (h) activity of the will (i) activity of the character
HEBREW - `im: Pronunciation = ēm
1) with (a) with (b) against (c) toward (d) as long as (e) beside, except (f) in spite of
HEBREW - peh: Pronunciation = peh
1) (peh) mouth (a) mouth (of man) (b) mouth (as organ of speech) (c) mouth (of animals) (d) mouth, opening, orifice (of a well, river, etc) (e) extremity, end
2) (pim) a weight equal to one third of a shekel, occurs only in 1 Sa. 13:21
HEBREW - ruwach: Pronunciation = rü'•akh
(NOTE: Same definition as the Hebrew word "ruwach" for spirit.)
1) wind, breath, mind, spirit (a) breath (b) wind (1) of heaven (2) quarter (of wind), side (3) breath of air (4) air, gas (5) vain, empty thing (c) spirit (as that which breathes quickly in animation or agitation) (1) spirit, animation, vivacity, vigour (2) courage (3) temper, anger (4) impatience, patience (5) spirit, disposition (as troubled, bitter, discontented) (6) disposition (of various kinds), unaccountable or uncontrollable impulse (7) prophetic spirit (d) spirit (of the living, breathing being in man and animals) (1) as gift, preserved by God, God's spirit, departing at death, disembodied being (e) spirit (as seat of emotion) (1) desire (2) sorrow, trouble (f) spirit (1) as seat or organ of mental acts (2) rarely of the will (3) as seat especially of moral character (g) Spirit of God, the third person of the triune God, the Holy Spirit, coequal, coeternal with the Father and the Son (1) as inspiring ecstatic state of prophecy (2) as impelling prophet to utter instruction or warning (3) imparting warlike energy and executive and administrative power (4) as endowing men with various gifts (5) as energy of life (6) as manifest in the Shekinah glory (7) never referred to as a depersonalised force
The seventeen Greek words for “mind” in the New Testament are:
GREEK - dianoia: Pronunciation = dē-ä'-noi-ä
1) the mind as a faculty of understanding, feeling, desiring
2) understanding
3) mind, i.e. spirit, way of thinking and feeling
4) thoughts, either good or bad
GREEK - anamimnēskō: Pronunciation = ä-nä-mēm-nā'-skō
1) to call to remembrance, to remind, to admonish
2) to remember, to remember and weigh well and consider
GREEK - prothymia: Pronunciation = pro-thü-mē'-ä
1) zeal, spirit, eagerness
2) inclination, readiness of mind
GREEK - nous: Pronunciation = nü's
1) the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining (a) the intellectual faculty, the understanding (b) reason in the narrower sense, as the capacity for spiritual truth, the higher powers of the soul, the faculty of perceiving divine things, of recognising goodness and of hating evil (c) the power of considering and judging soberly, calmly and impartially
2) a particular mode of thinking and judging, i.e thoughts, feelings, purposes, desires
GREEK - phroneō: Pronunciation = fro-ne'ō
1) to have understanding, be wise
2) to feel, to think (a) to have an opinion of one's self, think of one's self, to be modest, not let one's opinion (though just) of himself exceed the bounds of modesty (b) to think or judge what one's opinion is (c) to be of the same mind i.e. agreed together, cherish the same views, be harmonious
3) to direct one's mind to a thing, to seek, to strive for (a) to seek one's interest or advantage (b) to be of one's party, side with him (in public affairs)
GREEK - phronēma: Pronunciation = fro'-nā-mä
1) what one has in the mind, the thoughts and purposes
GREEK - homothymadon: Pronunciation = ho-mo-thü-mä-do'n
1) with one mind, with one accord, with one passion
(NOTE: This is a unique word in the New Testament.)
"A unique Greek word, used 10 of its 12 New Testament occurrences in the Book of Acts, helps us understand the uniqueness of the Christian community. Homothumadon is a compound of two words meaning to "rush along" and "in unison". The image is almost musical; a number of notes are sounded which, while different, harmonize in pitch and tone. As the instruments of a great concert under the direction of a concert master, so the Holy Spirit blends together the lives of members of Christ's church."
GREEK - epanamimnēskō: Pronunciation = ep-ä-nä-mē-mnā'-skō
1) to recall to mind again
2) reminding one
GREEK - psychē: Pronunciation = psü-khā'
1) breath (a) the breath of life (1) the vital force which animates the body and shows itself in breathing a) of animals b) of men (b) life (c) that in which there is life (1) a living being, a living soul
2) the soul (a) the seat of the feelings, desires, affections, aversions (our heart, soul etc.) (b) the (human) soul in so far as it is constituted that by the right use of the aids offered it by God it can attain its highest end and secure eternal blessedness, the soul regarded as a moral being designed for everlasting life (c) the soul as an essence which differs from the body and is not dissolved by death (distinguished from other parts of the body)
GREEK - tapeinophrosynē: Pronunciation = tä-pā-no-fro-sü'-nā
1) the having a humble opinion of one's self
2) a deep sense of one's (moral) littleness
3) modesty, humility, lowliness of mind
(NOTE: View this word in Trench's Synonyms here.)
GREEK - sōphroneō: Pronunciation: = sō-fro-ne'-ō
1) to be of sound mind (a) to be in one's right mind (b) to exercise self control (1) to put a moderate estimate upon one's self, think of one's self soberly (2) to curb one's passions
GREEK - sōphronismos: Pronunciation = sō-fro-nē-smo's
1) an admonishing or calling to soundness of mind, to moderation and self-control
2) self-control, moderation
GREEK - hypomimnēskō: Pronunciation = hü-po-mēm-nā'-skō
1) to cause one to remember, bring to remembrance, recall to mind: to another
2) to put one in remembrance, admonish, of something
3) to be reminded, to remember
GREEK - gnōmē: Pronunciation = gnō'-mā
1) the faculty of knowledge, mind, reason
2) that which is thought or known, one's mind (a) view, judgment, opinion (b) mind concerning what ought to be done (1) by one's self: resolve purpose, intention (2) by others: judgment, advice (3) decree
GREEK - homophrōn: Pronunciation = ho-mo'-frōn
1) of one mind, concordant
GREEK - ennoia: Pronunciation = e'n-noi-ä
1) the act of thinking, consideration, meditation
2) a thought, notion, conception
3) mind, understanding, will, manner of feeling, and thinking
GREEK - prothymōs: Pronunciation = pro-thü'-mōs
1) willingly, with alacrity
Now that I've separated the different definitions for the words: SOUL, SPIRIT, HEART and MIND, I can now put them on our cyber table as labeled strings.
There are forty-two different definitions for the Hebrew, Aramaic and Greek words: SOUL, SPIRIT, HEART, and MIND. We also have the first four strings that I've already labeled:
1. The Word of God 2. Dividing asunder of soul and spirit 3. The discerner of the thoughts and intents of the heart
So, in total, we have forty-six strings, which have been separated, labeled and set aside for use now and later in other sections of the protocols, too.
For this moment I'm going to take three strings from the words: SOUL, HEART and MIND. These strings are defined with the following Hebrew word:
HEBREW: nephesh: Pronunciation = neh'•fesh
As I pointed out in the definitions, the word "nephesh" is used to define Soul. It is, also, used as one of the definitions of the words Heart and Mind in different instances of Old Testament scripture.
The point being this: In the instances where the word "nephesh" is used to define Soul, Heart and Mind, in Old Testament scripture, implies that there are similarities when it comes to how the Soul, Heart and Mind might work.
In other words: Sometimes the reference to Soul, Mind and Heart are to the same section of our being. But because Mind and Heart have other definitions, too, there's still a need to separate the different components of what is Mind and what is Heart from what is Soul.
That, of course, brings us back to our Hebrew 4:12-13 verse:
12: For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
13: Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
That verse contains our first four strings, again:
1. The Word of God. The logos. 2. Dividing asunder of soul and spirit. The psychē, the core of our being. And the pneuma, the God Spirit of our being that exists inside of us. 3. The discerner of the thoughts and intents of the heart
So then, the definitions (that's thirty-three strings) for the words: Soul, Heart and Mind that don't have the Hebrew word "nephesh," as it's root meaning, are dependant on our first four strings for the purpose of "dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart."
Two of those strings, the psyche and the pneuma, have already been defined and separated. Therefore, the ability to be a discerner of the thoughts and the intents of the heart is what's remains to be addressed.
To accomplish that I have to tap into the following Greek definition of my Mind:
nous
GREEK - nous: Pronunciation = nü's
1) the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining (a) the intellectual faculty, the understanding (b) reason in the narrower sense, as the capacity for spiritual truth, the higher powers of the soul, the faculty of perceiving divine things, of recognising goodness and of hating evil (c) the power of considering and judging soberly, calmly and impartially
2) a particular mode of thinking and judging, i.e thoughts, feelings, purposes, desires
Specifically, what needs to be tapped into is section (b) of the definition, with a special emphasis on "the higher powers of the soul."
According to section (b), specifically "the higher powers of the soul;" this section implies that the "nous" part of the mind is connected to or is a part of the Soul.
Before I take another step forward, I want to isolate the whole "nous" section/definition of the mind from other sections of the mind. To do that I have to introduce the Greek word, sōphronismos, which is another section of the mind. That definition is as follows:
1) to be of sound mind (a) to be in one's right mind (b) to exercise self control (1) to put a moderate estimate upon one's self, think of one's self soberly (2) to curb one's passions
According to the definition of the "sōphronismos" section of the mind, it has a different function than that of the "nous" section of the mind. One, the "sōphronismos," is for exercising self control or discipline. The other, "nous," is for intellectual purposes, including the ability to access the "higher powers of the soul." The point being: The Bible is describing the different sections of our minds and what function they serve.
With that example complete, let's get back to "higher powers of the soul" section of the "nous."
According to the definition of the "nous" section of the mind, in particular, the phrase: "the higher powers of the Soul," this implies that there are different aspects of the soul, one of which has the capacity for perceiving spiritual truth and divine things. The other aspects of the soul, that don't involve perceiving spiritual truth and divine things, will be discussed later in different sections of the protocols. But the main objective, of the psychological aspects of the protocols, is to dividing asunder the definitions of the conscience, consciousness and the subconscious. So that's where a lot of attention is going to place at. That subject is in sections 9, 10 and 17 of the protocols.
What we have here is a total of forty-six strings labeled and separated for later use.
Of the forty-two Hebrew, Aramaic and Greek definitions; those strings contain strings within themselves, too. Each defintion, of the forty-two words, is a string. And each section of the definitions are separate strings, too. That's too many strings to number at this moment but I will do it before I finish the protocols.
Of the initial forty-six strings, I've pulled three strings from the words Soul, Heart and Mind that use the Hebrew word "nephesh" as their root definition. Those three strings are independant from the thirty-three strings for the other definitions of the words: Heart and Mind. (The definitions of the word "spirit" isn't included.)
The thirty-three strings that don't have the Hebrew word "nephesh" as it's root meaning aredependant on the first four strings that I pulled from our Hebrew 4:12-13 verse for clarity, which are:
1. The Word of God (the logos) for: 2. Dividing asunder of soul and spirit. The psychē, the core of our being. And the pneuma, the God Spirit of our being that exists inside of us. 3. The discerner of the thoughts and intents of the heart
For Hebrews 4:12-13 to do its work, the Greek definition of the word Mind, "nous" must tap and connect into the "logos," of the "world-whole."
So then, what I have, now, are two more labeled strings.
One for "the higher powers of the Soul" section of Greek definition of the word "nous." ("The higher power of the soul" section of the mind is a string pulled from the "nous" sting.)
And, yet, another string for "transcendence," "world-whole" and the "things not seen" (These are the same thing, therefore they only count as one string).
So our actual total of labeled strings, in the context of dividing asunder Soul and Spirit for the intent of "dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart," which, according to "The Teniente Spiritual Strings Theory," is the bases for defining what is conscience, consciousness and the subconscious, is forty-eight strings.
With all that said, this updates the THE FIG. 1-A SCHEMATIC to the following:
Schematic FIG. 1-B differs from FIG. 1-A in that FIG. 1-B contains letter "E;" the strings.
With "E" set in place I can now get back on "B," which is the path of the protocols.
Everything I've written up to this points is set for later use as they become relevant in different sections of the protocols.
With that said, I'm ready to move on to the next section of the "Repent/Reform Introductory Package" protocol.
mike t.
