\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/p>\n\n\n\n FIRST IS THE GREAT COMMANDMENTS: “The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these<\/em>” (Mark 12:29-31). <\/p>\n\n\n\n \u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/p>\n\n\n\n WHAT THEN IS LOVE? In a general sense love is benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men, and to do them good. In a theological sense, it includes supreme love to God, and universal good will to men. While this IS from an older definition of Charity, which IS rendered in the King James Bible from the same Greek word agape<\/em> which IS generally rendered as Love, we should amend our own definition here to include the idea that in the reality of Love a man will accord to ALL men ALL things that he would accord to himself and to say that Love IS our thoughts and attitude of the equality of ALL men regardless of their outward nature or appearance…that ALL ARE equally children of Our One God.<\/p>\n\n\n\n \u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/p>\n\n\n\n PLUS THE EVER IMPORTANT AND HIGH IDEAL TAUGHT TO US BY THE CHRIST: “Therefore all things whatsoever ye would that men should do to you, do ye even so to them<\/em>” (Matthew 7:12).<\/p>\n\n\n\n \u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/p>\n\n\n\n We ended the last essay with some of the Lord’s sayings that reference the idea of measure<\/em>, an idea that while extremely important in the spiritual progress of everyman IS little spoken of in the doctrinal church. This IS likely because of the doctrinal assertion that one can be ‘saved<\/em>‘ in a rather instantaneous way as they pledge themselves to the Lord according to doctrines and traditions. The reality however IS much different and this IS what the Master IS showing us in the verses we selected in the last post and which we repeat here sans our commentary; we read:<\/p>\n\n\n\n While these represent three different ideas, hearing <\/em>which IS better understood as perception <\/em>and understanding<\/em>, judgement <\/em>which IS spoken against as a personal view but, at the same time, IS taught as a definitive factor in our journey on the Path, and finally the idea of giving<\/em> on which the whole IS rather misunderstood and segmented by the church. Most DO NOT see that the common thread that runs through each of these IS that these ARE the Master’s instructions on measure <\/em>which ARE keyed for us to the idea that “with what measure ye mete, it shall be measured to you<\/em>“. We should try to see that there IS an inherent duality in ALL these ideas and that the subject matter, hearing<\/em>, judgement<\/em>, and giving<\/em>, IS based in the writers’ view of the Master’s intent. The duality IS NOT unlike the duality that can be uncovered in most ALL of the Master’s sayings or those of the apostles where duality tends to be less intentional than in those of Jesus. While the duality should be evident, it IS generally NOT seen in the spiritual way that IS intended; as men most see ONLY the carnal applications as a rule to be ‘worked<\/em>‘ against through Paul’s words on faith <\/em>and works<\/em>. It IS the carnal view of the Jews, the way that they interpreted the laws of Moses into carnal ideas with little linkage to the spiritual Truths behind them, that caused Jesus to rail against their doctrinal practices that concentrated on the unimportant rather that the spiritually True. This IS made clear for us by Jesus who tells them of their error through that list of woes given us by Matthew and Luke as well as through such words as “go ye and learn what that meaneth, I will have mercy, and not sacrifice<\/em>” and the companion saying “if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless<\/em>” (Matthew 9:13, 12:7). This idea, first spoken by the Prophet Hosea, IS addressed to the Jews’ religious leaders who valued their traditional way of viewing the words of the Lord more than the Truth which IS far less satisfying to the carnal man. Here we should see that their religion and its practices were carnally approached by the Jews and that this practice was carried forward by the Christian world and would likely command a much similar response from the Lord. We should ever consider the Master’s words saying that “with what measure ye mete, it shall be measured to you<\/em>” as another idea relating to karma which works out effectively in ALL of Life’s endeavors, both carnal and spiritual.<\/p>\n\n\n\n There IS another saying reported by Matthew and connected to another misunderstood parable; The Parable of the Talents. While the subject here IS talents<\/em>, money in those days, the intent of His words IS much broader. The saying that we reference IS at the end of the parable; Jesus tells us “For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath<\/em>” (Matthew 25:29). While this seems in opposition to the ideas of measure <\/em>that we cite above, it IS NOT; it IS in many ways an explanation of the idea that “with what measure ye mete, it shall be measured to you<\/em>“. The parable offers us a story of men who ARE given talents <\/em>as money with the understanding that they should invest and make gain <\/em>although this idea IS NOT stated but rather surmised from the whole of the story. If however we take the idea to psychic levels, the parable’s intent can be made much more clear as we try to understand that the ultimate ideas here ARE spiritual and NOT carnal. Carnal IS likely the ONLY valid view when the idea concerns money. Taking the Master’s idea back to the reality of the Soul and the Soul’s journey through Life in form, we should be able to understand that it IS through reincarnation <\/em>that the Soul has more or less talents<\/em> so to speak; these ARE garnered from previous encounters with the material world and a Soul’s ability <\/em>to overcome the vanity <\/em>into which he IS born. We have cited this principle in regard to the apostles and others that came into incarnation with the Lord 2000 years ago; each had garnered a measure <\/em>of Truth and Love that could be expressed <\/em><\/strong>through form should they look away from their own carnal existence. We should try to see here that the Presence of the Lord in this world DID enable the Souls of these selected persons to recognize both that Presence and their own role as they DO look away from their carnal lives and embrace their True destiny. Likewise, ALL men come into this world in bondage <\/em>to their own vanity <\/em>which IS then exacerbated by their nurturing and indoctrination. While this vanity <\/em>IS a perishable and decaying condition, separate from God, and pursuing false ends<\/em>4<\/sup> as Vincent tells us, the apostles and others show us that this condition can be changed by our awakening <\/em>to the Truth as we see in the lives of those who chose to follow the Lord. In the Transformation <\/strong><\/em>from sinner to saint <\/em>there IS much to be understood and, as we often say, it IS in the reported Life of the Apostle Peter that we get a glimpse of this Transformation <\/em><\/strong>and perhaps even his Redemption<\/strong><\/em>. Perhaps ironically the idea of talents <\/em>in the parable works out in both carnal and spiritual interpretations but this latter idea IS NOT readily seen in the doctrinal church….the whole of the lesson IS ofttimes missed. While the word rendered as talents <\/em>IS a financial term from the Greek word talanton<\/em> we must remember that this IS a parable and one that surely offers us a carnal story. Behind the story however we can see the rendered word talent <\/em>as just that in English and understand it as that the Lord gives to each of these three, and to the whole of His creation, the ability <\/em>to use whatsoever he has previously garnered in service to the Lord. In the way that this distribution IS shown us there IS the reality of measure <\/em>with the one man having five<\/em>, another two <\/em>and the last but one<\/em>. Can we see the spiritual point here? The interpretation of the parable in spiritual terms should then focus <\/em>on the measure <\/em>that each receives and what it IS that he DOES with that measure<\/em>. Accolades ARE given to those that DID make their talents <\/em>grow while condemnation IS given to the one who simply wasted his opportunity. There IS of course more to this story which we will get to. Here we should try to understand the import of the idea of measure <\/em>through this parable in accord with the Master’s telling us that it IS for disciples to understand parables in spiritual terms. He tells us that they ARE seen ONLY in carnal terms by those who view it and perhaps Life carnally. Jesus tells His disciples that “Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables<\/em>” (Mark 4:11). The parable story goes thus:<\/p>\n\n\n\n “For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord’s money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth<\/em>“<\/p>\nMatthew 25:14-30<\/cite><\/blockquote>\n\n\n\n A KEY point in this parable IS the opening line and the instruction that we ARE to see this scenario as Jesus’ presents it: as it IS to be likened to the “the kingdom of heaven<\/em>“. What this means IS NOT clearly understood by most and here we should understand that this IS the very nature of His parables. What we should try to see here IS that the Lord IS the man <\/em>and the “far country<\/em>” IS but the place away from His servants<\/em>; His servants <\/em>ARE of course the men of the world who DO serve <\/em>or who ARE intended to serve<\/em>. In the idea that He leaves His servants <\/em>here in this world we should try to see how that we ARE left to our own devices, to our own sense of vanity<\/em>, and it IS from this point that we must act upon what we have been given. As we stated above and many times over the course of our blogposts, the idea of talents <\/em>IS become for us a perfect word that shows us that everyman comes into this world with some measure <\/em>of Truth that he brings into each new encounter with this world. This IS offered with the idea of reincarnation <\/em>but we DO NOT have to subscribe to this idea of rebirth <\/em>to properly understand; we can accept it in Paul’s terms as he tells us that “unto every one of us is given grace according to the\u00a0measure of\u00a0the gift of Christ<\/em>“. As men, we can interpret the idea of “the gift of Christ<\/em>” in several ways; for us this represents the flow of grace <\/em>from one’s own Christ Within, from one’s own Soul. It IS this measure <\/em>that grows in the Life of the man who properly invests the talents <\/em>with which he came into this world. His talents ARE his measure <\/em>of expressible <\/strong><\/em>Truth and Love which IS most often hidden behind the vanity <\/em>and the nature and degree of nurturing and indoctrination that he has endured. Paul goes on to show us the growth of our “measure of\u00a0the gift of Christ<\/em>” saying later of our measure<\/em> that it can endure “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ<\/em>” (Ephesians 4:7, 13). Relating this to the Parable of the Talents we should be able to understand that the measure <\/em>that IS given to each of the servants <\/em>of the story IS his beginning “measure of\u00a0the gift of Christ<\/em>” and we should note here that the servants <\/em>ARE NOT told what they should DO with that ‘gift<\/em>‘. It IS left to each to individually determine what they will DO with their individual “measure of\u00a0the gift of Christ<\/em>” and this IS the Way of the everyman in this world. We can ignore our ‘gift<\/em>‘ as DOES the man who tells the Lord that he had “hid thy talent in the earth<\/em>“. This ignoring can be intentional through one’s focus <\/em>upon one’s carnal Life and wellbeing or it can come from the spiritual ignorance that IS the product of Life in this world under any indoctrination and the nurturing that has obnubilated the Truth. <\/p>\n\n\n\n There ARE two other parties in this story that DO NOT ignore their ‘gift<\/em>‘ but rather work it into a greater one and it IS here that we should try to see the relationship of measure <\/em>to what it IS that we DO with our ‘gifts<\/em>‘. This IS also the point of the verses that we began this essay with, those that show us in several ways how that “with what measure ye mete, it shall be measured to you<\/em>“. And, this IS also the point of our trifecta <\/strong><\/em>where we read that to continue in His words<\/em> gives us a greater measure of the Truth and the freedom <\/em>that the Truth brings; Jesus tells us that this continuing <\/em>IS also our signet of True discipleship. This IS True as well across the other parts of our trifecta<\/strong><\/em> where we learn of our measure <\/em>of ability <\/em>to “enter into the kingdom of heaven<\/em>” and here we should note that this entrance <\/em>IS NOT a physical move but rather a psychic one where we have greater realization <\/strong><\/em>of being with the Lord as we move about in this world. We DO KNOW, and we ARE the ONLY one’s to Truly KNOW, that we ourselves have gained the Kingdom; this we should try to understand as Jesus shows us saying that “the kingdom of God is within you<\/em>” (Luke 17:21). It IS unfortunate that the doctrinal view of the Kingdom has NOT understood these words but have rather followed their own path through believing <\/em>that this IS NOT literally so. Most ALL see heaven as that place to go after death, but ONLY for the doctrinally ‘saved’; most see the Kingdom as a mystical place where the personal lives of men can continue and from which the doctrinal ‘non-believer’ IS excluded. Others see the Kingdom of heaven as being available to those who doctrinally accept the Lord on their death bed, an idea that disqualifies such ideas as “wilt thou know, O vain man, that faith without works is dead?<\/em>” (James 2:20). To be sure most ALL of the church disqualifies this idea which IS covered by another parable; The Parable of the Workers in the Vineyard. We should try to see that this parable IS another classically parabolic story where the carnal observations ARE quickly taken to spiritual ideas should one be able to realize the hidden Truth. Again we must tie this realization <\/strong><\/em>to the Master’s words saying to His disciples “it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given<\/em>” (Matthew 13:11). For centuries men have doctrinally exposed the meaning behind the Master’s parables but we should wonder how many actually KNOW through them “the mysteries of the kingdom of heaven<\/em>” which Jesus tells us ARE reserved for the disciple. Again, we must add into such ideas the reality of measure <\/em>and, to be sure, there ARE measures <\/em>of discipleship that ARE the lot of ALL aspirants to discipleship. The carnal observations of The Parable of the Workers in the Vineyard ARE easily discerned but ofttimes misunderstood. The workers <\/em>ARE called throughout the day and each IS offered the same wages <\/em>regardless of when they arrive to work<\/em>. The tone of the parable appears to tell us that the early workers <\/em>were angered by the way that the late workers <\/em>receive the same wages <\/em>and this IS the carnal observation but one that borders on a spiritual view. Spiritually the outward message IS that one can enter into His word, His Kingdom and His Presence at any time in their lives and still be accepted by the Lord. The missing part here however IS the reality that these men ARE workers<\/em>, that they DO the work of keeping His words<\/em> or striving <\/em>to DO so. Contrary to this idea of works <\/em>the Catholic denominations, and perhaps others, came to interpret the idea into what was called extreme unction<\/em><\/strong>. This ‘sacrament<\/em>‘, this anointing <\/strong><\/em>of the sick, is a ritual of healing for those in immediate danger of death based in doctrinal interpretations and administered, with forgiveness of sins, by the priest. This IS NOT however the meaning to be found in The Parable of the Workers in the Vineyard; what should be seen here IS that it IS workers <\/em>that can arrive at the entrance to the Path at any time through Repentance <\/strong><\/em>and Transformation<\/em><\/strong> and a point to be seen here IS that DOING so on one’s deathbed may NOT entitle one to anything but death. We should note here as well that The Parable of the Workers in the Vineyard begins in the same way as The Parable of the Talents; both begin by telling us that these ideas can be compared to the Kingdom of God; the Workers in the Vineyard compares the man who gives out the ‘talents<\/em>‘ to the Kingdom while the Parable of the Talents offers us the same reality which we read as:<\/p>\n\n\n\n “For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the marketplace, And said unto them; Go ye also into the vineyard, and whatsoever* is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever* is right, that shall ye receive. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, Saying, These last have wrought[b] but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen<\/em>“<\/p>\nMatthew 20:1-16<\/cite><\/blockquote>\n\n\n\n Both of these parables show us a relationship between the subject man, the man with servants and the householder, and the Kingdom of God and it IS with this in mind that we should try to understand each. Returning to The Parable of the Talents, we should try to understand that these talents <\/em>come from the Kingdom, from the Inner realm of the Soul, and ARE given “to every man according to his several ability<\/em>“. While we have NOT used this idea in quite some time, the idea offered by the Master can help us to see that such talents <\/em>ARE NOT gifts <\/em>but rather abilities<\/em>, innate abilities <\/em>to be sure, which bring into each incarnation the fruits <\/em>garnered in previous lives. While this can also be interpreted in doctrinal terms where the Lord KNOWS the ability <\/em>of each of us and gives talents <\/em>accordingly, our own view IS the more logical and spiritually oriented and both should supersede any that see talents <\/em>as money to be invested. The sense of investment IS real however when viewed from the perspective of the Soul as the Inner Man prompts the Life in this world to take his innate spiritual abilities <\/em>and to grow them through the Master’s words and through our expression <\/em><\/strong>of Love and Truth. As we began this discussion of The Parable of the Talents we noted how that this idea of talents <\/em>IS perhaps ironic, but the irony may NOT have been intentional as it IS ONLY in the English language that the idea of talents <\/em>refers to one’s abilities<\/em>. This IS nonetheless the best way to understand the deeper message of the parable, a message that IS ONLY seen by those who, by measure<\/em>, can perceive the spiritual gist of the Master’s words. And this IS our point, measure<\/em>. Whether our measure <\/em>IS five talents <\/em>or two<\/em>, we have the responsibility to use them and to make them grow and while it IS easy to see that the man receiving one talent <\/em>DOES NOT DO so there IS perhaps a deeper meaning to his fate. This IS shown us in the closing lines where we read that “For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth<\/em>“. Here the idea IS that when we ignore our innate spiritual talent<\/em>, when we DO NOT further its measure<\/em>, we subject ourselves to losing whatsoever we may have had through our failed opportunity in this Life. And, from the perspective of the Soul this likely will result in a “weeping and gnashing of teeth<\/em>” if we can find a way to see this idea spiritually. It IS important to note however that we, as unrepented men in this world, DO NOT KNOW the measure <\/em>of our “several ability<\/em>“; it IS ONLY through our Repentance <\/em><\/strong>and the accompanying Transformation <\/strong><\/em>that we can begin to discover our talents<\/em>. With this in mind we look again to our trifecta <\/strong><\/em>which shows us the rewards <\/em>for men here in this world for exercising of their individual abilities <\/em>through keeping His words<\/em>; the Master tells us:<\/p>\n\n\n\n Relating these precepts and rewards <\/em>to The Parable of the Talents should be an easy task but we should understand that to DO so one must have some measure <\/em>of spiritual Truth in his heart<\/strong><\/em>, one must be somewhat attentive to the prompting of one’s own Soul. The Master tells us that “where\u00a0your\u00a0treasure\u00a0is,\u00a0there\u00a0will\u00a0your\u00a0heart\u00a0be\u00a0also<\/em>” (Matthew 6:21) and this too we should see as a measurable <\/em>idea regarding our focus<\/em>. Applying the Master’s words saying that “with what measure ye mete<\/em>” should enable us to understand that our focus<\/em>, as erratic as it may be, DOES by measure <\/em>result in the reward <\/em>which in this sense IS that “it shall be measured to you again<\/em>“; we should try to see that NO effort IS wasted. When we can accomplish a greater measure <\/em>of our ability <\/em>to “continue in my word<\/em>” as this IS framed for us, we can then accomplish a greater measure <\/em>of the Truth. In essence, when we attend to His words and become “doers of the word, and not hearers only<\/em>” (James 1:22) we can fulfill Mark’s version of Jesus’ words through our perception and understanding of the Truth that flows into our minds. Here we should understand that our hearing <\/em>IS NOT limited to what enters into our ears and that our True spiritual hearing <\/em>requires some measure <\/em>of perception and understanding <\/em>resulting in some measure <\/em>of KNOWING the Truth. Here we should try to understand that this hearing <\/em>can be intimately related to Matthew’s version where the idea IS offered to us as judgement<\/em>; in judgement <\/em>we have the ability to discern what it IS that we ARE hearing<\/em>, from ALL sources to be sure; whether it IS spiritual or carnal. We should see here that whatsoever it IS that we judge <\/em>our thoughts to be can be advanced through this principle that “with what measure ye mete, it shall be measured to you again<\/em>“. While this seems complicated, it IS likely intentionally so as the Master’s words DO reveal hidden Truths that ARE covered over by the parabolic tone of His words. This relationship between hearing <\/em>and judgement <\/em>IS rather easy to understand however when we look at the ideas spiritually and away from our preconceived doctrinal ideas and leanings where our judgement <\/em>IS generally considered to be in regard to others. Luke, as we show at the beginning of this essay, offers us the same theme in regard to giving <\/em>and here things DO become more complex from the doctrinal and carnal point of view. Doctrinally our \n
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