4; The Effect of Taking the Higher Path

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4; The Effect of Taking the Higher Path 2018-02-08T08:41:56+00:00

In Chapter Four we meet a figure called the Revealer of Secrets, a not inappropriate title for the Salvator, and although it is not explicitly said that this refers to Him, the fact that the names that translate to give these passages immediately precedes Abram’s first meeting with Melchizedek suggests a connection. So too, does the title, for that is what the Salvator does – He provides a new and more advanced revelation of the Eternal Truths whenever He descends to earth.

Sayings Text Commentary
1. The Revealer of secrets bestows a treasure of knowledge: This chapter is one of the most important of them all, for it discusses the Work of the Salvator, who whenever He comes to earth does indeed “bestow a treasure of knowledge” to those who are able to receive it. However, not all are able to receive such advanced teachings as Christ Himself also indicates (St Matthew 11; 14) and to them they will only be revealed in parables (St Luke 8; 10) When one’s mind is divided between physical and spiritual desires, it is like a battlefield and this internal struggle makes him strongly rebellious.
2. A divided mind is a battlefield between physical and spiritual desires. He questions everything. However, the highest desires of man have been recognised from ancient times. They are represented by a handful of eternal truths[1] and whether or not he realises it, Man is always searching for knowledge of them.
3. It rebels, for the highest desires of man are a handful of truths preserved from antiquity, from the time of his original glory. We are told that they have been “preserved from antiquity, from the time of his original glory”, a passage which obviously has a couple of meanings. Firstly, it indicates that the same basic truths have always been revealed by the Salvator at His various comings, though clearly in a more primitive society they will have been expressed in simpler ways. The reference to “original glory” actually refers to the time when the Divine Spark first came forth from the Godhead[2], for then it was possessed of all true knowledge. This explains why a new concept may simply “seem right” when we first hear it, even if it is strange to us in this incarnation – it is because in the innermost depths of our being we once “knew” it.
4. The one who is ruled by violence is consumed by the fire of hidden faults. Verse 4 sees a tendency to violence as a symptom of deeper problems – it may indicate that many serious faults such as pride, jealousy and hate, still lurk within, gnawing away at the roots of the spiritual seed within us, even as it begins to grow. As a result of this wickedness within, such a man; eventually succumbs to the temptations of the Tempter who thus tears him away from the things of God. Psychically sin separates us from God, becoming, as it were a barrier, interposing between our individual spirits and the Divine Life Force. The effect of this barrier is to separate the Divine Spark that is within each human spirit, from spiritual sustenance, without which it cannot grow and develop. This separation from God may be only temporary, but whilst it persists it threatens its “return to the heights of the spirit for he spends all his efforts in the petty struggles of this low and material world”.
5. These make him wicked, and he is torn away from God by the Tester. In other words, it is not only the karma of misdeeds that drags down the sinful man. The mere fact of his being so pre-occupied with the things of the world ensures that he lacks the time and energy to make spiritual progress, even if he wishes to do so. This is why, throughout all ages and in all major faiths those who have seriously sought to achieve sanctity have frequently withdrawn from the world, seeking solitude and/or the company of other seekers.
6. This separation threatens his return to the heights of the spirit for he spends all his efforts in the petty struggles of this low and material world. Obviously “this handful of truths” has from time to time been proclaimed in a number of very different contexts, both social and theological. Hence its outward form has varied significantly, but the inner truths remain the same, and if a man can look beneath the superficial outer form to discover the essential elements of faith within, “this handful of truths invigorates growth, both in spirituality and wisdom”. In other words, both his spiritual standing and the wisdom that he needs to help others will be stimulated by this inner knowledge.
7. Denuded of all superficiality this handful of truths invigorates growth, both in spirituality and wisdom. The Hebrew original of the word “denuded” properly refers to depilation – and wherever idioms linked with baldness occur in these texts they always have positive connotations. This is because the Semitic peoples had much less body hair than the either the red-haired Sumerians or the racially-similar aboriginal inhabitants of Palestine and so saw hairlessness as a virtue. The reference to superficiality seems to indicate that like Jesus of Nazareth, Melchizedek clothed much of His Teaching in parable and allegory.
8. An abundance of tumult and fear equally develops both edifices in primitive souls which are tempestuous and strong. Once this external “superficiality” is removed, the “handful of truths” contained therein is revealed and thus made free to stimulate our growth in spirituality and wisdom.

In more primitive spirits, the same effect may be produced by “an abundance of tumult and fear”. Obviously primitive spirits are often to be found in a state of tumult, both external and internal, and the uncertainties that this produces in their minds trigger many fears.

9. But the Divine Law sees all and distributes holiness to the upright, whether lowly souls or the highest. Such a state is hardly comparable with the spiritual inner peace of the highly evolved spirit, yet strangely perhaps, through such fears such spirits may likewise be driven to improve their spiritual standing and wisdom, spiritual edifices which in this case are described as “tempestuous and strong”. In other words, the more primitive spirit is guided mainly by the Law of Justice in which fear of Retribution drives it to do right, for as yet its interior confusion has prevented it developing a self-will that is strong enough to lead it to attempt to defy God[3].

We are told “the Divine Law sees all”, and it is true that the Law of Justice, otherwise known as the Law of Karma affects all, but in truth, so too, does the other half of the Divine Law – the Law of Love, though usually only the most highly evolved spirits will respond to training therein. They, however, respond brilliantly, and in fact it is usually only through the Law of Love that any spirit can achieve the end of the Quest. This is what is meant by saying that these two parts of the Divine Law distribute “holiness to the upright, whether lowly souls or the highest”.

10. Concealed faults tend to break forth, threatening to plunder and destroy one’s spirituality and bringing it down to the depths. Verse 10 introduces a slight change of subject – referring to the way in which many individuals try to conceal their weaknesses. Now although the idea of confessing one’s faults and repenting thereof is fundamentally the product of the Revelation of Jesus Christ, it has nevertheless always been an essential step for those who wished to end their earthly incarnations and the underlying need to acknowledge one’s faults was recognised long before.
11. The handful of Truths are thus concealed and the people are made to fear the only true cure. They remain the only real cure for our poor spiritual condition, but surrounded by darkness as we are in Hell, we fear the Light that they provide and so may remain in Hell for long ages until at last we seek them again. Whilst we remain in Hell, separated from the Truth, we are indeed “divided in mind, violent and cursed with sorrow.”
12. In the depths they are divided in mind, violent and cursed with sorrow. At the same time, the faults that have been concealed become obvious to all, tyrannously destroying whatever remnants of our high ideals we still retain, whilst we sink ever lower in Hell until we begin to rise again[5]
13. Concealed faults break forth, consuming high ideals through the fire of their tyranny in the darkness of hell. After discussing the way that Concealed Faults can lead us to fall into Hell, the last segment discusses the fate of a good man after death, contrasts it with that of the sinner in Hell and indicates that he will eventually be able to help those who have fallen into Hell.
14. On the Other Side, high ideals produce strength in those who dwell at the summit. The Hebrew original from which the “Other Side” is derived refers literally to “the further bank of the river” and perhaps demonstrates the envy of the nomads for the fertile pastures on the West Bank of the Jordan.
15. Gathering together, they work towards the Highest, where high ideals rule. On the other hand, it has always been customary in many faiths to see the Afterlife as being separated from the Physical world by a sort of River, and even in modern times, many mystics have perceived it in this way.
16. One who cherishes bloody possessions is wrapped in the darkness of hell. The Highest part of the Spirit Plane is the dwelling Place of those whose High Ideals have led them to that summit. Here the best and most spiritual souls gather together as they continue their journey towards still greater heights, where only the very highest ideals can flourish. In other words, even though they may have reached Paradise, they still have much work to do before they can reach Heaven.
17. This is made plain by the handful of truths. This result contrasts with the fate of the one who on earth had been dominated by the desire for worldly possessions and often for possessions that he had won by shedding blood. We are told that he is “wrapped in the darkness of Hell”, and these facts are made plain to all true seekers by the “handful of truths” the Eternal Verities that lie behind all the world’s great religions.
18. Give thanks for the establishment of Righteousness! Verse 18, seemingly is an interjection – a shout of exaltation perhaps – and may indicate simply that these sayings were recited publicly in some form of worship. On the other hand, the link with Melchizedek “King of Righteousness” is obvious, and the phrase may refer specifically to the establishment of His righteous reign in the old citadel city of Salem more than 4000 years ago.
19. The high ideals of the Idealist enable him to triumph over hidden wiles. Verse 19 continues the theme of verses 14 – 15. Because of his high ideals, the good man is constantly enabled to triumph over the many hidden tests and temptations that beset him. Most importantly he learned to work with others who share his aims and this in turn strengthens his idealism until at length the same ideals that had led him to the heights of the spirit, also enable him to help those in Hell.
20. Working together with others to strengthen him, the Ideals of the Idealist enable him to help those in Hell. This is an important point, for no one can achieve the greatest heights by his own endeavours alone. There are always times in our lives when we need help –sometimes we may receive it directly from God Himself, but more frequently it comes from other mortals whom He sends to our aid. Equally, however, by the Law of Karma, this help has to be paid for, and we can only do this by assisting those who are spiritually behind us, even as we ourselves have been helped by those above us[6]. Thus if he is to make further spiritual progress, the good man must turn back and help those in Hell.


[1] The term from which this phrase derives also signifies a sheaf of corn, which whilst composed of individual stalks, is nevertheless a single coherent whole. So it is with all Revelations.  The individual doctrines dovetail into one another completely to form a coherent picture of spiritual things without any gaps or contradictions. Any religion or philosophical system that includes either is clearly lacking in at least some true knowledge.

[2] This is allegorised in the 2000 year old Syriac Hymn of the Soul, from the Apocryphal Gospel of Thomas, to which the Seeker is also referred

[3] This is a test which comes to us all, in due course, but it mainly applies to spirits in the “Middle Stages” of their development, when the manifold interior “tumults” of the primitive spirit coalesce into an interior conflict between what we usually call the Higher and Lower Selves within each individual. This is a struggle that the “Sayings of Melchizedek” consider in later chapters.

[4] Even after death Faults still seek to conceal themselves in Darkness and flee from the Light, and for this reason those who are dominated by sin, seek Darkness on the Spirit Plane, and so end up in what we call Hell, rather than the place of brilliant light we call Paradise.

[5] Even in Hell there is no stagnation. We either rise or fall still lower and when we first enter Hell we tend to sink lower and lower until at length we come across something that stops our descent. Usually this takes the form of a refusal to stoop to some evil depravity, but whatever the reason, once having stopped falling, we have ht potential to begin rising again and then, with the help of the spirits of light we may ultimately break forth again as described a little later.

[6] It is sometimes said that all our spiritual progress is the result of service to others, but this is only partly true, for it is also the result of our own efforts, and the help we receive from those who are spiritually more advanced than we.

Please click to go to next chapter 5; A Major Change

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