If you would Spritually influence me you MUST show me a prayer – DON”T just tell me a prayer.

 The Book of James tells us how to do this.

From the New International Version (NIV)

James 1

 1 James, a servant of God and of the Lord Jesus Christ,

   To the twelve tribes scattered among the nations:


Trials and Temptations

 2 Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, 3 because you know that the testing of your faith produces perseverance. 4 Let perseverance finish its work so that you may be mature and complete, not lacking anything. 5 If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you. 6 But when you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind. 7 That person should not expect to receive anything from the Lord. 8 Such a person is double-minded and unstable in all they do.

 9 Believers in humble circumstances ought to take pride in their high position. 10 But the rich should take pride in their humiliation—since they will pass away like a wild flower. 11 For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich will fade away even while they go about their business.

 12 Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him.

 13 When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone; 14 but each person is tempted when they are dragged away by their own evil desire and enticed. 15 Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.

 16 Don’t be deceived, my dear brothers and sisters. 17 Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. 18 He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.

Listening and Doing

 19 My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, 20 because human anger does not produce the righteousness that God desires. 21 Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you.

 22 Do not merely listen to the word, and so deceive yourselves. Do what it says. 23 Anyone who listens to the word but does not do what it says is like someone who looks at his face in a mirror 24 and, after looking at himself, goes away and immediately forgets what he looks like. 25 But whoever looks intently into the perfect law that gives freedom, and continues in it—not forgetting what they have heard, but doing it—they will be blessed in what they do.

 26 Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless. 27 Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.

James 2

Favoritism Forbidden

 1 My brothers and sisters, believers in our glorious Lord Jesus Christ must not show favoritism. 2 Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in filthy old clothes also comes in. 3 If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you,” but say to the poor man, “You stand there” or “Sit on the floor by my feet,” 4 have you not discriminated among yourselves and become judges with evil thoughts?

 5 Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? 6 But you have dishonored the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? 7 Are they not the ones who are blaspheming the noble name of him to whom you belong?

 8 If you really keep the royal law found in Scripture, “Love your neighbor as yourself,” you are doing right. 9 But if you show favoritism, you sin and are convicted by the law as lawbreakers. 10 For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it. 11 For he who said, “You shall not commit adultery,” also said, “You shall not murder.” If you do not commit adultery but do commit murder, you have become a lawbreaker.

 12 Speak and act as those who are going to be judged by the law that gives freedom, 13 because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment.

Faith and Deeds

  20 You foolish person, do you want evidence that faith without deeds is useless? 21 Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar? 22 You see that his faith and his actions were working together, and his 14 What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them? 15 Suppose a brother or a sister is without clothes and daily food. 16 If one of you says to them, “Go in peace; keep warm and well fed,” but does nothing about their physical needs, what good is it? 17 In the same way, faith by itself, if it is not accompanied by action, is dead.

 18 But someone will say, “You have faith; I have deeds.”

   Show me your faith without deeds, and I will show you my faith by my deeds. 19 You believe that there is one God. Good! Even the demons believe that—and shudder. faith was made complete by what he did. 23 And the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called God’s friend. 24 You see that a person is considered righteous by what they do and not by faith alone.

 25 In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? 26 As the body without the spirit is dead, so faith without deeds is dead.

James 3

Taming the Tongue

 1 Not many of you should become teachers, my fellow believers, because you know that we who teach will be judged more strictly. 2 We all stumble in many ways. Anyone who is never at fault in what they say is perfect, able to keep their whole body in check.

 3 When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. 4 Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go. 5 Likewise, the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. 6 The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell.

 7 All kinds of animals, birds, reptiles and sea creatures are being tamed and have been tamed by mankind, 8 but no human being can tame the tongue. It is a restless evil, full of deadly poison.

 9 With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. 10 Out of the same mouth come praise and cursing. My brothers and sisters, this should not be. 11 Can both fresh water and salt water flow from the same spring? 12 My brothers and sisters, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.

Two Kinds of Wisdom

 13 Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom. 14 But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. 15 Such “wisdom” does not come down from heaven but is earthly, unspiritual, demonic. 16 For where you have envy and selfish ambition, there you find disorder and every evil practice.

 17 But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. 18 Peacemakers who sow in peace reap a harvest of righteousness.

James 4

Submit Yourselves to God

 1 What causes fights and quarrels among you? Don’t they come from your desires that battle within you? 2 You desire but do not have, so you kill. You covet but you cannot get what you want, so you quarrel and fight. You do not have because you do not ask God. 3 When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures.

 4 You adulterous people, don’t you know that friendship with the world means enmity against God? Therefore, anyone who chooses to be a friend of the world becomes an enemy of God. 5 Or do you think Scripture says without reason that he jealously longs for the spirit he has caused to dwell in us? 6 But he gives us more grace. That is why Scripture says:

   “God opposes the proud
   but shows favor to the humble.”

 7 Submit yourselves, then, to God. Resist the devil, and he will flee from you. 8 Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded. 9 Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. 10 Humble yourselves before the Lord, and he will lift you up.

 11 Brothers and sisters, do not slander one another. Anyone who speaks against a brother or sister or judges them speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it. 12 There is only one Lawgiver and Judge, the one who is able to save and destroy. But you—who are you to judge your neighbor?

Boasting About Tomorrow

 13 Now listen, you who say, “Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.” 14 Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. 15 Instead, you ought to say, “If it is the Lord’s will, we will live and do this or that.” 16 As it is, you boast in your arrogant schemes. All such boasting is evil. 17 If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.

James 5

Warning to Rich Oppressors

 1 Now listen, you rich people, weep and wail because of the misery that is coming on you. 2 Your wealth has rotted, and moths have eaten your clothes. 3 Your gold and silver are corroded. Their corrosion will testify against you and eat your flesh like fire. You have hoarded wealth in the last days. 4 Look! The wages you failed to pay the workers who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. 5 You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter. 6 You have condemned and murdered the innocent one, who was not opposing you.

Patience in Suffering

 7 Be patient, then, brothers and sisters, until the Lord’s coming. See how the farmer waits for the land to yield its valuable crop, patiently waiting for the autumn and spring rains. 8 You too, be patient and stand firm, because the Lord’s coming is near. 9 Don’t grumble against one another, brothers and sisters, or you will be judged. The Judge is standing at the door!

 10 Brothers and sisters, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. 11 As you know, we count as blessed those who have persevered. You have heard of Job’s perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy.

 12 Above all, my brothers and sisters, do not swear—not by heaven or by earth or by anything else. All you need to say is a simple “Yes” or “No.” Otherwise you will be condemned.

The Prayer of Faith

 13 Is anyone among you in trouble? Let them pray. Is anyone happy? Let them sing songs of praise. 14 Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord. 15 And the prayer offered in faith will make the sick person well; the Lord will raise them up. If they have sinned, they will be forgiven. 16 Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.

 17 Elijah was a human being, even as we are. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. 18 Again he prayed, and the heavens gave rain, and the earth produced its crops.

 19 My brothers and sisters, if one of you should wander from the truth and someone should bring that person back, 20 remember this: Whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins.



 I am constrained every moment to acknowledge a higher origin for events than the will I call mine.  As with events, so is it with thoughts. When I watch that flowing river, which, out of regions I see not, pours for a season its streams into me, I see that I am a pensioner; not a cause, but a surprised spectator of this ethereal water; that I desire and look up, and put myself in the attitude of reception, but from some alien energy the visions come.

And this deep power in which we exist, and whose beatitude is all-accessible to us, is not only self-sufficing and perfect in every hour, but the act of seeing and the thing seen, the seer and the spectacle, the subject and the object, are one.  From within or from behind, a light shines through us upon things, and makes us aware that we are nothing, but the light is all.

The things we now esteem fixed shall, one by one, detach themselves, like ripe fruit, from our experience, and fall. The wind shall blow them none knows whither. The landscape, the figures, Boston, London, are facts as fugitive as any institution past, or any whiff of mist or smoke, and so is society, and so is the world. The soul looketh steadily forwards, creating a world before her, leaving worlds behind her. She has no dates, nor rites, nor persons, nor specialties, nor men. The soul knows only the soul; the web of events is the flowing robe in which she is clothed.

The learned and the studious of thought have no monopoly of wisdom. Their violence of direction in some degree disqualifies them to think truly. We owe many valuable observations to people who are not very acute or profound, and who say the thing without effort, which we want and have long been hunting in vain. The action of the soul is oftener in that which is felt and left unsaid, than in that which is said in any conversation. It broods over every society, and they unconsciously seek for it in each other. We know better than we do. We do not yet possess ourselves, and we know at the same time that we are much more. I feel the same truth how often in my trivial conversation with my neighbors, that somewhat higher in each of us overlooks this by-play, and Jove nods to Jove from behind each of us.

The soul is the perceiver and revealer of truth. We know truth when we see it, let skeptic and scoffer say what they choose. Foolish people ask you, when you have spoken what they do not wish to hear, `How do you know it is truth, and not an error of your own?' We know truth when we see it, from opinion, as we know when we are awake that we are awake. It was a grand sentence of Emanuel Swedenborg, which would alone indicate the greatness of that man's perception, -- "It is no proof of a man's understanding to be able to confirm whatever he pleases; but to be able to discern that what is true is true, and that what is false is false, this is the mark and character of intelligence." In the book I read, the good thought returns to me, as every truth will, the image of the whole soul. To the bad thought which I find in it, the same soul becomes a discerning, separating sword, and lops it away. We are wiser than we know. If we will not interfere with our thought, but will act entirely, or see how the thing stands in God, we know the particular thing, and every thing, and every man. For the Maker of all things and all persons stands behind us, and casts his dread omniscience through us over things.  There are varying forms of that shudder of awe and delight with which the individual soul always mingles with the universal soul.  The nature of these revelations is the same; they are perceptions of the absolute law. They are solutions of the soul's own questions. They do not answer the questions which the understanding asks. The soul answers never by words, but by the thing itself that is inquired after.  Revelation is the disclosure of the soul.

The moment the doctrine of the immortality is separately taught, man is already fallen. In the flowing of love, in the adoration of humility, there is no question of continuance. No inspired man ever asks this question, or condescends to these evidences. For the soul is true to itself, and the man in whom it is shed abroad cannot wander from the present, which is infinite, to a future which would be finite.

We are all discerners of spirits.  The wisdom of the wise man consists herein, that he does not judge them; he lets them judge themselves, and merely reads and records their own verdict.

That which we are, we shall teach, not voluntarily, but involuntarily. Thoughts come into our minds by avenues which we never left open, and thoughts go out of our minds through avenues which we never voluntarily opened. Character teaches over our head. The infallible index of true progress is found in the tone the man takes. Neither his age, nor his breeding, nor company, nor books, nor actions, nor talents, nor all together, can hinder him from being deferential to a higher spirit than his own. If he have not found his home in God, his manners, his forms of speech, the turn of his sentences, the build, shall I say, of all his opinions, will involuntarily confess it, let him brave it out how he will. If he have found his centre, the Deity will shine through him, through all the disguises of ignorance, of ungenial temperament, of unfavorable circumstance. The tone of seeking is one, and the tone of having is another.  The great distinction between teachers sacred or literary, is, that one class speak from within, or from experience, as parties and possessors of the fact; and the other class, from without, as spectators merely, or perhaps as acquainted with the fact on the evidence of third persons.

Converse with a mind that is grandly simple, and literature looks like word-catching. The simplest utterances are worthiest to be written, yet are they so cheap, and so things of course, that, in the infinite riches of the soul, it is like gathering a few pebbles off the ground, or bottling a little air in a phial, when the whole earth and the whole atmosphere are ours. Nothing can pass there, or make you one of the circle, but the casting aside your trappings, and dealing man to man in naked truth, plain confession, and omniscient affirmation.

   It makes no difference whether the appeal is to numbers or to one. The faith that stands on authority is not faith. The reliance on authority measures the decline of religion, the withdrawal of the soul. The position men have given to Jesus, now for many centuries of history, is a position of authority. It characterizes themselves. It cannot alter the eternal facts. Great is the soul, and plain. It is no flatterer, it is no follower; it never appeals from itself. It believes in itself. Before the immense possibilities of man, all mere experience, all past biography, however spotless and sainted, shrinks away. Before that heaven which our presentiments foreshow us, we cannot easily praise any form of life we have seen or read of. We not only affirm that we have few great men, but, absolutely speaking, that we have none; that we have no history, no record of any character or mode of living, that entirely contents us. The saints and demigods whom history worships we are constrained to accept with a grain of allowance. Though in our lonely hours we draw a new strength out of their memory, yet, pressed on our attention, as they are by the thoughtless and customary, they fatigue and invade. The soul gives itself, alone, original, and pure, to the Lonely, Original, and Pure, who, on that condition, gladly inhabits, leads, and speaks through it. Then is it glad, young, and nimble. It is not wise, but it sees through all things. It is not called religious, but it is innocent. It calls the light its own, and feels that the grass grows and the stone falls by a law inferior to, and dependent on, its nature. Behold, it saith, I am born into the great, the universal mind. I, the imperfect, adore my own Perfect. I am somehow receptive of the great soul, and thereby I do overlook the sun and the stars, and feel them to be the fair accidents and effects which change and pass. More and more the surges of everlasting nature enter into me, and I become public and human in my regards and actions. So come I to live in thoughts, and act with energies, which are immortal. Thus revering the soul, and learning, as the ancient said, that "its beauty is immense," man will come to see that the world is the perennial miracle which the soul worketh, and be less astonished at particular wonders; he will learn that there is no profane history; that all history is sacred; that the universe is represented in an atom, in a moment of time. He will weave no longer a spotted life of shreds and patches, but he will live with a divine unity. He will cease from what is base and frivolous in his life, and be content with all places and with any service he can render. He will calmly front the morrow in the negligency of that trust which carries God with it, and so hath already the whole future in the bottom of the heart.






ISAIAH 40:4   Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain


ISAIAH 42:16   And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.


ISAIAH 45:2   I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron


ISAIAH 43:1-2   Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.




Each soul has the right to its personal spiritual relationship with whatever it believes to be the only true cause of all things.  No religion, government, group or individual has the obligation or the privilege of interfering with that relationship.  To do so is the ultimate spiritual sin.



The God of the Jews, the God of the Christians, the God of the Muslims is the same God.  The only true difference between those ideas of God is which portion of Creation each has determined to be the most blessed and chosen.

The actual God is not a God but a Spirit.  It is the Spirit of Love for all of its creation.  It has no favorites.  It loves every bit of its creation equally.  There is nothing in the entire universe that the Spirit of Love did not create.  Emerson called this the OverSoul.



God is spirit and those who worship Him must worship in spirit and truth.  John 4:24


Spirit = Soul, inner self, life force, chi, essence.

The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or wither it goes; so it is with everyone who is born of the Spirit. John 3:8

It is the Spirit that gives life, the flesh is of no avail; the words that I have spoken to you are Spirit and life.  John 6:63




Jesus the Christ has two natures, both valid.  Luke, who is the most quoted for the origins of Jesus the Christ, presents Him in  His humanity, as the Son of Man, thereby establishing Christmas as a Christian event.  John, on the other hand portrays Jesus the Christ in his Deity as the Son of God.  In this presentation Christmas becomes not only sectarian, definitely not only national, not even international or world wide, but Universal.  An event that is celebrated by all of the planets, all of the stars, all of the galaxies, all of light and energy, everything that is whether of substance or idea.  And it did not start 2000 years ago with Jesus.

Orthodox Christianity says that the first chapter of John refers directly to Christ, which is acceptable to all for Christ and the Son of God, the Word, Logos, and Word of God are all interchangeable.  Jesus became so pure and transparent to God that the Christ shined through so completely that He became identified as the Christ.  This same Christ, or Word, shines through all as life, love and truth.

So what does John say in the first chapter?  In fact in the first five verses of the first chapter?  According to the King James Version, "In the beginning was the Word, and the Word was with God and the Word was God.  The same was in the beginning with God.  All things were made by Him and without Him was not any thing made that was made.  In him was life; and the life was the light of men.  And the light shineth in darkness; and the darkness comprehended it not."   The Revised Standard Version reads, "In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God; all things were made through him, and without him was not anything made that was made.  In him was life, (alternate translation: ' That which has been made was life in him') and the life was the light of men.  The light shines in the darkness ant the darkness has not overcome it."

So then, if  "all things were made through him" and "without him was not anything made" and "That which has been made was life in him" and "In the beginning was the Word, and the Word was with God.  He was in the beginning with God;" should not everything that has been created since the beginning be praising Him and celebrating His existence.  Every thing was life in Him which in turn means every created thing has life and in it's own way should desire to praise Him and celebrate His life which is it's own life also.  Jesus in his sermon on the mount in Matthew 5, 6, and 7 refers to "your Father" many, many times indicating that God is the Father of all which makes us all sons of God.  And orthodox Christians interchange the words Logos, Word, Son of God, and Christ.  If  "That which has been made was life in him"  is not the Christ a part of each of us and a part of all creation?


Jesus, one of the forms taken by the SON, taught what is designated as the Beatitudes.  “Blessed are those who have renounced all preconceived opinions in a wholehearted search for God.”  He followed this with, “Blessed are those who learn the truth about God through sorrow.”  And then He said, “Blessed are those who have faith and the willingness to let God rule.”  He also said, “Blessed are those who hunger and thirst after truth.”  And then He tells us how to treat His children, “Blessed are the merciful.”  And how to know God, “Blessed are those who know God as the only true cause in all areas of their life.”  He tells us how to be of service to Him with, “Blessed are those who bring inner peace to the altar of life.”  He describes how well God takes care of us with, “The will of God for us is harmony, peace, and joy.  It is our Father’s good pleasure to give us the kingdom.”  He tells us how to treat our enemies, “Judge not, that you are not judged.” And, “Love your enemies, bless them that curse you and do good to them that hate you and pray for them that despitefully use you.”  And if you live this way, He told us, “Men will revile you, and persecute you, and say all manner of evil against you.”  He concluded this teaching with, “Rejoice, for they also persecuted the prophets that came before you.”


SYNONYMS:   Blessed = Consecrated = Hallowed = Holy = Rendered Sacred



 He studied Jewish law and amazed His teachers with His understanding of that law.  He summed it up and it was recorded twice.  That summation was that the law taught that we should love God and our neighbor.  The second time He emphasized that this was the entire law and that there was none other.  He taught that we should love our enemies, and pray for them that persecute us; forgive others of their trespasses then God will forgive ours; the kingdom of God is within us; to not judge any one or anything.  He taught that the religious leaders of that day were requiring more of their congregations than they themselves were capable of living.  So they killed Him.  Today many who call themselves Christians preach hate against whomever they judge to be sinful.  They justify this hate by quoting books from Jewish Law.  They forget that He taught that He came not to destroy the law but to fulfill it and then specified that the law He came to fulfill was simply that you should love God and your neighbor as yourself.  Either Jesus is who He said He was or He is a fake.  Either He meant what He said or He didn’t.  If He didn’t mean what He said He is also a fake.  Hate and Jesus do not exist in the same house.  The true mission left to us by the Jesus of record is that we should love the unlovable without any expectations.








Matthew 23 (English Standard Version)

Matthew 23

Seven Woes to the Scribes and Pharisees

 1Then Jesus said to the crowds and to his disciples, 2 "The scribes and the Pharisees sit on Moses’ seat, 3so practice and observe whatever they tell you—but not what they do. For they preach, but do not practice. 4 They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger. 5 They do all their deeds to be seen by others. For they make their phylacteries broad and their fringes long, 6and they love the place of honor at feasts and the best seats in the synagogues 7and greetings in the marketplaces and being called rabbi by others. 8 But you are not to be called rabbi, for you have one teacher, and you are all brothers. 9 And call no man your father on earth, for you have one Father, who is in heaven. 10Neither be called instructors, for you have one instructor, the Christ. 11 The greatest among you shall be your servant. 12 Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

 13"But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in. 15Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell as yourselves.

 16"Woe to you, blind guides, who say, 'If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.' 17You blind fools! For which is greater, the gold or the temple that has made the gold sacred? 18And you say, 'If anyone swears by the altar, it is nothing, but if anyone swears by the gift that is on the altar, he is bound by his oath.' 19You blind men! For which is greater, the gift or the altar that makes the gift sacred? 20So whoever swears by the altar swears by it and by everything on it. 21And whoever swears by the temple swears by it and by him who dwells in it. 22And whoever swears by heaven swears by the throne of God and by him who sits upon it.

 23 "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. 24You blind guides, straining out a gnat and swallowing a camel!

 25 "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. 26You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean.

 27 "Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. 28So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness.

 29 "Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, 30saying, 'If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.' 31Thus you witness against yourselves that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your fathers. 33You serpents, you brood of vipers, how are you to escape being sentenced to hell? 34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, 35so that on you may come all the righteous blood shed on earth, from the blood of innocent Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. 36Truly, I say to you, all these things will come upon this generation.

Lament over Jerusalem

 37 "O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! 38See, your house is left to you desolate. 39For I tell you, you will not see me again, until you say, 'Blessed is he who comes in the name of the Lord.'"


  1. Matthew 23:4 Some manuscripts omit hard to bear
  2. Matthew 23:7 Rabbi means my teacher, or my master; also verse 8
  3. Matthew 23:8 Or brothers and sisters
  4. Matthew 23:13 Some manuscripts add here (or after verse 12) verse 14: Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses and for a pretense you make long prayers; therefore you will receive the greater condemnation
  5. Matthew 23:15 Greek Gehenna; also verse 33
  6. Matthew 23:35 Some manuscripts omit the son of Barachiah



Matthew 23 (New Living Translation)

Matthew 23

Jesus Criticizes the Religious Leaders

 1 Then Jesus said to the crowds and to his disciples, 2 “The teachers of religious law and the Pharisees are the official interpreters of the law of Moses. 3 So practice and obey whatever they tell you, but don’t follow their example. For they don’t practice what they teach. 4 They crush people with unbearable religious demands and never lift a finger to ease the burden.

 5 “Everything they do is for show. On their arms they wear extra wide prayer boxes with Scripture verses inside, and they wear robes with extra long tassels. 6 And they love to sit at the head table at banquets and in the seats of honor in the synagogues. 7 They love to receive respectful greetings as they walk in the marketplaces, and to be called ‘Rabbi.’

 8 “Don’t let anyone call you ‘Rabbi,’ for you have only one teacher, and all of you are equal as brothers and sisters. 9 And don’t address anyone here on earth as ‘Father,’ for only God in heaven is your spiritual Father. 10 And don’t let anyone call you ‘Teacher,’ for you have only one teacher, the Messiah. 11 The greatest among you must be a servant. 12 But those who exalt themselves will be humbled, and those who humble themselves will be exalted.

 13 “What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! For you shut the door of the Kingdom of Heaven in people’s faces. You won’t go in yourselves, and you don’t let others enter either.

 15 “What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! For you cross land and sea to make one convert, and then you turn that person into twice the child of hell you yourselves are!

 16 “Blind guides! What sorrow awaits you! For you say that it means nothing to swear ‘by God’s Temple,’ but that it is binding to swear ‘by the gold in the Temple.’ 17 Blind fools! Which is more important—the gold or the Temple that makes the gold sacred? 18 And you say that to swear ‘by the altar’ is not binding, but to swear ‘by the gifts on the altar’ is binding. 19 How blind! For which is more important—the gift on the altar or the altar that makes the gift sacred? 20 When you swear ‘by the altar,’ you are swearing by it and by everything on it. 21 And when you swear ‘by the Temple,’ you are swearing by it and by God, who lives in it. 22 And when you swear ‘by heaven,’ you are swearing by the throne of God and by God, who sits on the throne.

 23 “What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! For you are careful to tithe even the tiniest income from your herb gardens, but you ignore the more important aspects of the law—justice, mercy, and faith. You should tithe, yes, but do not neglect the more important things. 24 Blind guides! You strain your water so you won’t accidentally swallow a gnat, but you swallow a camel!

 25 “What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! For you are so careful to clean the outside of the cup and the dish, but inside you are filthy—full of greed and self-indulgence! 26 You blind Pharisee! First wash the inside of the cup and the dish, and then the outside will become clean, too.

 27 “What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! For you are like whitewashed tombs—beautiful on the outside but filled on the inside with dead people’s bones and all sorts of impurity. 28 Outwardly you look like righteous people, but inwardly your hearts are filled with hypocrisy and lawlessness.

 29 “What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! For you build tombs for the prophets your ancestors killed, and you decorate the monuments of the godly people your ancestors destroyed. 30 Then you say, ‘If we had lived in the days of our ancestors, we would never have joined them in killing the prophets.’

 31 “But in saying that, you testify against yourselves that you are indeed the descendants of those who murdered the prophets. 32 Go ahead and finish what your ancestors started. 33 Snakes! Sons of vipers! How will you escape the judgment of hell?

 34 “Therefore, I am sending you prophets and wise men and teachers of religious law. But you will kill some by crucifixion, and you will flog others with whips in your synagogues, chasing them from city to city. 35 As a result, you will be held responsible for the murder of all godly people of all time—from the murder of righteous Abel to the murder of Zechariah son of Barachiah, whom you killed in the Temple between the sanctuary and the altar. 36 I tell you the truth; this judgment will fall on this very generation.

Jesus Grieves over Jerusalem

 37 “O Jerusalem, Jerusalem, the city that kills the prophets and stones God’s messengers! How often I have wanted to gather your children together as a hen protects her chicks beneath her wings, but you wouldn’t let me. 38 And now, look; your house is abandoned and desolate. 39 For I tell you this, you will never see me again until you say, ‘Blessings on the one who comes in the name of the Lord!’”


  1. Matthew 23:2 Greek and the Pharisees sit in the seat of Moses.
  2. Matthew 23:5 Greek They enlarge their phylacteries and lengthen their tassels.
  3. Matthew 23:7 Rabbi,from Aramaic, means “master” or “teacher.”
  4. Matthew 23:8 Greek brothers.
  5. Matthew 23:13 Some manuscripts add verse 14, What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! You shamelessly cheat widows out of their property and then pretend to be pious by making long prayers in public. Because of this, you will be severely punished.Compare Mark 12:40 and Luke 20:47.
  6. Matthew 23:15 Greek of Gehenna;also in 23:33.
  7. Matthew 23:23 Greek tithe the mint, the dill, and the cumin.
  8. Matthew 23:24 See Lev 11:4, 23, where gnats and camels are both forbidden as food.
  9. Matthew 23:26 Some manuscripts do not include and the dish.
  10. Matthew 23:38 Some manuscripts do not include and desolate.
  11. Matthew 23:39 Ps 118:26.


Matthew 27 (New Living Translation)

Matthew 27

Very early in the morning the leading priests and the elders of the people met again to lay plans for putting Jesus to death. Then they bound him, led him away, and took him to Pilate, the Roman governor.


Jesus’ Trial before Pilate


11 Now Jesus was standing before Pilate, the Roman governor. “Are you the king of the Jews?” the governor asked him.

Jesus replied, “You have said it.”

12 But when the leading priests and the elders made their accusations against him, Jesus remained silent. 13 “Don’t you hear all these charges they are bringing against you?” Pilate demanded. 14 But Jesus made no response to any of the charges, much to the governor’s surprise.

15 Now it was the governor’s custom each year during the Passover celebration to release one prisoner to the crowd—anyone they wanted. 16 This year there was a notorious prisoner, a man named Barabbas. 17 As the crowds gathered before Pilate’s house that morning, he asked them, “Which one do you want me to release to you—Barabbas, or Jesus who is called the Messiah?” 18 (He knew very well that the religious leaders had arrested Jesus out of envy.) 

19 Just then, as Pilate was sitting on the judgment seat, his wife sent him this message: “Leave that innocent man alone. I suffered through a terrible nightmare about him last night.”

20 Meanwhile, the leading priests and the elders persuaded the crowd to ask for Barabbas to be released and for Jesus to be put to death. 21 So the governor asked again, “Which of these two do you want me to release to you?”

The crowd shouted back, “Barabbas!”

22 Pilate responded, “Then what should I do with Jesus who is called the Messiah?”

They shouted back, “Crucify him!”

23 “Why?” Pilate demanded. “What crime has he committed?”

But the mob roared even louder, “Crucify him!”

24 Pilate saw that he wasn’t getting anywhere and that a riot was developing. So he sent for a bowl of water and washed his hands before the crowd, saying, “I am innocent of this man’s blood. The responsibility is yours!”

25 And all the people yelled back, “We will take responsibility for his death—we and our children!”

41 The leading priests, the teachers of religious law, and the elders also mocked Jesus. 42 “He saved others,” they scoffed, “but he can’t save himself! So he is the King of Israel, is he? Let him come down from the cross right now, and we will believe in him! 43 He trusted God, so let God rescue him now if he wants him! For he said, ‘I am the Son of God.’” 44 Even the revolutionaries who were crucified with him ridiculed him in the same way.



Mark 15 (New Living Translation)

Mark 15   Jesus’ Trial Before Pilate

Very early in the morning the leading priests, the elders, and the teachers of religious law—the entire high council—met to discuss their next step. They bound Jesus, led him away, and took him to Pilate, the Roman governor.

Pilate asked Jesus, “Are you the king of the Jews?”

Jesus replied, “You have said it.”

Then the leading priests kept accusing him of many crimes, and Pilate asked him, “Aren’t you going to answer them? What about all these charges they are bringing against you?” But Jesus said nothing, much to Pilate’s surprise.

Now it was the governor’s custom each year during the Passover celebration to release one prisoner—anyone the people requested. One of the prisoners at that time was Barabbas, a revolutionary who had committed murder in an uprising. The crowd went to Pilate and asked him to release a prisoner as usual.

“Would you like me to release to you this ‘King of the Jews’?” Pilate asked. 10 (For he realized by now that the leading priests had arrested Jesus out of envy.) 11 But at this point the leading priests stirred up the crowd to demand the release of Barabbas instead of Jesus. 12 Pilate asked them, “Then what should I do with this man you call the king of the Jews?”

13 They shouted back, “Crucify him!”

14 “Why?” Pilate demanded. “What crime has he committed?”

But the mob roared even louder, “Crucify him!”

15 So to pacify the crowd, Pilate released Barabbas to them. He ordered Jesus flogged with a lead-tipped whip, then turned him over to the Roman soldiers to be crucified.


Luke 23 (New Living Translation)

Luke 23  Jesus’ Trial before Pilate

Then the entire council took Jesus to Pilate, the Roman governor. They began to state their case: “This man has been leading our people astray by telling them not to pay their taxes to the Roman government and by claiming he is the Messiah, a king.”

So Pilate asked him, “Are you the king of the Jews?”

Jesus replied, “You have said it.”

Pilate turned to the leading priests and to the crowd and said, “I find nothing wrong with this man!”

Then they became insistent. “But he is causing riots by his teaching wherever he goes—all over Judea, from Galilee to Jerusalem!”

“Oh, is he a Galilean?” Pilate asked. When they said that he was, Pilate sent him to Herod Antipas, because Galilee was under Herod’s jurisdiction, and Herod happened to be in Jerusalem at the time.

Then Herod and his soldiers began mocking and ridiculing Jesus. Finally, they put a royal robe on him and sent him back to Pilate. 12 (Herod and Pilate, who had been enemies before, became friends that day.)

13 Then Pilate called together the leading priests and other religious leaders, along with the people, 14 and he announced his verdict. “You brought this man to me, accusing him of leading a revolt. I have examined him thoroughly on this point in your presence and find him innocent. 15 Herod came to the same conclusion and sent him back to us. Nothing this man has done calls for the death penalty. 16 So I will have him flogged, and then I will release him.” 18 Then a mighty roar rose from the crowd, and with one voice they shouted, “Kill him, and release Barabbas to us!” 19 (Barabbas was in prison for taking part in an insurrection in Jerusalem against the government, and for murder.) 20 Pilate argued with them, because he wanted to release Jesus. 21 But they kept shouting, “Crucify him! Crucify him!”

22 For the third time he demanded, “Why? What crime has he committed? I have found no reason to sentence him to death. So I will have him flogged, and then I will release him.”

23 But the mob shouted louder and louder, demanding that Jesus be crucified, and their voices prevailed. 24 So Pilate sentenced Jesus to die as they demanded. 25 As they had requested, he released Barabbas, the man in prison for insurrection and murder. But he turned Jesus over to them to do as they wished.

John 18 & 19 (New Living Translation)

John 18 - Jesus at the High Priest’s House

12 So the soldiers, their commanding officer, and the Temple guards arrested Jesus and tied him up. 13 First they took him to Annas, the father-in-law of Caiaphas, the high priest at that time. 14 Caiaphas was the one who had told the other Jewish leaders, “It’s better that one man should die for the people.”


19 Inside, the high priest began asking Jesus about his followers and what he had been teaching them. 20 Jesus replied, “Everyone knows what I teach. I have preached regularly in the synagogues and the Temple, where the people gather. I have not spoken in secret. 21 Why are you asking me this question? Ask those who heard me. They know what I said.” 22 Then one of the Temple guards standing nearby slapped Jesus across the face. “Is that the way to answer the high priest?” he demanded.

23 Jesus replied, “If I said anything wrong, you must prove it. But if I’m speaking the truth, why are you beating me?”  24 Then Annas bound Jesus and sent him to Caiaphas, the high priest.

28 Jesus’ trial before Caiaphas ended in the early hours of the morning. Then he was taken to the headquarters of the Roman governor. His accusers didn’t go inside because it would defile them, and they wouldn’t be allowed to celebrate the Passover. 29 So Pilate, the governor, went out to them and asked, “What is your charge against this man?”

30 “We wouldn’t have handed him over to you if he weren’t a criminal!” they retorted.

31 “Then take him away and judge him by your own law,” Pilate told them.  “Only the Romans are permitted to execute someone,” the Jewish leaders replied. 32 (This fulfilled Jesus’ prediction about the way he would die.)

33 Then Pilate went back into his headquarters and called for Jesus to be brought to him. “Are you the king of the Jews?” he asked him.  34 Jesus replied, “Is this your own question, or did others tell you about me?”  35 “Am I a Jew?” Pilate retorted. “Your own people and their leading priests brought you to me for trial. Why? What have you done?”

36 Jesus answered, “My Kingdom is not an earthly kingdom. If it were, my followers would fight to keep me from being handed over to the Jewish leaders. But my Kingdom is not of this world.”  37 Pilate said, “So you are a king?”  Jesus responded, “You say I am a king. Actually, I was born and came into the world to testify to the truth. All who love the truth recognize that what I say is true.”  38 “What is truth?” Pilate asked. Then he went out again to the people and told them, “He is not guilty of any crime. 39 But you have a custom of asking me to release one prisoner each year at Passover. Would you like me to release this ‘King of the Jews’?”  40 But they shouted back, “No! Not this man. We want Barabbas!” (Barabbas was a revolutionary.)

John 19 (New Living Translation)

John 19  Jesus Sentenced to Death

Then Pilate had Jesus flogged with a lead-tipped whip. The soldiers wove a crown of thorns and put it on his head, and they put a purple robe on him. “Hail! King of the Jews!” they mocked, as they slapped him across the face.

Pilate went outside again and said to the people, “I am going to bring him out to you now, but understand clearly that I find him not guilty.” Then Jesus came out wearing the crown of thorns and the purple robe. And Pilate said, “Look, here is the man!”

When they saw him, the leading priests and Temple guards began shouting, “Crucify him! Crucify him!”

“Take him yourselves and crucify him,” Pilate said. “I find him not guilty.”

The Jewish leaders replied, “By our law he ought to die because he called himself the Son of God.”

When Pilate heard this, he was more frightened than ever. He took Jesus back into the headquarters again and asked him, “Where are you from?” But Jesus gave no answer. 10 “Why don’t you talk to me?” Pilate demanded. “Don’t you realize that I have the power to release you or crucify you?”

11 Then Jesus said, “You would have no power over me at all unless it were given to you from above. So the one who handed me over to you has the greater sin.”

12 Then Pilate tried to release him, but the Jewish leaders shouted, “If you release this man, you are no ‘friend of Caesar.’ Anyone who declares himself a king is a rebel against Caesar.”

13 When they said this, Pilate brought Jesus out to them again. Then Pilate sat down on the judgment seat on the platform that is called the Stone Pavement (in Hebrew, Gabbatha). 14 It was now about noon on the day of preparation for the Passover. And Pilate said to the people, “Look, here is your king!”

15 “Away with him,” they yelled. “Away with him! Crucify him!”

“What? Crucify your king?” Pilate asked.

“We have no king but Caesar,” the leading priests shouted back.

16 Then Pilate turned Jesus over to them to be crucified.





It is not just the Gospels reporting of the trial of Jesus that documents the Jewish religion’s animosity towards Jesus.  If the New Testament is the inspired Word of God, then it must be an accurate and reliable report of the facts.  If that is the case, how does the New Testament represent the attitude of the Jews towards Jesus?

For some time prior to the crucifixion, the Jewish authorities were determined to oppose Jesus. This persecution was planned to end with His death.  A few scriptures that report this follow:

So all those in the synagogue, when they heard these things, were filled with wrath, and rose up and thrust Him out of the city; and they led Him to the brow of the hill on which their city was built, that they might throw Him down over the cliff (Luke 4:28-30).

Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God (John 5:18-19).

After these things Jesus walked in Galilee for He did not want to walk in Judea, because the Jews sought to kill Him… “Did not Moses give you the law, yet none of you keeps the law? Why do you seek to kill Me?” (John 7:1-2,19).

“I know that you are Abraham's descendants, but you seek to kill Me, because My word has no place in you. I speak what I have seen with My Father, and you do what you have seen with your father.” They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you were Abraham's children, you would do the works of Abraham. But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this.” Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by (John 8:37-41,59.

Then the Jews took up stones again to stone Him…. Therefore they sought again to seize Him, but He escaped out of their hand (John 10:31-32,39).

Then, from that day on, they plotted to put Him to death…. Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him (John 11:53, 57).

And He was teaching daily in the temple. But the chief priests, the scribes, and the leaders of the people sought to destroy Him, and were unable to do anything; for all the people were very attentive to hear Him (Luke 19:47-48).

And the chief priests and the scribes sought how they might kill Him, for they feared the people (Luke 22:2).

Then the chief priests, the scribes, and the elders of the people assembled at the palace of the high priest, who was called Caiaphas, and plotted to take Jesus by trickery and kill Him (Matthew 26:3-4).

One still can hear the mournful tones of Jesus Himself in this passage: “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! See! Your house is left to you desolate” (Matthew 23:37-39).

Now as He drew near, He saw the city and wept over it, saying, “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation” (Luke 19:41-44).  Here He forecast the end of their nation.

Hear Paul, Described as “a Hebrew of the Hebrews” in Philippians 3:5; Acts 22:3; Romans 11:1; and 2 Corinthians 11:22. Speaking to Thessalonian Christians, he wrote: For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost (1 Thessalonians 2:14-16).

This same apostle, Paul, met constant resistance from fellow Jews.  It is difficult to understand the level of hostility by the Jewish religious leaders and the mobs they utilized toward a man who had done nothing to deserve it.  Peter placed the blame for the crucifixion of Jesus squarely on the Jews shoulders in this passage: Men of Israel…the God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go. But you denied the Holy One and the Just, and asked for a murderer to be granted to you, and killed the Prince of life, whom God raised from the dead, of which we are witnesses (Acts 3:12-16).

Jesus did not die to save us from our sins.  His murder was arranged by the Jewish Church Leaders of that day because He had humiliated the religious leaders of that time by making their true natures public.  He died for revealing the truth about the misconduct of the religionists regardless of the cost.  Over and over He taught that, “a tree is judged by the fruit that it bears” and in His death He proved that the fruit of the church was rotten. The truths that He delivered to those religious leaders hold true today. Religious factions use modern politicians in the same manner that they used the mobs in the time of Jesus. 

Especially representatives of the Jewish Anti-Defamation League regularly make loud outcries of “anti-Semitism”. Their contention is that Jews are depicted as “bloodthirsty, sadistic, money-hungry enemies of God” and are portrayed as “the ones responsible for the decision to crucify Jesus”.  It looks like much of the New Testament testifies to the fact that in the time of Jesus that most likely was factual.


John 14 (New International Version)

Jesus Comforts His Disciples

 1"Do not let your hearts be troubled. Trust in God; trust also in me. 2In my Father's house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. 3And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. 4You know the way to the place where I am going."

Jesus the Way to the Father

 5Thomas said to him, "Lord, we don't know where you are going, so how can we know the way?"

 6Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me. 7If you really knew me, you would know my Father as well. From now on, you do know him and have seen him."

 8Philip said, "Lord, show us the Father and that will be enough for us."

 9Jesus answered: "Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, 'Show us the Father'? 10Don't you believe that I am in the Father, and that the Father is in me? The words I say to you are not just my own. Rather, it is the Father, living in me, who is doing his work. 11Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. 12I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father. 13And I will do whatever you ask in my name, so that the Son may bring glory to the Father. 14You may ask me for anything in my name, and I will do it.

Jesus Promises the Holy Spirit

 15"If you love me, you will obey what I command. 16And I will ask the Father, and he will give you another Counselor to be with you forever— 17the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you. 18I will not leave you as orphans; I will come to you. 19Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. 20On that day you will realize that I am in my Father, and you are in me, and I am in you. 21Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him."

 22Then Judas (not Judas Iscariot) said, "But, Lord, why do you intend to show yourself to us and not to the world?"

 23Jesus replied, "If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him. 24He who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me.

 25"All this I have spoken while still with you. 26But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. 27Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.

 28"You heard me say, 'I am going away and I am coming back to you.' If you loved me, you would be glad that I am going to the Father, for the Father is greater than I. 29I have told you now before it happens, so that when it does happen you will believe. 30I will not speak with you much longer, for the prince of this world is coming. He has no hold on me, 31but the world must learn that I love the Father and that I do exactly what my Father has commanded me.
      "Come now; let us leave.



(narrative) Either Jesus is who He said He was or He is a fake.  Either He meant what He said or He didn’t.  If He didn’t mean what He said He is also a fake.

Matthew 5:

3.  Blessed are the poor in spirit: for theirs is the kingdom of heaven.

4.  Blessed are they that mourn: for they shall be comforted.

5.  Blessed are the meek: for they shall inherit the earth.

6.  Blessed are they that hunger and thirst after righteousness: for they shall be filled.

7.  Blessed are the merciful: for they shall obtain mercy.

8.  Blessed are the pure in heart: for they shall see God.

9.  Blessed are the peacemakers: for they shall be called sons of God.

17.  Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil.


Matthew 22:

37.  And he said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

38.  This is the great and first commandment.

39.  And a second like [unto it] is this, Thou shalt love thy neighbor as thyself.

40.  On these two commandments the whole law hangeth, and the prophets.


Matthew 5:

22.  but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger -----.

25.  Agree with thine adversary quickly, while thou art with him in the way; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

34.  but I say unto you, swear not at all;

37.  But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil.

39.  but I say unto you, resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.

40.  And if any man would go to law with thee, and take away thy coat, let him have thy cloak also.

41.  And whosoever shall compel thee to go one mile, go with him two.

42.  Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

43.  Ye have heard that it was said, Thou shalt love thy neighbor, and hate thine enemy:

44.  but I say unto you, love your enemies, and pray for them that persecute you;

Matthew 6:

1.  Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward with your Father who is in heaven.

2.  When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have received their reward.

3.  But when thou doest alms, let not thy left hand know what thy right hand doeth:

4.  that thine alms may be in secret: and thy Father who seeth in secret shall recompense thee.

5.  And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward.

6.  But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee.

7.  And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking.

8.  Be not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

14.  For if ye forgive men their trespasses, your heavenly Father will also forgive you.

15.  But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

19.  Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal:

20.  but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal:

21.  for where thy treasure is, there will thy heart be also.

Luke 17:

20.  And being asked by the Pharisees, when the kingdom of God cometh, he answered them and said, The kingdom of God cometh not with observation:

21.  neither shall they say, Lo, here! or, There! for lo, the kingdom of God is within you.

Matthew 6:

34.  Be not therefore anxious for the morrow: for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof.

Matthew 7:

1.  Judge not, that ye be not judged.

2.  For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you.

6.  Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest haply they trample them under their feet, and turn and rend you.

7.  Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

8.  for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

12.  All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.

15.  Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves.

16.  By their fruits ye shall know them. Do [men] gather grapes of thorns, or figs of thistles?

20.  Therefore by their fruits ye shall know them.

Matthew 25:

35.  `For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in;

36.  naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.'

40.  "The King will answer and say to them, `Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.'

(narrative) If when I do good to the least of these His brethren, I do it unto Him then it must also be that when I violate the least of these His brethren, I violate Him.


Luke 14 (King James Version)

12Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.

 13But when thou makest a feast, call the poor, the maimed, the lame, the blind:

 14And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

 15And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

 16Then said he unto him, A certain man made a great supper, and bade many:

 17And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.

 18And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.

 19And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

 20And another said, I have married a wife, and therefore I cannot come.

 21So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

 22And the servant said, Lord, it is done as thou hast commanded, and yet there is room.

 23And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.

 24For I say unto you, That none of those men which were bidden shall taste of my supper.


Luke 14 (Contemporary English Version)


12Then Jesus said to the man who had invited him:  When you give a dinner or a banquet, don't invite your friends and family and relatives and rich neighbors. If you do, they will invite you in return, and you will be paid back. 13When you give a feast, invite the poor, the crippled, the lame, and the blind. 14They cannot pay you back. But God will bless you and reward you when his people rise from death.



The Great Banquet
(Matthew 22.1-10)

 15After Jesus had finished speaking, one of the guests said, "The greatest blessing of all is to be at the banquet in God's kingdom!"     16Jesus told him:    A man once gave a great banquet and invited a lot of guests. 17When the banquet was ready, he sent a servant to tell the guests, "Everything is ready! Please come."    18One guest after another started making excuses. The first one said, "I bought some land, and I've got to look it over. Please excuse me."     19Another guest said, "I bought five teams of oxen, and I need to try them out. Please excuse me."

    20Still another guest said, "I have just gotten married, and I can't be there."   21The servant told his master what happened, and the master became so angry that he said, "Go as fast as you can to every street and alley in town! Bring in everyone who is poor or crippled or blind or lame."    22When the servant returned, he said, "Master, I've done what you told me, and there is still plenty of room for more people."   23His master then told him, "Go out along the back roads and fence rows and make people come in, so that my house will be full. 24Not one of the guests I first invited will get even a bite of my food!"



Matthew 25 (King James Version)

Matthew 25

31When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:  32And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:  33And he shall set the sheep on his right hand, but the goats on the left.  34Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:  35For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:  36Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.  37Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?  38When saw we thee a stranger, and took thee in? or naked, and clothed thee?  39Or when saw we thee sick, or in prison, and came unto thee?  40And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.  41Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

 42For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:  43I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.  44Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?  45Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.





And when he was demanded of the Pharisees when the Kingdom of God should come, He answered them and said, “The Kingdom of God cometh not with observation:  Neither shall they say, “Lo here!” Or “lo there!” For behold the Kingdom of God (Heaven) is within you.”






4. Yeshua says: The person old in days will not hesitate to ask a little child of seven days concerning the place of life—and he shall live. For many who are first shall become last, «and the last first». And they shall become a single unity.

(Gen 2:2-3, 17:12, Mt 11:25-26, Lk 10:21)


5. Yeshua says: Recognize what is in front of thy face, and what is hidden from thee shall be revealed to thee.  For there is nothing concealed which shall not be revealed «and nothing buried that shall not be raised».


6. His disciples ask him,* they say to him: How do thou want us to fast, and how shall we pray? And how shall we give alms, and what diet shall we maintain? | Yeshua says: Do not lie, and do not practice what you hate—for everything is manifest before the face of the sky. For there is nothing concealed that shall not be revealed, and there is nothing covered that shall remain without being exposed.

(*asyndeton, or omission of conjunctions, characterizing Semitic languages but not Greek or Coptic—thus

signaling a Semitic source-language)


7. Yeshua says: Blest be the lion which the human eats—and the lion shall become human. And accursed be the human which the lion eats—and the [human] shall become [lion].


17. Yeshua says: I shall give to you what eye has not seen and what ear has not heard and what hand has not touched and what has not arisen in the mind of mankind.

(Isa 64:4)


18. The disciples say to Yeshua: Tell us how our end shall be. | Yeshua says: Have you then discovered the

origin, so that you inquire about the end? For at the place where the origin is, there shall be the end. Blest be he who shall stand at the origin—and he shall know the end, and he shall not taste death.


22. Yeshua sees little children who are being suckled. He says to his disciples: These little children who are

being suckled are like those who enter the kingdom. | They say to him: Shall we thus by becoming little

children enter the kingdom? | Yeshua says to them: When you make the two one, and you make the inside as the outside and the outside as the inside and the above as the below, and if you establish the male with the female as a single unity so that the man will not be masculine and the woman not be feminine, when you establish [an eye] in the place of an eye and a hand in the place of a hand and a foot in the place of a foot and an image in the place of an image then shall you enter [the kingdom].


25. Yeshua says: Love thy brother as thy soul, protect him as the pupil of thine eye.

(asyndeton; Dt 32:10, I-Sam 18:1, Ps 17:8, Jn 13:34-35)


27. (Yeshua says:) Unless you fast from the system, you shall not find the kingdom «of God». Unless you keep the (entire) week as sabbath, you shall not behold the Father.

(Mk 1:13, Jn 5:19!; see Paterson Brown, Novum Testamentum 1992)


28. Yeshua says: I stood in the midst of the world, and incarnate* I was manifest to them. I found them all

drunk, I found none among them athirst. And my soul was grieved for the sons of men, for they are blind in

their hearts and do not see that empty they have come into the world and that empty they are destined to come forth again from the world. (Ecc 6:15) However, now they are drunk—when they have shaken off their wine, then shall they rethink.

(* re  'Gnosticism', Jn 1:14!—this appears to be a post-resurrection saying)


30. Yeshua says: Where there are three gods, they are «godless. Where there is only one, I say that» I myself am with him. «Raise the stone and there you shall find me, cleave the wood and there am I.»

(cp. The Letter of Aristeas 15-16)


38. Yeshua says: Many times have you yearned to hear these sayings which I speak to you, and you have no one else from whom to hear them. There will be days when you will seek me but you shall not find me.

(Prov 1:28, Lk 17:22)


39. Yeshua says: The clergy and the theologians have received the keys of knowledge, but they have hidden them. They did not enter, nor did they permit those to enter who wished to. Yet you—become astute as serpents and pure as doves.


44. Yeshua says: Whoever vilifies the Father, it shall be forgiven him. And whoever vilifies the Son, it shall be forgiven him. Yet whoever vilifies the Holy Spirit, it shall not be forgiven him—neither on earth nor in heaven.


45. Yeshua says: They do not harvest grapes from thorns, nor do they gather figs from thistles—for they give no fruit. A good person brings forth goodness out of his treasure. A bad person brings forth wickedness out of his evil treasure which is in his heart, and he speaks oppressively—for out of the abundance of the heart he brings forth wickedness.

(I-Sam 24:13)


48. Yeshua says: If two make peace with each other in this one house, they shall say to the mountain: Be

moved!—and it shall be moved.


49. Yeshua says: Blest be the solitary and chosen—for you shall find the kingdom. You have come from it, and unto it you shall return.

(Jn 16:28)


50. Yeshua says: If they say to you: 'From whence do you come?', say to them: 'We have come from the light, the place where the light has originated thru himself—he stood and he revealed himself in their imagery.' If they say to you: 'Who are you?', say: 'We are his Sons and we are the chosen of the living Father.' If they ask you: 'What is the sign of your Father in you?', say to them: 'It is movement with repose.'

(Lk 16:8, Jn 12:36)


51. His disciples say to him: When will the repose of the dead occur, and when will the new world come? | He says to them: That which you look for has already come, but you do not recognize it.


55. Yeshua says: Whoever does not hate his father and his mother will not be able to become a disciple to me.  And whoever does not hate his brothers and his sisters and does not take up his own cross* in my way, will not become worthy of me.

( Lk 14:26-27)


56. Yeshua says: Whoever has known the system has found a corpse—and whoever has found a corpse, of him the system is not worthy.


58. Yeshua says: Blest be the person who has suffered—he has found the life.

(asyndeton; Mt 5:10-12, Jas 1:12, I-Pt 3:14)


61b. Salome says: Who are thou, man? As if (sent) from someone, thou laid upon my bed and thou ate from my table. | Yeshua says to her: I•Am he who is from equality. To me have been given the things of my Father. | (Salome says:) I'm thy disciple.* | (Yeshua says to her:) Thus I say that whenever someone equalizes he shall be filled with light, yet whenever he divides he shall be filled with darkness.

(*'thy disciple': Coptic indicates a masculine possessive of a feminine noun; see Plumley, Bibliography #3,

§50, or the online grammar Bibliography #18, lesson 5.1)


62. Yeshua says: I tell my mysteries to those [who are worthy of] my mysteries. What thy right (hand) shall do, let not thy left (hand) ascertain what it does.

(Mk 4:10-12)


63. Yeshua says: There was a wealthy person who possessed much money, and he said: I shall utilize my

money so that I may sow and reap and replant, to fill my storehouses with fruit so that I lack nothing. This is what he thought in his heart—and that night he died. Whoever has ears, let him hear!


67. Yeshua says: Whoever knows everything, but fails (to know) himself, lacks everything.

(Th 3)


70. Yeshua says: When you bring forth that which is within you, this that you have shall save you. If you do not have that within you, this which you do not have within you will kill you.

(Mt 13:52)


77. Yeshua says: I•Am the light who is above them all, I•Am the all. All came forth from me and all return to me. Cleave wood,* there am I. Lift up the stone and there you shall find me.

(*asyndeton; Jn 8:12)


78. Yeshua says: Why did you come out to the wilderness—to see a reed shaken by the wind? And to see a

person dressed in plush garments? [Behold, your] rulers and your dignitaries are those who are clad in plush garments, and they shall not be able to recognize the truth.


80. Yeshua says: Whoever has known the system has found the body—and whoever has found the body, of him the system is not worthy.

(Th 56)


81. Yeshua says: Let whoever is enriched be made sovereign, and let whoever has power renounce it.


82. Yeshua says: Whoever is close to me is close to the fire, and whoever is far from me is far from the



87. Yeshua says: Wretched be the body which depends upon (another) body, and wretched be the soul which depends upon their being together.


89. Yeshua says: Why do you wash the outside of the chalice? Do you not mind that he who creates the inside is also he who creates the outside?

(Lk 11:39-41)


95. [Yeshua says:] If you have copper-coins,* do not lend at interest—but rather give it to those from whom you will not be repaid.

(Lk 6:30-36; *here in the bound codex there is a single sheet blank on both sides)


99. His disciples say to him: Thy brothers-and-sisters and thy mother are standing outside. | He says to them: Those here who practice the desires of my Father—these are my brothers-and-sisters and my mother. It is they who shall enter the kingdom of my Father.

(Th 15)


101. (Yeshua says:) Whoever does not hate his father and his mother in my way shall not be able to become a disciple to me. And whoever does [not] love his [Father] and his Mother in my way shall not be able to become a disciple to me. For my mother [bore me], yet [my] true [Mother] gave me the life.

(Jn 2:4)


102. Yeshua says: Woe unto them, the clergy—for they are like a dog sleeping in the manger of oxen. For

neither does he eat, nor does he allow the oxen to eat.

(The Fables of Aesop)


105. Yeshua says: Whoever acknowledges father and mother, shall be called the son of a harlot.

(Mt 23:8-9)


106. Yeshua says: When you make the two one, you shall become sons of mankind—and when you say to the mountain: Be moved!, it shall be moved.

(Th 22)


108. Yeshua says: Whoever drinks from my mouth shall become like me. I myself shall become him, and the secrets shall be revealed unto him.

(Lk 6:40, Jn 4:7-15, 7:37)


110. Yeshua says: Whoever has found the system and been enriched, let him renounce the system.

(Th 81)


111. Yeshua says: The sky and the earth shall be rolled up in your presence. And he who lives from within the living-one shall see neither death [nor fear]—for Yeshua says: Whoever finds himself, of him the world is not worthy.

(Isa 34:4, Lk 21:33, Rev/Ap 6:14)


112. Yeshua says: Woe to the flesh which depends upon the soul, woe to the soul which depends upon the flesh.

(asyndeton; Th 87)


113. His disciples say to him: When will the kingdom come? | (Yeshua says:) It shall not come by expectation.  They will not say: Behold here! or: Behold there! But the kingdom of the Father is spread upon the earth, and humans do not perceive it.

(Lk 17:20-21)



What did Jesus say about abortion


It is strange indeed that there are nominal Christians who expend extraordinary amounts of time and energy to ensure the forbidding of an act not explicitly forbidden in the Bible, yet they spend comparably little time fostering the actions that again and again they are explicitly commanded to undertake: to save the hungry, naked, thirsty, and sick as Matthew 25:31-46 enjoins us, as well as to more generally ensure that the poor are not oppressed, economic justice is established, and immigrants are welcomed and treated well, as the Old Testament repeatedly commands us.  This is so even though the Matthew 25 injunctions are matters of life and death to millions, if not tens of millions of already-born, unquestionably human beings every year.  These same Christians apparently think Christianity is defined as opposition to abortion, homosexuality and pre-marital sex –three things Jesus never mentioned even once.



What did Jesus say about homosexuality?


Jesus had more important things to teach about, Liking Love, and acceptance to a world so filled with ignorance, sexism and prejudice. He came to teach forgiveness to a world preoccupied with an 'eye for an eye'.





by Alcyone

A s a young man, Jiddu Krisnamurti was “discovered” by the leaders of the Theosophical Society and proclaimed the next World Leader. While under the guidance of the Theosophical Society, Krishnamurti (using the pen name of Alcyone) wrote the book “At The Feet of the Master”. It is a beautiful little book that contains principals of living that can be applied by anyone.

In 1929 Krishnamurti renounced the title of World Leader and said that:

Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path

After his renunciation of being the new “World Leader”, Krishnamurti spent the rest of his life traveling the world giving lectures and writing books.
















At The Feet Of The Master



By Annie Besant

The privilege is given to me, as an elder, to pen a word of introduction to this little book, the first written by a younger Brother, young in body verily, but not in Soul. The teachings contained in it were given to him by his Master in preparing him for Initiation, and were written down by him from memory–slowly and laboriously, for his English last year was far less fluent than it is now. The greater part is a reproduction of the Master’s own words; that which is not such a verbal reproduction is the Master’s thought clothed in His pupil’s words. Two omitted sentences were supplied by the Master. In two other cases an omitted word has been added. Beyond this, it is entirely Alcyone’s own, his first gift to the world.

May it help others as the spoken teachings helped him–such is the hope with which he gives it. But the teaching can only be fruitful if it is lived, as he has lived it, since it fell from his Master’s lips. If the example be followed as well as the precept, then for the reader, as for the writer, shall the great Portal swing open, and his feet be set on the Path.



By Alcyone

These are not my words; they are the words of the Master who taught me. Without Him I could have done nothing, but through His help I have set my feet upon the Path. You also desire to enter the same Path, so the words which He spoke to me will help you also, if you will obey them. It is not enough to say that they are true and beautiful; a man who wishes to succeed must do exactly what is said. To look at food and say that it is good will not satisfy a starving man; he must put forth his hand and eat. So to hear the Master’s words is not enough, you must do what He says, attending to every word, taking every hint. If a hint is not taken, if a word is missed, it is lost forever; for He does not speak twice.

Four qualifications there are for this pathway:

What the Master has said to me on each of these I shall try to tell you.

  • Discrimination
  • Desirelessness
  • Good conduct
  • Love


Chapter 01

To Those Who Knock

From the unreal lead me to the Real.
From darkness lead me to Light.
From death lead me to Immortality


The first of these Qualifications is Discrimination; and this is usually taken as the discrimination between the real and the unreal which leads men to enter the Path. It is this, but it is also much more; and it is to be practiced, not only at the beginning of the Path, but at every step of it every day until the end. You enter the Path because you have learnt that on it alone can be found those things which are worth gaining. Men who do not know, work to gain wealth and power, but these are at most for one life only, and therefore unreal. There are greater things than these—things which are real and lasting; when you have once seen these, you desire those others no more.

In all the world there are only two kinds of people—those who know, and those who do not know; and this knowledge is the thing which matters. What religion a man holds, to what race he belongs–these things are not important; the really important thing is this knowledge–the knowledge of God’s plan for men. For God has a plan, and that plan is evolution. When once a man has seen that and really knows it, he cannot help working for it and making himself one with it, because it is so glorious, so beautiful. So, because he knows, he is on God’s side, standing for good and resisting evil, working for evolution and not for selfishness.

If he is on God’s side he is one of us, and it does not matter in the least whether he calls himself a Hindu or a Buddhist, a Christian or a Muhammadan, whether he is an Indian or an Englishman, a Chinaman or a Russian. Those who are on His side know why they are here and what they should do, and they are trying to do it; all the others do not yet know what they should do, and so they often act foolishly, and try to invent ways for themselves which they think will be pleasant for themselves, not understanding that all are one, and that therefore only what the One wills can ever be really pleasant for any one. They are following the unreal instead of the real. Until they learn to distinguish between these two, they have not ranged themselves on God’s side, and so this discrimination is the first step.

But even when the choice is made, you must still remember that of the real and the unreal there are many varieties; and discrimination must still be made between the right and the wrong, the important and the unimportant, the useful and useless, the true and the false, the selfish and the unselfish.

Between the right and wrong it should not be difficult to choose, for those who wish to follow the Master have already decided to take the right at all costs. But the body and the man are two, and the man’s will is not always what the body wishes. When your body wishes something, stop and think whether you really wish it. For you are God, and you will only what God wills; but you must dig deep down into yourself to find the God within you, and listen to His voice, which is your voice. Do not mistake your bodies for yourself—neither the physical body, nor the astral, nor the mental. Each one of them will pretend to be the Self, in order to gain what it wants. But you must know them all, and know yourself as their master.

When there is work that must be done, the physical body wants to rest, to go out walking, to eat and drink; and the man who does not know says to himself; “I want to do these things, and I must do them.” But the man who knows says: “This that wants is not I, and it must wait awhile.” Often when there is an opportunity to help some one, the body feels: “How much trouble it will be for me; let some one else do it.” But the man replies to his body: “You shall not hinder me in doing good work.”

The body is your animal–the horse upon which you ride. Therefore you must treat it well, and take good care of it; you must not overwork it, you must feed it properly on pure food and drink only, and keep it strictly clean always, even from the minutest speck of dirt. For without a perfectly clean and healthy body you cannot do the arduous work preparation, you cannot bear its ceaseless strain. But it must always be you who controls that body, not it that controls you.

The astral body has its desires—dozens of them; it wants you to be angry, to say sharp words, to feel jealous, to be greedy for money, to envy other people their possessions, to yield yourself to depression. All these things it wants, and many more, not because it wishes to harm you, but because it likes violent vibrations, and likes to change them constantly. But you want none of these things, and therefore you must discriminate between your wants and your body’s.

Your mental body wishes to think itself proudly separate, to think much of itself and little of others. Even when you have turned it away from worldly things, it stills tries to calculate for self, to make you think of your own progress, instead of thinking of the Master’s work and of helping others. When you meditate, it will try to make you think of the many different things which it wants instead of the one thing which you want. You are not this mind, but it is yours to use; so here again discrimination is necessary. You must watch unceasingly, or you will fail.

Between right and wrong, Occultism knows no compromise. At whatever apparent cost, that which is right you must do, that which is wrong you must not do, no matter what the ignorant may think or say. You must study deeply the hidden laws of Nature, and when you know them arrange your life according to them, using always reason and common-sense.

You must discriminate between the important and the unimportant. Firm as a rock where right and wrong are concerned, yield always to others in things which do not matter. For you must be always gentle and kindly, reasonable and accommodating, leaving to others the same full liberty which you need for yourself.

Try to see what is worth doing; and remember that you must not judge by the size of the thing. A small thing which is directly useful in the Master’s work is far better worth doing than a large thing which the world would call good. You must distinguish not only the useful from the useless, but the more useful from the less useful. To feed the poor is a good and noble and useful work, yet to feed their souls is nobler and more useful than to feed their bodies. Any rich man can feed the body, but only those who know can feed the soul. If you know, it is your duty to help others to know.

However wise you may be already, on this Path you have much to learn; so much that here also there must be discrimination, and you must think carefully what is worth learning. All knowledge is useful, and one day you will have all knowledge; but while you have only part, take care that it is the most useful part. God is Wisdom as well as Love; and the more wisdom you have the more you can manifest of Him. Study then, but study first that which will most help you to help others. Work patiently at your studies, not that men may think you wise, not even that you may have the happiness of being wise, but because only the wise man can be wisely helpful. However much you wish to help, if you are ignorant you may do more harm than good.

You must distinguish between truth and falsehood; you must learn to be true all through; in thought and word and deed.

In thought first; and that is not easy, for there are in the world many untrue thoughts, many foolish superstitions, and no one who is enslaved by them can make progress. Therefore you must not hold a thought just because many other people hold it, nor because it has been believed for centuries, nor because it is written in some book which men think sacred; you must think of the matter for yourself, and judge for yourself whether it is reasonable. Remember that though a thousand men agree upon a subject, if they know nothing about that subject their opinion is of no value. He who would walk upon the Path must learn to think for himself, for superstition is one of the greatest evils in the world, one of the fetters from which you must utterly free yourself.

Your thought about others must be true; you must not think of them what you do not know. Do not suppose that they are always thinking of you. If a man does something which you think will harm you, or says something which you think applies to you, do not think at once: ” He meant to injure me.” Most probably he never thought of you at all, for each soul has its own troubles and its thought turn chiefly around itself. If a man speak angrily to you, do not think: ” He hates me, he wishes to wound me.” Probably some one or something else has made him angry, and because he happens to meet you he turns his anger upon you. He is acting foolishly, for all anger is foolish, but you must not therefore think untruly of him.

When you become a pupil of the Master, you may always try the truth of your thought by laying it beside His. For the pupil is one with his Master, and he needs only to put back his thought into the Master’s thought to see at once whether it agrees. If it does not, it is wrong and he changes it instantly, for the Master’s thought is perfect, because He knows all. Those who are not yet accepted by Him cannot do quite this; but they may greatly help themselves by stopping often to think: “What would the Master think about this? What would the Master say or do under these circumstances?” For you must never do or say or think what you cannot imagine the Master as doing or saying or thinking.

You must be true in speech too—accurate and without exaggeration. Never attribute motives to another; only his Master knows his thoughts, and he may be acting from reasons which have never entered your mind. If you hear a story against any one, do not repeat it; it may not be true, and even if it is, it is kinder to say nothing. Think well before speaking, lest you should fall into inaccuracy.

Be true in action; never pretend to be other than you are, for all pretence is a hindrance to the pure light of truth, which should shine through you as sunlight shines through clear glass.

You must discriminate between the selfish and the unselfish. For selfishness has many forms, and when you think you have finally killed it in one of them, it arises in another as strongly as ever. But by degrees you will become so full of thought for the helping of others that there will be no room, no time, for any thought about yourself.

You must discriminate in yet another way. Learn to distinguish the God in everyone and everything, no matter how evil he or it may appear on the surface. You can help your brother through that which you have in common with him, and that is the Divine Life; learn how to arouse that in him, learn how to appeal to that in him; so shall you save your brother from wrong.

Chapter 02


There are many for whom the Qualification of Desirelessness is a difficult one, for they feel that they are their desires—that if their distinctive desires, their likings and dislikings, are taken away from them, there will be no self left. But these are only they who have not seen the Master; in the light of His holy Presence all desire dies, but the desire to be like Him. Yet before you have the happiness of meeting Him face to face, you may attain desirelessness if you will. Discrimination has already shown you that the things which most men desire, such as wealth and power, are not worth having; when this is really felt, not merely said, all desire for them ceases.

Thus far all is simple; it needs only that you should understand. But there are some who forsake the pursuit of earthly aims only in order to gain heaven, or to attain personal liberation from rebirth; into this error you must not fall. If you have forgotten self altogether, you cannot be thinking when that self should be set free, or what kind of heaven it shall have. Remember that all selfish desire binds, however high may be its object, and until you have got rid of it you are not wholly free to devote yourself to the work of the Master.

When all desires for self are gone, there may still be a desire to see the result of your work. If you help anybody, you want to see how much you have helped him; perhaps even you want him to see it too, and to be grateful. But this is still desire, and also want of trust. When you pour out your strength to help, there must be a result, whether you can see it or not; if you know the Law you know this must be so. So you must do right for the sake of the right, not in the hope of reward; you must work for the sake of the work, not in the hope of seeing the result; you must give yourself to the service of the world because you love it, and cannot help giving yourself to it.

Have no desire for psychic powers; they will come when the Master knows that it is best for you to have them. To force them too soon often brings in its train much trouble; often their possessor is misled by deceitful nature-spirits, or becomes conceited and thinks he cannot make a mistake; and in any case the time and strength that it takes to gain them might be spent in work for others. They will come in the course of development—they must come; and if the Master sees that it would be useful for you to have them sooner, He will tell you how to unfold them safely. Until then, you are better without them.

You must guard, too, against certain small desires which are common in daily life. Never wish to shine, or to appear clever; have no desire to speak. It is well to speak little; better still to say nothing, unless you are quite sure that what you wish to say is true, kind and helpful. Before speaking think carefully whether what you are going to say has those three qualities; if it has not, do not say it.

It is well to get used even now to thinking carefully before speaking; for when you reach Initiation you must watch every word, lest you should tell what must not be told. Much common talk is unnecessary and foolish; when it is gossip, it is wicked. So be accustomed to listen rather than to talk; do not offer opinions unless directly asked for them. One statement of the Qualifications gives them thus; to know, to dare, to will, and to be silent; and the last of the four is the hardest of them all.

Another common desire which you must sternly repress is the wish to meddle in other men’s business. What another man does or says or believes is no affair of yours, and you must learn to let him absolutely alone. He has full right to free thought and speech and action, so long as he does not interfere with any one else. You yourself claim the freedom to do what you think proper; you must allow the same freedom to him, and when he exercises it you have no right to talk about him.

If you think he is doing wrong, and you can contrive an opportunity of privately and very politely telling him why you think so, it is possible that you may convince him; but there are many cases in which even that would be an improper interference. On no account must you go and gossip to some third person about the matter, for that is an extremely wicked action.

If you see a case of cruelty to a child or an animal, it is your duty to interfere. If you see any one breaking the law of the country, you should inform the authorities. If you are placed in charge of another person in order to teach him, it may become your duty gently to tell him of his faults. Except in such cases, mind your own business, and learn the virtue of silence.

Chapter 03

Good Conduct

The Six points of Conduct which are specially required are given by the Master as:

1. Self-control as to the Mind.
2. Self-control in Action.
3. Tolerance.
4. Cheerfulness.
5. One-pointedness.
6. Confidence.

[I know some of these are often translated differently, as are the names of the Qualifications; but in all cases I am using the names which the Master Himself employed when explaining them to me.]

1. Self-control as to the Mind. – The Qualification of Desirelessness shows that the astral body must be controlled; this shows the same thing as to the mental body. It means control of temper, so that you may feel no anger or impatience; of the mind itself, so that the thought may always be calm and unruffled: and (through the mind) of the nerves so that they may be as little irritable as possible. This last is difficult, because when you try to prepare yourself for the Path, you cannot help making your body more sensitive, so that its nerves are easily disturbed by a sound or a shock, and feel any pressure acutely, but you must do your best.

The calm mind means also courage, so that you may face without fear the trials and difficulties of the Path; it means also steadiness, so that you may make light of the troubles which come into every one’s life, and avoid the incessant worry over little things in which many people spend most of their time. The Master teaches that it does not matter in the least what happens to a man from the outside; sorrows, troubles, sicknesses, losses—all these must be as nothing to him, and must not be allowed to affect the calmness of his mind. They are the result of past actions, and when they come you must bear them cheerfully, remembering that all evil is transitory, and that your duty is to remain always joyous and serene. They belong to your previous lives, not to this; you cannot alter them, so it is useless to trouble about them. Think rather of what you are doing now, which will make the events of your next life, for that you can alter.

Never allow yourself to feel sad or depressed. Depression is wrong, because it infects others and makes their lives harder, which you have no right to do. Therefore if ever it comes to you, throw it off at once.

In yet another way you must control your thought; you must not let it wander. Whatever you are doing, fix your thought upon it, that it may be perfectly done; do not let your mind be idle, but keep good thoughts always in the background of it, ready to come forward the moment it is free.

Use your thought-power every day for good purposes; be a force in the direction of evolution. Think each day of some one whom you know to be in sorrow, or suffering , or in need of help, and pour out loving thought upon him.

Hold back your mind from pride, for pride comes only from ignorance. The man who does not know thinks that he is great, that he has done this or that great thing; the wise man knows that only God is great; that all good work is done by God alone.

2. Self-control in Action. – If your thought is what it should be, you will have little trouble with your action. Yet remember that, to be useful to mankind, thought must result in action. There must be no laziness, but constant activity in good work. But it must be your own duty that you do—not another man’s, unless with his permission and by way of helping him. Leave every man to do his own work in his own way; be always ready to offer help where it is needed, but never interfere. For many people the most difficult thing in the world to learn is to mind their own business; but that is exactly what you must do.

Because you try to take up higher work, you must not forget your ordinary duties, for until they are done you are not free for other service. You should undertake no new worldly duties; but those which you have already taken upon you, you must perfectly fulfill all clear and reasonable duties which you yourself recognize, that is, not imaginary duties which others try to impose upon you. If you are to be His you must do ordinary work better than others, not worse; because you must do that also for His sake.

3. Tolerance. — You must feel perfect tolerance for all, and a hearty interest in the beliefs of those of another religion, just as much as in your own. For their religion is a path to the highest, just as yours is. And to help all, you must understand all.

But in order to gain this perfect tolerance, you must yourself first be free from bigotry and superstition. You must learn that no ceremonies are necessary; else you will think yourself somehow better than those who do not perform them. Yet you must not condemn others who still cling to ceremonies. Let them do as they will; only they must not interfere with you who know the truth—they must not try to force upon you that which you have outgrown. Make allowance for everything; be kindly towards everything.

Now that your eyes are opened, some of your old beliefs, your old ceremonies, may seem to you absurd; perhaps, indeed, they really are so. Yet though you can no longer take part in them, respect them for the sake of those good souls to whom they are still important. They have their place, they have their use; they are like those double lines which guided you as a child to write straight and evenly, until you learned to write far better and more freely without them. There was a time when you needed them; but now that time is past.

A great Teacher once wrote; “When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man I put away childish things.” Yet he who has forgotten his childhood and lost sympathy with the children is not the man who can teach them or help them. So look kindly, gently, tolerantly upon all; but upon all alike, Buddhist or Hindu, Jain or Jew, Christian or Muhammadan.

4. Cheerfulness. — You must bear your karma cheerfully, whatever it may be, taking it as an honor that suffering comes to you, because it shows the Lords of Karma think you worth helping. However hard it is, be thankful that it is no worse. Remember that you are of but little use to the Master until your evil karma is worked out and you are free. By offering yourself to Him, you have asked that your karma may be hurried , and so now in one or two lives you work through what otherwise might have been spread over a hundred. But in order to make the best out of it, you must bear it cheerfully, gladly.

Yet another point. You must give up all feeling of possession. Karma may take from you the things which you like the best—even the people whom you love most. Even then you must be cheerful—ready to part with anything and everything. Often the Master needs to pour out His strength upon others through His servant; He cannot do that if the servant yields to depression. So cheerfulness must be the rule.

5. One-Pointedness. — The one thing that you must set before you is to do the Master’s work. Whatever else may come in your way to do, that at least you must never forget. Yet nothing else can come in your way, for all helpful, unselfish work is the Master’s work, and you must do it for His sake. And you must give all your attention to each piece as you do it, so that it may be your very best. The same Teacher also wrote: “Whatsoever ye do, do it heartily, as to the Lord, and not unto men.” Think how you would do a piece of work if you knew that the Master was coming at once to look at it; just in that way you must do all your work. Those who know most will most know all that that verse means. And there is another like it, much older: “Whatsoever thy hand findeth to do, do it with thy might.”

One-pointedness means, too, that nothing shall ever turn you, even for a moment, from the Path upon which you have entered. No temptations, no worldly pleasures, no worldly affections even, must ever draw you aside. For you yourself must become one with the Path; it must be so much part of your nature that you follow it without needing to think of it, and cannot turn aside. You the Monad, have decided it; to break away from it would be to break away from yourself.

6. Confidence. — You must trust your Master; you must trust yourself. If you have seen the Master, you will trust Him to the uttermost, through many lives and deaths. If you have not yet seen Him, you must still try to realize Him and trust Him, because if you do not, even He cannot help you. Unless there is perfect trust, there cannot be the perfect flow of love and power.

You must trust yourself. You say you know yourself too well? If you feel so, you do not know yourself; you know only the weak outer husk, which has fallen often into the mire. But you –the real you –you are a spark of God’s own fire, and God, who is Almighty , is in you, and because of that there is nothing that you cannot do if you will. Say to yourself: “What man has done, man can do. I am a man, yet also God in man; I can do this thing, and I will.” For your will must be like tempered steel, if you would tread the Path.

Chapter 04


Of all the Qualifications, Love is the most important, for if it is strong enough in a man, it forces him to acquire all the rest, and all the rest without it would never be sufficient. Often it is translated as an intense desire for liberation from the round of births and deaths, and for union with God. But to put it in that way sounds selfish, and gives only part of the meaning. It is not so much desire as will, resolve, determination. To produce its result, this resolve must fill your whole nature, so as to leave no room for any other feeling. It is indeed the will to be one with God, not in order that you may escape from weariness and suffering, but in order that because of your deep love for Him you may act with Him and as He does. Because He is Love, you if you would become one with Him, must be filled with perfect unselfishness and love also.

In daily life this means two things; first, that you shall be careful to do no hurt to any living thing; second, that you shall always be watching for an opportunity to help.

First to do no hurt. Three sins there are which work more harm than all else in the world –gossip, cruelty, and superstition – because they are sins against love. Against these three the man who would fill his heart with the love of God must watch ceaselessly.

See what gossip does. It begins with evil thought, and that in itself is a crime. For in everyone and in everything there is good; in everyone and in everything there is evil. Either of these we can strengthen by thinking of it, and in this way we can help or hinder evolution; we can do the will of the Logos or we can resist Him. If you think of the evil in another, you are doing at the same time three wicked things;

1. You are filling your neighborhood with evil thought instead of with good thought, and so you are adding to the sorrow of the world.

2. If there is in that man the evil which you think, you are strengthening it and feeding it; and so you are making your brother worse instead of better. But generally the evil is not there, and you have only fancied it; and then your wicked thought tempts your brother to do wrong, for if he is not yet perfect you may make him that which you have thought him.

3. You fill your own mind with evil thoughts instead of good; and so you hinder your own growth, and make yourself, for those who can see, an ugly and painful object instead of a beautiful and lovable one.

Not content with having done all this harm to himself and to his victim, the gossip tries with all his might to make other men partners in his crime. Eagerly he tells his wicked tale to them, hoping that they will believe it; and then they join with him in pouring evil thought upon the poor sufferer. And this goes on day after day, and is done not by one man but by thousands. Do you begin to see how base, how terrible a sin this is? You must avoid it altogether. Never speak ill of any one; refuse to listen when any one else speaks ill of another, but gently say: “Perhaps this is not true, and even if it is, it is kinder not to speak of it.”

Then as to cruelty. This is of two kinds, intentional and unintentional. Intentional cruelty is purposely to give pain to another living being; and that is the greatest of all sins – the work of a devil rather than a man. You would say that no man could do such a thing; but men have done it often, and are daily doing it now. The inquisitors did it, many religious people did it in the name of their religion. Vivisectors do it; many schoolmasters do it habitually. All these people try to excuse their brutality by saying that is the custom; but a crime does not cease to be a crime because many commit it. Karma takes no account of custom; and the karma of cruelty is the most terrible of all. In India at least there can be no excuse for such customs, for the duty of harmlessness is well-known to all. The fate of the cruel must fall also upon all who go out intentionally to kill God?s creatures, and call it “sport.”

Such things as these you would not do, I know; and for the sake of the love of God, when opportunity offers, you will speak clearly against them. But there is a cruelty in speech as well as in act; and a man who says a word with the intention to wound another is guilty of this crime. That, too, you would not do; but sometimes a careless word does as much harm as a malicious one. So you must be on your guard against unintentional cruelty.

It comes usually from thoughtlessness. A man is so filled with greed and avarice that he never even thinks of the suffering which he causes to others by paying too little, or by half-starving his wife and children. Another thinks only of his own lust, and cares little how many souls and bodies he ruins in satisfying it. Just to save himself a few minutes? trouble, a man does not pay his workmen on the proper day, thinking nothing of the difficulties he brings upon them. So much suffering is caused just by carelessness-by forgetting to think how an action will affect others. But karma never forgets, and it takes no account of the fact that men forget. If you wish to enter the Path, you must think of the consequences of what you do, less you should be guilty of thoughtless cruelty.

Superstition is another mighty evil, and has caused much terrible cruelty. The man who is a slave to it despises others who are wiser, tries to force them to do as he does. Think of the awful slaughter produced by the superstition that animals should be sacrificed, and by the still more cruel superstition that man needs flesh for food. Think of the treatment which superstition has meted out to the depressed classes in our beloved India, and see in that how this evil quality can breed heartless cruelty even among those who know the duty of the brotherhood. Many crimes have men committed in the name of the God of Love, moved by this nightmare of superstition; be very careful therefore that no slightest trace of it remains in you.

These three great crimes you must avoid, for they are fatal to all progress, because they sin against love. But not only must you thus refrain from evil; you must be active in doing good. You must be so filled with the intense desire of service that you are ever on the watch to render it all around you—not to man alone, but even to animals and plants. You must render it in small things every day, that the habit may be formed so that you may not miss the rare opportunity when the great thing offers itself to be done. For if you yearn to be one with God, it is not for your own sake; it is that you may be a channel through which His love may flow to reach your fellow men.

He who is on the Path exists not for himself, but for others; he has forgotten himself, in order that he may serve them. He is as a pen in the hand of God, through which His thought may flow, and find for itself an expression down here, which without a pen it could not have. Yet at the same time he is also a living plume of fire, raying out upon the world the Divine Love which fills his heart.

The wisdom which enables you to help, the will which directs the wisdom, the love which inspires the will—these are your qualifications. Will Wisdom and Love are the three aspects of the Logos; and you who wish to enroll yourselves to serve Him, must show forth these aspects in the world.

Waiting the word of the Master,

Watching the hidden light;


Listening to catch His orders

In the very midst of the fight;


Seeing His slightest signal

Across the heads of the throng;


Hearing His faintest whisper

Above the earth’s loudest song.




The Bible was written for and about the Jewish race, nationality, and religion.  Abraham was the father of the Hebrews (through Isaac) and of the Arabs (through Ishmael).  He was a tribal leader from Mesopotamia.  Abraham arrived in the land of Canaan about the year 2000 B.C.  One can therefore count the Jewish nation as being over 4000 years old.  At this time his descendants forsook the life of wandering herdsmen and became city dwellers.  They began to write and record the retold story of Abraham's covenant with God and God's promises to him.  The first 5 books of the old testament are believed to have been written during the time of Moses with the connection between the writings and Jewish Law being inextricable.


The Jewish nation was frequently at war doing battle with their neighbors and brothers of Ishmael.  There are at least 127 references to battle and battles in their writings and 61 references to war and wars.  God is seen as ordering all sorts of vengeance, slaying, genocide and brutality against their enemies and breakers of their law.  Examples are:

Ps.149:6-7 and Ex. 32:27-29 and Lev. 24:11-16 and Nu. 31:1-18 (which includes killing women and children and saving virgins for the men of the army) and Dt. 2:31-35 (again genocide of the enemy) and Jos. 6:20-21 (again genocide) and Jdg. 4:28-30 and 1Sa. 11:7-11 and 2 Sa. 23:8-39 and so it goes in nearly every book of the old testament with many many wars, genocide and brutality such as in Jdg. 19:22-29.  There is simply so much that there is no need to chronicle every event.


Even Jesus in the new testament was put on earth for the Jewish nation, race, and religion.  His disciples took the message to the Gentiles after the Jews rejected it but Jesus Himself replied to a Greek woman from Syrophoenicia when she begged him to cast the demon from her daughter, "Let the children first be fed, for it is not right to take the children's bread and throw it to the dogs." (Mk. 7:27-30)  This same story is written in Mt. 15:21-28 saying in verse 24, "I was sent only to the lost sheep of the house of Israel."




Saint Paul, also called Saul in Hebrew (Acts 13:9) was a leader of the early Christian movement and was instrumental in its spread throughout the Greco-Roman world.  He was born in Tarsus of Cilicia in Anatolia probably between AD1 and AD10.  He was born a Jew and trained to be a Pharisee, that is, a learned and strict observer of religious Law.  The New Testament records how he actively tried to suppress the early Christian movement through persecution (Acts 8:1-4 & Gal. 1:13-14) until he was converted to Christianity by a visionary encounter with the risen Jesus while on the road to Damascus about AD 36.


In his letter to the churches of Galatia in Asia Minor, Paul addresses the central issue of early Christianity: must a Gentile first become a Jew before he converts to the new faith?  "A man is not justified by works of the law but by the faith of Jesus Christ." (Gal. 2:16)  Paul appeals to scripture to show that faith has always taken precedence over Mosaic law. (Gal. 3 & 4).  Despite it's brevity, Galatians is among the most important of Paul's Epistles, often called the Magna Charta of Christian Liberty.  In Gal. 4: 22 - 24 he calls the story of Abraham an allegory and continues on to explain the allegory in verses 24 - 31.(King James Version)  In the Revised Standard Version it is also called an allegory.  This from a major student of Jewish history and law in the days of Jesus.


The new Webster's Dictionary defines allegory as: A figurative discourse, in which the principal subject is depicted by another subject resembling it in its properties and circumstances; a symbolic representation; a narrative in which abstract ideas are personified; a sustained metaphor.  Metaphor is defined as:  A figure of speech in which a term or phrase is applied to something to which it is not literally applicable, in order to suggest a resemblance.  Synonyms are story, legend, fable, myth, parable and tale.  Jesus, himself a man learned in the laws and history of the Jewish religion, often used parables to illustrate concepts and abstractions.


If  Abraham is an allegory, how can his ancestors be real.  All of Genesis up to Abraham must also be allegory as has been claimed by metaphysicians for years.  And if Abraham is an allegory how can his descendents be real.  Isaac and Ishmeal make much more sense as allegories than as reality.  And the story of Jacob and Joseph and the Egyptians becomes more acceptable.  The tribes are real with a legend as to how they came to be.  Many of the characters between Adam and Joseph are assigned character and moral traits which define most of the traits established in the human race.  The wars and fights then described become internal conflicts described as "the evil imaginings of men's hearts" in the story of Noah at the time of God's covenant.  So much of it is unacceptable as reality if it is ascribed to a loving God's world but becomes totally acceptable as a description of inner conflicts we have between the spirit and the material man of the Mosaic (Karmic) Law.



So Judeo-Christian religion is based on an allegory of the world and Israel's creation and beginnings.  A group of legends written by and for a people who have been at war with their neighbors for over 4,000 years.  Culminated in a savior who came only for the Jews.  GOD IS BIGGER THAN THAT. 





At Christmas time there is much talk about Christian Nations.  If Christian means being founded on the principles of Jesus, there is no such thing as a Christian Nation.  In fact, if that is the definition of being Christian, most who identify themselves as Christian are not.  Either Jesus is who He said He was or He is a fake.  Either He meant what He said or He didn’t.  If He didn’t mean what He said He is also a fake.  He taught, “Judge not, that you are not judged”;  “Love your enemies, bless them that curse you and do good to them that hate you and pray for them that despitefully use you”;  “Every one who is angry with his brother shall be in danger of the judgment”;  “Love your enemies, and pray for them that persecute you”;  “To the extent that you gave assistance one of these brothers of Mine, even the least of them, you did it to Me”.  If when we do good to the least of these His brethren, we do it unto Him then it must also be that when we do not, we disrespect Him and can no longer be called Christian.





Creation consists of everything – everywhere.


As the Trinity, God created nothing.  IT is everything there is.  Without IT there is nothing.  To love and respect God one must love and respect everything.  Like an eyedropper filled with the ocean has all of the elements of the ocean, each of God’s Creation has all of the elements of God.  It lacks only the power of IT.


Heaven and Hell are not places, they are conditions of the Soul: Conditions that are established by the Soul through men’s evil imaginings, and the clamoring of the world.


God offers ITself at the foundation of my spirit.  I comprehend that IT not only bestows ITself to me but is present in all of ITs creation’s being and every action of ITs creation whether pleasing or not.  I take no less delight in ITs presence when IT is lovely than when IT is repulsive.  Through this understanding I find myself provided with more compassion, wisdom, sense of equality and forgiveness.




Ecclesiastes 1

 1 The words of the Preacher, the son of David, king in Jerusalem.

 2 Vanity of vanities, saith the Preacher; vanity of vanities, all is vanity.

 3 What profit hath man of all his labor wherein he laboreth under the sun?

 4 One generation goeth, and another generation cometh; but the earth abideth for ever.

 5 The sun also ariseth, and the sun goeth down, and hasteth to its place where it ariseth.

 6 The wind goeth toward the south, and turneth about unto the north; it turneth about continually in its course, and the wind returneth again to its circuits.

 7 All the rivers run into the sea, yet the sea is not full; unto the place whither the rivers go, thither they go again.

 8 All things are full of weariness; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.

 9 That which hath been is that which shall be; and that which hath been done is that which shall be done: and there is no new thing under the sun.

 10 Is there a thing whereof it may be said, See, this is new? it hath been long ago, in the ages which were before us.

 11 There is no remembrance of the former generations ; neither shall there be any remembrance of the latter generations that are to come, among those that shall come after.

 12 I the Preacher was king over Israel in Jerusalem.

 13 And I applied my heart to seek and to search out by wisdom concerning all that is done under heaven: it is a sore travail that God hath given to the sons of men to be exercised therewith.

 14 I have seen all the works that are done under the sun; and, behold, all is vanity and a striving after wind.

 15 That which is crooked cannot be made straight; and that which is wanting cannot be numbered.

 16 I communed with mine own hear, saying, Lo, I have gotten me great wisdom above all that were before me in Jerusalem; yea, my heart hath had great experience of wisdom and knowledge.

 17 And I applied my heart to know wisdom, and to know madness and folly: I perceived that this also was a striving after wind.

 18 For in much wisdom is much grief; and he that increaseth knowledge increaseth sorrow.



Epictetus: Enchiridion - a manual for living (free)

1.      The things in our control are by nature free, unrestrained, unhindered; but those not in our control are weak, slavish, restrained, belonging to others.


2.      Remember, then, that if you suppose that things which are slavish by nature are also free, and that what belongs to others is your own, then you will be hindered. You will lament, you will be disturbed, and you will find fault both with gods and men.  But if you suppose that only to be your own which is your own, and what belongs to others such as it really is, then no one will ever compel you or restrain you. Further, you will find fault with no one or accuse no one. You will do nothing against your will. No one will hurt you, you will have no enemies, and you not be harmed.


3.      Whoever, then, would be free, let him wish nothing, let him decline nothing, which depends on others else he must necessarily be a slave.


4.     But, for your part, don't wish to be a general, or a senator, or a consul, but to be free; and the only way to this is a contempt of things not in our own control.



Here is a quote by Lily Tomlin:

“Forgiveness means giving up all hope for a better past.”




I am here to help people.  It is necessary that I understand that each person has their own demons to do battle with: Fear, Apprehension, Insecurity, and Resentment.  To help them we must stand with them and aid them in discovering the answers to their inner strife of that moment, with Love.




I’ve always been a person with solutions so God put me in touch with people who had unsolvable problems.

So if I can’t provide solutions what can I give them?  GOD’S LOVE!  I MUST REMEMBER, GOD IS LIFE, LOVE, AND LIGHT.

I get dependable inspirations early in the morning before I am overcome with worldly clamors.  These inspirations are the gifts God gives me to replace the HORRIFIC DELUSIONS my alcoholism can awaken me with.


Chosenness in the Bible

According to the traditional Jewish interpretation of the Bible, Israel's character as the chosen people is unconditional as it says in Deuteronomy 14:2, "For you are a holy people to YHWH your God, and God has chosen you to be his treasured people from all the nations that are on the face of the earth."

Although the Torah also says, "Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure unto me above all people" (Exodus 19:5), God promises that He will never exchange His people with any other. "And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you." (Genesis 17:7).

Other Torah verses about chosenness, "For all the earth is mine: and you shall be unto me a kingdom of priests, and a holy nation" (Exodus 19:6). "The Lord did not set his love upon you, nor choose you, because you were more in number than any people; for you were the fewest of all people; but because the Lord loved you, and because he would keep the oath which he had sworn unto your ancestors." (Deuteronomy 7:7-8).

The obligation imposed upon the Israelites is emphasized by the prophet Amos (3:2): "You only have I singled out of all the families of the earth: therefore will I visit upon you all your iniquities."



My own philosophy is that the only way you can achieve total simplicity is by doing nothing, which I am becoming adept at doing.


Our niece recently visted and told this account of one of her colleagues who is about to retire. She said one day he was slumped at his desk with his head in hands and moaned ,  "I'm about to retire after a lifetime of scratching and clawing my way to the lower middle." 





In Matthew 7:1-5 we find this warning, "judge not, lest ye be judged"

Moving on, Galations 5:1 says we have freedom in Christ.  If you examine the context, you’ll find that the word "freedom" or "liberty" in some translations refers to the right of privacy that every believer has that allows him to pursue a relationship with God free of any interference, or constraints that others might try to put on him.   In II Thessalonians 3:11 Paul warns against being "disorderly".  The word (ataktos) is a military term meaning out of rank, and is used here to signify those who were unruly or disobedient.  And how were they disobedient?  The last part of the verse spells it out; they were busybodies (periergazomai), those who meddled in the affairs of others, instead of minding their own business as they had been taught was the proper thing to do.

Paul mentions busybodies again in I Timothy 5:13.  Here you find one of his lists in which the first item leads to the second, which leads to the third, and so on.  In this verse he warns against idlers, tattlers and busybodies.

John 8:1-11, then you know that it is the account of the woman brought to Jesus after she was caught in the act of adultery.  Without going through a verse-by-verse explanation, let me just tell you the principle taught here is neutrality.  In regards to the woman and what she had done, Jesus was neutral.  He neither judged nor excused what she had done, evidenced by His statement "neither do I condemn you, go and sin no more".

The influence of institutional religion has provided us with its so-called "spiritual authority" (a manipulative ploy), the "wisdom of the church" (nothing more than the intellectualism, nonsense, and traditional thoughts of men which, in reality, disregard the teachings of Christ as explained by Paul in Colossians 2:8), and the phony religious ideals that give everyone the "Christian" responsibility to be moral policemen to those around them.  And all these things have taught us to either yield to the interference of others perceived to be above us or they taught us to violate the rights of those perceived to be equal to or below us (a good way to lose your head in religion is to try to interfere in the affairs of someone perceived to be above you).

The only change God will recognize is that which comes as a result of our submission and obedience to Him.  Our own efforts to reform ourselves or allow others to reform us are not acceptable to Him.

Why should we respect other’s rights to privacy?  It is because God is both the source and the agent for change.  Regardless of whether it is our wrong religious training, our own silly self-righteousness and deceitful perceptions of spiritual superiority or our genuine good intentions, any change that comes from our interference in the lives of others is merely the result of human effort and is worthless in the eyes of the God Who has established a plan in which He and He alone is able to affect real change.  Our efforts to reform ourselves and others will never be equal to nor will they ever be an acceptable substitute for God’s covenant plan of redemption, a plan that absolutely requires the individual, personal participation of both man and God for its fulfillment.



Here are the books of the Bible along with the name of who is most assumed by Biblical scholars to be the author, along with the approximate date of authorship:

Genesis, Exodus, Leviticus, Numbers, Deuteronomy = Moses - 1400 B.C.

Joshua = Joshua - 1350 B.C.

Judges, Ruth, 1 Samuel, 2 Samuel = Samuel / Nathan / Gad - 1000 - 900 B.C.

1 Kings, 2 Kings = Jeremiah - 600 B.C.

1 Chronicles, 2 Chronicles, Ezra, Nehemiah = Ezra - 450 B.C.

Esther = Mordecai - 400 B.C.

Job = Moses - 1400 B.C.

Psalms = several different authors, mostly David - 1000 - 400 B.C.

Proverbs, Ecclesiastes, Song of Solomon = Solomon - 900 B.C.

Isaiah = Isaiah - 700 B.C.

Jeremiah, Lamentations = Jeremiah - 600 B.C.

Ezekiel = Ezekiel - 550 B.C.

Daniel = Daniel - 550 B.C.

Hosea = Hosea - 750 B.C.

Joel = Joel - 850 B.C.

Amos = Amos - 750 B.C.

Obadiah = Obadiah - 600 B.C.

Jonah = Jonah - 700 B.C.

Micah = Micah - 700 B.C.

Nahum = Nahum - 650 B.C.

Habakkuk = Habakkuk - 600 B.C.

Zephaniah = Zephaniah - 650 B.C.

Haggai = Haggai - 520 B.C.

Zechariah = Zechariah - 500 B.C.

Malachi = Malachi - 430 B.C.

Matthew = Matthew - 55 A.D.

Mark = John Mark - 50 A.D.

Luke = Luke - 60 A.D.

John = John - 90 A.D.

Acts = Luke - 65 A.D.

Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon = Paul - 50-70 A.D.

Hebrews = unknown, best guesses are Paul, Luke, Barnabas, or Apollos - 65 A.D.

James = James - 45 A.D.

1 Peter, 2 Peter = Peter - 60 A.D.

1 John, 2 John, 3 John = John - 90 A.D.

Jude = Jude - 60 A.D.

Revelation = John - 90 A.D.



It is important for all to understand;

The earth is a Living Soul;

A part of the Living Universe

That can only be healed as a whole.







New to Theosophy? What is Theosophy?

The following quotations will deepen one's understanding of what Theosophy is all about.

"Theosophy is that ocean of knowledge which spreads from shore to shore of the evolution of sentient beings; unfathomable in its deepest parts, it gives the greatest minds their fullest scope, yet, shallow enough at its shores, it will not overwhelm the understanding of a child." - from The Ocean of Theosophy, by William Q. Judge, 1893

"Theosophy is the shoreless ocean of universal truth, love, and wisdom, reflecting its radiance on the earth... Theosophy is divine nature, visible and invisible... Theosophy is the fixed eternal sun... Theosophy is the quintessence of duty." - from The Key to Theosophy, by H. P. Blavatsky, 1889

"Theosophy, in its abstract meaning, is Divine Wisdom, or the aggregate of the knowledge and wisdom that underlie the Universe - the homogeneity of eternal GOOD; and in its concrete sense it is the sum total of the same as allotted to man by nature, on this earth, and no more." - from The Key to Theosophy, by H. P. Blavatsky, 1889

"Theosophia: Wisdom-religion, or 'Divine Wisdom'. The substratum and basis of all the world-religions and philosophies, taught and practised since man became a thinking being. In its practical bearing, Theosophy is purely divine ethics." - from The Theosophical Glossary, by H. P. Blavatsky, 1892

"To fully define Theosophy we must consider it under all its aspects. The interior world has not been hidden from all by impenetrable darkness. By that higher intuition acquired by Theosophia, or God-knowledge, which carried the mind from the world of form into that of formless spirit, man has been sometimes enabled in every age and every country to perceive things in the interior or invisible world." - from "What Is Theosophy?", by H. P. Blavatsky, 1879

"Once that a student abandons the old and trodden highway of routine, and enters upon the solitary path of independent thought-Godward-he is a Theosophist; an original thinker, a seeker after the eternal truth with 'an inspiration of his own' to solve the universal problems. With every man that is earnestly searching in his own way after a knowledge of the Divine Principle, of man's relations to it, and nature's manifestations of it, Theosophy is allied." - from "What Are The Theosophists?", by H. P. Blavatsky, 1879

"Theosophy believes in no miracle, whether divine or devilish; recognizes nothing as supernatural; believes only in facts and Science; studies the laws of Nature, both Occult and patent; and gives attention particularly to the former." - from "Occult Phenomenon", by H. P. Blavatsky, 1880

"A true Theosophist must put in practice the loftiest moral ideal, must strive to realize his unity with the whole of humanity, and work ceaselessly for others." - from The Key to Theosophy, by H. P. Blavatsky, 1889

"We assert that the divine spark in man being one and identical in its essence with the Universal Spirit, our "spiritual Self" is practically omniscient, but that it cannot manifest its knowledge owing to the impediments of matter." - from The Key to Theosophy, by H. P. Blavatsky, 1889

"THEOSOPHY... has existed eternally throughout the endless cycles upon cycles of the Past, so it will ever exist throughout the infinitudes of the Future, because Theosophy is synonymous with EVERLASTING TRUTH." - from The Key to Theosophy, by H. P. Blavatsky, 1889

Three chief objects:
1. Brotherhood of man, without distinction of race, colour, religion, or social position
2. The serious study of the ancient world-religions for purposes of comparison and the selection therefrom of universal ethics
3. The study and development of the latent divine powers in man
- from The Key to Theosophy, by H. P. Blavatsky, 1889

"Theosophy is wisdom about God... and wisdom about nature. Embracing both the scientific and the religious, Theosophy is a scientific religion and a religious science." - from The Ocean of Theosophy, by William Q. Judge, 1893

"Theosophy is not a belief or dogma formulated or invented by man, but is a knowledge of the laws which govern the evolution of the physical, astral, psychical, and intellectual constituents of nature and of man." - from The Ocean of Theosophy, by William Q. Judge, 1893

"The teachings of Theosophy deal chiefly with our earth, although its purview extends to all the worlds, since no part of the manifested universe is outside the single body of laws which operate upon us" - from The Ocean of Theosophy, by William Q. Judge, 1893

"Religious doctrine gives a theory which conflicts with reason and fact, while science can give for the facts no reason which is in any way noble or elevating. Theosophy alone, inclusive of all systems and every experience, gives the key, the plan, the doctrine, the truth." - from The Ocean of Theosophy, by William Q. Judge, 1893

"Theosophy asks every one to reflect whether to give way to the animal below or look up to and be governed by the God within." - from The Ocean of Theosophy, by William Q. Judge, 1893

"Theosophy applies to the self - the thinker - the same laws which are seen everywhere in operation throughout nature... all varieties of the great law that effects follow causes and no effect is without a cause." - from The Ocean of Theosophy, by William Q. Judge, 1893

"Theosophy views the Universe as an intelligent whole, hence every motion in the Universe is an action of that whole leading to results, which themselves become causes for further results." - from The Ocean of Theosophy, by William Q. Judge, 1893

"The strength of Theosophy lies in the fact that it is not to be defined. It is the wisdom of the gods, or of nature. This means, that evolution, slowly progressing will bring out new truths and new aspects of old truths, thus absolutely preventing any dogmas or 'unequivocal definitions.' Were we to make and declare a definition of Theosophy it would be only the words of those who participated in drawing it up, and not acceptable to all. And were it possible that all would accept, then would be sounded the doom of the movement. Hence the reply to the question, "What is the criterion of Theosophy?" is that it is found in each man's perception of the Truth; therefore there is no single criterion. Inasmuch as Theosophy is the whole body of truth about man and nature, either known now or hereafter to be discovered, it has the 'power of growth, progress and advancement,' since every new truth makes it clearer." - from Forum Answers, by William Q. Judge, 1896

"Behold, O happy Pilgrim! The portal that faceth thee is high and wide, seems easy of access. The road that leads therethrough is straight and smooth and green. 'Tis like a sunny glade in the dark forest depths... There, nightingales of hope and birds of radiant plumage sing perched in green bowers, chanting success to fearless Pilgrims..." ." - from The Voice of the Silence, by H. P. Blavatsky, 1889

"Before the soul can comprehend and may remember, she must unto the Silent Speaker be united just as the form to which the clay is modelled, is first united with the potter's mind. For then the soul will hear, and will remember. And then to the inner ear will speak-- THE VOICE OF THE SILENCE." - from The Voice of the Silence, by H. P. Blavatsky, 1889

"Let thy Soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. Let not the fierce Sun dry one tear of pain before thyself hast wiped it from the sufferer's eye. But let each burning human tear drop on thy heart and there remain, nor ever brush it off, until the pain that caused it is removed. These tears, O thou of heart most merciful, these are the streams that irrigate the fields of charity immortal." - from The Voice of the Silence, by H. P. Blavatsky, 1889

"The seeds of Wisdom cannot sprout and grow in airless space. To live and reap experience the mind needs breadth and depth and points to draw it towards the Diamond Soul." - from The Voice of the Silence, by H. P. Blavatsky, 1889

"Dogma? Faith? These are the right and left pillars of every soul crushing Theology. Theosophists have no dogmas, exact no blind faith. Theosophists are ever ready to abandon every idea that is proved erroneous upon strictly logical deductions. Realizing, as they do, the boundlessness of the absolute truth, Theosophists repudiate all claim to infallibility. The most cherished preconceptions, the most 'pious hope,' the strongest 'master passion,' they sweep aside like dust from their path, when their error is pointed out." - from "A Society Without Dogma", by H. P. Blavatsky, 1877


Purity of Speech 

"A man who has the habit of abusive language will never mature in character as long as he lives"
-Sirach 23:15


"Filthy talk makes us feel comfortable with filthy action. But the one who knows how to control the tongue is prepared to resist the attacks of lust."
-St. Clement of Alexandria


"Never talk of impure things or events, not even to deplore them. Look, it's a subject that sticks more than tar. Change the conversation, or if that's not possible, continue, but speaking of the need and beauty of holy purity--a virtue of the men who know what their souls are worth."
-St. Josemaria Escriva


The man of impure speech is a "person whose lips are but an opening and a supply pipe which hell uses to vomit its impurities upon the earth."
-St. John Vianney


"That conversation . . . was as dirty as a sewer! It is not enough for you to take no part in it. You must show your repugnance to it strongly!"
-St. Josemaria Escriva


Purity of Mind

"In the realm of evil thoughts none induces to sin as much as do thoughts that concern the pleasure of the flesh."
-St. Thomas Aquinas


"In temptations against chastity, the spiritual masters advise us, not so much to contend with the bad thought, as to turn the mind to some spiritual, or, at least, indifferent object. It is useful to combat other bad thoughts face to face, but not thoughts of impurity."
-Sr. Alphonsus Liguori


Purity of speech, of the mind, of the senses, and of a compassionate heart are needed by one who desires to rise to the divine platform. – Chanakya





“Will you not study to be content with that which has been given to you?"


“- - - I will then die. How? Like a man who gives up what belongs to another.



“But the rational and the irrational appear such in a different way to different persons, just as the good and the bad, the profitable and the unprofitable. - - - .  But in order to determine the rational and the irrational, we use not only the estimate of external things, but we consider also what is appropriate to each person. For to one man it is consistent with reason to hold a chamber pot for another, and to look to this only, that if he does not hold it, he will receive stripes, and he will not receive his food: but if he shall hold the pot, he will not suffer anything hard or disagreeable. But to another man not only does the holding of a chamber pot appear intolerable for himself, but intolerable also for him to allow another to do this office for him. If, then, you ask me whether you should hold the chamber pot or not, I shall say to you that the receiving of food is worth more than the not receiving of it, and the being scourged is a greater indignity than not being scourged; so that if you measure your interests by these things, go and hold the chamber pot.  "But this," you say, "would not be worthy of me." Well, then, it is you who must introduce this consideration into the inquiry, not I; for it is you who know yourself, how much you are worth to yourself, and at what price you sell yourself; for men sell themselves at various prices.



“ - - - these two things are mingled in the generation of man, body in common with the animals, and reason and intelligence in common with the gods, many incline to this kinship, which is miserable and mortal; and some few to that which is divine and happy.



For it is always true that to whatever point the perfecting of anything leads us, progress is an approach toward this point.  What is the product of virtue? Tranquility.  virtue produces one thing. and we declare that approaching near to it is another thing, namely, progress or improvement. 


He who desires or avoids the things which are not in his power can neither be faithful nor free. 

For what else is tragedy than the perturbations of men who value externals exhibited in this kind of poetry? But if a man must learn by fiction that no external things which are independent of the will concern us, for this part I should like this fiction, by the aid of which I should live happily and undisturbed. But you must consider for yourselves what you wish.



Roman Catholicism: There are about 1.3 billion Roman Catholics in the world.

Does the Church teach that the unnatural or artificial means of birth control are immoral and blameworthy?  Yes. In Humanae Vitae, the first-named form of illicit or unnatural method of birth control is abortion. Then, "equally to be excluded, as the teaching authority of the Church has frequently declared, is direct sterilization, whether perpetual or temporary whether of the man or woman" (Humanae Vitae, 14).This condemns tubal ligations, vasectomies, and the Pill.


Muslim:  There are over 1.57 billion of people that are Muslims all over the world.  In general, most forms of contraception and birth control are forbidden.  Any sort of permanent birth control that is not for medical reasons is forbidden. So any medical procedure that leads to complete sterilization and is not medically required, is not allowed. This goes against the teachings of our Prophet Muhammad and if not done for medical reasons, is usually done for vain, selfish or impractical purpose.


Mormon:  As of January 2011, there are over 14.1 million baptized members of The Church of Jesus Christ of Latter-day Saints The First Presidency has declared, "We seriously deplore the fact that members of the Church would voluntarily take measures to render themselves incapable of further procreation.  Children are a heritage from the Lord, and those who refuse the responsibility of bringing them into the world and caring for them are usually prompted by selfish motives, and the result is that they suffer the penalty of selfishness throughout eternity. There is no excuse for members of our Church adopting the custom of the world.


Judaism:  There are 13.3 million practicing Jews in the World.  Contraceptive methods such as coitus interruptus, condoms and vasectomy, that destroy or block the passage of seed, are forbidden by most orthodox rabbinic authorities. The use of condoms, however, may be acceptable if it is protecting against the spread of an incurable sexually transmitted disease.






Men create religions to establish a method of control over others.  Spirituality is simply the discipline of the Universe.

                                                               an inspiration of James Huetson 4-1-2012



Some say you have the right

To kill the unborn,

Others say they have the right

To kill the unborn’s killer.

More believe they have the right

To kill on the basis of race

Or of sexual orientation.

Most of all there are those

Who demand the right?

To speak their mind

But vilify others who don’t agree.

We reserve the right

To bomb the countries

Based on unfounded suspicion.

Killing guilty and innocent alike.

But hang and kill others for

Participating in similar murders.

As far as having rights,

Yours end where my nose begins.

So back off before I do

Some killing of my own.


James Huetson 2-24-2012



Rights and Blessings


We come into this world naked, hungry, and bawling, then some place along the way we decide we have rights.  God gave us no rights, only Blessings.  The people who believe they can earn salvation always amaze me.  Imagine yourself in the woods with nothing to use to save yourself that wasn't provided by another human being.  If that was the case our over-population problem would be immediately resolved.  Brains are a body part and don't get to heaven. 

James Huetson





A Catholic Nun gave me this once, "Abram was out in the field working one day when God came to him and said, 'Abram, I want you to go to a new land.'  Abram answered and said, ' O.K. God where am I going?'  God replied, ' I'll tell you when you get there."


I got this from Dr. Bob and the Good Old Timers on page 222.  It was a plaque that Dr. Bob had on his desk about humility.

“I must trust to the end.  I must be ready to go on trusting to the last hour.  I must know even when I cannot see - - - - I must be ready, like Abraham, to go to the very last moment, before seeing God's deliverance.  This final test must come to all who walk by faith.  RELY ON GOD ALONE!  Look to no other arm, look for no other help.  Trust in the spirit forces of the unseen not in those you see.  TRUST AND FEAR NOT.”




The Divine Presence is also known as the I Am Presence, the Higher Presence, the monad, the soul's soul, the Christ Self, the God or Goddess Self, or the Buddha within, among other names. It is the part of us that exists in the realms of Spirit, the part that is closest to the Divine.


There is much 'baggage' around some of these phrases, so to fully know this part of ourselves one must see through to the essence of this Light, no matter what it is called. We have chosen to call it the Divine Presence, and the Light that emanates through it the Christ Light, which brings us Christ Consciousness, also called Enlightenment.


The Divine Presence creates only perfection, and if we call it consistently and earnestly into our lives, we gradually give up the discord and struggle and find that it is replaced by harmony and perfection. All energies that we have miscreated will gradually transform into pure Light. This is the giving up of our lower will in surrender to the Higher Will, the Will of God/Goddess, the Will of Divine Presence. Only then can this Presence truly create for us our perfect lives.


Our Separation from God Is Purely Functional

God has endowed man with His own power, with His own soul. He has formed him from His own substance and being. His consciousness is omnipresent; everything exists in it and without it nothing exists.


An iceberg is drifting in the vast ocean. As long as it remains an iceberg, it is distinct from the ocean from which it is born, and by which it is supported and sustained. It places itself in contrast to the ocean and other icebergs. Its condition is limited and transitory, while the ocean is timeless, unconditioned, boundless.


As long as the iceberg identifies itself with this present state it cannot realise its oneness with the sea. It cannot comprehend that in its identity with the entireness of the ocean it is the preserver of millions of lives, that all icebergs are its own products, that it is of infinite expanse and its majesty is timeless, that nothing can dry it up, nothing can resist it, that its joy is without limits, its power inexhaustible.


The same is the case with the human being. Man is like an iceberg. As long as his inner consciousness dwells in the human existence, and is not touched by divine grace, not freed by the fire and force of divine wisdom, it is exceedingly difficult for him to understand the fact that he has dynamic relationships with the infinite Divinity, that there is an identity between his inner being and God, that the divine presence within him is identical with God Himself, and that, when God sustains the whole creation, it means that this divine presence within himself is the preserver of all creation.


How long does it take for the iceberg to overcome its limitations and merge with the vast ocean? It can do so within minutes. Within minutes the iceberg that is the ego can, through spiritual exercises and meditations, dissolve its limitations and unite with the infinitude and splendor of the divine Consciousness.


All that is valuable and wonderful in life on earth is directly related with the divine presence in the heart of the human being: the beauty of the flowers, the intelligence of the human mind, the light of the sun, the cool rays of the moon, the genius of human mind operative in great artists and scientists, the expression of love and goodness.


The whole problem of human life consists in its limitations. But these limitations are purely functional, without reality. They exist only as long as the human individual refuses to grow in realisation and love. Through persistence and ceaseless self-discipline man attains a state that enables his rapid spiritual progress and divine realisation.


The desire for God-experience is a gift of the divine presence in man. It is something that can never be suppressed. It is a constitutional necessity for us. We are made from God's own being, and a dynamic experience of the Divine can alone be the solution to the problem of our human existence.

There are many methods to attain this experience. Some make an effort to develop devotion, to grow in faith and love, to make life simple, to transform lower impulses, to devote all their thinking and doing to the all-merciful, omnipotent, eternal Divinity. They seek to widen their spiritual knowledge through the study of sacred scriptures and to develop saintliness through devotion and selfless service.

Others, who are of a markedly intellectual disposition, strive to grow through knowledge, through realization of an inner intelligence. In studying the conditions of human life, they seek to arrive at a greater understanding of human virtues and weaknesses. In this manner they pursue deeper insights into the essence that enlivens human existence. They examine life and its circumstances; they minutely observe the mind and its nature; they watch and study themselves and finally realize the Truth.
We cannot have a direct experience of anything except of Truth, God, the Infinite. We experience objects through the senses. It is an indirect perception, and the deficiencies and limitations of our senses render such knowledge inadequate. Also the perceptions gained through deliberations of the intellect are indirect knowledge. The same pertains to the mind and the heart. Thoughts, feelings and emotions are indirect experiences.
We experience the body as something external. We can inwardly distance ourselves from the body and observe it. The same is possible in relation to our thoughts; they are objects of our experience and if the instrument through which we perceive our thoughts or the body is defective our perception will be faulty. Any knowledge gained through perceptive faculties is limited, indirect and therefore invalid.


But there is a Power of which we have an immediate inner experience and which can grant us a direct perception of all. Deep within us there is an Experiencer who is the basis of all our experiences. It is His light that makes possible all experience, subjective and objective. The senses that facilitate our recognition of inner and outer objects cannot enable us to realise this inner divine Experiencer. He is different from the thoughts. He is behind and beyond our thoughts. He is different from all that we know, see and feel, different from the senses through which we acquire our knowledge.
This inner Experiencer or Observer cannot be experienced through any agency. If our senses could behold Him, He would be an object of sense perception and thus limited and imperfect. He knows Himself through Himself. This is the only direct experience. 
- Swami Omkarananda



illusive = illusory = based on or producing illusion = tending or having power to deceive : misleading



: tending to elude: as a : tending to evade grasp or pursuit <elusive prey> b : hard to comprehend or define c : hard to isolate or identify



:the compound idea of infinite Spirit : the spiritual image and likeness of God : the full representation of Mind



God = the supreme or ultimate reality; the Being perfect in power, wisdom, and goodness who is creator of the universe.



The Fates (Moirai)   mor a E

The Daughters of Necessity

The Goddess of Necessity, Themis, brought forth three lovely daughters, known as the Moirai (Fates). All living things must eventually submit to these divine daughters of Zeus and Themis. Their names are: Koltho (Clotho), Lakhesis (Lachesis) and Atropos.

Klotho spins the thread of life, Lakhesis determines the length of the thread and Atropos cuts the thread when the proper time has come for death. They are also called the Moirai to denote their descent from Moira, the original goddess of Fate. They are not to be confused with the Furies, who are the daughters of Nyx (Night). They laugh at our feeble attempts to cheat them because they always prevail. They are also known as the Moiras or Keras.

They are often confused with the Roman goddesses, the Morae.




There is no such thing as cold.  There is only absence of heat.  There is no such thing as darkness.  There is only the absence of light.  There is no such thing as evil.  There is only the absence of good.  There is no such thing as a devil.  There is only the absence of God who is ALWAYS there when you allow Him to be.  He never leaves you but you can turn your back on Him.  The only thing that can separate you from God is your own ego believing that that evil exists and that your ego knows what is good and what is evil. 



THE FATHER – The presence of God as all of the LOVE, LIFE, and LIGHT in the entire Universe.


THE SON – The presence of God as the entire physical creation of the Universe.


THE HOLY GHOST – The presence of God as the spiritual element of the Universe which is infinite and from which finite souls draw their being and support.  The OVERSOUL.





You were created to shine.
Your worth comes from the inside, from the very threads that wove your heart.
You have a soul that desires, longs, and needs LOVE.
And when you love others, the greatest reward is that you will feel it too.

by Martinelee


(God is the Universe and the Atom.  A thimble full of ocean water has all of the elements of the ocean but lacks the power.  James Huetson)

Archbishop Romero


Romero was Archbishop of San Salvador from 1977 to 1980, raising his voice to defend the interests of the poor masses and to stave off a civil war that finally exploded after his March 24, 1980 assassination in a San Salvador suburban church. The previous day, the popular cleric had delivered a stinging rebuke that culminated in a fervent entreaty, the quotation topping the list. "In the name of God, then," Romero had said, "and in the name of this suffering People, whose laments rise to Heaven, each day more tumultously, I beg you, I beseech you, I order you in the name of God: Stop the repression!"


Most people familiar with Romero know mostly that he was killed, but he was killed for his preaching, and therefore it is important to know what he preached.


"The Church of the Paschal Mystery." (Title of Romero's first
pastoral letter, said to have influenced the Latin American Church's
view of its identify and function.

 "We believe that from the transcendence of the Gospel, we can
assess what the life of the poor consists of and we also believe that
placing ourselives on the side of the poor and attempting to give them
life we will know what the eternal truth of the Gospel consists of."
(Feburary 1980 speech at Louvaine University, Belgium.)

 "Do you want to know if your Christianity is genuine? Here is
the touchstone: Whom do you get along with? Who are those who
criticize you? who are those who do not accept you? Who are those who
flatter you?" (November 1977 Sermon.)

 "We are never embarrassed of saying, 'The Church of the
Poor'." (Christmas Eve 1978 Sermon).

 "If God accepts the sacrifice of my life, may my death be for
the freedom of my people ... A bishop will die, but the Church of
God, which is the people, will never perish." (Interview, a couple
of weeks before his assassination.

 "May this Body immolated and this Blood sacrificed for Mankind
nourish us also, that we may give our body and our blood over to
suffering and pain, like Christ -- not for Self, but to give harvests
of peace and justice to our People." (Uttered seconds before a
gunshot pierced his heart as he prepared to consecrate the Eucharist.

 "Before an order to kill that a man may give, the law of God
must prevail that says: Thou shalt not kill! No soldier is obliged to
obey an order against the law of God." (First of two quotes from
Romero's last Sunday sermon.

 "May God have mercy on the assassins." (Last words.)

 "If they kill me, I shall arise in the Salvadoran people."
(Second quote from the interview weeks before his death.)

 "Stop the repression!"

“Do you want to know if your Christianity is genuine? Here is
the touchstone: Whom do you get along with? Who are those who
criticize you? Who are those who do not accept you? Who are those who flatter you?”

“Even when they call us mad, when they call us subversives and communists and all the epithets they put on us, we know we only preach the subversive witness of the Beatitudes, which have turned everything upside down.”

“Peace is not the product of terror or fear. Peace is not the silence of cemeteries. Peace is not the silent result of violent repression. Peace is the generous, tranquil contribution of all to the good of all. Peace is dynamism. Peace is generosity. It is right and it is duty.”

For the church, the many abuses of human life, liberty, and dignity
are a heartfelt suffering.
The church, entrusted with the Earth’s glory, believes that in each person is the Creator’s image    and that everyone who tramples it offends God.
As holy defender of God’s rights and of his images, the church must cry out.
It takes as spittle in its face,  as lashes on its back, as the cross in its passion, all that human beings suffer, even though they be unbelievers.
They suffer as God’s images.
There is no dichotomy between man and God’s image.
Whoever tortures a human being, whoever abuses a human being,
 whoever outrages a human being, abuses God’s image, and the church takes as its own, that cross, that martyrdom.    

We have never preached violence, except the violence of love, which left Christ nailed to a cross, the violence that we each must do to ourselves
to overcome our selfishness and such cruel inequalities among us. The violence we preach is not the violence of the sword, the violence of hatred.It is the violence of love, of brotherhood, the violence that wills to beat weapons into sickles for work  

It helps, now and then, to step back and take a long view.   The kingdom is not only beyond our efforts, it is even beyond our vision.  We accomplish in our lifetime only a tiny fraction of the magnificent enterprise that is God’s work.  Nothing we do is complete, which is a way of saying that the kingdom always lies beyond us.
No statement says all that could be said.  No prayer fully expresses our faith.  No confession brings perfection.  No pastoral visit brings wholeness.  No program accomplishes the church’s mission.  No set of goals and objectives includes everything.  This is what we are about.  We plant the seeds that one day will grow.  We water seeds already planted, knowing that they hold future promise.  We lay foundations that will need further development.  We provide yeast that produces far beyond our capabilities.  We cannot do everything, and there is a sense of liberation in realizing that. This enables us to do something, and to do it very well. It may be incomplete,  but it is a beginning, a step along the way,  an opportunity for the Lord’s grace to enter and do the rest.  We may never see the end results, but that is the difference  between the master builder and the worker.  We are workers, not master builders; ministers, not messiahs.  We are prophets of a future not our own.  Amen.   

“May this Body immolated and this Blood sacrificed for Mankind
nourish us also, that we may give our body and our blood over to
suffering and pain, like Christ — not for Self, but to give harvests
of peace and justice to our People.” 

(Uttered seconds before a gunshot pierced his heart as he prepared to consecrate the Eucharist.)  




"Lord, make me a channel of thy peace-that where there is hatred, I may bring love-that where there is wrong, I may bring the spirit of forgiveness-that where there is discord, I may bring harmony-that where there is error, I may bring truth-that where there is doubt, I may bring faith-that where there is despair, I may bring hope -that where there are shadows, I may bring light-that where there is sadness, I may bring joy. Lord, grant that I may seek rather to comfort than to be comforted-to understand, than to be understood-to love, than to be loved.  For it is by self-forgetting that one finds. It is by forgiving that one is forgiven. It is by dying that one awakens to Eternal Life. Amen."


My understanding of this prayer through meditation – the italics are my understanding.


"Lord, make me a channel of thy peace God must do this for me.  I cannot summon it or send it away.  He chooses to make me a channel, which I cannot do myself.  If He does this for me then the following happens:  If he does this then where there is hatred, I may bring love, where there is wrong, I may bring the spirit of forgiveness, where there is discord, I may bring harmony, where there is error, I may bring truth, where there is doubt, I may bring faith, where there is despair, I may bring hope, where there are shadows, I may bring light, where there is sadness, I may bring joy.  Then my next prayer is that Lord, grant that I may seek rather to comfort than to be comforted-to understand, than to be understood-to love, than to be loved.  And this prayer helps me to become suited for the first prayer’s request to be granted For it is by self-forgetting that one finds. It is by forgiving that one is forgiven. It is by dying to self that one awakens to Eternal Life. Amen." To self is inserted as that is the dying that is being addressed.