Church Is Supposed to be Teaching Prayer Technique to the Poor
I believe the Bible, but not as a history. From beginning to end, history is used in the Bible to illustrate prayer technique. What is true about the Bible's history is what it teaches symbolically. The royalty in it--the kings and queens and mighty leaders--exists in the poor as their psychological potential. The poor have, but are ignorant of, an innate psychological potential to be Abraham, Isaac, Israel, and Jesus. The characters in the Bible are an "everyman" ("that nature, at some time, is or can be me").The church exists to teach the poor how so to be by the prayer techniques revealed in the Bible.
The Bible's prayer techniques are not rocket science. These things were for thousands of years taught to the poor by those who understood what the Bible expresses symbolically as history. The Bible was written to record the things those teachers were teaching. There is a history, but it is in the poor; it is the history of psychological development they are to enjoy. THAT is the history to believe unto salvation.
The Bible is to be read, "That is me--my psychological spirit being"; i.e., "What the Bible says is about my consciousness, my imagination." Both the good things we are to accept and emulate, and the bad things we are to reject and eliminate, exist in our potential. The poor are to be aided in their progress in these things, in their understanding and application of prayer techniques. THAT is what the church is supposed to be teaching.
The church is supposed to be teaching theology, yes, but the theology in the Bible is the prayer technique. There is one, fantastic, ineffable being. We are a part of that ineffable one; we are a part of Its imagination, as is everything else. As a Beginning, the Ineffable knew Its Milta (Aramaic)--Its full manifestation. This Beginning in the Ineffable's imagination was and is Its "Son." We are that Son sent into ignorance, affliction, and futility, to eventually manifest the Ineffable by the changes they drive us to. The Ineffable is what we are; we must come to realize what we are like the Ineffable did, else we cannot be like the Ineffable we are of.
This sure makes sense to me. The Ineffable's life, if you would, is to us what we would call prayer. It assumes what It desires exists in faith, and what It desires becomes manifest. It desires experience, and Its power becomes matter to facilitate that experience. Where matter is accumulated, Its experiences occur. It desires Its imagination to know the experience of being Its self, and here we are sent into this discovery.
"What to do? What to do?" Well, the only way to do it is to do it. Or, if you would, the only way to do it is to do It. Assume that whatever desire God has placed upon you exists, and believe in faith you enjoy its consequential experience.
And, when you see that it works and that it is what the Bible is about, find a way to teach it to the poor.
The Bible's prayer techniques are not rocket science. These things were for thousands of years taught to the poor by those who understood what the Bible expresses symbolically as history. The Bible was written to record the things those teachers were teaching. There is a history, but it is in the poor; it is the history of psychological development they are to enjoy. THAT is the history to believe unto salvation.
The Bible is to be read, "That is me--my psychological spirit being"; i.e., "What the Bible says is about my consciousness, my imagination." Both the good things we are to accept and emulate, and the bad things we are to reject and eliminate, exist in our potential. The poor are to be aided in their progress in these things, in their understanding and application of prayer techniques. THAT is what the church is supposed to be teaching.
The church is supposed to be teaching theology, yes, but the theology in the Bible is the prayer technique. There is one, fantastic, ineffable being. We are a part of that ineffable one; we are a part of Its imagination, as is everything else. As a Beginning, the Ineffable knew Its Milta (Aramaic)--Its full manifestation. This Beginning in the Ineffable's imagination was and is Its "Son." We are that Son sent into ignorance, affliction, and futility, to eventually manifest the Ineffable by the changes they drive us to. The Ineffable is what we are; we must come to realize what we are like the Ineffable did, else we cannot be like the Ineffable we are of.
This sure makes sense to me. The Ineffable's life, if you would, is to us what we would call prayer. It assumes what It desires exists in faith, and what It desires becomes manifest. It desires experience, and Its power becomes matter to facilitate that experience. Where matter is accumulated, Its experiences occur. It desires Its imagination to know the experience of being Its self, and here we are sent into this discovery.
"What to do? What to do?" Well, the only way to do it is to do it. Or, if you would, the only way to do it is to do It. Assume that whatever desire God has placed upon you exists, and believe in faith you enjoy its consequential experience.
And, when you see that it works and that it is what the Bible is about, find a way to teach it to the poor.
posted by Daniel C. Branham-Steele at
9:52 PM
0 Comments:
Post a Comment
<< Home