What Jesus Do You See?

  What Jesus Do You See? What is clear is that the disciples who were portrayed as being In The House, were taught entirely different than the common people who were portrayed as being “outside”.– indicating their being in the “outer darkness” of Mind and Being (see http://OuterDarkness.Nazirene.org “Then the king told the servants, ‘Tie him hand and foot and throw him outside into the outer darkness, where there will be weeping and gnashing of teeth.'” [Matt 22:13]).    In the Gospel of John the question was posed to Jesus as to why he would not show himself to the people who were portrayed as being “outside” — i.e., the people whose mind and thinking is controlled by the power/god of this world: “Then Judas (not Judas Iscariot) said, But, Lord, why do you intend to show yourself to us and not to the world?” (John 14:22 NIV).   While this rather profound statement was part of a much larger message prior to being edited and removed by the later Gentile Church (see BibleCorruption.com ), even the statement should provoke the question: How could this be said?  Didn’t everyone see Jesus?  And what this means is exactly what is presented in the Gospel of Philip in the statement that people can only perceive the Jesus that is in accord with their own Condition of Mind and Being.   The reality that has been preserved in the Gospel of Philip reads: “Jesus took them all by stealth, for he did not appear as he was, but in the manner in which they would be able to see him. He appeared to them all.  He appeared to the great as great. He appeared to the small as small. He appeared to the angels as an angel, and to men as a man. Because of this, his word hid itself from everyone. Some indeed saw him, thinking that they were seeing themselves, but when he appeared to his disciples in glory on the mount, he was not small. He became great, but he made the disciples great, that they might be able to see him in his greatness.”  

What Judas (not Iscariot) was stating is that the Jesus which the disciples saw and heard, was an entirely different Jesus than what the multitudes who are portrayed as being “without”, saw and heard.  Where the Gospel reads: “…he made the disciples great, that they might be able to see him in his greatness” — could just as well be interpreted that “he made the disciples spiritually mature — opening their minds — so that they might be able to see him in his greatness”.  Quoting from the opening of An Inconvenient Truth: Who was Jesus?  Man, Myth or God?   Theologian Albert Schweitzer suggested that there will never be one answer to that question.   He said that looking for Jesus in history is like looking down a well: You see only your own reflection.  The “real” Jesus, Schweitzer says, will remain “a stranger and an enigma”.    Because they see only their own reflection — or, the reflection of their own predetermined beliefs — believers, their clergy and alleged scholars alike hold almost countless opinions as to the meaning of the scriptures.   Sadly, to their own detriment they overlook the most important part of the equation — i.e., the scriptures are exactly what the original authors intended them to be.   And if we then pose the question: What are the implications of this fact?   While you may have read and even studied countless opinions of scriptural interpretation and commentary — and you may have even undergone the formal study of the scriptures yourself — but unless you understand how to apply what Jesus portrayed as the Key of Knowledge — and unless you properly apply the Key of Knowledge in accord with the original intent and objectives which the authors composed these sacred writings — then your assumptions about the meaning of the scriptures will amount to just one more of the infinite often meaningless opinions as to just what the scriptures mean.  And we can observe this same reality in the Fundamentalists who promote their dogma that the scriptures are historical accounts — when in fact they are spiritual accounts that utilize a quasi-historical cloak to reveal “by stealth”, the Laws, Forces and the Cosmology of Mind and Being that the sincere seeker needs to possess the knowledge of to bring about and initiate their own spiritual regeneration and birth.  In the same way that the Gospel states that “…he made the disciples great, that they might be able to see him in his greatness.”

Taking this great Truth one step further, those of a “natural” organic mind are incapable of perceiving and comprehending the higher reality of the soul and what the biblical authors portray as the Mysteries of the Kingdom, because of their own (carnal) Condition — i.e., as stated in the Gospel of Thomas: (5) Jesus said, “Recognize what is in your sight, and that which is hidden from you will become plain to you . For there is nothing hidden which will not become manifest.”    The version that was in the Library that was inadvertently destroyed states: Greek POxy 5) Jesus said: “Recognize what is before your face and that which is hidden from the you will be revealed to you. For there is nothing hidden which shall not be made manifest, nor buried which shall not be raised.”   The Gospels were written to serve the needs of a great multitude of people at greatly varying levels of Condition of mind. Spiritually immature readers and believers see nothing more than an historical narrative which Paul portrays as the “testimony” of Christ. And as a believer becomes a seeker, and a seeker becomes a true disciple, they begin to see what those who do not have the eyes to see are blind to.

In answering this question posed by Judas as to why the Christ that they saw could not be revealed or seen by the people of this world, the focus was on the necessity of obeying Jesus’ Commands as presented in the Gospel: “Jesus 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. He 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” (John 14:23-24 NIV).   And perhaps even more important is the statement: “I have yet many things to say unto you, but ye cannot bear them now” (John 16:12 KJV).
If Jesus was making reference to himself as God Incarnate, or the necessity to say their Jesus-prayer to acquire salvation in the manner of modern Church dogma, then why would he convey to them that they were not yet mature enough to bear the higher knowledge of the Gospel?   In his Epistle to the Trallaus the first century elder Ignatius speaks of the Mysteries of the Gospel and the Kingdom, and writes: “Might I not write to you things more full of mystery?  But I fear to do so, lest I should inflict injury on you who are babes.  Pardon me in this respect, lest, as not being able to receive their weighty import, ye should be strangled by them”.  The only way that Ignatius could have written these words, was if he, himself, understood what was beyond the comprehension of the organic mind of the believers of the simple faith.   And while he states that he had himself progressed to the point where he understood what was incomprehensible to the organic mind of man, he also confesses that though he is aware of the minor mysteries, he is not yet “by any means perfect, nor am I such a disciple as Paul or Peter”.      If Ignatius or the other early Church Fathers who knew the Mysteries of the Kingdom of God were with us today, what profound mystery could they speak regarding the true teachings of Jesus that believers today would be “strangled by them” To the degree that Paul proclaimed to the Christians at Corinth: “And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to babes in Christ” (1 Cor 3:1 NAS).   Thus, these believers could only be taught the most basic exoteric doctrine of a quasi-historical allegorical account of Jesus Christ and him crucified (1 Cor 2:2), because they were not yet spiritual men — but rather, they were men of flesh and still very much “babes in Christ”.   Paul then explains that: “I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able” (1 Cor 3:2 NAS).  

A man of true biblical insight and intellect would want to know why mankind in his organic condition, would reject what Paul calls the higher reality of the soul and the Mysteries of God as absolute utter “foolishness”???   To the degree that when Paul states that he was “..caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter” (2 Cor 12:4-5 NKJ) — an intelligent seeker of Truth would immediately question as to why “…it is not lawful for a man to utter” what a Disciple who enters the Kingdom experiences?   When Paul warns the baptized and committed Christians at Corinth who he, himself, originally instructed, that they were yet to carnal in their understanding to comprehend the spiritual meaning of the Gospel — which is often referred to as the Mysteries of the Kingdom of God — he conveyed to them the reality that they would judge and even condemn this higher reality of the Spirit as absolute “foolishness” — i.e., “But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned” (1 Cor 2:14 NKJ).    Thus, it is imperative to ask the question: What is the “natural man”?     The condition of mankind that Paul is making reference to, would just as well be portrayed as “organic” — or, of the physical body.   The “natural man” , is the “organic” human being.

What Jesus stated was of such a profound importance to comprehend if the seeker/disciple was to begin to understand the true meaning of the scriptures as set forth in the parable of the Sower and the Seed, that Jesus then warned: “And he saith unto them, Know ye not this parable? and how shall ye know all the parables?” (Mark 4:13 ASV).    And what this means is that if you fail to understand the meaning of the parable of the Sower and the Seed, and put its teachings into practice in your daily lives, that it will be impossible for you to understand any part of the spiritual meaning of the Gospel teachings.   And if you fail to understand the meaning of the term “In The House”, and the difference in the reality of those who Jesus portrayed in the words: “…but unto them that are without, all things are done in parables: that seeing they may see, and not perceive; and hearing they may hear, and not understand” — that you will dwell in what Jesus portrayed as the “outer darkness” of mind and being (see Outer Darkness) — walking upon what Jesus portrayed as the “broad-way of self-destruction” (Matt 7:13-14). 

To become what is conveyed in the parable of the Sower and the Seed as the “good ground”, it is absolutely necessary to live in strict accord with the Gospel Teachings.  Which transformation of self into the “good ground” creates within self the necessary environment for the the Logos to In-Dwell — i.e., “Jesus 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. He 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” (John 14:23-24 NIV).    But this becomes impossible for those who believe in accord with the dogma and traditions of men, and live a lifestyle in accord with the ways of this world.    Which is the basis of the question presented to Jesus: “Then Judas (not Judas Iscariot) said, But, Lord, why do you intend to show yourself to us and not to the world?” (John 14:22 NIV).    Again, of which it is stated that the Logos/Son of God will come and In-Dwell within those who have left behind the mindset and ways of this world, and seek to live the necessary Consecrated Life in TheWay — i.e., “Jesus 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. He 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” (John 14:23-24 NIV).    Which then enables the seeker/disciple to enter the House with the Lord in the Inner Kingdom — i.e.,  “There is a house made without hands, seek that you may dwell therein” (Gospel of the Nazirenes chapter 19:10)

The leaders among the carnal Jews who interpreted the scriptures in outward ritual and tradition, had thrown away the Key of Knowledge — and as such, had alienated themselves from the Inner Kingdom, and were as Jesus portrayed them as “blind guides” who were leading the people in the wrong direction.    When Jesus portrayed them as being “without” — i.e., “…but unto them that are without, all things are done in parables” — this was a similar condition expressed in the spiritual reality that they existed either in what Jesus portrayed as The Prison, or in the  “outer darkness” of mind and being (see Outer Darkness).    And because the leaders of the Jews expressed the scriptures in outward ritual and tradition, and failed to use them as the  Key of Knowledge, was the reason why they were blind guides who could“…not perceive; and hearing they may hear, and not understand” — and this remains true of the congregation of Christian who continue to embrace the way of the carnal Jews today. 

The Gospel accounts state that Jesus only spoke to the multitude of hearers in the enigma of parables, it is imperative that we recognize that Jesus did not, and could not, speak and teach plainly to those who are portrayed as being “without” the House — i.e.,  “And with many such parables He spoke the word to them as they were able to hear it.  But without a parable He did not speak to them. And when they were alone, He explained all things to His disciples” (Mark 4:33-34 NKJV).    The word translated “explained”, in the phrase “And when they were alone, He explained all things to His disciples”, literally translated from the Greek into English means to “unloose or untie” — i.e., what has been “bound or sealed up” — and “what is obscure and hard to understand” (from Thayer’s Greek Lexicon).   And the word translated secret or mystery, makes reference to an esoteric knowledge that can only be revealed spiritually to one who is “in the House”, because it is beyond the organic comprehension of those who are portrayed as being “without”, or “outside” the House.    The term “open and unloose” the mind, is was also used in the Gospel as the path to entering the Inner Kingdom (see Open & Unloose The Mind).

With respect to the reality of those who are portrayed in the Gospels as being “without”, in contradistinction to those who are said to be In The House, the quotation of the early Church Father Origen represents an excellent portrayal of the reality of mind and being that is presented in these words of Jesus — wherein, Origen writes in reply to the allegations of Celsus that the Church is a secret system (see The Secret Doctrine): “I have not yet spoken of the observances of all that is written in the gospel, each one of which contains much doctrine difficult to be understood, not merely by the multitude, but even by certain of the more intelligent, including a very profound explanation of the parables, which Jesus delivered to ‘those without’ while reserving the exhibition of their full meaning for those who have passed beyond the stage of exoteric teachings, and who came to him privately in the house. And when he comes to understand it, he will admire the reason why some are said to be without, and others in the house”.

So we must ask: By what means did the disciples receive this esoteric knowledge that was beyond the comprehension of organic man who was portrayed as being “without” — i.e., Gnosis.  But what is Gnosis — and how does a person receive this Sacred Knowledge of the Kingdom directly from God?   In a state of spiritual denial, the modern Church attempts to ignore the implications of what these words convey.    In fact, few Christians even understand what a parable is.   Moreover, they can’t even begin to come to terms with the reality of why one man perceives and comprehends a deeper meaning of a parable, while the multitude of hearers remain oblivious to what has been portrayed as a secret meaning that only a very few can receive.   And while some would like to promote the idea that it is an illustration where a conceptual reality is simplified, just the opposite is factually true.   Moreover, not only is the words portrayed a body of secret knowledge presented throughout the Gospels, but reference is openly made to the word mystery as used in Romans — i.e., “according to the revelation of the mystery, which was kept secret since the world began” — and in explanation of the above words of Jesus with respect to the use of parables as a means to teach the people, the Wycliffe Bible Commentary writes that: “…the initiate was instructed in the esoteric teaching… which was not revealed to outsiders… The mystery of the kingdom in its ultimate development is the full-orbed message of the Gospel (Rom 16:25-26). The purpose of parables was to instruct the initiates without revealing the items of instruction to the ones who were without. This is in keeping with the Biblical principle that spiritual understanding is restricted to those who have become spiritual…”    If, as openly stated above, it is true that the disciples received instruction that was totally different than what was revealed to the multitude of people who Jesus portrayed as being “…outside”, then a true seeker must conclude that every article of faith promoted by the Church today, would have to be totally re-evaluated.    Thus the question: What was Jesus stating with respect to why he spoke in parables?   To ignore this question, is to reject the whole foundational objective and revelation of the Bible.   Jesus was stating that only those who become separate and freed from the limited thinking and carnal ways of this world, and became true disciples of Messiah/Christ, are able to perceive and understand the secrets of the Kingdom of God — and in the Greek language, this sacred Knowledge is called Gnosis.