Helena Lehman wrote LOG_Humanity Chp8pg318:
"On the first Passover, a cross was also literally
drawn in the air with the lamb's blood at the doorways
of Israelite homes."
She continued later with: "On that first Passover,
while the Israelites were still slaves in Egypt
(which is an allegory for sin), the blood of the
salughtered lambs that marked every Israelite home's
doorposts delivered the firstborn of Israel from
certain death."
The 10th of Abib (Nisan) - Passover Lamb was selected
and examined until the 14th day so as to establish
no spot or blemmish. 'The first month at even is the
LORD's passover on the 14th day of the first month'
which is Abib. Reference Exodus 13:4 and Deut 16:1.
Nisan = Hebrew's Abib = An Ear of Ripe Grain also
called 'green ears' as wheat is partly in the ear.
Nisan is the Civil calendar name while Abib is the
Sacred calendar name. Same month with duality.
Exodus 12:6 KJV
And ye shall keep it up until the 14th day of
the same month: and the whole assembly of the
congregation of Israel shall kill it in the
evening.
I noticed how the Passover was right after the
9th plague. Also, the first Passover did not have
any priests and it fell on each household to be
actively involved in the forgiveness of sins.
Again, there was a big red symbol posted on each
believer's wooden doorpost on the evening of the 14th.
This was either a sign of the LORD's deliverance or
a clear message that Pharoah could use to kill all
of the ones causing Egypt's troubles.
This first Passover, therefore, represented the
LORD's way of assigning responsibility for each
believer and taking away the finger-pointing by
the Israelite's leadership who blamed Moses for
their hardships.
It became the double-edged sword of the LORD that
dealt a blow concurrently against the rebeliousness
of hard-heartedness by both Pharoah as well as the
reluctant leaders of the Jews.
In these Last Days, I perceive a coming double-edged
sword that will indicate our division from the world
that will be a sign posted for all to see.
Monday, June 27, 2011
Tuesday, June 21, 2011
How To Invalidate the Word of God
I have never heard of anyone addressing the
interactions between gratitude and combining
it with the action of verbalizing the words,
'thank you.' Until now.
I cross-clicked over to a post by Cari Jenkins
and read her May 14th 2011 blog titled, "How
to tell if you isolate yourself"
You can read it online at:
http://carijenkins.wordpress.com/2011/05/14/how-to-tell-if-you-isolate-yourself/
Here's an excerpt from her 2nd paragraph:
"Thank you’s are difficult for me. I never feel
like a note can capture what I really want to
say or the depths of my gratitude. Thank you’s
are also difficult because I’m prideful, and to
say thank you means that I had nothing to do
with a particular result. Thank you puts me
in a position of receiving. Thank you’s admit
vulnerability and incompleteness."
Then, Cari continued with: "In the biblical text
there are many places where people groups are
told to give thanks to God. In the New Testament,
people are even encouraged to give thanks in all
circumstances. This is difficult for people.
More honestly, this is difficult for me."
Next she wrote: "It’s not so much that I don’t
feel I have nothing for which to have feelings
of thankfulness, it’s more that I like to take
credit for things and to give thanks … well, I
basically say it’s a gift, it’s all a gift and
I’m thankful."
The writer admitted to having underlying emotional
feelings. She felt grateful as well as thankful.
The issue was not that she lacked feelings.
It was her verbalization to others of such that
placed her into an inherent conflict within
herself. The conflict arose when she expressed
verbally those feelings as an acknowledgment.
On the one hand, her feelings of thankfulness,
if kept to herself, yielded no conflict. Her
silence was the means to maintain emotional
balance by setting her equity of self-worth
in the center of her own control over credits.
However, on the other hand, when she said,
'thank you' then she has admitted, within the
context of the social interaction, that she
was vulnerable and an incomplete self however
slight or minor the interaction.
By saying 'thank you' out loud she transferred
all credit, control and value from out of her
self-worth and invested it into the other
person. This transfer of value is the opposing
force from the act of taking credit for results.
To mitigate this vulnerability, she re-worked
her acknowledgment into a encapsulated object
that she considered the interaction as a gift.
She wrote: "It's all a gift."
By re-working the transfer of value into the
created gift-object, she stopped the transfer
of credit by creating an artificial, inanimate
object. This gift-object functioned as a holding
place of her primal level of social vulnerability
without yielding credit to the other person.
Therefore, this re-work sets up a transfer detour
such that she neither loses control, nor does it
benefit the other person. This is also her own
gift to herself as a reward for not becoming
socially vulnerable.
However, she retains her feelings of thankfulness
plus she can now take credit for the shared
experience. How? By using the mutual gift-object
re-work even though the received gift demonstrated
that she had nothing to do with it.
But, the other person was denied the valued social
acknowledgment even though the other person was
responsible for providing the original help.
Her re-worked maneuver was a careful work-around
by making a socially-defined object more valuable
than the person who gave her the original help.
This blog-post by Cari helped me to understand
the comments made by our LORD as recorded in the
Gospel of Mark. It helped explain to me how the
transfer of value, or honor, from one person to
another could be invalidated.
Mark 7:8-13
... for, having put away the command of
God, you hold the tradition of men,
baptisms of pots and cups; and many other
such things you do.' [v9] And he said
to them, `Well do you put away the command
of God that your tradition you may keep;
[v10] for Moses said, Honour thy father
and thy mother; and, He who is speaking
evil of father or mother - let him die
the death; [v11] but you say, A man may
say to father or to mother, Korban (that
is, it's a gift) whatever might have
been profited out of mine, [v12] and no
more do you permit him to do anything
for his father or for his mother,
[v13] setting aside the word of God
for your tradition that you delivered;
and many such like things you do.'
I also now understand how the silence from the
audience might have been so frustrating to our
LORD at times. Plus, I now can better grasp the
transfer-meaning:
Proverb 3:6
"In all your ways acknowledge Him,
And He shall direct your paths."
Thank you, Cari.
interactions between gratitude and combining
it with the action of verbalizing the words,
'thank you.' Until now.
I cross-clicked over to a post by Cari Jenkins
and read her May 14th 2011 blog titled, "How
to tell if you isolate yourself"
You can read it online at:
http://carijenkins.wordpress.com/2011/05/14/how-to-tell-if-you-isolate-yourself/
Here's an excerpt from her 2nd paragraph:
"Thank you’s are difficult for me. I never feel
like a note can capture what I really want to
say or the depths of my gratitude. Thank you’s
are also difficult because I’m prideful, and to
say thank you means that I had nothing to do
with a particular result. Thank you puts me
in a position of receiving. Thank you’s admit
vulnerability and incompleteness."
Then, Cari continued with: "In the biblical text
there are many places where people groups are
told to give thanks to God. In the New Testament,
people are even encouraged to give thanks in all
circumstances. This is difficult for people.
More honestly, this is difficult for me."
Next she wrote: "It’s not so much that I don’t
feel I have nothing for which to have feelings
of thankfulness, it’s more that I like to take
credit for things and to give thanks … well, I
basically say it’s a gift, it’s all a gift and
I’m thankful."
The writer admitted to having underlying emotional
feelings. She felt grateful as well as thankful.
The issue was not that she lacked feelings.
It was her verbalization to others of such that
placed her into an inherent conflict within
herself. The conflict arose when she expressed
verbally those feelings as an acknowledgment.
On the one hand, her feelings of thankfulness,
if kept to herself, yielded no conflict. Her
silence was the means to maintain emotional
balance by setting her equity of self-worth
in the center of her own control over credits.
However, on the other hand, when she said,
'thank you' then she has admitted, within the
context of the social interaction, that she
was vulnerable and an incomplete self however
slight or minor the interaction.
By saying 'thank you' out loud she transferred
all credit, control and value from out of her
self-worth and invested it into the other
person. This transfer of value is the opposing
force from the act of taking credit for results.
To mitigate this vulnerability, she re-worked
her acknowledgment into a encapsulated object
that she considered the interaction as a gift.
She wrote: "It's all a gift."
By re-working the transfer of value into the
created gift-object, she stopped the transfer
of credit by creating an artificial, inanimate
object. This gift-object functioned as a holding
place of her primal level of social vulnerability
without yielding credit to the other person.
Therefore, this re-work sets up a transfer detour
such that she neither loses control, nor does it
benefit the other person. This is also her own
gift to herself as a reward for not becoming
socially vulnerable.
However, she retains her feelings of thankfulness
plus she can now take credit for the shared
experience. How? By using the mutual gift-object
re-work even though the received gift demonstrated
that she had nothing to do with it.
But, the other person was denied the valued social
acknowledgment even though the other person was
responsible for providing the original help.
Her re-worked maneuver was a careful work-around
by making a socially-defined object more valuable
than the person who gave her the original help.
This blog-post by Cari helped me to understand
the comments made by our LORD as recorded in the
Gospel of Mark. It helped explain to me how the
transfer of value, or honor, from one person to
another could be invalidated.
Mark 7:8-13
... for, having put away the command of
God, you hold the tradition of men,
baptisms of pots and cups; and many other
such things you do.' [v9] And he said
to them, `Well do you put away the command
of God that your tradition you may keep;
[v10] for Moses said, Honour thy father
and thy mother; and, He who is speaking
evil of father or mother - let him die
the death; [v11] but you say, A man may
say to father or to mother, Korban (that
is, it's a gift) whatever might have
been profited out of mine, [v12] and no
more do you permit him to do anything
for his father or for his mother,
[v13] setting aside the word of God
for your tradition that you delivered;
and many such like things you do.'
I also now understand how the silence from the
audience might have been so frustrating to our
LORD at times. Plus, I now can better grasp the
transfer-meaning:
Proverb 3:6
"In all your ways acknowledge Him,
And He shall direct your paths."
Thank you, Cari.
Thursday, June 2, 2011
Follow Me
Matthew 4:19
And he said to them, Follow me,
and I will make you fishers of men.
Matthew 8:22
But Jesus said unto him, Follow me;
and let the dead bury their dead.
Matthew 9:9
And as Jesus passed forth from thence,
he saw a man, named Matthew, sitting
at the receipt of custom: and he said to
him, Follow me. And he arose, and
followed him.
Matthew 16:24
Then said Jesus unto his disciples,
If any [man] will come after me, let
him deny himself, and take up his
cross, and follow me.
Matthew 19:21
Jesus said unto him, If you will be perfect,
go [and] sell that you have, and give to the
poor, and you shall have treasure in heaven:
and come [and] follow me.
Mark 2:14
And as he passed by, he saw Levi the [son]
of Alphaeus sitting at the receipt of custom,
and said unto him, Follow me. And he arose
and followed him.
Mark 8:34
And when he had called the people [to himself]
with his disciples also, he said to them,
Whosoever will come after me, let him deny
himself, and take up his cross, and follow me.
Mark 10:21
Then Jesus beholding him loved him, and
said to him, One thing you lack: go your way,
sell whatsoever you have, and give to the poor,
and you shall have treasure in heaven: and come,
take up the cross, and follow me.
Luke 5:27
And after these things he went forth, and saw
a publican, named Levi, sitting at the receipt
of custom: and he said unto him, Follow me.
Luke 9:23
And he said to [them] all, If any [man] will
come after me, let him deny himself, and take
up his cross daily, and follow me.
Luke 9:59
And he said unto another, Follow me. But
he said, Lord, suffer me first to go and bury
my father.
Luke 18:22
Now when Jesus heard these things, he
said to him, Yet you lack one thing: sell
all that you have and distribute unto the
poor, and you shall have treasure in heaven:
and come, follow me.
John 1:43
The day following Jesus would go forth
into Galilee, and found Philip, and said
to him, Follow me.
John 10:27
My sheep hear my voice, and I know
them, and they follow me:
John 12:26
If any man serve me, let him follow me;
and where I am, there shall also my servant
be: if any man serves me, him will [my]
Father honor.
John 13:36
Simon Peter said unto him, Lord, where
are you going? Jesus answered him,
Where I go, you can’t follow me now;
but you shall follow me afterwards.
John 21:19
This He spoke signifying by what death
he should glorify God. And when he had
spoken this, he said to him, Follow me.
=========
Luke 9:61
And another also said, Lord, I will
follow thee; but let me first go bid
them farewell, which are at home
at my house.
John 21:22
Jesus said to him, If I will that he
tarry till I come, what [is that] to
you; follow you me.
Wednesday, June 1, 2011
Escalating The Drama
Playing the game of Drama starts with the Primary-Player attempting to capture the entire bandwidth of Attention-Span from other Characters. The Drama involves other people who become involved and get more and more squeezed into the sphere of Drama.
The Primary-Player's secondary objective is to prevent other characters from escaping the arena of their Drama. The Primary-Player therefore escalates all of the consequences regardless of the negative effects to get others to actively be a participant in the Drama, even if it's to wrestle free from the whole situation.
The tools used to sustain Drama by the Primary-Player are to avoid responsibility, not recognize their role to respect others and exaggerate their importance by directing the flow of actions for others. The Primary-Player therefore elevates their status from victim to Director by bending, twisting (anyway they want it) for choices that reacts to the actions of the other Characters. In their role as Director, the Primary-Player can 'rise-above' the choices of others and treat those others as if they were the Audience to the Drama.
Escalating Narcissism
When a Primary-Player has unresolved feelings that have created deeply ingrained hurts, then any expressions of affective communications is filtered through the past Drama. Staying caught in the past Drama creates an insulated bubble of protection around the hurt feelings. The bubble can expand its sphere to include current relationships and situations. When this occurs, the bubble acts as a focusing lens where every new experience is interpreted through the lens of past Drama. From an outsider’s perspective, this appears as a highly charged Narcissism of negativity.
From the Primary-Player’s perspective, the individual has felt blind-sighted in the past Drama and should have seen it coming and somehow prevented it from breaking into an unresolved conflict of tangled emotions. The re-set button for handling today’s problems is safely valued in the past Drama where no current relationships can emotionally connect in a healthy fashion since the Primary-Player is defining and defending themselves from further, additional hurts.
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