The Guide to the National Conscience

R. A. Valentine

Can our words be spirit or are they only products of our breath, puffs of air? If spirit, then life, transforming us and those who can hear them at those rare moments when their true meaning is conveyed. Christ spoke spirit and life all the time, saying to some, "Why do you not understanding what I am saying? It is because you are unable to hear My word...If you do not believe his (Moses') writings [from which the word grammar evolved], how will you believe My words?" (John 8:43; 5:47) Moses taught the grammar of the national conscience, and using it, Christ spoke in the language of visions that only the heart hears.

The Vision-Language of Relationships

Knowledge of how we see our relationships is knowledge of how we were first seen by others. By the time we learn how we are seen, the foundation is already laid, permanently entrenched and out of reach. But what if there is a design language?

A lan­guage of visions to lay a new foundation of the self to see every­one better? It is a language that designs the form of our spirit, our physical body already a design of the universe, a design of God. This is not a discussion about the language but the language itself, not just a suggestion to know no one according to their physical body, their flesh, but the means to actually not, discovering a better vision of self and our nation.

Knowing a language of bodily spirit in addition to bodily flesh should be of interest to believers of every religion and atheists of every culture. For our essence exists however we choose to label it, no matter how different our religious or secular views are on how it came into existence. Thus, it is second­ary whether a better vision to you refers to experiencing the source of our essence as an impersonal or personal encounter. To design our own visions is inherent.

Every design that He reveals Himself through gives us new understanding, which should be used to uphold our side of the encounter, which is to do the good it reveals to us. To the degree we are distracted away from this truth, we know others according to the flesh, seeing in a mirror dimly. But when we have moments of no longer knowing anyone this way, we start seeing clearly, seeing Him in a mirror with an unveiled face, being transformed into that same image. This perceptual transition takes place through biblical knowledge that matures not only love in us but spiritual reasoning, enabling us to handle or interact with the greater presence revealed to us. (the Preface, page v)

Other excerpts

Guide 1 The Narrow Path Within There is no easy path to mature love in Christ. While the duration of diligence and discipline needed may differ for each of us, the Lord is impartial and, weighing it out, provides an equivalent path for all who choose to take it. Thus, the twelve guides of this book are able to make the path easier to understand not to travel, for without sufficient understanding, every attempt to travel it makes it harder than it really is. In this sense, may the guide also make it easier to travel for you, my dear brothers and sisters. To put it to practice, we will look at areas of our eternal life-story and ways to relate them to our daily lives. (page 3)

Note 6 - Basis of envisioning in the Bible (for those interested in the spiritual side of Biblical grammar)

Hebrew and Greek both have a word similar to envision in Eng­lish, but both are more complicated. We will focus here on the Hebrew one; the Greek one is discussed in note 23. Although most often translated ‘to see’ in its some 50 occur­rences, khaza is the root verb of the most common Hebrew noun for ‘vision’. The most common Hebrew verb trans­lated ‘to see’ (raah) is used over 1300 times, clearly the equivalent to the English verb ‘to see’. The problem trans­lators have had in translat­ing khaza ‘to envision’ is that none of the contexts convey its English usage. But if we use it in the context of the national con­science, we can adapt our English usage of envision to fit khaza, for envisioning the Lord and not imagination.

In the national conscience, we envision by using our mental function of vision to form a sight-object based on memory and/or description based on Scripture—according to the state of our consciousness. Such description is symbolic, intended for us to either purify ourselves from envisioning life according to the forms of flesh or to trigger a vision of God’s glory already revealed to us. In either case, since the sight-object is of the light which is used to envision it, the closer the envisioning is to its true form the more the true form appears to us in Christ’s national conscience. And if the Lord is pleased with us, He reveals Himself in it.

Seeing in the national conscience, on the other hand, does not require the mental function to form, since we are already using His light to see a form. Seeing instead uses the mental function to engage sight-objects. For exam­ple, “they saw (raah) the God of Israel” (Exodus 24:10, LIT), but afterwards, “they envi­sioned (khaza) God” (24:11, LIT). First, He revealed a true form of Him­self, from glory to glory, but only long enough for their mind to engage it as He enabled them. Afterwards, they were able to bring it up in their memory and, based on it, envision a sight-object of Him from glory to glory in the present.

The Israelites who had trained through discipline en­visioned forms of Him out of which His true form appeared, and then they saw Him from glory to glory. Verses stating that no one has ever seen God (John 1:18 and 1 John 4:12) refer to those of us of the first Adam. Our con­science unresurrected in the corpse of Christ, we have not been given the second repentance (discussed in Guide 4) with which to learn how to see with the light we already have in the national conscience of Christ. (pp. viii, 13)

Note 39 - The meaning of life

Neither Hebrew nor Greek has an explicit word for meaning. Moses said, “When your son asks you in time to come, saying, ‘What [is the meaning of] the testimonies, the statutes, and the judgments which Yahweh our Elohim has commanded you?’ ” (Deut. 6:20, LIT). And Jesus said, “But go and learn what this means (the Greek word for is is translated means here, in order for it to make sense in English): ‘I desire mercy and not sacrifice.’ ” (Matthew 9:13, LIT).

Since everything exists in God, nothing exists without meaning, thus, the idea of meaning cannot be added on to existence. The declaration that “the Spirit [is] life because of righteousness” (Romans 8:10, LIT) states that were it not for righteousness, the Spirit would not be life, in essence, there would be no life beyond the biology of flesh. In other words, there is no eternal existence without the inherent quality of righteous­ness.

Therefore, righteousness is the quality, the meaning, of life, for since “the flesh profits nothing” (John 6:63, LIT), returns to the dust, it has no meaning in and of itself but can express the meaning of life. The meaning of righteousness is understood in John the Baptist telling Jesus that He should be baptizing him instead of the other way around. “Jesus replied, ‘Permit [it] now; for thus it is proper for us to fulfill all righteousness.’ Then, he permits Him” (Matthew 3:15, LIT).

God’s righteousness shows Himself, the greater, exalting Christ, the lesser, above Himself—in the Word above the Name. Thus, when John humbled himself before Jesus, He exalted him above Himself. But when we exalt ourselves above each other, we deny the meaning of life. But when we forgive and love our enemies, we are the meaning of life, the “righteousness of God in Him (Christ)” (2 Cor. 5:21, LIT), the meaning of the principle of the Word. (page 167)

The Guide to the National Conscience

by R. A. Valentine

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