The First Three Attributes of Word-Visioning

Word-Vision 11

Remember, illusion can seem real only in the unawareness of our word-vision identity relationships. The yirah attribute restores that awareness if only temporarily.

   Word-Vision 12

The yirah fragrance restores awareness of our word-vision identity working in the three sets and our collective word-vision identity in Name within them.


The fear in trauma is what disables our mind, while the fragrance of yirah knowledge enables it, making it the key attribute. It brings our mind under a clean conscience regardless of whether there is any past wrongdoing, other than rejecting the principle, associated with the trauma. 

For this cleansing only lasts long enough to learn the principle in Word and then work alongside it, while the principle itself permanently cleanses our con­science. This is Name’s for­giveness in Word, whatever our beliefs. 

Consider first that Word can “spir­itually smell (smell comes from the Hebrew word for spirit) with the yirah of Yahweh (Hebrew name for God) and not judge [according] to the sight of his eyes, nor decide [according] to the hear­ing of his ears,”[5] but both according to the principle.

Since “the fragrance of (Word)”[6] is Word using yirah to spiritually smell our word-vision, we also can stop using our eyes to judge and ears to decide primarily. We can stop using them to search for a reason for the effects of trauma in anyone. Whatever crosses the troubled conscience is foremost subject to its state for not loving the enemies of conscience. 

Freeing us from judg­ment, Name’s yirah in Word cleanses our conscience and replaces the torment of fear. It removes all the effects of misuse of Name’s other nine attributes in Word as we apply this knowledge.

As the illusory effects of misuse are replaced by the natural effects of each attribute, we can see our collective word-vision identity in Name in the three sets of our individual word-vision now identities. On all levels, the principle, the nature of life, is always at work.

Word-Vision 13

The yirah fragrance restores awareness of our word-vision identity by isolating anger and revealing its real form as Name’s grace in Word and isolating fear and revealing its real form as yirah, which itself is a form of Name’s grace in Word.

Word-Vision 14

Remember, while this diagram is two dimensional, trigger it to envision its symbols according to what they represent all in the same position permeating by depth.  


Consider anger again but this time with yirah fragrance in your word-vision, freeing your mind from judging. This is important because Name’s attribute of grace takes the form of anger against us for not learning the principle but instead judging others. 

Under the illusion of an encaged conscience, the universal pupil of our conscience feels like it is filled with our own anger against those we hate, tempting us to work against Name’s nature in Word further. It is no longer recognizable as healthy anger from grace.

Make all others more important in your word-vision and the only anger you will see is Name’s anger for those who are not making you or others more important. Remember how you feel when you realize that it is Name’s loving anger for you and understand that others may never realize it in their own illusion. With an angry attitude based on illusion, they may never know that Word is “full of grace and truth”[7] in them also.

When blind, we know Name’s grace only in the forms He shows it to us in Word, be it an illusion of His anger or any other attribute. Referring to Name, the ancient knowledge states, “With the pure, You show Yourself pure, and with the crooked, You show Yourself twisted.”[8]

This is why so many of us in the world have a twisted concept of money, for example. In the sight of our word-vision, money takes the place of Name’s grace-currency in our vision-pearl. If we cannot correctly see the many forms the grace of life takes in Word under the principle, how can we understand the different forms money takes in our blindness under the world’s illusion?

The form Name’s grace takes as anger manifests in our seeing vision-pearl in a healthy way for our word-vision if we are willing to receive it. Misuse of this grace makes His anger appear to exist in a blind vision-pearl, from which we hear judgmental thoughts in our word-vision. We use such thoughts as our own to justify the misuse of every attribute in our blindness, void of our word-vision identity.

But with knowledge of how Word’s yirah attribute cleanses our perception of Name’s grace in every form in us, we take the encaged conscience captive. First by realizing that it is our own word-vision identity in Name, then by recognizing our misperception of others’ word-vision identity through the encaging. Seeing this renders useless the attempt of those trying to take us captive with their encaged conscience, completely useless when we correctly see Name’s desire attribute.



Word-Vision 15

The symbol for the full oneness between desire and conscience is coming out of the left side of the symbol representing Name’s fragrant identity. Transition to this oneness starts with it filling the limited, encaged conscience, symbolized below the full oneness. This is seen in relation to the remainder of the conscience, symbolized below the limited.

The right side of Name shows the encaged conscience filled with addictive desire blocking the oneness from entering our sight. Below that are the stages of capturing it with yirah, ending with the remainder of its conscience seen between the remainder of the oneness-filled conscience, individually on the left and in sets on the right.



While filling it with oneness or taking it captive, we should understand that the encaged conscience only appears divided between its encaged and remaining areas. Under illusion though, we experience it as a dichotomy in ourselves, between our feelings, thoughts, and desires.

With yirah fragrance in your word-vision, con­sider Name’s desire. Unlike how it appears in us under illusion, His desire is never unful­filled. Say to Life, “The desire of the soul [is] for Your name and Your memory.”[9] Just as Word’s yirah is not fear, his desire is not desire in the sense the world knows it.

Word said, “With desire [for Name and His memory], I have desired to eat this Passover (special commemora­tion meal) with you before I experience [your blindness].”[10] Experience comes from paschó in Greek. Normally translated suffer, its underlying meaning is ‘to experience’, which, when experiencing blindness, results in suffering.

Word sees our blindness and desires to let us once again experience his perfect word-vision of Name in us, but he does not unless we choose to follow the principle, the nature of life. Eating the Passover meal with him signifies we have chosen to follow it. As a result, his desire for us to learn how to see and love Name and His memory in each other is realized.

Word’s desire is not unfulfilled if we choose not to, because he is our life in Name. We depend on him for Name’s life, a life which does not depend on us for anything and yet provides us with the greatest pleasure in his fulfilled desire. With Word our life, we can never be unfulfilled, but the encaged conscience prevents us from know­ing this by providing us with temporary satisfaction in the addictive pleasures of misused desire. 

Working from the same illusion, which makes others part of our trauma or enablers of our addiction, we form a false image for each other because we feel so unfulfilled. We cannot even control the reaction between the pleasure addicting us and the pain of trauma, since bodily pleas­ure and pain share the same regions of the brain (Cromie, 2002).

But cleansing our perception of all addictive desire with knowledge of Word’s yirah, our own first, reveals we are perpetually fulfilled in our collective word-vision identity before Name. It works from the full oneness between His conscience and desire in Word. We use our seeing vision-pearl to project our word-vision – of this oneness in Name and His memory – onto those we make more important. It is one of the supreme satisfactions in our hearts.

The satisfaction of desire in false identity is addictive because our misuse of Word’s desire attribute prevents us from knowing that the real experience originates in our word-vision identity in Name. We cannot enjoy it directly but only through our encaged conscience, leaving us with memory of an experience that we enjoyed but have to experience again to get the same enjoyment. Memory of the real experience in our word-vision identity in Name is the experience itself, fully enjoyable any time without addiction.

Under illusion, we experience Word’s desire as coming from ourselves to satisfy ourselves, as depicted in WV-5 by the baseline going out of us and not coming in. It is the same with the baseline in WV-7, except here it depicts satisfying those whose baseline drives them to satisfy themselves while enabling us. 

In social trauma, illusion, and addiction, desire works in the encaged national conscience, which uses images as drugs for the eyes of our thought patterns. Knowing this helps free us from these images to experience the collective desire in our collective word-vision identity in Name, which, again, we can project onto the enemies of conscience with our shared seeing vision-pearl. 

For the nature of Name’s love works with the blind conscience to satisfy it with the light of everyone’s word-vision identity fragrance, directing us toward the principle and away from conflicts inevitably created by addictive desire.  

“Where do wars and conflicts in you [come from]? From this: your pleasures that wage war in your members [blind relationships in our three sets, which engage national images for addictive desires; it plays out in wars and conflicts over possession of what these images falsely portray – experiences capable of satisfying us without addiction].[11] 

The addictive pleasures of misused desire are at the center of all conflicts between our word-visions, which can be taken captive by the principle only. They are at the center of all wars on Earth, which can be ended only by rendering all captivity completely useless through the principle.

Word-Visions 5 and 7 pit the hearts of Woman and Man against each other when the real front lines are between seeing and blind vision-pearls. 5 and 7 pit the addictive pleasures of greed in autoc­rats against the many addictions of the impoverished in undisciplined democracy, when the real front lines are between those who use the yirah light to stop judging and free themselves and those who do not. 

And they pit the deniers of racist histories against those who use them to perpetuate the false identity of ethnicity, when the real front lines are between the deniers and promoters of our word-vision identity in Word before Name, the one Life we all live.

The distinction between male and female, wealth and poverty, and all ethnicities are in the world only. They are not in our inner vision unless we misuse Name’s desire in Word and encage our conscience with them. Knowing this, we can instead use these and all world distinctions properly to make others more important without being against ourselves. 

But first we need to know Word’s oneness between desire and conscience to correctly form a baseline with the encaged national conscience and its addictive national desire. Then, we can also form immense depth of word-vision through them, not with them, and envision diamonds flowing in our view of them, reminding us of the real beauty of these names in Word.


We have looked at the first three of Words amazing attributes, yirah, grace and desire, which work in a oneness with the other seven. As attributes of Name’s nature, they are inseparable, like facets of a diamond but not side by side. They permeate each other as part of all names permeating each other.

Until we experience their oneness, we con­sciously work from only one or two at a time, so we need to estab­lish placeholders of light for the other attributes still in our blindness. Facet light-holders are others who see with attributes of his that we do not. Thus, we work like shields for each other to protect us from our own blindness.

When the effects of trauma appear in you, identify their torment of fear as misuse of Word’s yirah attribute. With his yirah knowledge, realize that you are also experiencing his yirah, at that very moment, in your expanded word-vision now identity. That will place your misuse of it and any other attributes in names permeating yours, those who are your facet light-holders, known to them or not. Endure in this as you go through each stage of filling the encaged conscience with oneness as well as taking it captive.

Then, as you recognize Word’s yirah cleansing your conscience to understand the principle better, your cleansed vision of his attributes comes out of the light-holders in one sense, not leaving those who see but now seen working in itself and every form of Word’s grace in you and everyone else. This frees you from feeling like you are judging yourself and from members seeming to judge you. 

For when spiritually blind and unable to smell with Name’s yirah in Word, we are simply forced to use our two eyes to judge by appearance and ears to decide by what they hear. It is not joined to any word-vision formed by our seeing vision-pearl filled with the desire of our soul, which is never to judge that way but through the principle. 

We have unknowingly been using the torment of trauma as evidence we should judge ourselves and others simply by appearance, even harshly to control the temptation images of our own addiction! This process works in us detrimentally to no end when we seek to stop our addictive thinking patterns and achieve maturity – without learning the principle.

Therefore, when temptation appears in you, identify it as misuse of Word’s desire, which is also a form of Name’s grace radiating His yirah light. The yirah light of the temptation reveals it working alongside the pain of trauma. Members of the encaged national conscience suppress trauma in each other when they tempt each other. 

But when we seek to break addiction, we fail to suppress the trauma and bring out the misuse of Name’s anger, which takes us captive if we do not see the yirah light of misused anger, also a form of Name’s grace radiating His yirah light. Endure by seeing the full oneness of desire and conscience in everyone’s word-vision identity in Name, a oneness behind every form of His grace in Word, all radiating his yirah light in every set of names.

All our blindness to Name’s attributes is in Word, the supreme facet light-holder. And his attribute oneness is at work in all of us at the same time. His yirah fragrance is thoroughly cleansing the diamond facets of our word-vision identity in Name, in order for us to make the same in each other more important, while humbly appreciating ours appearing in them. 

Have you realized yet that “the yirah of Yahweh [is] His treasure”[12] for us when we use the principle? Word uses it to smell the misuse of grace in the form of desire in relation to fear and anger.


“I’m sick and tired of you complaining all the time. What’s the matter with you?”

“I’m sorry, I’ll be quiet.”

“But Dad, she wasn’t complaining!”


What does this kind of exchange look like in our word-vision identity, specifically with Word’s yirah, grace, and desire attributes? The symbolic diamond facets for each of Word’s ten attributes are different colored transparencies of his presence, itself symbolized in the diagrams as the lower vision-pearl, Name’s the upper one. 

When using just three attributes to trigger word-vision, we allow the mind of our heart to envision their light interacting alone, untethered to any opaque human form. The iridescences of Word’s attributes though become translucent or opaque to us when we do not use their essence correctly, causing us to see them not as Word’s in us, interacting infinities, but as our own, interacting finities

Thus, yirah, grace, and desire in this exchange of word-visions manifest dynamically in the perfect transparencies of Word in them and imperfectly in translucencies or opaque forms that indicate their distortion in the vision-pearl as Laura and her parents see it. It is the catatonic social conscience of the world working blindness in them, good people struggling with partial blindness.

Her father, Fred, has no fear when disrespecting his wife, Sheila, because he sees Name’s yirah as his own, manipulating it to not alert him with fear when he is doing wrong. It makes him feel brave and powerful, the misuse of Word’s courage in yirah, because he also misreads it warning his wife to stop fearing him as a good thing because she cannot stop. It is good but because it requires the principle. 

In turn, Sheila’s misuse of yirah not only causes her to misread it in herself but in its constant warning of fear given to her husband to stop mistreating her. She sees it as a warning that she is constantly doing wrong because he cannot stop, a complete loss of word-vision now identity. 

By making her desire dependent on his in an unhealthy way, their word-vision interaction is always in a downward spiral until its misuse of anger produces verbal abuse, perhaps physical. Tempting each other to suppress the history of this trauma is not as effective anymore because, without the principle, the blindness in their name-sets has strengthened their encaged conscience beyond the reach of temptation to abate its spirals. It is filled with the addictive desire to judge and be judged. If they judged each other according to the principle though, they would be dependent on each other, and their love would be growing infinitely in Name’s attributes in Word. 

Laura’s misuse of Name’s yirah transparency also per­meates and interacts with theirs as she also misreads it in herself directly but misreads the fear meant for her father as a warning that she is doing something wrong in not stopping him, for her feelings are partially dependent on his as her father. In turn, Laura’s father misreads the warning of fear in her as proof of his bravery and power because she cannot stop him. 

Recently, however, Laura has been using Name’s yirah in Word to cleanse its translucent appearance in her conscience, allowing her feelings to become less dependent on him and her mother. For she and her mother misread it in each other also. But it is not cleansed enough for her to stop misreading it in them or her relationship with Jack, seeing the warning of fear in him as a sign she is doing something wrong that causes him to drink. 

In turn, Jack not only misreads it in himself but misreads Name’s warning of fear for her to stop depending on others falsely as a warning that it will be his fault alone if their marriage ends in divorce. Of course, some of the things that Laura does do aggravate Jack’s blindness and vice versa, for some of their dependency on each other is also false, but it is the responsibility of both of them to learn word-vision to start loving the enemies of conscience, as it is for Fred and Sheila. 

This is key to correct usage of Name’s attribute transparencies in Word in them – each person filling their encaged conscience with Word’s oneness between desire and conscience and seeing it in relation to the remainder of their conscience and those of the others in the three name-sets between them. With this view, they can take the blindness captive of any of the others unwilling or unable to fill their own encaged conscience. 

Then, baselines can be formed and depth added in their word-vision, empowering them to form diamonds in the others’ blindness to see all these forms as forms of grace with yirah light. They can finally make the others more important without being against themselves, including those outside their circle that hate any one of them. 

In all, the three sets of relationships between the four of them are as follows: one, Fred and Sheila interact as they each watch Laura and Jack interacting, who in turn each watch her parents interacting; two, Laura and her father interact as they each watch her mother and Jack interacting, who in turn each watch them interacting; and three, Laura and her mother interact as they each watch her father and Jack interacting, who in turn each watch them interacting. A total of twelve appearances by the four of them, one in each of the three sets.

Word’s yirah attribute is transparent and radiates dynamic iridescences between them all. Their three sets provide a strong baseline and permeating depth for their seeing vision-pearl and each of their word-vision identities in Name. But at the same time in their perception, it is all translucent or opaque. It is the foundation for misperception and misuse of Word’s other attributes in their daily lives.

One day last month, Jack confronted Laura’s father for belit­tling her mother right in front of them.

“What is the matter with you, sir? She is your wife?”

“Don’t you see how she always disrespects me?”

“With all due respect, she never disrespects you.”


Sensing Fred’s anger rising, Sheila changes the subject and the dispute goes silent but remains dangerous in their inner vision. Name’s grace attribute takes the form of anger when misuse of His yirah reaches critical mass in the social conscience, what Name has been warning them about. 

At this point, to Jack and Fred, His grace transparency is opaque in Word and prevents their word-vision from accessing any of it correctly. They experience Name’s anger for each of them as their own anger for each other. All crimes and wars are due to this reaching critical mass.

In his blindness, Fred does not see that the anger he feels for Jack is Name’s anger for him for not loving Jack as an enemy of the present state of his conscience, which is all that Fred can do, given his blindness. And even though Jack confronted Fred out of love for Laura and her mother, he did not do it out of love for Fred, although not intentionally. 

The misuse of yirah in Laura and her mother does not reach the critical mass of anger during this occasion, but it does cause them to misuse Word’s desire and desire change in Fred without realizing that the best chance for that is change in themselves through the principle. Day after day, Sheila escapes the presence of her husband’s blind anger as much as possible in her blind vision-pearl, while Laura takes comfort in her husband’s blind anger in the same blind vision-pearl. 

The full oneness between desire and conscience works from Name’s perpetual state of fulfillment in Word. Our desire and conscience enter this state of His when we love the enemies of our conscience. Desiring them to join us, we work from a healthy unrealized desire that does not blind us to Name’s fulfilled desire in us through Word.

Laura and Sheila’s unfulfilled desire is for love to fill their homes and protect their families from all that is wrong in the world. But it works from not loving the world’s enemies of these things while hating their behavior, allowing the trauma, illusion, and addiction of the social conscience to remain in their homes even after they lock the doors at night.

Fortunately though, it does not make Name’s desire transparency opaque to them but only translucent, due to their partial use of its yirah light that makes it translucent. This makes all other forms of Name’s grace at least translucent to them. Jack and Fred though are prone to seeing Word’s yirah light as opaque when angry, making it opaque in every form of grace. Yet, while the four of them are sharing the same vision-pearl, everything can change if just one of them learns the principle.

[5] Isaiah 11:3–4 

[6] 2 Corinthians 2:15 

[7] John 1:14  

[8] Psalm 18:26  

[9] Isaiah 26:8  

[10] Luke 22:15   

[11] James 4:1  

[12] Isaiah 33:6

Cromie, William J., “Pleasure, pain activate same part of brain”, The Harvard Gazette, January 21, 2002.