I. Word-Vision of The Middle East Conflict



A. Historical Beliefs Fall Short 


1.

Whether symbolic or not, it is necessary to look at the current conflict over the land called Israel and Palestine in terms of it starting with Name [Life or God] telling Noah that he alone was righteous,[44] putting him in an ark, and then flooding the earth to give humanity a second chance. Life is telling us that righteousness is the only standard for the survival of human life on Earth, whether we believe in God or not. Name will prove it through the conflict over this land.

Word [the mind of Life or Christ] defined righteousness when he insisted that John the Baptist baptize [purify] him after John said that he needed to be baptized by him. Word said, “‘Permit [it] now; for thus it is proper for us to fulfill all righteous­ness.’ Then, he permits him.”[45] This is the principle of word-vision, making all others more important without being against ourselves.

Shortly after Noah, Abraham pleaded with Name not to destroy Sodom and Gomorrah if He were to find enough righteous people there. Name was willing if only ten were there, but there were not.[46] Before Word demonstrated the meaning of righteousness, the reason Sodom and Gomorrah were destroyed was always misconstrued to be because of immorality, as defined by the moral code of Moses and Mohammed.

For later we learn that Word was crucified “in the great city that is spiritually called Sodom and Egypt”,[47] one city in two states. Sodom was the state of unrighteousness and Egypt, at that time, the state of slavery, symbolic for addiction in the conscience. Egypt replaced Gomorrah, for the latter means life. Word did not need to appear and suffer in reference to these spiritual city names if the issue was only immorality. He pointed out the order of things when he admired the great love a prostitute had and shunned the little love moral leaders had.[48] 

And yet, since there were so few righteous people at that time, Name made morality appear to be the chief issue when He promised the land of Canaan, where Israel sits, to Abraham’s descendants. He fulfilled it right after delivering the moral code to Moses, who made it known that the inhabitants of Canaan were offering human sacrifice.[49] Their astounding immorality was far beyond the actions of Abraham’s descendants, but that did not make them righteous. Fortunately, however, this was Name’s plan to give humanity time, for morality can never be the chief issue. 

The 2,000-year cycle from Abraham to Word ended with the Israelites, Abrahams descendants, being driven off the land. That was the period Name gave them to learn righteousness as a nation. They failed, but individually some of them learned it tacitly and practiced it in all the nations they were dispersed to, alongside those who failed to learn it. The only difference between them that ultimately mattered was the latter harbored great animus for their captors because of their immorality. 

Being driven off the land signaled the beginning of the present 2,000-year cycle for all other nations to learn righteousness, the great socialization of humanity. Mohammed brought Islam six centuries into it, and Muslims, also descendants of Abraham, began desiring to have Israel’s ancient capital Jerusalem for their new religion, just as Christians had. The followers of neither religion had yet learned righteousness as nations. Instead, they used the standard of morality to justify their right under Providence, as they each saw it, to occupy the land. 

Christianity teaches that we can be in a righteous state by faith, whereby Word’s righteousness is imputed to us by merely believing in him. This makes it possible to learn how to make all others more important, but it first requires breaking addiction in our conscience. Then, we can make even enemies of conscience more important, known as loving our enemies, the key practice of righteousness. 

But without learning how, we cannot practice it and be righteous as Word is, not just a state. For “he who practices righteousness is righteous just as he (Word) is righteous.”[50] A similar process exists for those of us who do not believe in Word as Christ but want to learn the principle through his teachings. As explained in Book One, the yirah attribute of Word cleanses our conscience long enough to learn it.


2.

Presently, the Jews have returned and possess Israel after it was in the hands of their Muslim brothers for centuries, but more recently under the authority of the British Empire, which allowed Jews, Christians, and Muslims to live there. Muslims have tried to take it back from their Jewish brothers, both believing they have Providence on their side. 

Today, most nations believe Palestinian Muslims should have their own nation bordering Israel, while America, Israel’s main protector, is split, half supporting Palestine, the other Israel, or at least half of Israel, for it is also split. None of these religions or any of the some two hundred nations of the world have achieved righteousness, the only standard for the survival of humanity at this the end of the present 2,000-year cycle. 

Now since no one has to believe in Christ to follow his teaching on the principle, Jews and Muslims can learn it and continue teaching the morality of their religions within it. Loving one’s enemies is a direct command in Christianity, but how to follow it is still not explicitly taught. Name’s plan appears to be for all three religions to learn it together or risk everything.

Sincere followers of all three religions make others who love them more important, sometimes even strangers who do not love them but who are at least not enemies. But look at where that has gotten us. It has no impact on resolving the conflict between Israel and Palestine but rather enforces it. Moses warned the people that the land itself would spew them out if they do not at least follow the moral code he taught.[51] But that only bought us time.

Some would argue that the Israelites kept the code well enough to stay on the land for some sixteen centuries. But even if that were true, in the end, they lacked national righteousness. And now they are back, the nation that bought humanity more time. 

Now, together with Islam and Christianity, Judaism mistakes its moral code for righteousness, but a didactic code never leads to loving enemies of conscience. In fact, it makes it harder, for practicing morality alone leads to judgment against those who do not practice it, making it impossible to love enemies of ones morality. The principle alone empowers us to develop better understanding of ourselves first, then others.

Ten people practicing the principle in Sodom and Gomorrah would have stopped such pernicious judgment. It would have revealed how to free their addicted conscience and establish mature leaders. Present leaders keep sowing the seeds of violence after every conflict by demonstrating their hatred for the other side – failing to mourn for the enemy soldiers they had to kill, who killed their loved ones. But if the children of their enemies saw them mourning for their lost loved ones too, they would not grow up with the hatred their parents have.

David genuinely mourned for such enemies even when they were just sick.[52] Moses and Mohammed also had this kind of agapé, Greek for love. It is the life of our world conscience, which we kill a little more every time we hate.

Righteousness begets righteousness. Showing the enemies of conscience on the other side that we love them, while hating their violence and protecting ourselves, is doing our part in raising up ten righteous people among ourselves and them. It is what every nation of the world urgently needs now at the end of this 2,000-year cycle of humanity.






               B. Preparation for Word-Visions of Word’s 

2,000-Year Conscience


1.

To understand the boundaries of the moral law in the national consciences1 of Israel  and Palestine, we need to see the boundaries where it does not exist, where the principle is at work. Start by looking at the spark of con­scientiousness that exists in both of them. The principle always functions here at least supersededly, between them and all nation-name2 identi­ties, Palestinian, Israeli and so forth. They visibly interact with it in the light of Name’s (Life or Gods) agapé. But to the blind, it is an unseen transpar­ency throughout the world conscience. 

The proof of this comes to us when we see how the world exists in the national conscience of each of us through our nation-names. The nation-name Israel, for example, refers to where citizens who exist in the place called Israel live in their national conscience. The clearer their conscience, the better they see the place Israel in the world and experience both as they are and not as they may think they are. 

Also true for the nation-name Palestine, of course, but this is especially important in their present relationship with Israel, called a pair in the name-sets of their national consciences, permeating each other in the world conscience. Although Palestine is not recognized as a nation in the world, their society is held together by a national conscience, and thus they share the nation-name Palestine.

The two main permeational layers of every national conscience are the national vision-pearls of agapé and piety. They combine the light of every person using their nation-name into a single pupil of conscience for everyone in their nation to see with in their own word-vision. Facets within the pupil allow for differences that do not split the pupil.

We are focused on the nation-names Palestine and Israel to understand how they, without the principle, have suffered the addiction of hating the enemies of their national conscience for 2,000 years and as a result  – are at the permeational center of every national conscience throughout the world. Without the principle, we are unknowingly superseded by the extremely obstructive facets in the Palestine/Israel pair, dominating in the pupil of our national conscience.

Superseded in our own word-vision, we know only Word’s piety vision-pearl, not Name’s agapé vision-pearl permeating it. Our nation-names are subject to the pupils of each other’s superseded national conscience, all dominated over by the fractured Palestine/Israeli pair. We cannot see how moral codes work within these boundaries of our world conscience, how much less we can see Name’s agapé transparency in it. 

Unbelievably though, Word’s piety attribute provides us with word-vision of our word-visions, giving us the choice to learn the principle. Through faith or yirah or both, know that all attribute transparencies of life emanate from but remain within Name through Word in our nation-names. This means that every nation-name has the potential for prodigious goodness in its national conscience, and thus possesses the ability to love Palestine and Israel – while understanding them to be the prime enemies of the world conscience.


2.

The world, national, political, and individual levels of conscience cannot be isolated from each other, just as clean or polluted air cannot be isolated in a room, even though individuals in it contribute to it differently. By not loving enemies of the world conscience, the pupil of our individual conscience is also blind to agapé. Growing up, we often believe that all attributes belong to our family or nation and thus potentially to us individually. We come out of this baleful misperception and understand its role in all conflicts as we cleanse the pupil of our conscience simultaneously on all levels with Name’s yirah transparency.

Imagine how you would feel if suddenly, while under the illusion that you were your own source with your own self-sustaining attributes, Name let you become aware of His presence on just one level of your conscience. Or believing that you have been using His attributes for Him, find out that you have been an enemy of life, using them against Him. 

The fear we would then feel if we also misperceived how He was looking at us at that moment with His agapé eyes – would be the misuse of His yirah attribute in the form of fear in us.3 It is provoked in others as a weapon by the enemies of conscience, blind themselves to how this weapon turns on them. 

Admitting our error and feeling gratitude restores our perception of the cleansing fragrance of life’s yirah in all of us, cleansing the pupil of our conscience. We see that Name never stops loving us. How can the conscientiousness of life turn against itself in anyone, our only hope when we lose touch with His depths?

The visual presence of Word’s piety transparency in your national conscience would then reveal the principle working in agapé – and those of us still confined to the fractured pupil of moral codes without the principle. You would immediately feel for us, including those of us who are Palestinians and Israelis. You would make us more important with Word’s anointing attribute, blessing us, not our blindness or actions that come out of it. 

You would use Word’s humble-mindedness attribute to humble yourself to our beauty in Name. Our beauty is the light of His agapé transparency, shining exquisitely as the pupil of our conscience. You would hope that we also choose to learn the principle and see the beauty of Name in Word in each other, which requires the passage-view in our word-vision.

We need the passage-view to understand Israel and Palestine’s blindness to it, so that we can protect ourselves and hopefully provide help to them as well as all other superseded nation-names. Word taught the summon bonum truth to seeing the passage-view, saying, “When your eye is single, your whole body also is radiant. But when it is evil, your body also [is] completely dark. Be careful, therefore, lest the light that [is] in you is darkness.”[53]

He equated blindness with evil, for light cannot simultaneously be darkness except to the blind, here, the spiritually blind in their conscience. He tells us “not to resist the evil [of blindness]. Instead, whoever slaps you on your right cheek turn to them the other also.”[54]

Without knowledge of how to do this, we cannot see or see with the singularity of his passage-view. He said not even to resist a slap to emphasize no inner resistance, but later he says to buy swords for physical resistance, as symbolized in his teaching through James. “Resist the devil [the blindness in those who physically confront you] and he will flee from you.”[55]


3.

All ten attributes of Word are essential to refraining from resisting what Israel and Palestine form in their blindness – as revealed on the piety level of the passage-view. It shows us how the first nine attributes allow for their own misuse in the first place. Thus, we should not blind ourselves to what Word’s piety vision-pearl works in anticipation of misuse. For resisting it requires our own misuse of Word’s attributes, blinding us to the piety and agapé levels of his passage-view in our word-vision.

Key to receiving the conveyance of Word’s passage-view is the cleansing fragrance of life’s yirah in all of us, “the fragrance of Christ (Word).”[56] While it does not cleanse the pupil of our own national conscience (the other levels implied) unless we see it in ourselves, once cleansed, we can see misuse of yirah and not resist it, opening our eyes to Word’s conveyance. 

Not resisting with the help of Word’s fragrance removes the effects of blindness from our word-vision. This gives us vision of Word’s attributes in his passage-view, which is access to participate in their power. It should begin with Word’s grace in the form of anger, in all its disguises under Palestine and Israel’s misuse of it, the most strategic misuse in the world conscience.

Anger in the physical resistance between Palestine and Israel is obvious as they struggle over the land they both believe is theirs. But in the blindness of their word-vision, it is not obvious that the anger they think is theirs is not, only their illusion of it is theirs, driving their hateful physical resistance. 

Name’s anger form of grace in all its righteousness in Word can be understood only in the passage-view. Working simultaneously, its three realms are 1) the twelve vision-pearl gates around Name’s fragrant Identity, 2) the singularity of Word’s inner and outer 2,000-year eyes, and 3) the three sets of nation-names that Name manifests in His light-passage, through whom we envision Him. Together, from Word’s twelve vision-pearls and 2,000-year inner and outer eyes, we see Name through three name-sets appearing pandirectionally in Word’s singularity. 

Seeing Name through Palestine and Israel’s name-sets, appearing pandirectionally in Word’s singularity, reveals the world splinter in the midst of Word’s radiantly transparent pupil in the world conscience, permeationally alongside the radiance of his whole body of agapé light. Here, misuse of the fear and anger forms of Word’s grace are seen in the world splinter in their particular sequence throughout the world conscience. We can form this ourselves only after receiving the conveyance of Word’s passage-view. 

Passage-view of the world splinter in Word’s radiant pupil displays the forty-two generational layers of Name’s anger for Palestine and Israel – for not loving each other when they saw His agapé transparency in each other, and since then, for refusing to receive word-vision of their word-visions to choose to learn the principle.

Like towering lampposts, Word’s yirah illuminates Name’s anger for them every generation, all forty-two lined up permeationally in his radiant pupil. The light of this nation-name pair bumps into every post like a blind but beloved beggar.

Seeing Name through Palestine and Israel or any other pair reveals, in Word’s passage-view, that we actually see Name through their el-elohe-names. In fact, we see Name in our own el-elohe-names through Name in other el-elohe-names, all permeating each other. Thus, the above-mentioned vision of twelve vision-pearl gates around Name’s fragrant Identity is this presence in our el-elohe-names. It reveals any interfering blindness in our el-elohe-names, as well as in those of the enemies of conscience that Word permeationally focuses us on. 


4.

The light-drama we witness overall in the radiant pupil of our world conscience is how Israel or Palestine is being used in every national conscience to support democracy or autocracy, for both nations have an extremist group pushing for autocracy with the majority in both pushing for democracy. 

However, since neither nation uses the principle, pro-democracy nation-names in every national conscience use one side or the other of the world splinter in their struggle to gain or keep democracy – in the unrecognizable hope that they are moving toward adopting the principle before it is too late. Their world conscience must evolve quick enough to prevent the misuse of Word’s attributes under their moral codes (only the principle uses them correctly) from dividing their alliances to the point where pro-autocracy nation-names gain or increase control. 

Totally bound under moral codes, autocratic nation-names are not loved by today’s pro-democracy nation-names as enemies of the world conscience and, therefore, have fewer chances to choose the principle. Autocracy can gain control no other way in the world conscience, the prelude for all human dramas, starting with the personal journey for freedom in our individual conscience. It unknowingly suffers from hating enemies through the world splinter by misuse of Word’s desire4 attribute.

To understand desire in the world splinter, know that Word’s grace presence in every other attribute is complete only in Name’s agapé attribute in him. The misuse of fear and anger engages the misuse of desire, which, together, engages grace negatively and makes the misuse of agapé as hatred the primary fuel for anger. These are the dynamics of the world splinter, the generator of the encaged world conscience.

But to allow the world splinter to continue in the form of addiction, our minds must be unable to recognize how it is destroying us and stop it. What makes our minds so feeble? Just as we did not approve of having Name manifest in knowledge of the principle, He “gave us up to a reprobate (adokimon) mind.”[56.1] In other words, rejecting the principle makes our minds feeble, riddled with addictive patterns that convince us it is strong.

Adokimon literally means ‘non-testing’, essentially the state of the addicted mind, unable to test its patterns of thought to recognize and break free from dangerous ones. But with the principle, we use a dokimon mind and can test our own patterns of thought to see through the world splinter, making it, instead, the most valuable jewel of Name’s grace in Word. It is no wonder we feel an irresistible urge to fix others without knowing we suffer from it also.

Word teaches that if, without the principle, we attempt to remove the splinter from someone, it only means that we possess it in our own eye and that it has swollen to a beam, and worse, we are hypocrites for trying.[56.2] This is convincing evidence that we are using an adokimon mind as the mind of our heart. Together, the adokimon mind and world conscience afflicted with the world splinter form a blinding illusion that must be removed in us first to see how it is hiding Name from Palestine and Israel in anyone else.

Word teaches us not to give what is holy,[56.3] our word-visions of Name in the non-illusory world splinter (figuratively by only describing them or simply attempting to, mistakenly thinking we can convey them ourselves), to dogs, referencing enemies of conscience from within the splinter. From within it, they see their enemies as dogs, causing them to wear the image themselves. Word certainly does not see or refer to them as such outside the splinter, never offending their beauty in Name, which would fail to honor Him in them.

And in the same breath, Word teaches us not to cast our pearls – the non-illusory world splinter in Name’s agapé vision-pearl and Word’s piety vision-pearl, the fullness of grace emanating all yirah light – to pigs, again a reference from within the world splinter. For they will trample our true vision of Israel and Palestine from within it and devour their image of us loving Israel or Palestine, whichever they see as their enemy from within the world splinter.   


5. 

To understand what we are looking at when seeing the world splinter in Word’s passage-view, we need to know about the onenesses here. The first is between Word’s desire and his 2,000-year conscience, the desire oneness, the second between Word’s agapé and his 2,000-year conscience, the agapé oneness.

Together, they are forty-two generational layers of desire and agapé working in our present and rooted in our collective structural memory, not specific memories. Desire is the current of the world conscience, and agapé is its power. But in the world splinter, they are a spiraling death-current of self-love, starting with Israel and Palestine.

Misuse of Word’s desire for Name and His memory is desire for one’s own name and memory, the illusory current of the encaged conscience, and misuse of his agapé for Name in everyone is making ourselves more important than everyone, the illusory power of the encaged conscience. 

Together, we validate our self-importance with physical pleasure and its memory, thinking we are satisfying deceitful desires that we cannot understand with our adokimon mind. In the world splinter, Israel and Palestine are in this time trap, at the center of every national conscience in the world.

Looking at this trap in the passage-view with Word’s principle, always use his yirah transparency to replace its fear and anger in your perception of now – appearing to feed on misused desire and agapé – with the reality of Word’s yirah fragrance. In its fullness, yirah emanates from the greatest oneness between attributes, Word’s third, between his desire and agapé for Name in everyone, the agapé singularity. It radiates across the 2,000-year now of Word’s world conscience divided into three stages permeating each other. 

The time trap of the world splinter is the direct misuse of Word’s agapé singularity. It blocks out all forty-two generations of his 2,000-year now, which, as revealed in the only recorded 2,000-year cycle, are divided into three stages, designated by Abraham, David, and Word.[57] David is placed first in its proclamation, for he represents the knowledge of desire, revealed in his victory over its misuse.5 This is indispensable to seeing the agapé singularity simultaneously in all three stages, which include Abraham, the knowledge of name-sets, and Word, the knowledge of Name.[57.1] All three stages work in every 2,000-year now of the world conscience. 

In order, Abraham is first, his knowledge symbolized in his actions following the war of his time between five kings and four kings.[57.2] It depicts a fifth nation-name, cities as nation-states at that time, expanding the sets between the first four nation-names in our word-vision. When the four kings were victorious over the five, they took the goods of these defeated nations and Lot, who was living in one of them, Sodom. Lot was the nephew of Abraham, Abram in this passage. 

Abraham and his men rescued Lot, symbolizing the cleansing of their nation-name sets with yirah for greater word-vision depth. For Lot was his nephew among the five,[57.3] but Abraham, having established a word-vision baseline with him, also called him his brother,[57.4] indicating his position among the four also.

Lot moved between these positions, representing the world splinter moving through the world conscience without blinding us. It kept Word’s desire attribute and Name’s presence clear in Abraham’s name-sets and, thus, Word’s agapé singularity in the world splinter. It also helped him understand what he saw when yirah cleansed his perception of fear and anger in it – as he practiced the principle on his perception of Israel and Palestine.

But when Lot’s movement cannot be seen in name-sets, the world splinter makes the entire world conscience appear as a world gender conscience. The distinction between genders, without or without interaction, becomes a key medium for misuse of desire in all three stages. All we know is Word “manifested in flesh”.[58] 

The fire that we assume is in our flesh[59] is in our national conscience, where normally the three stages of desire work in our generational layers of memory and through our physical body to help us experience mature desires through it. But the world gender conscience creates illusory access to our generational layers, creating addictions through our physical bodies that make it impossible to mature our desires.

Word reveals this fire with the light of his yirah fragrance and puts it out for us in our national pupils when we understand how the other aspect of his yirah attribute, “the light of yirah ice,[60] displays his agapé singularity inside and outside of the world splinter. 

In his middle five attributes, Word uses the light of yirah ice in his sincerity attribute to speak – to those of us superseded in the now of the world gender conscience – sincerely working with our blindness to the 2,000-year now in our el-elohe-names. He speaks through our breath in the world conscience as “the Spirit of our nostrils.[61]

Word says to us, “Love your enemies [with the principle of the world conscience], and do good and lend [using just the example of lending since this is the nature of love, lending others our attention, time, heart and money when able, never being against ourselves], despairing nothing [with word-vision of his agapé singularity inside and outside of the world splinter], 

“And your reward will be great, and you will be children of the Most High [Name], for He is kind to the ungrateful and evil [those using the world splinter to harm others, with Name’s response intended to help our struggle for democracy in the time allotted to choose the principle].”[62]


6.

The process of blessing Israel and Palestine and humbling ourselves before their beauty in Name, the first two of Word’s middle attributes, is completed in speaking sincerely to them in Word’s piety vision-pearl, the last two middle attributes. The fifth one, Name’s faith, fulfills the process by raising Word in our perception of them so that we can word-vision them in his 2,000-year world conscience. This prepares us to see them in Word’s passage-view and the world splinter in it, blocking their view of his agapé singularity permeating them.

The eyes and ears of our dokimon mind use the principle to see and hear them with the full light of our el-elohe-names. We see and listen to Word as the voice of Name in all passage-views of them. This is part of his conveyance of them from his twelve vision-pearls and 2,000-year inner and outer eyes, where we see Name through their name-sets appearing pandirectionally in Word’s singularity. 

Impossible for us to form without first being conveyed to us, Word’s passage-view of Israel and Palestine provides us with automatic nonresistance to their blindness as the world splinter in it. The view’s onenesses serve as our eyes to see them engaged in the fear/anger/desire/agapé, the fear paradigm, misuse of these attributes true usage in the yirah paradigm. This enables us to see and partake of the power of these attributes in Word’s agapé singularity permeating them. 

In his passage-view, we see the world splinter blind to the Lot movement in its nation-name sets, blind to the three stages of its 2,000-year world conscience, living in it as the now of a world gender conscience. With his agapé singularity permeating the world splinter, Word manifests Name and His memory of this in Israel and Palestine, even when He “spoke in vision”[63] to them in their el-elohe-names. Thus, to word-vision this nation-name pair in our 2,000-year world conscience, we need to prepare ourselves to receive Word’s conveyances again, which requires specific names for our el-elohe-names. 

Pick substitute names from the Hebrew names listed in the Appendix (see Section III.B for detailed examples). To start, choose one for your own word-vision name identity, using your individual conscience, and one for your word-vision nation-name identity, using your national conscience. With them, some of the most important words we will ever hear and see from Word in our el-elohe-names are – Name, “forgive them, for they do not know what they are doing.”[64] Only Life can teach us the absolute truth.

These words are often the first step in learning how to love Palestine and Israel, but unless we know what these words mean, “they do not know what they are doing,” it never does. For it is not that we just feel sorry for them being in some irresponsible state.

We need to know what makes them forgivable and still loveable despite this state and whatever they may have done, the worst ultimately being not loving each other. To know this and love them and every nation-name blinded through them in the world conscience, we need to form word-visions of them from our collective world thoughts of the past and present, Word’s passage-view of them in Name’s agapé vision-pearl, to see ourselves when we were in that state.



 


C. Triggering Word-Vision of Palestinians and Israelis:

 Indescribable Beauty out of Blindness


1.

Using defined visual forms to trigger visions of Palestine and Israel can restrict our visions when not trained in word-vision. Our natural ability to envision is far greater without defined triggering forms if we are not trained in word-vision. When trained with Name and Word, not as labels and sounds in human language, but as living words of light, we can word-vision Palestine and Israel far, far greater. 

Think of light with the flexibility of language telling the story of life in its true light form. With the now of the world conscience, the conscious story of life tells itself in sentence, paragraph, chapter, and story-type arrangements of luminosity, all in the dialogue of word-luminosities in which Name and Word manifest themselves according to the principle. 

In this dialogue, Word conveys passage-views of Name in us and we word-vision them in the now of the story-luminosity. Only here, we are using labels to tell the story and, through description and explanation about WV-10a, trigger word-vision of Name in Israel and Palestine to hopefully receive conveyance of his passage-views of them.

Once triggered, word-visions permeate back into the sentence-type light that created the idea for them in the story of living light. Thus, through word-vision, sight of the human story, told in label-sentences, is seen in the part of the story of light that created the idea for it.

One of our main goals is to trigger word-visions of Name and Word to help those of us trapped in the addictive boundaries of the conscience. Through the entanglement of misuse of Word’s attributes, many are trapped in the most addictive boundaries, the world splinter in their national conscience. Thus, triggering word-visions of Israel and Palestine is key. 

Remember, the cause of blindness in the conscience is failure to love the enemies of conscience. The world cannot hide from the proof that Name has presented us with about the conscience. The human conscience has been forcibly awoken this generation

Hindus and Buddhists and those of all other religions, this is not a Western problem. There is no us and them. There is only all of us and our world conscience. Science or money is not going to save us from ourselves. The younger generation is not going to solve the problem either without the principle. 


Our conscience has been forcibly awoken by horrendous images of suffering in Palestine and Israel. Meanwhile, the conscience of others outside our circle of name-sets was forcibly awoken previously by such images of suffering in other nations, but these did not awaken us. For none of us can allow the thought of people suffering deep into our own national conscience if they are outside our circle of nation-names.

The images can enter the surface of our conscience for momentary empathy, but without a dokimon mind, we cannot allow them to go any further for the sake of our mental survival. This is external conflict in the world caused by internal conflict in the world conscience, why humanity cannot survive indefinitely without the principle. For it alone empowers our conscience to see our enemies and ourselves with and without blindness.



Word's Passage-View in Symbols and Labels

Word-Vision 10a

What makes WV-10a extremely useful is that it helps us see with the blind light in our conscience to love our enemies. The first two word-vision positions in the upper half represent the nation-names Israel and Palestine, with Name’s light-passage between them joined to the sphere above them, representing His agapé vision-pearl. All forms of light permeate each other completely. None of them are side by side even partially as depicted here. The slanted squares behind positions three and four symbolize the permeations of additional nation-names. 

Name’s attribute transparencies in Word also permeate each other, emanating from the four positions but seen only through the large glass sphere in front of them, representing Word’s agapé singularity.  Also seen through it are Israel and Palestine’s name-sets in the symbol for Word’s passage-view.

The smaller glass sphere right in front of it represents Word’s first nine attributes working as their blind light in the encaged conscience. The third glass sphere, oval shaped, represents all ten attributes working in the world splinter, where they use forms of their blind light to hate each other. The two lower glass spheres work from Word’s piety vision-pearl on the bottom, permeating Name’s agapé vision-pearl. 

All three spheres represent the illumination singularity, the oneness between Name’s agapé and piety attribute transparencies. Word reveals it in us by the light of his yirah fragrance and ice, all radiating a beautiful faint iridescence. These are the basics of Word’s passage-view of Palestine and Israel.



















































































































































































































































































































































Word-Vision 10b






2.

In the mind of your heart, form a glass sphere. Within it, form two glass cubes permeating each other. Manifest them coming out of a pearl above them through a light-passage and the glass sphere revealing a beautiful faint iridescence emanating from the cubes and the pearl.

Holding this image in your mind, trigger, with the principle-light of your heart, a word-vision beyond description. Images in the mind can be described while those in the heart are beauty beyond description. This is how we know we have formed it out of the light of our heart, the light of the world conscience. 

This is Word-Vision A1, bringing out great love for Israel and Palestine, at least visually to start as we glance at WV-10a to put WV-A1 into perspective in our heart. They are unvarnished nation-names in the superseded luminosity of Name’s story of light, where the idea for their part in the world story of Word was created.

Now we will increase the depth of our word-vision. The first nation-names effected by the world splinter are the third and fourth names of Israel and Palestine’s primary name-sets, symbolized by the rounded squares in the middle of the four nation-name positions. It expands the conflict with the most supportive ally of each of them, Iran for Palestine and the United States for Israel. 

In the mind of your heart, form a glass sphere. Within it, form four glass cubes permeating each other, then, without excessive details, repeat this a second and third time, all three sets permeating each other. Form this name-set image manifesting out of a pearl above them through a light-passage, with the glass sphere revealing a beautiful faint iridescence emanating from the name-sets and the pearl.

Holding this image in your mind, trigger, with the principle-light of your heart, a word-vision beyond description. This is Word-Vision A2, bringing out great love for Israel, Palestine, Iran, and the United States, the first world-set, at least visually to start as we glance at WV-10a to put WV-A2 into perspective in our heart. They are unvarnished nation-name sets in the superseded luminosity of Name’s story of light, where the idea for their part in the world story of Word was created.

Now we will increase the depth of our word-vision by including ourselves. Use your substitute nation-name to expand the name-sets in WV-A2 with a fifth position, creating name triads and additional sets. This position can be used for Lot movement when we include the world splinter.

In the mind of your heart, form a glass sphere. Within it, form five glass cubes permeating each other. Then, without trying to include their arrangements or additional sets, repeat this a second and third time, with all three permeating each other. Form this name-set image manifesting through a light-passage out of a pearl above them, with the glass sphere revealing a beautiful faint iridescence emanating from the name-sets and the pearl.

Holding this image in your mind, trigger, with the principle-light of your heart, a word-vision beyond description. This is Word-Vision A3, bringing out great love for the nation-names of the first world-set and you, at least visually to start as we glance at WV-10a to put WV-A3 into perspective in our heart. You are part of these unvarnished nation-name sets in the superseded luminosity of Name’s story of light, where the idea for your part in this world story of Word was created. 

By forming WV-A3, we experience our nation-name being perpetually cleansed in Name’s light-passage, which helps us come out of His superseded luminosity and practice the principle better. For the same reason, we hope to receive Word’s conveyance of his passage-views through all three of these word-visions.

With the passage-view in WV-A1, we see Name through Palestine and Israel’s name pair, which is manifested in the twelve pandirectional vision-pearls of Word’s 2,000-year singularity of inner and outer eyes. With greater permeational depth in WV-A2 and WV-A3, we also see Iran and the United States nation-names a part of this and then ourselves included, respectively. 

Even though we are not able to do this ourselves, take note of the thought of yourself seeing Name with such 2,000-year eyes – shared in all three stages with these other nation-names from Name’s agapé vision-pearl. Only with such eyes in the story luminosity can we see the yirah paradigm at work in Word’s world conscience. It is the key pattern of the principle in all our dialogue here. 

Joined to the yirah paradigm, Word’s middle paradigm, blessings/humble-mindedness/faith/sincerity/piety, sows the desire in us to see Palestine and Israel seeing Name with such 2,000-year eyes. For with this paradigm, while blessing them and humbling ourselves before their beauty in Name, we envision Name’s faith raising up Word in their 2,000-year eyes so they can see Him talking sincerely to the state of now in their word-visions in Word’s piety vision-pearl. 

With the yirah paradigm, our desire is to also see them using these eyes to develop dialogue with a dokimon mind in our two primary relationships with Name, as sons and the bride. But when the world splinter enters the dialogue between them, the yirah paradigm is at work as the fear paradigm in their world gender conscience.

An illusory dialogue exists between them with their awareness of the real one being superseded in their el-elohe-names. Their blindness in Name’s agapé vision-pearl is seen in Word’s piety passage-view. Here, they are made to see Name in Word’s piety vision-pearl through their own encaged piety name-sets. 

Manifesting their piety name-sets through the piety light-passage, the world splinter, Name, in some form in those they love but never in those they hate, seems to appear in the unidirectional sight of their two eyes, every blind Palestinian and Israeli, as well as every other blind nation-name in the world conscience. 

In response, Word’s agapé passage-view shows us his yirah and middle paradigms maintaining all nation-names as forms of Name’s amber grace in our 2,000-year eyes. Through Word’s  agapé singularity, we share this word-vision with them in Name’s agapé vision-pearl, although in their blindness. 



3.

The four upside-down nation-name positions on the bottom half of WV-10a are where the first world set carries out its illusory dialogue, blind to its role in Name’s luminosity dialogue working from the four positions in the upper half. Name uses the Israel/Palestine conflict in the lower positions as an amber fountain of grace in the upper positions, permeating each other, for those willing to take the principle-journey spiritually – from hatred stronger than death to love for everyone stronger than death. The same journey in the flesh is for those who refuse to take it spiritually and mistakenly believe they must punish themselves to come out of the glass oval sphere.  

In the mind of your heart, form a glass sphere and within it a smaller glass sphere that serves as a bridge to an oval sphere within it. Form five glass cubes permeating each other in the largest sphere with the fifth sometimes vanishing due to individual Lot movement. Form a single image of them reflecting through the middle sphere but appearing in it as three diamond-filled objects, which appear again in the oval sphere, with all three spheres revealing a beautiful faint iridescence emanating from the forms within them.

Holding this whole image in your mind, trigger, with the principle-light of your heart, a word-vision beyond description. This is Word-Vision A4, bringing out great love in us for Name having sent Word into our blindness and allowing us to see the illusory and luminosity dialogues. 

Glance at WV-10a to put WV-A4 into perspective in your heart, leaving out the reflection of the three diamond-filled objects on a glass ocean surface, called “the sea of glass mingled with fire.”[64.1] Focus on the larger and oval spheres symbolizing the two dialogues, working in everyone, and understand their part in us as amber grace in the superseded luminosity of Word’s story of light. 

Name is the illumination singularity between what the three spheres symbolize. It works from Name being agapé, the primary essence of everything. He takes limited form in Word’s piety while still being essentially agapé, both forms of His grace in Word. In truth, the universe itself is a form of Word’s piety, a form of Name’s agapé. It reflects Word’s story of light in action and language, although not as we might expect, especially in the illusory dialogue.

For the illusory dialogue creates word-visions in which to hide ourselves in the universe, rather than illuminate everyone’s amber light in our own eyes. It makes the expression of our enemies in the universe look less than human in our blindness, even though these limited forms clothing all of us are also Name’s piety and agapé, both forms of His grace in Word’s luminosity dialogue.

How to relate the surface dimensions of the universe and its languages to the permeational dimensions of Name’s illumination singularity in word-vision is seen in this reverent knowledge: the measurement of an angel (conveyance) is that of a man (name),[64.2] and one angel (conveyance) illuminates the entire earth.[64.3]

This is the starting point to how we get a sense of what kind of scope is at work between the luminosity and illusory dialogues, when conveyance of the former’s permeational dimensions intersects the latter’s surface dimensions. It points to how the world can be in everyone’s national conscience, the “nows” of the world’s dialogues a subset of the now of the 2,000-year luminosity dialogue.

Name’s piety transparency in the form of the universe allows one of its smallest forms, the human body, to encage the now of the world conscience with its illusory dialogue at this intersection. But the principle-journey of Word’s luminosity dialogue removes all encaging in our perception of the intersection, from our perception of individuals using illusory dialogue to our perception of multitudes doing so, all blinded by the dialogue of the first world set. 

Word, the agapé dokimon mind, uses events across all of his 2,000-year now in a crystal narration of timeless truth. It centers on the first world set as it exists in its present form under the Roman Empire on the first generational layer and its present form under the United Nations on the forty-second generational layer. 

The principle in this inner and outer narration of Name’s luminosity is the key to every dialogue in and between all His el-elohe-names. Its illusory dialogue jumps from one layer to another as Word’s story of superseded light. And its shadow falls on the glass sea where its conveyance intersects the earth in the supersession’s slender space of now.


We should no longer believe that what we see in our sight is all there is to life, is all the love we need. This is greatly diminishing our efforts across the now of Israel and Palestine as we see them, which is only as illusory piety forms of Name’s love for us and them.


4.

The human piety forms of the universe are the highest forms in the ocean of bodies that belong to earth. All bodily forms in this ocean draw on the rivers of three other oceans, producing them and flowing in and out of them for their biological existence and survival between birth and death.

First, the universal ocean of lights brings energy to us through one light in one of its many rivers, our sun, which, through its own river, has produced our bodies and maintains them with the oceans of air and water it also produces. The rivers of light, air, and water pass through our bodies but, when misused, are used for addiction through the senses of our conscience and body in the illusory dialogue. 

At the conveyance intersection, as an illusory piety form the human body is trapped in the addiction rivers, starting with Palestinians and Israelis on the principle-journey in flesh. Here, in the illusory dialogue of the world gender conscience, they know the four oceans as the immense surface dimensions they are but do not know the permeational dimensions permeating them and their atomic structure. 

Word’s agapé mind sets us free by substituting the surface images involved in addiction, particularly images of the piety human form itself in a state of false desires and emotions, with three diamond-filled forms in the mind of our heart. 

In the mind of your heart, form a glass sphere and within it a smaller glass sphere that serves as a bridge to an oval sphere within it, sometimes appearing outside it due to collective Lot movement. Form five glass cubes permeating each other in the largest sphere and a single image of them reflecting through the middle one but appearing as three diamond-filled objects, which appear again in the oval one and reflect on a glass ocean surface, with all three spheres revealing a beautiful faint iridescence emanating from the forms within them.

Holding this image in your mind, trigger, with the principle-light of your heart, a word-vision beyond description. This is Word-Vision A5, bringing out great love in us for Name in the citizens of the world gender conscience, for Word’s agapé mind in the name-sets of their el-elohe-names, and for giving us hope that we might see his passage-view of their illusory dialogue in Name’s crystal narration. Glance at WV-10a to put WV-A5 into perspective in your heart.

With WV-A5 in your dokimon mind or Word’s passage-view of it, use the three diamond-filled objects in the oval sphere in WV-10b as the three stages to see Word’s superseded illusory dialogue through the piety form of the glass sea. Here, we can join Word and use the principle to give the light of others precedence so we can see Name with theirs too. The great peace it reveals works between the light emitted from our ears in their agapé form, depicted by the figures in WV-22a.1.

The illusion/trauma object, the image on the left in the glass oval sphere, is the first stage, desire. Reflected on the glass sea, its diamonds symbolize the cleansing of our perception so that we can see our own desire for Name and His memory. It is cleansed when we learn to see from our word-vision name identity with the principle and can see through, not from, the piety forms across the early layers of Name’s 2,000-year narration. 

The yirah-cleansed object in the middle is the second stage, name-sets. Reflected on the glass sea, its diamonds symbolize the cleansing of our perception so that we can see our name-sets before Name. It is cleansed when we learn to see with the principle from our collective name-identities in His vision-pearl and can see through, not from, the piety forms across the middle layers. 

And the desire-oneness object on the right is the third stage, Name. Reflected on the glass sea, its diamonds symbolize the cleansing of our perception of Name in Word’s world conscience. It is cleansed when we learn to see with the principle from the oneness of desire and conscience in our name-identities and can see through, not from, the piety forms across the latter layers.

Permeating each other, the three stages reveal the power of the principle to restore our awareness of our fulfilled desire in Word, renewing our strength to continue the principle-journey in the spirit and realize our desire to see it in the world through him, “on earth as it is in heaven”.[64.4] Life improving its lives. 

As a result, from our word-vision name identities in Name’s agapé vision-pearl, we can see Word’s superseded illusory dialogue through the glass sea, which includes our place in its four oceans. The dialogue appears in the world splinter, the piety light-passage in the middle of the oval sphere, in the midst of Name’s 2,000-year crystal narration. Words passage-view of this light-passage shows Name manifesting us in flesh, as his passage-view of the agapé light-passage shows Name manifesting us in spirit.

Manifest in flesh, our senses hold the addictive form of money in our illusory dialogue. But Word’s yirah light illuminates the piety form of money in the glass sea. This displays its usage, in the exchange of other piety forms, veiling its source, the glorious exchange of agapé forms, where, manifest in spirit, our senses hold Name’s grace in Word in our luminosity dialogue. The grace forms of Name’s piety and agapé iridescences are exchanged through Word’s philadelphia iridescence in the philadelphia paradigm.

In Word’s passage-view of this, the philadelphia paradigm is seen exchanging grace forms through his luminosity dialogue between all two hundred nation-names, starting with the first world set. It is also seen exchanging illusory piety forms of this in the world gender conscience, outlining the overarching themes in Word’s superseded illusory dialogue. 

The philadelphia paradigm works first through the twelve vision-pearl gates of the first world set, manifesting in the singularity of Word’s inner and outer 2,000-year eyes. This is part of the overarching agapé themes in Name’s crystal narration called the city-jewel

Name’s city-jewel gives us generational understanding of Word’s world conscience. His 2,000-year focus reveals the different degrees of blindness between the nation-name sets of the first world set. With our sight alone, all we see is where Palestine and Israel intersect the human piety forms in which they dwell each present generation, which holds their actions and dialogue but only the appearance of their meaning. 

With generational understanding, we know that with the differing blindness in their nation-name sets they can restrict each other. It is due to the failure of both to adopt the principle, although one side is closer to the truth. The differing blindness in the name-sets of the rest of the two hundred nation-names is lined up with them in the world conscience. This, with the paradigms to maintain the principle in ourselves and see and expand each other through Name in Word, enables us to interpret their actions and dialogue with true meaning in this the fulfillment of the times of the nations.[65]





Meditation 3

Meditate on the oneness between the three types of ocean surfaces in your body, using WV-22a.1 to envision the oneness centered in the light emitting between our ears as piety forms of agapé forms. At the conveyance intersection, meditate on Word’s passage-view of Name permeating the oneness, manifesting the name-sets of those you have chosen to make more important, depicted in WV-26.

Meditate on the iridescence oneness of Word’s attribute paradigms emanating from Name and these name-sets. Their oneness emanates in each of our luminosity dialogues within His 2,000-year narration. The yirah and desire forms of Name’s grace work in the exchange between Word’s piety and agapé iridescences, starting in the blind light of those we bless and ending in it becoming seeing light in our world conscience. 

Meditate on the three diamond shapes in WV-26 as symbols of additional yirah light activity in the illusory dialogue, working in some of Word’s luminosity dialogues. To discern Lot movement in the illusory dialogue, meditate on  these three shapes in WV-27 as symbols of the three permeating stages – appearing to work outside your name-sets when you were blind to yourself. And meditate on these shapes in WV-28 as symbols of them working inside your name-sets when you were not completely blind to yourself, but still without mature agapé in the principle. 

In the now of your world conscience, meditate on this additional yirah activity in either state in the blind light of those you are making more important, as you permeate your past blind light at the same time. Meditate on the absolute precedence of Word’s luminosity dialogue encompassing such activity while intersecting the oneness of ocean surfaces in your body. Meditate on all of this at the conveyance intersection in Name’s city-jewel.



















































































































































































































































































































































Word-Vision 22a.1


[44] Genesis 7:1

[45] Matthew 3:15

[46] Genesis 18:32

[47] Revelation 11:8

[48] Luke 7:47

[49] Deuteronomy 12:31

[50] 1 John 3:7

[51] Leviticus 20:22

[52] Psalm 35:12–14

[53] Luke 11:34–35

[54] Matthew 5:39

[55] James 4:7

[56] 2 Corinthians 2:15  

[56.1] Romans 1:28

[56.2] Matthew 7:3–5

[56.3] Matthew 7:6

[57] Matthew 1:1–17

[57.1] John 17:6

[57.2] Genesis 14:1–16

[57.3] Genesis 14:12

[57.4] Genesis 13:8

[58] 1 Timothy 3:16

[59] Ezekiel 8:2

[60] Ezekiel 1:22

[61] Psalm 107:20

[62] Luke 6:35

[63] Psalm 89:19 

[64] Luke 23:24

[64.1] Revelation 15:2

[64.2] Revelation 18:3

[64.3] Revelation 17:3

[64.4] Matthew 6:10

[65] Luke 21:24

[66] Psalm 19:9 

[67] Isaiah 33:6

[68] 1 John 4:18

[69] Acts 13:22–23

[70] Revelation 18:3

[71] Revelation 17:3

[72] 2 Samuel 11:2–4

[73] 2 Samuel 11:14–15

[74] 2 Samuel 12:13

[75] Psalm 51:5

[76] Luke 7:47

[77] Philippians 1:9

[78] Psalm 63:2

[79] Psalm 138:2






Footnotes 


1. The Greek word for conscience is suneidesis, which is also translated consciousness. There is no other word for consciousness in the writings of Christ and his early followers, indicating that they used suneidesis to encompass a single state of conscientious consciousness. I use conscience with this meaning as the true state of reality. We cannot be conscious of anything without our conscience being involved on some level.

A place we are conscious of, for example, is a place that is in and thus part of our conscientious consciousness, and since we live through or in our conscientious consciousness, we live in that place as it exists there. The clearer our conscience, the better we see the place and experience it as it is and not as we think it is. As for the nation we exist in, we live in it in our national conscience.


2. Ethnos is a single Greek word for both nation and national citizen, every nation and its citizens, sometimes focusing on the nation, sometimes on one or more of its citizens, but always together. This connection is in the national conscience for each of us, captured in the phrase nation-name.

Thus, the nation-name Israel, for example, refers to where citizens who exist in the place called Israel live in their national conscience. The clearer their conscience, the better they see the place Israel and experience it as it is and not as they think it is.


3. The Hebrew word yirah is commonly translated fear, but it is also described as being “clean, enduring forever”[66] and is Name’s treasure.[67] This side of yirah is understood in relation to agapé. “Mature love (agapé) casts out the [side of] fear [that] has tor­ment.”[68]


4. As a form of Name’s grace, desire cannot be desire as we know it in its corrupt state in us, like yirah known as fear only in us. Thus, in referring to desire in Name or Word, for them it is a perpetual state of fulfillment in knowing that, in the reality of freewill, we want to know that they desire for us to stop suffering and hurting each other.


5. David had not yet been set free by Word when he was tempted to sin against Bathsheba and Uzziah. For he would never have formed it into sin if he had, for Name said, “‘I have found David, the [son] of Jesse, a man [who loves] according to My heart, who will form (poieó) all My wills (plural used in Greek).’ From the seed of this one, according to promise, God [Name] has brought a savior to Israel, Jesus [Word].”[69]

Forming all of Name’s wills, plural to emphasis all, means that David never willfully sinned. He did Name’s wills when he could, and when he did not, it was because he could not. It was not because he was unwilling – he could not because he was still blind at that time, unable to change but still responsible. The decisive actions in the case of Bathsheba and Uzziah were when, under tempta­tion by national addiction, his thought-forms unwillingly formed adultery with symbolic Babylon[70] and unwillingly mur­dered her lover the symbolic scarlet beast[71] by hating him.

All of Babylon rose up in the world conscience to judge him for how it played out in his committing adultery with Bathsheba[72] and murdering Uzziah her husband,[73] for by not considering it wrong to lust and hate in their hearts, when seeing it committed in bodily form, it convicted them, which they blamed on David.

  He feared being put to death after committing adultery, a symptom of blindness that led him into justifying murdering her husband. We know that he did not willfully do either because, again, Yahweh said that he would do all His wills. It was not Name’s will for David to do something he could not. David repented when his will returned to him, and thus Name did not have him killed as punishment under the law of Moses but rather freed him from his addiction, the meaning of the words “Yahweh [Name] has also caused your sin to cross over. You will not die.”[74]

David was still responsible for his blindness and actions because he initially committed willful sin, which resulted in blindness. He just did not commit it on earth (for those who believe in a before life) or Name counted the time he would do all His wills after He anointed him as a young man. Either way, consider David’s confession and remorse in Psalm 51, how he knew about generational blindness, saying, “I was brought forth in iniquity, and my mother conceived me in sin.”[75]

After hearing Word’s teaching in his 2,000-year now, David understood Name’s love for the enemies of conscience. He knew that He always sees us as enemies according to whether we love our enemies, viewing all other wrongs as subject to this. Such was the case with the woman who loved much. She loved her enemies and despite her other wrongs, Name did not see her as an enemy. Word said, “her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little.”[76]

In time, she was freed from all addiction, for by promise, her love abounded “more and more in knowledge [of the principle] and all percep­tion”.[77]    The increase of love correlates with the decrease of sin or error in relationships, according to our beliefs.

Knowing this, David said to Name, “I envisioned (khaza, Hebrew) You in holiness to see Your power and Your glory [in Word loving his enemies].”[78] David knew that it was Name’s glory in Word, for he knew that “Yahweh [Name] exalted His Word above all of His Name.”[79] He knew that it is all about not being a willful enemy of Name’s love. If we think that Name meant that David would commit willful sin and that that would have nothing to do with his doing all His wills, then David was a willful enemy and friend of Name’s love at the same time.

Now the words David wrote about envisioning Name occurred before he was blind and an unwilling enemy of Name’s love for Bathsheba and Uzziah. This points to the seven periods of blindness we all suffer, as seen in Nebuchadnezzar.

In essence, another cycle of blindness rose up out of the world splinter and overtook David without him having to commit willful sin again. He took responsibility each time until, through Word’s cleansing yirah, he fully regained his vision of Name’s love for the enemies of conscience. This is the example of how to restore perception of Word’s desire attribute, to endure until Name’s timing comes.