The World Conscience


A.  The Reticle and Illumination

     B.  The Reticle and the City-Jewel

   The Reticle

Word-Vision 26a


Introduction


WV-26a symbolizes the reticle of our mind, focusing us on the keys to worshiping Name through the enemies of con­science in our nation-name sets, our multi-light-forms. Even more precise, it is doing so in our el-elohe-names. Each el-elohe-name is the total fullness of Name, Word, and all of us appearing through one of us, the name of the el-elohe-name.

From every arrangement and number of relationships, radiating in every attribute transparency of Word’s story luminosity, our el-elohe-names speak in 2,000-year forms of Word – starting between two names permeating each other in our national conscience. From here, we erect our awareness of the world conscience in our bodily light in Word. It is permeationally larger than the circumference of the earth. Within it but mostly blind to it, we live our individual lives in this world, with all of our world conscience permeating the four oceans of our bodies.

The three diamonds in the reticle represent the limited piety sets and, thus, those whose sets are confined there, through whom we worship Name symbolized in the square behind them. The circle toward the top of the middle diamond represents our initial focus, which expands to all three of their sets, represented by the three rounded squares behind everything. We expand focus to feed all their misperception back into Word’s piety vision-pearl.

Adding the three diamonds and the nine lights in the square behind them (the bottom three orange as “seen blindly” through the diamonds), we get the twelve gates between our el-elohe-names, leading us into the city-jewel of Name in Word. We can add this way because the diamonds represent us in el-elohe-names, where Name as El is also present. Likewise, the lights represent Name in el-elohe-names, where we are also present as its names. Switching our focus is part of building our world conscience in the city-jewel. 

The gates work the shift of reference away from what our eyes are made to do in this world, see only surfaces by not permeating, into what the light of Word is able to do in the four-directional reference of this permeating city. Here, Name’s light sees in all directions inwardly and outwardly simultaneously. This is why we use a symbolic glass cubic form for it.

To manifest the world conscience in our el-elohe-names, we will use the reticle to work through the Israel/Palestine, Democratic/Republi­can, and personal forms of conflicting blind light in our conscience. Remem­ber, the light of our conscience is the greatest mirror. Name, its source in Word, said that to the pure He shows Himself pure, but to the crooked, He shows Himself twisted. This is a living mirror. We just need to learn its nature and choose to work our will within it.

With the reticle, we will word-vision what already exists – the positions and roles the two major conflicts play as chapter waves of Word’s story luminosity. Until now, we have only known its reflection in our daily lives and in national and world events of our time around us. But now we will see how they and all of Word’s story luminosity hold the balance of meaning in our bodies.

The 2,000-year words in Name’s paragraph luminosity link our daily experiences and forty-two layered generations in their direct participation with all present events in our world conscience. Thus, this luminosity channels this meaning development through the four oceans of our bodies in daily experience. We, then, feel meaning and its changes in our ocean of senses but have no idea of Name’s eternal greatness of story behind them.

Regardless of the enormous loss of meaning to which we subject ourselves under the blind light of these two conflicts linking world events, we are perfectly capable of knowing it by knowing Name in Word as the source of all light in our world conscience.

In every part of the story, in spite of ourselves, He has made us more important with His unspeakable beauty in our el-elohe-names, fully engaging us in all activities in Word’s city-jewel, though mostly under the supersession.



A. The Reticle and Illumination

Word-Vision 10b



The infinite appearance occurring when two mirrors are facing each other is the same phenomenon when our living mirrors use blind light and face each other. But the latter ends permeational awareness.

Restoring permeational awareness requires making others’ word-vision more important, in the sense of understanding the source of their word-vision as Name in Word in their el-elohe-name. Using the reticle, we see the journey their mirrored blind light takes through the three sphere-levels of Word’s illumination singularity. It starts as blind light mirrored on level three and ends as word-vision mirroring Name in Word on level one, with level two the appearance of infinite blind reflections.

Using the reticle in our el-elohe-name first focuses us on our individual, political and nation-name sets on sphere-levels two and three. It reveals the state of our own reciprocal conscience then those of other names. It puts us in self-opposition alone and collectively with our political and nation-names against themselves, all three engaging other blind individual, political and nation-names in conflict as a result. It is illusory opposition in our world conscience but creates actual opposing forces in the world due to the use of blind light mirroring this self-opposition between the members of our three kinds of sets.

When consciously participating with Word in the world story, we see that this chapter’s luminosity manifests the end of all opposition within us. To consciously participate, use your reticle’s light-passage to trigger vision of the light-passages in Word’s illumination singularity, the upper one coming out of Name’s agapé vision-pearl, the lower one out of Word’s piety vision-pearl. Then, trigger them to envision Word’s three sets working simultaneously in the three stages of his world conscience – all within the parameters of your el-elohe-name.

Word-visioning our sets in the stages encom­passes our lives on earth, regardless of how old we are, and the forty-two generations of our layered national and world conscience. The 2,000-year words of Name’s story luminosity work within these parameters of our el-elohe-names but also within their boundaries – formed out of the names in them taking part in Name’s story luminosity in Word. It is all lost in the reciprocal conscience, but our reticle helps us see the loss working on sphere-levels two and three.

On sphere-level two, the second yirah radius reveals the blind light forming an illusion of a formless but trichotomous split between the stages. Mirroring it between our name sets, the illusion veils the parameters of our el-elohe-names and their boundaries in the story luminosity. On sphere-level three, the second radius reveals the blind light creating illusory forms out of it and mirroring them in limited piety sets. As the diamonds in our reticle, these sets help us see all this in the world conscience of Word in each of our el-elohe-names and between them permeating each other in Name’s city-jewel.

On sphere-level one, the first yirah radius reveals that, in the supersession, there is no reciprocal conscience. The three stages and sets work simultaneously without blind light as undisrupted parameters of our el-elohe-names. Through their luminosity boundaries working in these parameters, we see our world conscience being perpetually cleansed in Word’s light-passage in order to see this greatness in the truth of Name in Word.


Name cannot be divided in any way. We are not word-visioning all these words to synthesize Name. The oneness of Name emanates all things in Himself but is not made up of them. Name appears only in Word (Life appears only in its own mind), who reveals all His emanations. We have reached an understanding of His emanations to now work in the correct order – from Name to His emanations in Word.

From Name in Word, we must cleanse only one emanation appearing in Word to begin word-visioning all other emanations in the perceptual singularity of His story luminosity. It is His desire transparency, eternally fulfilled but realized again every time we desire to see Name through the blind light of the blind in their el-elohe-names and see Name in them. Word upholds all things in Name by “the word of his power”.[82]

Word is in our breath as the spirit of our nostrils, a single breath from the ocean of his breath, an ocean which reflects Name’s story luminosity in his world conscience. Helping us see this, the reticle works through blind light in the three kinds of name-sets in our el-elohe-names – to recognize where each name manifests in our world conscience so that we can realize what we desired, to see Name and His memory in them.

To envision where names manifest in relation to Name in Word, the rounded squares of the reticle now symbolize our name-sets working as names in the oneness Name has, indivisible and not made up of our emanations. Our three kinds of name-sets work as simul-names, simultaneously in the simul-stages and simul-luminosity of Name’s story of light in Word



We are using Hebrew names for our simul-names, but we should also take into account that Word’s teachings were recorded in Greek. For Hebrew does not have the non-gender word it, essential for his teachings on spirit. There is neither male nor female in Word.

We have been referring to Name with He and Word with he without gender reference, but we could have also used She and she without gender reference. In Greek and English, we can also refer to such words with it without being disrespectful, just as we refer to Life with it. For believers, this means we are not referring to God with it, but rather to God's name this way. The importance will become evident when we discuss the world gender conscience in the next section. We will continue where we left off with WV-A5.



B. The Reticle and the City-Jewel

         The Agapé City-Jewel

Word-Vision 22b











































































































































































































































































































































         Word-Vision 26b

Using the reticle in our el-elohe-name then focuses us on Name’s presence in our simul-name-sets on sphere-levels two and three. This is depicted by the illumination singularity occupying Name’s position in WV-22b. Each level of our simul-names uses both vision-pearls on these levels, whereas blind light on these levels works only from misperception of Word’s piety vision-pearl. This takes place in the supersession of names on sphere-level one, all centered in the world conscience of the mind of our heart.

The reticle then focuses us on the specific names in our sets. Except for Israel, which is already a Hebrew individual and nation-name, we will use substitute Hebrew names from the Appendix, first referring to those in the two main conflicts as they exist in the world conscience of Word. 

These names represent their perfect superseded state on sphere-level one, the city-jewel: Jehoaddan, meaning Name-Pleased, for Pales­tine; Jehohanan, Name-Favored, for the U.S.; Jehoada, Name-Has-Adorned, for Iran; Pelatiah, Name-Has-Delivered, for one of the founders of the republican party; and Jehozadek, Name-Righted, for one of the founders of the democratic party, both political parties in the U.S.

The five figures on the bottom of WV-22b represent both the physical body positions of five simul-names and the positions of their sets. The first figure on the left is the body of a name whose nation-name is Jehoiachin, Name-Will-Establish, for example, a Vietnamese; the second of Jedidiah, Beloved-of-Name, for example, a Sudanese; the third of Jehohanan, an American; the fourth of Jehoram, Name-Raised, for example, a Brazilian; and the fifth of Hanamel, Name-Has-Favored, for example a German. 

As physical bodies, without changing positions, the figures are each permeated by the four key nation-name sets along with their own nation-name sets between them joined to the four. As the positions of their nation-name sets, the figures appear three times for each arrangement of four nation-names, with the positions of the figures changing in each set. The fifth figure also represents the rest of the two hundred nation-names joining the four and Jehoiachin, Jedidiah, Jehoram, and Hanamel.

The first figure, Jehoiachin, the Vietnamese, sides with Israel, so it is led by Israel (in Word ultimately) and its present leader in its world conscience. The second figure, Jedidiah, the Sudanese, sides with Jehoaddan (Palestine), so it is led by Jehoaddan (in Word ultimately) and its present leader in its world conscience. In both cases, it is due partly to choice but mostly to the state of their world conscience.

In addition to the changing positions of the figures in their nation-name sets, there is also a change due to perspectives. For example, in the second position, Jedidiah, the Sudanese, is in front of Jehoiachin, the Vietnamese, relative to the earth and sun in front of all of them. Jehoaddan (Palestine) graciously feeds Word’s story luminosity through Jedidiah, the Sudanese, to Israel in Jehoiachin, the Vietnamese, behind Jedidiah. Jehoiachin reaps the benefit as depicted by the thin white line becoming thick on the far left while passing through the first figure.

From another perspective of this set in the cubic city-jewel, the role positions, not their body positions, are reversed. Israel graciously feeds Word’s story luminosity through Jehoiachin, the Vietnamese, here the second figure, to Jehoaddan (Palestine) in Jedidiah, the Sudanese, here the first figure. Jedidiah reaps the benefit here. 

Again, this is all in the supersession, on sphere-level one revealing Name, how It exists in Word, in these el-elohe-names all forty-two generations of its world conscience. All of it is reflected in the four oceans that their physical bodies partake of in this generation, empowering the principle to flourish between us. 

But on sphere-levels two and three, Name shows Itself twisted in the eyes of some blind names every generation, given form by them in Word’s world conscience as they see it and reflected in these oceans as they see them. It leads to atrocities against physical bodies every generation – working first from blindness to the generational hatred between Israel and Jehoaddan’s blind light in all nation-names, then through hatred working in the other two kinds of sets of our simul-names.

Before looking at the other two kinds, consider the other two key nation-names. Under this national blind light, Jehohanan, the American, the third figure, sides with Jehohanan (the U.S.), and Jehoram, the Brazilian, the fourth figure, sides with Jehoada (Iran). Again, it is due partly to choice but mostly to the state of their world conscience, for this implies that their siding is due to hatred for the opponent. 

Jehohanan and Jehoada are in supportive positions in the primary conflict between Israel and Jehoaddan. So while their role on sphere-level one is to help each other graciously support Israel and Jehoaddan equally, on the other sphere levels, they strengthen the twisted image in which Name shows Itself to Jehoaddan and Israel, respectively, and use it against each other. Together, the three sets of these nation-names generate the main force of national blindness, the main black hole in the oceans.

Other black holes work between Ukraine and Russia, China and Japan, and Venezuela and Brazil, whereas in Word’s agapé city-jewel, they and Jehoaddan and Israel are radiant centers of simul-names, enlightening each other to Name and all Its emanations in Word – in each of their el-elohe-names. 

And so, this is the case for all two hundred nation-names, permeating each other blindly and with word-vision in our world conscience. With Word knowledge of this the third stage of our simul-stages, we can understand the dangers in the context of the present. But we need knowledge of the other two stages working simultaneously with it to use the principle wisely.

Next is word-vision of the second simul-stage, focused on displaying the next kind of name-set. Each simul-stage holds all three kinds since the name-sets work together in Word's 2,000-year world conscience. The second simul-stage requires Abraham knowledge, revealing more of our simul-luminosity in Name as It appears in the world story.


With its light looking directly at us through its reticle, Jeho­hanan (the founder of the U.S.), working through the nation-name of the present leader, is looking directly at us as national eyes through Jeho­hanan, the citizen, the third figure in the middle.

In turn, from the reticle of our word-vision, our light looks directly into Jehohanan’s national conscience, the citizen, and uses all five figures again to represent its members in the secondary conflict of our world conscience. With Abraham knowledge of how to use the principle outside our circles, we can see that all the nation-name sets of the first usage of the figures, depicting the primary conflict, permeate Jehohanan’s national conscience in the second usage of the figures. 

Envision these two kinds of name-sets of Word’s permeating each other while reflected on the four-dimensional oceans, knowing that the oceans are flat relative to the countless permeational dimensions of all name-sets. It helps to first trigger the light-passage of your reticle to envision and trigger both light-passages of Word’s illumination singularity. Include the vision-pearls at both ends (see WV-10a), Name’s positions in our el-elohe-names. It gives us an outside and perpetually cleansed view, from within our el-elohe-names, of our name-sets reflected on the oceans of our body.

With Jehohanan, the citizen, the third figure again and the other four figures Jehohanan citizens also, they each have political-party names Jehozadek (Democrat), Pelatiah (Republican), or Jonathan, Name-Has-Given (Independent). Again, it is due partly to choice but here mostly to the state of their national conscience, allowing them to be led by these founders or representatives (in Word ultimately), all of which appear in Jehohanan’s national con­science through its forty-two generational layers.

Likewise, most if not all of the two hundred nation-name founders appear through the forty-two generational layers of our world conscience. They all manifest permeationally in Name’s city-jewel as key simul-name radiances in Word, with multiple rings of beautiful faint iridescences.

Again, according to different perspectives of each political party name-set, the first two positions are used by Jehozadek (the democratic party) and Pelatiah (the republican party) to feed Word’s national story-luminosity to each other through the member of their party in the front position to the one behind it, who reverse these positions accordingly. The same is true for all political party members in every national conscience of the world conscience in Word’s city-jewel. They all help each other in their national story to help all nation-names in the world story of Name in Word.

The fifth figure again also represents another citizen joining the first four in their political-party name-sets, expanding them to all citizens in the Jehohanan national conscience. This includes those with no interest in politics as they know it, being simply blind to their simul-names in the world conscience of Word. They benefit or suffer according to the choices made for them by others.

Regardless of the political blind-light in any of them, the role of these name-sets in the second simul-stage does not complicate the reflection on the oceans. It still appears as the same flat image. Looking at Word’s world conscience with its political and national blind-light, before and after the oceans are reflected in it, Jehohanan sees two of the three stages as linear and not simultaneous. This precludes the third as well from being simultaneous.

And as with their nation-name sets, all these political-party name-sets change positions and permeate each of the five physical bodies, which do not need to change positions to be permeated by them. What remains to be seen is whether Jehohanan, Jehozadek (Democrat), has any David knowledge in Word’s first simul-stage to participate in this part of Name’s story luminosity in Word.

By choosing Israel or Jehoaddan (Palestine) and Jehozadek, the Democrat, or Pelatiah, the Republican, and not loving the other two, Democrat, like Republican, uses its national blindness to re-enforce its political blindness. But looking into its world and national reciprocal conscience, we see its simul-names through the rounded squares of our reticle and its blind light through the three diamonds of it. 

Our desire to see Name in it through the center square of our reticle is already fulfilled in Word but is soon to be realized in our el-elohe-names as soon as we envision its last name-sets. Then, we will see Word’s grace attribute working with desire, revealing our desire to see all emanations of Name as forms of Its grace in Word.


With its light looking directly at us through its reticle, Jehozadek (Democrat), the founder, the third figure in the middle, is looking directly at us as major political eyes through Jehozadek, the party member, whose individual name is Jaazaniah, Name-Hears.

In turn, from the reticle of our word-vision, our light looks directly into Jaazaniah, and with the principle, we are looking directly into its individual conscience. We will use the five figures again to represent it and its members. They interact in their own conflicts through the blind light of their own life stories – as they see them – and they interact in their love for one another through their world-vision of Name and Its story luminosity of their personal lives in Word.

Of course, the conscience of our personal lives cannot be completely separated from our national and world conscience, no matter how hard we may try to separate their luminosity in the world conscience of Word. It is all reflected in the oceans that make our physical bodies the vessels of our life on earth.

As a physical body, the third figure represents Jaazaniah’s male or female body, and as simul-names, it represents its individual name in three name sets. This distinction means everything to understanding the soul of Jaazaniah, along with the souls of Laura, Jack, Shirley, and Fred in Book One.

 

“Whatever you may form (poieó)7 [with your mind, in this case, through the reticle of your mind], work from soul as to the Lord [Name] and not to men [people].”[83] This way we can see Name in and through them.

 

If we do not work from soul, then we work from our physical body. We use our mind to form experiences directly with our body that form our soul into what is called “soulish body”,[84] a corrupt state that addicts our desire to the body. Jaazaniah’s mind is blind light and, thus, it has a soulish body in the world gender conscience. But Jaazaniah’s mind is also word-vision and, thus, it has a spiritual body in the world conscience of Word.

Keeping the distinction of the figures with David knowledge results in our forming word-luminosity from soul and joining Name’s story luminosity of our personal lives in Word.

The two figures to the left of Jaazaniah now represent the bodies of Jehoiada, Name-Known, and Jehoiakim, Name-Will-Raise, and they represent their individual names and sets with each other, as we all as Benaiah, Name-Has-Built, and Jedidiah, Beloved-of-Name, as the fourth and fifth figures

If Jaazaniah forms word-luminosity in its name-sets with them but they cannot, it can also, through David knowledge, form them out of the soulish words formed by them. For this knowledge breaks all addiction to soulish body with diamond blind-light and restores our desire to see Name through all names, particularly the enemies of our world conscience, by making them more important. 

Using the three diamonds of our reticle to see blind light in name-sets makes them diamond blind-light on Word’s sphere-level three. It is complete when we use the three diamonds within the diamond blind-light to see the inward and outward vision of Word’s cubic city-jewel in blind name-sets and remove soulish body.

To break the addiction of forming experience directly with our physical body, use the inward vision as insight into how we use the four oceans to satisfy desire for our bodies. Then, bring the limited positions your body holds in three of them into balance in the fourth, Word’s ocean of bodies. 

Use the outward vision as insight into Word’s world conscience as it permeates and returns soulish body to all four oceans, ultimately to its piety vision-pearl. With the diamond blind-light of your reticle, form from soul what the world gender conscience cannot – keeping the distinction of the figures to understand soul and break such addiction.

When using Word’s inward/outward vision in your reticle to worship Name through blind simul-name-sets, see the limited position his and her bodies hold in expressing our life in Name’s 2,000-year story luminosity in Word. But we can see their importance when we watch our luminosity in its world conscience – and know it as his world conscience also through these figures. It is reflected in the four oceans holding us in these bodies for a generation, part of our self-image in Word.

 

In one of its many forms, each with Name in it, the self-image of Word is that of a luminescent being of world light in bodily illumination that is larger than the circumference of the earth, with a temporal gender body on it, collec­tively bodies on it in Word’s ocean of bodies.

 

The two added white lines in our reticle, WV-26b, complete the work of symbolizing Name in the simul-stages permeating Word’s four oceans. The mind uses knowledge of all three simul-stages to form such perception of Name in Word’s world conscience – brilliantly alive in the midst of the agapé city-jewel. As Paul said, “I pray that your love (agapé) may abound still more and more in knowledge and all perception.”[85]

In their individual consciences, Jehoiada, Jehoiakim, Jaazaniah, Benaiah, and Jedidiah are not part of any group, they are not led by anyone. Their own choices and past layers of their conscience have put them into conflicts with each other. But it is their simul-names, joining these sets between them to their political and nation-name sets, that tell the whole story of Name’s luminosity of them in Word. 

We cannot see this luminosity without seeing Word’s diamond blind-light around them in the oceans. For it reveals Name permeating the oceans and the reflection of their simul-name-sets in them. Blind to the figure distinction of gender/nongender, their hatred for the enemies of their circles is forefront in the reflection, be it of family circles or any group.

Starting with our focus on El-Elohe-Jaazaniah, these are their el-elohe-names, housing their simul-names, the basis for their individual conscience, and, when expanded, their world conscience in Word’s agapé city-jewel of el-elohe-names. 

Since their three name-types permeate each other, any level of conscience can blindly dominate over the others in their el-elohe-names and, thus, create misperception of Name’s story luminosity of them. It is manifested by their figures wearing the reticle in the supersession.

But presently, Jaazaniah realizes that it is unable to judge others or even itself in conflict, so to stay conscious in Name’s story luminosity, remain unsuperseded, Jaazaniah sees only the lack of principle-knowledge in the simul-stages when the diamond blind-light appears in its world conscience. It is all reflected in the oceans of its el-elohe-name, which are permeated by El, Name. 

In this way, Word’s simul-stages have made room in Jaazaniah’s world conscience for the simul-name-sets, and the simul-name-sets have made room for the simul-luminosity, the luminosity of 2,000-year words simultaneously in the form of 2,000-year sentence, paragraph, chapter, and story luminosity. 

In essence, in Word, Jaazaniah is a 2,000-year word, manifest three times in each name-set in their three simul-stages. It does not join with Jehoiada and the others in their name-sets to form sentences as words in our languages do, for the essence of every 2,000-year word is Word in the fullness of wordness in our el-elohe-names. 

The essence of Name’s full story-luminosity is in every manifestation of Word, whose nongender voice speaks word-luminosity in every el-elohe-name and gender voice speaks label-words in their body ocean. Jaazaniah sees all three of Jehoiada’s simul-names speaking word-luminosity every time it desires to see Name through Jehoiada.

As word-luminosity in Name, Jehoiada emits the beautiful faint iridescence of Word’s attribute transparencies, which Jehoiada veils with its blind light. But by practicing the principle and seeing Jehoiada’s blind light as diamond blind-light, veiling it alone, Jaazaniah sees the faint iridescence around it. The 2,000-year blind light in all of Jehoiada’s superseded name-sets returns instantly to Word’s piety vision-pearl in El-Elohe-Jaazaniah.







El-Elohe-Jaazaniah is Name’s luminosity in Word in the person of Jaazaniah, whose name has taken three forms, Jaazaniah, Jehozadek (Democrat), and Jehohanan (American) in the city-jewel of el-elohe-names, with its piety and agapé vision-pearls of Word and Name, respectively, on their own permeational levels outside our being.

The symbol for Name in the center of WV-22c is now square not rectangular because the world conscience of Word is now symbolized on top and in Jaazaniah below. As a result, the religious/world form of Jaazaniah’s name has appeared, Joshua, Name-is-Salvation, a Christian, alongside Elihu, He-is-(My)-Name, for a Buddhist; Elijah, Name-is-El, for a Muslim; Jehu, Name-is-He, for a Hindu; Isaiah, Name-Saved, for a Jew; Samuel, Name-of-El, for an atheist; and Eliezer, Name-is-Help, for an agnostic. It reveals a fourth name-set to the simul-name-sets and the world conscience of Word.

When Jaazaniah uses the principle to interact with those of other religions in its religious name-sets, it stops perceiving the world according to gender, for without the principle, we all judge the world according to the strong role gender plays in our moral or ethical code, depending on whether we are theists, agnostics, or atheists.

Therefore, the religious name-sets are tied directly to the individual name-sets, given the latter’s  gender/nongender distinction, bringing us full circle in the simul-name-sets of our el-elohe-names. The first three oceans no longer appear to have gender to Jaazaniah, its breath, saliva, and the flicker in its eyes. And this restores Jaazaniah’s perceptual singularity to see that Word made flesh does not operate outside of his individual name-sets and never in its religious name-sets.

Word being spirit operates in all of them in its world conscience, while Word made flesh only seems to operate in all of them in his world gender conscience, only supposedly “his”. This is particularly important for Jaazaniah in the name form Joshua to see Name’s story luminosity in its religious name-sets in Word, for it gives world meaning that connects all the simul-name-sets. For like the other sets, the religious names support each other completely in the supersession.

Word-Vision 22c

Look through the middle figure on the bottom and permeationally align the reticle in its head with the one shared between the two names permeating each other on top – through Name in the middle. Then, trigger your word-vision so that there is no distance between the reticles to love the enemies of conscience before Name in Word. 


Sharing a reticle is the act of sharing the seeing vision-pearl, even when to one it is a blind vision-pearl. Each name forms its own word-vision from it.
















     

                                     

Before we trigger WV-A6 and A7, remember, Name is indivisible and immovable, with emanations that are highly divisible in and between Word in all of Its el-elohe-names. Thus, if we consciously work as the names we are in our el-elohe-names, we can see the coming together of the following emanations into onenesses that are still divisible, able to form countless other onenesses, but nevertheless glorify Name’s indivisibility in Word in us.

Through its reticle, Joshua is looking right into the world conscience of other religious/world names and sees their blind light as diamond blind-light. Using the symbolic diamonds within their diamond blind-light, Joshua sees Word’s inward and outward vision of them. It reveals the inflection point of its perception of them. Here, Name’s story luminosity touches their reciprocal world gender conscience, that is, shows how this conscience is part of Name’s story luminosity. 

With this perception, Joshua does not need to work with sphere-levels two and three any longer as a story of their own. The story their blind light generates is always played out on sphere-level one by the names of the diamond blind-light, all in the supersession of Name’s story luminosity in Word.

Sphere-level one is Word’s world conscience and that alone is all of Name’s illumination singularity that is needed for Joshua to form Its cubic city-jewel in the mind of its heart over and over. This is depicted in WV-22c with two forms of it on top, symbolizing their permeational levels within each other before the presence of Name in Word. With the meaning of the principle, use this knowledge to trigger word-vision of it beyond description out of the light of your heart.

Word-Vision A6 brings out great love in us for the iridescent grace of Name’s agapé vision-pearl in the story luminosity of Word’s world conscience. Manifesting all of Name’s beauty, Word brings out all the names of its diamond blind-light in the supersession, the fragrance of Name voicing Word into every el-elohe-name in the cubic city-jewel where they appear.

To form the world conscience in all its simul-name-sets and see Name’s cubic city-jewel in them, Jaazaniah will need to see it through the four oceans of its physical body, the middle figure. Using Word’s perceptual singularity to prepare its name-sets, Jaaza­niah suffuses them with Name’s piety oneness permeating radiantly in Word’s desire oneness.

It starts with Jaazaniah desiring to see Name’s chapter-luminosities of its name-sets across the many centuries of now. Being one with the world conscience of Word, this desire sets the stage for Jaazaniah to watch the agapé and piety vision-pearls of Name and Word permeating each other as they move and do not move across the many centuries of the layered world conscience in Jaazaniah’s name-sets.

Every forty-second generation, their movement reveals how names of the diamond blind-light use paragraph-luminosities to move diagonally across the centuries of now and falsely relate things to deceive each other in Jaazaniah’s name-sets. Working as blind mirrors, they reflect the fire of the reciprocal conscience in some names to every pair of names in its name-sets.

Only Word’s yirah-ice can make the spreading fire of their conscience fully transparent on every level of Name’s story luminosity, even put it out in names ready to look at the world gender conscience through Word’s desire oneness. Otherwise, the fire swirls within their individual conscience, enflaming all conflicts by swirling around specific memories in the simul-stages of their layered world-conscience. But it all appears in the four oceans of the world conscience, in the midst of but outside the permeations of the cubic city-jewel. For conflict cannot exist in it, depicted by the symbol below the city-jewel in Jaazaniah, the middle figure.

In contrast, Name’s agapé vision-pearl is manifested a second time above the cubic city-jewel, outside the world conscience of Word and our being, depicted above the city-jewel in Jaazaniah, the middle figure. Here, the outside view, from Name’s agapé vision-pearl, of Name’s agapé vision-pearl inside Its cubic city-jewel shows its non-divisibility not moving and its divisibility moving across the centuries of generational layers in Word’s world conscience. It is the source and only substance to the endless reflections of Name’s diamond blind-light in Word and the blind mirrors of its diamond names, sphere-levels three and two, respectively.

Still with a clear view of Name’s piety and desire onenesses suffusing its simul-name-sets, Jaazaniah sees the reflections and mirrors of the diamond blind-light right in the midst of their source, unseen to its names and thus its name-sets. Not seeing them together changes the whole story-luminosity at the twelve vision-pearl gates around and leading to Name. It makes the gates appear contorted, aligning the simul-stages with the stages of the physical body. This causes world, national, political, and individual disharmony when the cycles of Word’s simul-luminosity appear in the oceans of the body.

Jaazaniah sees that, in and between all el-elohe-names, the twelve vision-pearl gates are supremely aligned in perfect peace with both levels of the simul-stages, one related to the oceans of the body, the other to the forty-two generational layers in the world conscience. Their contortion is confined to each of their el-elohe-names and, thus, only appears to be connecting their gates to each other, made known when the cycles appear in the oceans of their bodies.

Such alignment is the inward and outward structure of Name’s agapé city-jewel of Word reflected on the relative flatness of the four oceans. Through the superstability of Word’s principle, it empowers Jaazaniah to bear with the names of all diamond blind-light, as their blind mirrors and contorted gates block its view of their 2,000-year simul-name-set beauty.

Making them more important through this structure, Jaazaniah’s desire to see Name’s agapé vision-pearl in the story luminosity of their world conscience and reflected in their body oceans – then seeing it all in Word’s cubic city-jewel – permeates right through the world pupil of their diamond blind-light and its pseudo-names of them reflecting fire into each other. Jaazaniah’s view of their 2,000-year simul-name-set beauty is no longer blocked. With the meaning of the principle, use this knowledge to trigger word-vision of it beyond description out of the light of your heart.

Word-Vision A7 brings out great love in us for Name in trusting us to see the luminosity of the blind and bear their blind light – having shown us the twelve gates of Word’s cubic city-jewel through their position in it, reflected in the oceans of their bodies.

Practicing the principle through its gates in the city structure, Jaazaniah bears the self-conflict in the addictions of and the conflict between the el-elohe-names of Elijah and Isaiah, a Muslim and a Jew, respectively; Israel and Jehoaddan (a Palestinian); Jehozadek (a Democrat) and Pelatiah (a Republican); and El-Elohe-Benaiah and El-Elohe-Jedidiah, whose diamond blind-light in their simul-name-sets sometimes works through the individual conflicts in their personal relationships, because they do not recognize themselves in their living mirrors.

Bearing all this makes the four oceans of Jaazaniah’s physical body crystalline clear. Through them, it beholds Word’s 2,000-year story luminosity touching the world gender conscience in everyone lost in its story at just the right time.

Not understanding that now is a window we open and close with the hands of our identity, we do not know how to trigger sentence-luminosity out of these words to recognize our true identity in Word and open our 2,000-year now with Name. We live blindly in our own el-elohe-names permeating Jaazaniah’s. El-Elohe-Jaazaniah can bear it in the world conscience of Word, for it says, “My burden is light, and my yolk is easy.”[86]

The blessing of bearing others’ blind light includes seeing Word’s agapé flowing between their circles that, otherwise, cause fear, anger, and sadness. That is why we bless them with Word’s fourth attribute transparency, the anointing, a sign that we can and want to help them stop misusing Name’s grace in whatever form they do. 

Word says to Name, “The desire of the soul [is] for Your name and Your memory”[87] in every el-elohe-name, particularly in those that hate us but bless us by allowing us, sometimes in unheard cries, to bear the burdens of their stories.

And may we learn how to word-vision Name’s story luminosity of each other in Word, even if we can do so only symbolically, so that we can still love each other when we are names of the diamond blind-light in the supersession.



Four Things to Practice Using the Principle


1. Use symbols to trigger word-vision by seeing Name and Word as labels and sounds in human language, but in the language of light as the ultimate source of luminous words and engraver of their voice, respectively. With Name and Word always the ultimate subject and object also in this living grammar of life, our dependency on them shows that, through the principle, we always form thoughts that are true, at least in the supersession when we lack knowledge. Many circles of human language, however, use name and word in blind grammar, able to form thought with no basis in truth.

With knowledge of name-sets in the cubic city-jewel, trigger the light-passage of name-sets in your reticle and, with this word-vision, trigger both light-passages of the cubic city-jewel and their vision-pearls. From within our el-elohe-names, it gives us an outside and perpetually cleansed view of Name manifesting our name-sets in the city-jewel. It is seen in Words passage-view, which is reflected in the now of the relatively flat oceans of our body.


2. Use knowledge of Word’s ten attributes in Book One to recognize misuse of their roles in our daily life story. Knowledge of David, Abraham, and Word, knowledge of desire, circles (name-sets), and Name, respectively, show us how the attribute paradigms work across time in the simul-stages and collectively in our name-sets through the principle.

Compare all misuse of them in the flat oceans subject to the fear paradigm to their beautiful faint iridescence in the yirah paradigm, radiating Name’s cubic city-jewel. In the yirah light, they emanate from every 2,000-year word-luminosity, Name their source, Word their voice engraver in the life story of our el-elohe-names. 

In the language of light, recognize the divisible inflections of Word’s attributes, faceted inflections, emanating their beautiful faint iridescence inwardly and outwardly from the indivisible inflections of Name’s name-sets and their 2,000-year word-luminosities in His cubic city-jewel. 

In this word-vision, envision the blinding effects misuse of Word’s divisible inflections are having on perception in name-sets as they manifest out of Word’s piety light-passage. However, as the same name-sets manifest out of Name’s agapé light-passage, they are not affected by misuse, for they use indivisible inflections that form the supersession.


3. Recognize actions or images in your world name-sets appearing to work in only one stage in the flat oceans. Expand your permeational view to all three simul-stages in Name’s cubic city-jewel. Realize that you were misaligning the reflection of the simul-stages in the oceans with the now of your body. 

With your view expanded to the simul-stages of Name’s city-jewel, align your view of them at the city’s vision-pearl gates with your principle-created view of every 2,000-year now in Word’s simul-luminosity. Now envision this city-jewel view reflected in each of the oceans working as one and use it to bring peace to your body’s position in it. You are centered on Name in Word’s inflections of the story luminosity, manifested in all el-elohe-names of your world conscience.


4. Emanating from all attributive forms of his grace, the ice and fragrance of Word’s yirah light cleanse your body from past and present fear due to failure to use the principle. It frees us from addiction to the now of our physical body to start using it again. Word’s attributive iridescence emanates from all forms of his grace, including every diamond blind-light. Together, they work from the oneness between Name’s agapé and piety attributes in every word-luminosity in the cubic city-jewel. Just as Word’s desire oneness fills the encaged conscience, Name’s piety oneness fills your flat body with its reflections – the physical gem in the oneness of Name’s agapé and Word’s world conscience.

Without resisting Word’s diamond blind-light and its blind mirrors in your reticle, start your work with his diamond names, composed of divisible inflections. They are held captive in their own el-elohe-names. By blocking the view of their simul-names in Name’s story luminosity, diamond names appear in their world conscience in the forms of social trauma, illusion, and addiction. But these appear symbolically in your reticle only, by the sheer force of the principle, the permeator of all worlds.




Therefore, comparing the four diagrams below, WV-22 prepares reverent knowledge for us before Name in Word. WV-22a triggers our first word-vision from Word’s piety vision-pearl. WV-22b triggers our second word-vision out of the first from both vision-pearls in our reticle. And WV-22c triggers our third word-vision out of the second from both of our reticles in the inner and outer realms of Name’s cubic city-jewel. It is reflected in the flat inner and outer environments of our body in all forty-two generational layers.


[82] Hebrews 1:3

[83] Colossians 3:23

[84] 1 Corinthians 15:44 

[85] Philippians 1:9

[86] Matthew 11:30

[87] Isaiah 26:8