All Things Spiritual: The Final Field

By Phillip Eldridge Williams

This short quip referred to in conversation and seen often in descriptive writing as well as various and sundry speeches is in reality on shaky ground when taken apart. The truth has been the object of the search of man since he became serious with his ontology from earliest recorded history and finds its way in most academic institutions with each Latin phrase in its logo. Matter has always been taken for granted but until recently (1939) with the declaration of the Physicists community in Copenhagen, Denmark has acknowledged that indeed there is no final field theory for locating reality. In this book I will attempt to speak to this lack of reality by delving into the state of being, or lack thereof, I will refer to as spirituality and the Native American priority given to the Great Spirit and the answer they give to one's ontology (why one is here) known as their vision quest. We will investigate spirituality as that encounter we all must deal with in our religious medium for finding some sense of meaning and its answer to our need for respect. I'll look at the Judeo/Christian offering of the image of God and the spooky-goings-on-at-a-distance stipulated by Albert Einstein as well as the implications of Galileo's insightful declaration in the 17th century that all meaning begins with experience (spirituality) and ends with experience, that spirituality is all that there is and to offer proposals based upon purely logic alone is meaningless as regards reality. Spirituality in the best sense of the word is your taking serious your honor as well as that of others. This could be seen as the First and Greatest Commandment and the Second like unto it Thy neighbor as thyself. This work is the culmination of 15 years of writing and a lifetime of seeking first the kingdom of God and his righteousness having all these things being added unto me. (Matthew 6:33)

Now to have all these things added unto you is to be quickened with eyes to see and ears to hear things/matter as they are and not from the might-makes-right syndrome or the what’s-in-it-for-me modus operandi. This quickening power is the mighty-hand-of-God as opposed to the hand-of-God revealing the nature of truth, God's righteousness as being no respecter of persons, time, place or thing and doing so unconditionally. This is indeed the Final Field or the Truth of the Matter.

• Language: English
• Publisher: Xlibris US
• Release date: Jan 12, 2022
• ISBN: 9781669802549

Phillip Eldridge Williams

The author holds the Master of Divinity degree from Duke Divinity School and the Silver Beaver Award in the Boy Scouts of America. After serving thirty-four years in the ministry of the United Methodist Church, the author and his wife Beverly have retired to live in a small modest home in Greensboro, North Carolina, where they deeply enjoy their little hideaway. He is an avid sailor, and on Monday’s, he can be found on the nearby lake hoisting the sail and manning the jib with his wife. The author’s goals are to continue to hike the Appalachian Trail, finish several writing projects, and shoot his age in a round of golf.

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Copyright © 2022 by Phillip Eldridge Williams.

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Scripture quotations are from the Holy Bible, King James Version (Authorized

Version). First published in 1611. Quoted from the KJV Classic Reference Bible,

Copyright © 1983 by The Zondervan Corporation.

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Rev. date: 01/07/2022

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CONTENTS

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The Truth of the Matter

Preface

Introduction

Note: An irregularity

The Ingredients/Anatomy of a Sitting

An Insight Key

The Final Field

Footnotes and the Final Field

No Respecter of Time

The Importance of Your Vision

The Prophetic Voice

An Aside

The Two Perspectives: A Review

Reminder #1: It Is Given

Right and Rights, Sin and Sins

The Issue Is This

The Issue, Continued

An Aside

Why I Write

No Respecter of Time II

The Great Meeting (The Three Categories of Divine Encounter)

This Day … And Why I Write (Jude 3–11)

The Beginning of Propitiation

Martin Luther

Differences and Things as They Are

Work Out Your Differences

To Seek First

The Most Subtle Beast

What Seek Ye?

Spiritual Life

The Kingdom of God

As Unto The Lord

Be Ye Holy For …

O the Mighty Gulf

Son Light and Sun Light

Reminder #2: The Native American Gift

The Great Standoff

On Whose Authority?

Energy and Faith

The Question/Answer Paradigm

The Purpose of a (the) Field

Those Thou Hast Given Me

Housekeeping Matters and an Apology for Wonder

Guiding Thoughts

The Purpose of a (the) Field, Cont’d. (A)

Upon Whose Authority?

Things as They Are and Mustard Faith

Why You Don’t Believe (John 3:17–21; 8:31–47)

The Purpose of a (the) Field, Cont’d. (B)

Grievous, Offend, Trustworthy, with Thy Might

Divine CPR (Acts 2:2, Rushing Mighty Wind)

Reminder #3: Spirituality, the Only Reality

Marvel Not

Right/Rights and Prejudice

All Things Work Together for Good

They Just Don’t Get It

Losing One’s Life

The Receptor Cell

Reminder #4: Speaking/Listening with Authority

And God Moved

A Light for Every Path

Human Rights and the Kingdom of God

To Handle the Truth, Cont’d.

Your Cross, Your Light

A Summation

Footnotes? A Return

Anthropoid or Kingdom of God

Fully God, Fully Man

Face and Countenance

Fully God and Fully Man, Cont’d.

There Is a Difference

We Love Because (1 John 4:19)

God Does Not Create Darkness

The Need to Unlearn (Object)

A Living Relationship

Reminder #5: Intentionally Politically Incorrect

Closing Statement

A Kingdom of Spirit

Nutrition

Good Works and Faith

Free Indeed

Monarchy and the Marriage Vow

The Way of Love

The Either/Or Paradigm

Sin and Forgiveness

Peer Pressure and the Single Eye

How Things Relate

Things and Wherewithal

The Ten Commandments and Relationships

If You Just Knew

A More Excellent Way

The Need to Be IN the World

Remember These Firsts

An Ongoing Confession

Fully Man, Fully God: A Return

Corpuscles of Energy

Biocentrism and the Vision Quest

A Final Word

Solo Scriptura

Aliens in a Foreign Land

Lovers of Darkness

The Way That He Loves

The Beginning: An Introduction

The Beginning of the Beginning

All Things Spiritual (Go into Your Tent)

Get Back in the Tent

How Things Relate

Creating Holy History

The Tree of the Knowledge of Good and Evil

Evidence of Things Not Seen

The Meaning of Power

Late Entry

Get You into Your Tents Again

God’s Safeguard with Truth

The Divine Ultimatum

Vexation of Spirit

The Eternal Beginning

The Divine Ultimatum, Continued

Epilogue

The Time Has Come and Now Is

Glossary

Bibliography

References from the King James Version

THE TRUTH OF THE MATTER

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This short quip referred to in conversation and seen often in descriptive writing, as well as various and sundry speeches, is in reality on shaky ground when taken apart. The truth has been the object of the search of man since he became serious with his ontology from earliest recorded history and found its way in most academic institutions with each Latin phrase in its logo. Matter has always been taken for granted but until recently (1939), with the declaration of the physicists community in Copenhagen, Denmark has acknowledged that indeed there is no final field theory for locating reality. In this book I will attempt to speak to this lack of reality by delving into the state of being, or lack thereof, I will refer to as spirituality and the Native American priority given to the Great Spirit and the answer they give to one’s ontology (why one is here) known as their vision quest. We will investigate spirituality as that encounter we all must deal within our religious medium for finding some sense of meaning and its answer to our need for respect. I’ll look at the Judeo-Christian offering of the image of God and the spooky goings-on at a distance stipulated by Albert Einstein, as well as the implications of Galileo’s insightful declaration in the seventeen century, that all meaning begins with experience (spirituality) and ends with experience, that spirituality is all that there is, and to offer proposals based upon purely logic alone is meaningless as regards reality. Spirituality in the best sense of the word is your taking serious your honor as well as that of others. This could be seen as the first and greatest commandment and the second like unto it Thy neighbor as thyself. This work is the culmination of fifteen years of writing and a lifetime of seeking first the kingdom of God and his righteousness having all these things being added unto me (Matthew 6:33).

Now to have all these things added unto you is to be quickened with eyes to see and ears to hear things/matter as they are and not from the might-makes-right syndrome or the what’s-in-it-for-me modus operandi. This quickening power is the mighty hand of God, as opposed to the hand of God revealing the nature of truth, God’s righteousness as being no respecter of person, time, place, or thing and doing so unconditionally. This is indeed the final field or the truth of the matter.

Dedicated

To those few

Who find it

PREFACE

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With this preface, I want to try to prepare the reader for what he/she will be challenged with in this work, and the key here is indeed the word work. This is not a novel, history book, or instructions for completing a project. It is not a series of comical episodes, it is all of those. With this in mind, be advised that to enter this domain of the kingdom of God with the usual time and space helps will only do what it only can do, and that is to cultivate frustration from attempting to have answers where there is none which indeed separates work from play and the serious thinker from the eat, drink, and be merry, instant-gratification genre for how one considers his ontology or honor. Indeed, to be or not to be—that is the question. I should begin with bringing to your attention the three guidelines for reading my work as well as the five reminders spaced throughout all my writing. From the early pages of all my work, I regularly remind the reader that the hardest work one will ever do in one’s serious pursuit of the truth and peace of mind will indeed be one’s coming to grips with that indispensable of walking it alone. This valuable key is introduced with the reference to what the physicists’ community has declared that indeed there is no field for locating reality or measuring what is. So indeed, we are alone; we just (1) don’t know it and (2) don’t know what to do about it, yet we keep trying under the paradigm of not knowing what we don’t know. Indeed, the blind leading the blind. The real nub of this work is indeed the realization of just what walking alone means, and when one is actually alone or accepting enticing popular substitutes and further, what alternatives do we have.

The conundrum looks like this: Either we pick and choose what game we will play and by whose rules or define our work by where we draw the line and level of peace we can live die with. One statement I regularly make in my writing is the apology/confession that I do not write to be understood. Then I make the distinction between, understood-ness and understanding. One, the name of a person, place, or thing (a noun) and the other (a verb) a state of being. Now I want to keep this preface a preface, yet I must venture into the introduction of the book by at least noting the obvious question: then why write? Indeed, this can be telling when one begins to consider just how serious he/she takes this work. We can step over into the contents here with that redundant question I was introduced too in my undergraduate years: If there is a god a force, a designer, does it/he/she involve itself in the affairs of man? Then the next part of that conundrum we call the predicament of man is that either we accept the mandate to walk it alone—and just what does that mean?—or refuse to accept that mandate for an equally frustrating workload of selection as to just how we will attempt to be or not to be. One more warning of preface: The overall efficacy is found in one’s unrestrained entrance into this kingdom of those being so freed for locating the truth or the measurement of meaning, and that itself is one’s salvation for trying. A clue could be found in the never-ending harangue of the dialectic theologians dealing with time and being or being and time. I will answer that suggestion with my three guidelines for reading my work: (1) Listen to your heart as you read, (2) don’t be afraid to believe what your heart is telling you, and (3) keep reading.

INTRODUCTION

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The title of this book does what a title should do, that is it sums up what is in the book. The introduction goes a step further to introduce what will be detailed and supported in the pages that will follow. I said this just to acknowledge the strange, select audience these words would appeal to: all things spiritual and the final field. Immediately, we lose the majority of the reading public while attracting that strange, select few that might be attracted by either all things spiritual or the final field, but probably not both. This in itself is a lot of the nomenclature for finding a reason for writing the book. Obviously, there is the liability of being misunderstood in these two seemingly diametrically opposed arenas, which indeed finds its place in the reason for writing the book: Who is aware that we don’t have a final field for understanding at all? And indeed, who cares! The idea is that indeed we are alone; we just don’t know it nor the implication of photons not communicating at all. Now when I say all things spiritual as the final field, the best example would be the summum bonum of spirituality and that being God himself: The I Am That I Am. Now I want to use this introduction to make the apology for my extensive use of the Judeo-Christian Bible along with the way of life of the Native American and the reference to the Great Spirit, as well as my three categories of divine encounter, including the written Word of God, the creative Word of God, and the personal involvement of God in the affairs of man.

Now the proper next step in this introduction should be the relationship between three physicists: Galileo, Sir Isaac Newton, and Albert Einstein. It was indeed Galileo who made the statement that "all reality begins with experience and ends with experience. Any proposal based upon pure logic alone is meaningless as regards reality." We will say much about just what experience is that it is in essence a state of being. This would make it somewhat parallel with spirituality. The question might be that while experience may be something generic, spirituality must be built upon the domain of the individual. This would include the confines of the religious nature of all human beings. Here, we are stepping onto that slippery slope of just what one is constrained with as to what God is. I will only note here that man is happier when he/she feels respected and loved and feels (experience) less loved when one indeed feels as though they do not matter. This leaves us with the religious nature of man to be the innate drive to find some degree of respect/love, and it is reflected across the board of mankind, and I’ll make reference to the two extremes of where this takes us: The eat, drink, and be merry the lust of the flesh and the lust of the eye, and the pride life on the animalistic extreme, and the gospel of the Good News on the other. One leaves one guilty and with a fallen countenance, and the other with the gifts of Holy Spirit or a persuasion that one’s worth is unconditional and founded upon the rock of the propitiation manifested at Calvary. This experience, state of being, is a living relationship (experience) with the living God seen in all these things when they are seen as they are, and that is from a born-again quickening of the truth manifested in the propitiation at Calvary.

This book is a continuous developing of the difference between the way people who are born again see all these things from Matthew 6:33 and those who see all these things, which includes time, place, person, and all these things from the might-makes-right syndrome or the what’s-in-it-for-me modus operandi. Now the difference in how one sees all these things balances on the fulcrum of what was the only message Jesus the only begotten Son taught and that was the kingdom of God. You will notice early my placing all value upon that connecting word of, as in kingdom of God. The difference in how one relates (experience) to all these things (time, place, person, and all these things) reflects as to whether one sees from the kingdom that is indeed of God or of man. Man is conceived and shaped in iniquity (thinking one is equal [who they are] to that which they are not) from their mother’s womb. It was Sir Isaac Newton who said that it was gravity that kept all the planets, stars in their symmetrical orbit in perfect balance. It is indeed each person’s relationship to the head of the body analogy by Paul (1 Corinthians 12:18) to be that of the church, and each member is placed in the body by the father as it pleases him (1 Corinthians 12:18). This would be the kingdom of God and the only way to the Father (John 14:6). This living relationship to the head of the body (experience) is a state of being when one is in the light of the truth that it is given of the Father and is that same righteousness necessary for seeing and entrance into the kingdom of God (Matthew 6:33). This is spirituality par-excellence, for it is your beginning or your being quickened by the power of God unto salvation (Romans 1:1620).

Now while Newton saw gravity as the source of light it is this being drawn to be what every particle and mass is designed to be. It is this relationship to the positive and negative polarities of electromagnetism that reflects one’s unique place in the universe and universes. So it was Galileo who pinpointed life to be a state of being as opposed to the pure logical means of arriving at what is. Now Einstein came along and acknowledged in that famous declaration at the meeting of physicists in Copenhagen, Denmark in 1939 that indeed, given all information at the time, there was no final field for locating reality. Now what needs to be interjected just here is that question presented to most first-year students in college philosophy: f indeed there is something like a god or force or indeed a designer (design), does it involve itself in the affairs of man? Now the answer here is the same answer to the question of just who sees all these things as they are, and indeed, how can that be possible if there is no field for measuring what is truth, that photons do not communicate? (John Bell)

Now what we are suggesting here is that while there is no value in pure logic, there is value in experience that is not of a noun status (the name of a person, place, or thing seen as they are not) but a verb status, a state of being, experience. After Einstein declared that there was no field for measuring reality, he stipulated, However, there is something spooky going on at a distance. Now we will attempt to shed light on this at a distance in the book, but for now, it means indeed seeing all these things as they are; and this means at a distance or being given the ability to see all these things as they are and not from the iniquitous state of the might-makes-right modus operandi. This is the final field, the only field. That’s why it is the kingdom of God. When Einstein presented his E = mc² formula for energy, he was saying that this energy, this life, came from the positive and negative polarities of all mass, times the speed of light squared, which means the elimination of the terms of time and space as a space grid for measuring reality. But when he said, "However, there was something spooky going on at a distance," he was saying that there was experience, communication, but it was not dependent upon logic, history, or being understood.

We will conclude this introduction with bringing to our attention another Hebrew word for God: AYIN, which means nothing God is nothing, but he is all things, time, place, and persons no more so in one than another. This would enable one to be all places, time, and persons at the same time. This is the basis of the value and meaning of that righteousness that is only of God, revealed in the propitiation manifested at Calvary along with the mighty-hand showing of God to be no respecter of persons, time, place, and all these things and doing so unconditionally.

NOTE: AN IRREGULARITY

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While this is placed here as a note, it could develop into a book in and of itself, and I will not clarify.

All my writing has been formatted or placed in order that one might help explain the other. This would indeed be with some idea of logic, but then logic as we usually refer to it has to do with just what the ideal historian perspective is guided by Mr. Webster’s dictionary of words. Therefore in order for me to attempt to be true to the mandate of consistency, which is the modus operandi of volume in my three-volume work and titled This Day and subtitled The Consistency of Spirituality, instead of attempting to be logical in the face of there being no final field theory, I have indeed placed each sitting in chronological order (noted on each title page) it was given to me. While logic is referred to with the cause and effect (historic or linear way of interpreting time and space), assumed mandate for the coming to terms with the now defunct scientific method, to interpret spiritually is to interpret one’s kingdom as being of God. This indeed means to see all things, space, and persons from being quickened and reborn, old things having passed away (2 Corinthians 5:17). This indeed is to "stand in awe and sin not" (Psalm 4:4). The Scripture that would help us here is "Seek first the kingdom of God, and his righteousness and all these things [time, space, person] shall be added unto you" (Matthew 6:33). To see yourself from the propitiation manifested at Calvary is to see juxtaposed light and darkness, truth and lies, and a field for being quickened unto new birth. This is to be given the power to be freed from the might-makes-right syndrome or the what’s-in-it-for-me modus operandi and to see all these things (time, place, and persons) as they are. This is to no longer need to look to history or to go tell someone or to read or write from one’s own ability or power looked to in the might-makes-right modus operandi. What is to be made of this irregularity is that of a pattern of growth, which is one of only two variables in meaning itself: (1) God will be who he will be or I am that I am, and (2) man can take up the yoke of Jesus as a way to the Father and learn of his ways or having all these things being added unto you (Matthew 6:33). The primary way to see time is that indeed "This day. . . your soul shall be required of thee" (Luke 12). Time and space are contrivances of man to help him deal with being condemned to be loved by God and created in his image and cannot rest until he/she rests in him (St. Augustine). To attempt to read my work or God’s Word from man’s boundaries, and borders of words and symbols to be frustrated, misguided, and numbered among the blind leading the blind. The catch in this confession is that to even know this truth, it must be given of the Father and not of flesh and blood. Jesus’s authority was that he and the Father were one and was crucified for being who he was. His authority was not that of the scribes who placed the law and the details of the Levitical priesthood upon the backs of the Jewish people. The Native American had it right: they would not write down requirements but simply allowed the voice of the Great Spirit and all things, time, space, and persons no more so in one than another and resisted the temptation to assume, border, or bound spirit with darkness and lies or greed and fear. The very word scout comes from the French word escoutier, which means "to listen." To listen to your soul and help others at all times, to see the importance of listening to theirs. This is how I must write, and you the reader must read, and it must be given.

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THE INGREDIENTS/

ANATOMY OF A SITTING

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A sitting for me as a writer is when the inspiration of a spiritual insight becomes an emotional constraint to the degree that it cannot be left undealt with or an effort be made to give virgin birth expression as a deliberate effort to become being in the world, knowing that it is not of your doing. It is the hardest work that can be done—work out your salvation with a fear and trembling seriousness, as Paul/David puts it (Psalm 55:5; 1 Corinthians 2:3; Hebrews 12:28; Philippians 2:12). For this reason, no sitting can be the same, for a sitting has to do with relationships between a person and himself and neighbor and the voice of the Good Shepherd calling their name. It is the call of the needs of neighbors and how you will see it, and the telling dynamic here is the association of how you see it, and how important is that love that came down from heaven, making real ones propitiation for finding life by losing it, as in being unrestrained in their laying it down (1 John 4:10). This makes possible being one with the Father as Jesus was and prayed that we be: fully God and fully man. The ingredients will include such words as honor, integrity, character, individuality; but the literal telling of this work is in choosing how you allow all these things to be added unto you (Matthew 6:33) and reflects your being moved by the awesomeness of God’s love, as in standing in awe and sinning not (Psalm 4:4). It is a combination of all three categories of divine encounter in Psalm 4:4, 1 John 4:10, Matthew 16, and a reference of Jesus to the comparison of the broad and narrow way. He said, The fields were white unto harvest, but the laborers were few. This work is best reflected by Jesus himself in the garden of Gethsemane, praying with sweat as with drops of blood to make certain that what he was about to do was indeed his meat as the will of the Father. Paul indeed makes reference to working out one’s salvation with a fear and trembling seriousness (see above). Luther said that he had so much to do today that he had to spend the first four hours in prayer. The significant dynamic here is that this inspiration is with no respecter of persons and an unconditional choice of words being of God and indeed not of flesh and blood, time, or thing as an answer to that same question from our Lord: "Who do you say that I am as the authority upon which the church would be built?" It is the essence of work as integrity, honor, and character that is the reason that few there find it—broad is the way that leads to destruction, but narrow is the way that leads to eternal life.

These sittings are arrived at from much prayer and meditation at any time of day or night. The cutting-edge work is just when to get up from my slumber or pull out a pen and paper wherever I may be and give birth knowing that any one inspiration is no more of God and honorable than another. Further, the work entails what is politically correct or grammatically acceptable, knowing that God’s ways are not man’s ways, and neither indeed can they be; for God is spirit, and it is for me to be honorable and to sin not. I must give the insight the personal attention that is your honor and reflect your character as one created in the image of God having its place in the body of Christ uniquely as the Father places you there. The work here is that no one can do that for you but you. This is the combination of these ingredients that God can honor and you as a bush burning yet not consumed. This seriousness is the measurement of how you make your offering and how you see it as having eyes to see and ears to hear, as Jesus spoke of, as he talked, and the kingdom being at hand. This seriousness was reflected by him usually having his followers to sit down, and the reason was that they were about to be confronted/encountered with some serious work: the kingdom was at hand; they were to be on holy ground, confronted with a burning bush that was not consumed. This seriousness indeed is the measure of all character and a righteousness that is necessary to enter the kingdom of God, a righteousness that was reflected by how serious Abraham took the offering of his only son, Isaac, as an offering that was counted unto him for that righteousness (Genesis 15:6).

This brings up the reminder from Matthew 16 and Peter’s confession: it is not a love that we have that qualifies man, for this day your soul shall be required of thee (Luke 12), but a love that comes down from heaven and not of flesh and blood (1 John 4:10). It was a recognition of this love, having eyes to see and ears to hear, to experience this propitiation potentia that enables one to give birth, to lay their life down unreservedly, to be in the world but not of it. This is the prime ingredient of the sinner, which is a response as standing in awe and therefore escapes this sin of iniquity, to be something he is not and to know the peace of being one with the Father as Jesus was and prayed that we be.

The sittings are fear and trembling considerations of who do you say that I am? and I guess they could be defined as praying without ceasing. In the span of time it takes to get up to work out my salvation in this regard, I have had short and lengthy beginnings and places to stop, and in that development, I have chosen in some instances and just did not get around to it in others in that development; but in their unfinished state, they were inspirations and spiritual constraints enough to be entered in the confusion (writing). The justification for this non-sense (apocalyptic literature) is that God’s ways are not man’s ways, and neither indeed can they be, for God is spirit; and those who would take fear and trembling serious his ways must do so in spirit and in truth, for such does the Father seek to worship him. My best writing is as filthy rags and falls far short: though I may speak with the gift of tongues of men and of angels, and have not charity; it profits me nothing (1 Corinthians 13). God takes the foolish to confound the wise. He withholds the truth from the wise and prudent and reveals it unto babes. I have not refused any of these, what I have termed, fragments of inspiration in these contents. That is why the Bible, God’s Word, or any one of these three categories of divine encounter must be read the way they were written. As I have attempted to explain, they were not meant to be understood or finished, but to inspire as a state of being that would provide a burning-bush-holy-ground experience for finding out why you are here and a persuasion of the trustworthiness of the Good News of the gospel that would indeed inspire divine constraint to give birth and to see the importance of helping others do the same. It is this kingdom, how we are to be in the world that is of God that we are to find our place in knowing it is not that the bush burns will cause others to turn aside but that only in it not being consumed is it of God, which will provide light for legitimate decisions as to whether to get up in the middle of the night or in conversation with the group in the park, which provides character that God can honor because we honored him and stood in awe (1 Samuel 2:30).

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AN INSIGHT KEY

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This insight will complement the references entitled Divine Osmosis, Understood-ness and Understanding, and The Quality and Quantity Dynamic of Being. This insight best fits under the first reminder, and that is entitled It Must Be Given, as well as the instruction #3, which reads Keep Reading.

This insight declares: Even though we must keep reading, keeping in mind reminder #1 that it must be given, you don’t have to read it all to understand it all, and you may read it all and not understand at all.

Important Guidelines as You Read

• Listen to your heart as you read

• Don’t be afraid to believe that your heart is saying to you

• Keep reading (see the sittings by this title above)

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THE FINAL FIELD

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All Things Spiritual

In one of the frequent conversations of catchup on the latest in quantum physics breaking news, my brother, Roy, made the surprising statement that probably the only reality was spirituality. I was glad to hear him give expression to what he and I both over the years have, like so many others, guarded against the superstition and notions by the scandal of Christianity and the church since its inception and departure from the New Testament mandate.

This mandate is a declaration from Jesus’s own lips revealed in what is known as Peter’s confession from Matthew 16:15–19. What pops into my mind just here is a line from the Marine Corps hymn that we memorized while in boot camp at Parris Island, South Carolina, in those hot months of June and July of 1959: "First to fight for right and freedom and to keep my honor clean, I am proud to claim the title of United States Marines." The word I am reminded of is honor and its part of the foundation of being a marine. I am also called to that same word as it relates to the oath of allegiance by the Boy Scouts of America: On my honor I will do my best to do my duty to God and my country to help other people at all times, to obey the Scout law, to keep myself physically strong, mentally awake and morally straight. It is right and appropriate to enter this conversation calling to remembrance the place of honor and "Who do you say that I am" (Matthew 16:16).

It would be necessary to give some attention to the title of the book other than the book content itself. First, we must be reminded of that reference to a final field theory and primarily that association with the physics community and the declaration made in 1939 by the Copenhagen physicists’ gathering and the conclusion known as the Copenhagen interpretation that there was indeed no final field theory for the location of what is real. There was no field to measure other fields as to which is truth and which is not. Sir Isaac Newton’s scientific method for gathering facts no longer applied, thus indeed how are we to understand what we are to stand under? Indeed, when we begin discussing all things spiritual, we will make reference often to the difference in understanding and understood-ness. And when we use the word understanding, we will include in parenthesis the notation standing under God. This reference is with the dictum of St. Augustine, who said that man is created in the image of God and would not rest until he rested in him Confessions of Saint Augustine The reference to a final field would imply a search for a field and the many as opposed to the final field. It is indeed the point of this reference to the article the in the final field theory, except it is not intended to be presented as a theory. Now when we talk about words about words about God, we need to show the relationship between Genesis 1:1 and John 1:1–5. It is the article the of in the beginning that is the same as the the in "the final field." It is indeed the word that is "In the beginning was the word and the word was God" (John 1:1). It is important to see the fully God-ness and fully man in both of these references. Keep in mind here the difference in the book of John as opposed to the other Gospels of Matthew, Mark, and Luke. What we are to keep in mind here is that the the in In the beginning is taking on of flesh of you the reader or anyone who sees themselves in the light of man. This is the quickening power of rebirth, manifested in the propitiation at Calvary. It is the book of John that is the culmination of the Word being God, and when one sees themselves in this light of the world, they see the beginning that God only can create, and it is indeed out of nothing. This indeed is the nomenclature of the relationship between the kingdom of God or molecules of emotion. This molecule of emotion is the receptor molecule for allowing the quickening power of the truth of the matter manifested in the propitiation at Calvary that indeed heals the sin-sick soul, whether it be that of opium addiction (see above as well as Nietzsche’s declaration that religion is the opium of the people) or one’s place of being instructed in the blind leading the blind.

Indeed, Thou art without excuse O man (Romans 1, 2). There was a time when God winked upon ignorance, but there is a light that lights the path of every man that comes into the world. Indeed, the time has come, and now is when the true worshipers shall worship the Lord in spirit and truth, for such does the Father seek to worship him. We no longer worship in this mountain or the synagogue, but in spirit and truth and a living relationship with the living God, yet not of flesh and blood but of the Father is in heaven (Matthew 16:15–17). There is indeed a difference between the hand of God, the hand of Pharaoh, and the mighty hand of God (Exodus 3:8, 19, 6:1, 7:5, 8:15). Pharaoh saw the difference between the hand of God (man) and the mighty hand of God (3:19). Even from the very beginning of the story of the two offerings of Cain and Abel, we see that there is no excuse of ignorance but a deliberate hardening of the heart to choose to serve a lie rather than the truth. Sin lieth at thy door (Genesis 4:7). Cain did not have to sin (Psalm 4:4—stand in awe and sin not). The key here is to know that flesh and blood can give you nothing (John 3:11–31). The hand of man is nothing compared to the mighty hand of God. Jesus makes this distinction once again in the exchange with the Samaritan woman at the well (John 4:39–42). Indeed, there is something spooky going on here (Albert Einstein). No matter what one does, he cannot earn his salvation. He that believes on him is not condemned. One cannot believe within himself; only with the quickening power of light of the propitiation manifested at Calvary can one confess to the truth and be reborn. Yet Pharaoh and the children of Israel saw and yet hardened their hearts as well as Cain. God said that he would harden their hearts so that we could see the difference between God and man, his trustworthiness and man’s untrustworthiness. It is not the might-makes-right hand that is at stake here; it is the might of the mighty hand of God taking the initiative and hearing the cries of the people in bondage to become involved in the affairs of man. The children of Israel saw that God had visited with Moses and was in this leading. It was the hardening of the heart that just would not humble itself to the only true God and the story of the fall and the garden of Eden again that God was dealing with (Genesis 3:15). And this is the condemnation; that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God (John 3:18–21) That man loved darkness rather than light (3:19). Many believed yet would not confess (John 12:37–43, v. 42).

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FOOTNOTES AND THE

FINAL FIELD

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It would be appropriate that I mention what I call the PhD syndrome here (see above). Recall the quip piled higher and deeper or the blind leading the blind. This is no small matter; in fact, it is profound. Again it is either true or it is not true. It is true just as God’s Word is God’s Word. It is consistent as his name implies: I Am that I Am and Will Be Who I Will Be. But to understand (stand under God) this most profound otherworldly reference, it must be given. To look to the authority of the PhD is to indeed step onto the meaningless slope of the black hole modus operandi. Indeed, the question makes no sense and has no foundation for it being asked. When I mentioned the final field, this would imply that there were/are other fields when in fact these were only for (billions of years and miles) grasping at straws/searching for answers that indeed cannot be there. Yet man in his desperate need for some reprieve from the torment of being conceived in the image of God and condemned to be loved by his nature to be who he is, continues down the black hole of futility thinking he is making progress. This is his religious nature as a form of opium to be in a world as something he/she is not. There is only one true possibility of being, which is the only message Jesus taught, and that is the kingdom of God. Now the statement I want to declare is that this kingdom is so wholly other that for man, in his condemned nature of being conceived in the image of iniquity or being equal to that which he/she is not, to look to history and the PhD authority is to be helplessly shackled to the might-makes-right modus operandi and the black hole of never knowing what one does not, cannot, know, even the reference to a black hole and indeed what Jesus meant when he said, How great is that darkness (Matthew 6:23). Indeed, no matter how you slice it, there is no way being can be found where there is none. The finality of a final field is that there is and has always only been one. Understanding and the essence of that understanding is that it is a living entity, yet there can be given relationship to this state of being. Stand in awe and sin not (Psalm 4:4). It must be kept in mind, a living awareness, that the difference in man’s understanding (standing under man) and God is so great that it cannot be grasped with the best PhD authority, Webster’s Dictionary, or words can produce. It must be given, and even here one must keep in mind that it is never a completed action as it being given might imply. We must point out just here that anyone who writes or decides how they will be in the world will mean just what foundation upon which they will build their house, either upon the rock or one of the many foundations of sand. This indeed interpolates in what they value as most trustworthy and would include the might-makes-right syndrome and the eat-drink-and-be-merry standard for their ontology. I do not include footnotes, and it is a rule in any of my writing, and I do so with the motive that the reader might ask why. This I hope will shed light upon my placing such critical priority upon the congruity of the consistency of God to that of his name that he declared to Moses and that critical confrontation at the burning bush episode of the calling of Moses, and indeed why and how he was to be here in the world of confusion, lies, and great darkness. However, I do not think that my use of these PhD use of words is possible to communicate in the best sense of the word. The most appropriate example here is to look at the difference in the three Gospels of Matthew, Mark, Luke, to that of the book of John. Jesus himself said that he was the word and the Word was made flesh, and he was the light that came into the world. Here once again, we need to look at that Hebrew word for God, Ayin, which means nothing: God is nothing, yet he is all things, time, place, and persons, no more so in one thing than another. He is no respecter of persons, place, or thing and does so unconditionally. The best way to enter this kingdom of the living God is to be just as he pointed out to one of the authorities of the day with Nicodemus from John 3: Verily, verily, I say unto thee that unless one is born again he cannot see the kingdom of God. He further makes that distinction: that which is flesh is flesh and that which is spirit is spirit. He declared that there was an impassible gulf that was fixed between the two kingdoms. The book of John is not, in the best sense of the word, words about words about God, but it manifest the propitiation that was to be actualized at Calvary as light. Just as Jesus was not who he was by what he did, man is not who he is by what he does. He was condemned already before he came into the world. He is condemned to love darkness rather than light and would not come to the light because their deeds were not of God, and he/she would have to change. Jesus, as the presence of a living god, fully God and fully man, was a living person and doing so unconditionally. This unconditional condition (see above) is what is meant with that often quoted psalm (4:4): "Stand in awe and sin not." The way man finds affirmation is indeed from the temptation of lies, darkness, and confusion. Indeed, it is the PhD who must pile it higher and deeper in order to impress the PhD board as the blind leading the blind to find some sense of certification that communication has taken place to the extent that the requirements for the coveted PhD has been met. It is the might of the might-makes-right modus operandi that enslaved the children of Israel in Egypt and the stumbling block of the law and miracles of Jesus as signs that they could not get past. Jesus taught as one having authority, not as the scribes (Matthew 7:28, 29). No matter the amount or the quality of footnotes, looking to others to answer for you as to who you are or who Jesus is can only lead to further confusion and the perpetuation of the blind leading the blind. Indeed, the hand can never tell the foot what the foot is. Indeed, it must be given of the Father who is in heaven (kingdom of heaven) (Matthew 16:17). The only footnotes, foot or otherwise, that I share is that of God’s written Word; and I do so with the keen understanding (standing under God) that I cannot improve upon this greatest gift (see The Sixth Parallel), but the gift indeed is the current opportunity: "This day, your soul is required of thee" (Luke 12:20) to be a living witness to a living god in the world yet not of it fully God and fully man. It indeed was this sign unto you declared to the shepherds in the field of a baby in swaddling clothes in a barn in Bethlehem, Nazareth, where no good thing could come that would make the connection of this Jesus as fully God and fully man, which became the source of being quickened unto new birth that would be the ospel of the Good News of the possibility of peace on earth and goodwill toward man. For those who have been given eyes to see and ears to hear, they will see these signs as the final field, thus the mighty hand of God showing his initiative to become involved in the affairs of man; and this awareness is the living relationship to a living god, making possible a walk in the light having fellowship with the Father and the righteousness of the kingdom that is of God. Indeed, all things, time, place, and person—no more so in one than another (Ayin)—shall become new, old things having passed away. It is this seeking first the kingdom of God and his righteousness that makes possible all things being added unto you (Matthew 6:33). This is to pray without ceasing the sinner’s prayer: Lord, be merciful to me, a sinner. This is to confirm the trust and the quickening of rebirth. The truth shall set you free and you shall be free indeed (John 8:31–36). It is indeed this day that is your time and place of being in the world, yet not of it revealing the kingdom that is eternal and of God. We indeed have but one life, ’twill soon be past, only what’s done for Christ will last. What does it mean to do for Christ? The right word here is constraint, as in The love of Christ constraineth us (2 Corinthians 5:11–21). This is so because there is no other manifestation of the propitiation like that manifested at Calvary. Now with this doing for Christ in mind, be reminded of those words from 1 John: Here-in is love not that we love God but that God loves us and gave himself a propitiation for all mankind This does not mean that any one’s love for God is better or worse. The only virtue here is that same singular parable spoken of above: Take my yoke and learn of me for my yoke is easy and my burden is light (Matthew 11: 28–30). We indeed can further realize God’s ways as different than those of man. This enables further the born again to speak with authority and listen with that same authority. That authority is your cross, just as Jesus’s cross was distinctively his; no one could bear it for him. Indeed, This day your soul shall be required of thee (Luke 12:20). This is indeed why I write: it is my time to say who he is because I am in the land of the living; I can be the fullness of time and be that burning bush that is not consumed. This indeed is the means of one turning aside and being quickened unto rebirth. Of all the good works that glorify the Father who is in heaven (Matthew 5:13–16), it is the spirit of humility that confronts the pride of life that tempted Eve to want to be like God. It could only be this kind of love that could constrain one to lose his/her life rather than save it; this confronts the might-makes-right modus operandi that sparks the bush to burn and is not controlled by how well one plays the might-makes-right game or looking (going to tell someone) to the historical perspective for one’s affirmation. "I would not have you ignorant brethren lest one be drawn by the Holy Ghost he cannot know whether Jesus is the Christ or not" (1 Corinthians 12:1–3). How can one write knowing that it is impossible for anyone to take man’s words and bind that which is spirit? How can one take death and present life, indeed why would one give him/herself for righteous man let alone a sinner? It is clear that there are indeed no members of the body that are the same. Each member, no matter how small, large, or permanent is no more important than another. To best glorify the Father (who is in heaven), one must take the bushel off his/her light and let it shine. This is where the living God becomes fully man. It cannot be living in the past (PhD); it can’t be living in the future (the Higgs boson). It must be this day your soul is required of thee. The field is indeed the opportunity to love because he first loved you. It is to be the meat of the will of the Father. This is to grow in his likeness and image you were created to be before the foundation of the world. Now, as I put these words on this page, they can get boring in the historic understanding of words, but when they are saying and assembled (the body of Christ) in the kingdom of God; they become one spirit without schism (1 Corinthians 12), that impossibility with man: how to be many yet one. It is indeed what I refer to as the Flint connection referred to by Isaiah. Isaiah 50:7. In other words, there is nothing that can take your place and your time in the world in order that his kingdom come, his will be done, on earth as it is in heaven (Matthew 6:9–13). This makes these words and our/your time here in the land of the living sacred and holy, for it represents the opportunity to glorify the Father, the truth; and this is the only way that they can be realized. This sacredness (holiness) of person is the awareness (Psalm 4:4) of the mighty hand of God, which led the children of Israel out of the bondage in Egypt, not the hand of God manifested in the plagues and show of might at the victory at the Red Sea, nor the hand of Pharaoh and the might of his mighty army of chariots. It is indeed this one-on-one living relationship of each individual (do you say that I am) to a living god that takes the initiative to become involved in the affairs of man that can never be understood in a historical perspective; rather it must be given in the quickening power of rebirth in the revelation of truth in the manifestation of the propitiation at Calvary yet in all things, time, place, or person, no more so in one than another. It is this mustard seed faith that if one sees at all—indeed sees it all—all these things shall be added unto you (Matthew 6:33). One is released from the shackles of the might-makes-right modus operandi to see all these things (become new, 2 Corinthians 5:17), as they are creating a living awareness of who one really is as well as others (speaking with authority and listening with authority) (1 John 2:20–29).

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NO RESPECTER OF TIME

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Faith is the substance of things hoped for and the evidence of things not seen. (Hebrews 11:1)

All things work together for good to them that love God, to them who are the called according to his purpose. (Romans 8:28)

And if you call on the father, who, without respect of persons judges according to every man’s work, pass the time of your so-journeying here in fear. For as much as ye know that you were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot. Who verily was foreordained before the foundation of the world, but was manifest in these last times for you. (1 Peter 1:17–20)

One of the ways we are shown God’s ways is the way he is no respecter of time. To be a respecter of time is to be a worshiper of death, for it is contrary to his Ayin nature. He is nothing—no-thing, in particular—but all things, no more so in one thing, time, place, or person than another.

Be ready to give an answer to every man that ask of you a reason of the hope that is in you with meekness and fear (1 Peter 3:15). To be a respecter of time is to worship death by literally building your house upon the sand (hourglass) of time. The way this plays out is in our respecter of age: we revere the place of children as a rule in our society, but on our terms as well as the elderly on our terms. Also for the same reason that we will to be God or in control of the might we get from the blind leading the blind way of looking at history as with linear thinking. An example I might use is the time in a worship service we call the children’s moments. Let’s begin this thought with the practice I made of ceasing my sermon delivery when a child might continuously cry or wander from the pew into the aisle or into the chancel area. Then I might remind the congregation of the scripture from Matthew 18:3–6 and that the kingdom of God was his only message. Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. We also were made mindful of how our ways were so different from God’s ways. This helps us see just how God’s ways were different from man’s ways. When we had our children sermon and the children would come to the front, we could see the smiles and pointing as if it were show time, and it was, and in most cases, as I judged it, for the wrong reasons. The little dresses and the cute this and that, as well as the reflections they made of the parents job. What in truth was that like to become as little children, keeping in mind just what were the ramifications of those three easily misunderstood words: kingdom of God? We have made it our own umbrella or mirror to interpret all our writing with this message being the guidelines for interpretation. Indeed, as our earthly father loves and cares for his children, how much more does our heavenly Father care for his children? It was the innocent trust the children had of the Father that was so inspiring and what pleased the Father. The ways of man would have us see the children as reminders that we were to be grown-ups or mature adults, a respecter of this idea of time that was to be espoused. Instead of nurturing this trust, we applauded the child that was more like their adult parents. To be an adult in this regard would mean to learn and develop habits or even become educated in the ways of man and his habits, mores, and norms. To become a respected adult would be to learn the ways of man’s historical condition and become competitive in the might-makes-right syndrome and to eschew unconditional faith-based motives. This indeed is the blind-leading-the-blind syndrome. How we see our children or elderly reflects our desire to build the kingdom and indeed have it our way, or man’s way, and that is reflected in how we see our children when they are not our children, and neither are we. To become as little children is to become enabled to be in the now, allowing all the inspiration of God’s creative presence nurture us in his ways, building a kingdom and a house that is on the foundation of rock and a house that is a home and has this as its modus operandi. Then, on the other end of the chronological spectrum, we relegate the elderly to their respective place, and that usually means a house we call the rest home or guarded facility or retirement center. It is considered a necessary evil and a place we can put our elderly family members in order that we can live our life, and in many cases, it is funded by the retirement and wherewithal earned by those who have crossed over the line of productive citizenship. Children or the elderly should not be treated or seen as any less members of the body of Christ than anyone else. They make up a part in an inevitable part of the limitless differences among us that God uses to force us to confession and our need of him. Children are