The Hidden Parables

By Todd Michael

• Essene Studios  2004
  

The 32 Parables

The Preparatory Group

The Two Debtors

Forgiveness

Luke 7:40-43

Luke 7:40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

Luke 7:41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.

Luke 7:42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

Luke 7:43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

Luke 7:40 kai« aÓpokriqei«ß oJ ∆Ihsouvß ei•pen pro\ß aujto/n: Si÷mwn, e¶cw soi÷ ti ei˙pei√n. oJ de÷: dida¿skale, ei˙pe÷, fhsi÷n.

Luke 7:41 du/o creofeile÷tai h™san danisthØv tini: oJ ei–ß w‡feilen dhna¿ria pentako/sia, oJ de« eºteroß penth/konta.

Luke 7:42 mh\ e˙co/ntwn aujtw◊n aÓpodouvnai aÓmfote÷roiß e˙cari÷sato. ti÷ß ou™n aujtw◊n plei√on aÓgaph/sei aujto/n;

Luke 7:43 aÓpokriqei«ß Si÷mwn ei•pen: uJpolamba¿nw o¢ti wˆ— to\ plei√on e˙cari÷sato. oJ de« ei•pen aujtwˆ◊: ojrqw◊ß e¶krinaß.

The Parable is often thought to be about God forgi ving sinners.  That is, if you have sinned very greatly and through God are subsequently forgiven, you will have more gratitude to God than someone who was relatively virtuous.

This is not the real message.  Remember, the parables are all about you.  The parable is telling you to forgive.  And it is telling you to specifically forgive those who have committed serious or multiple offenses.

The first and most important of all preparatory steps is the process of forgiveness.  A section will be included here with other quotes from Christ, inluding one in which he tells us that there is no point in tithing or using the laws of thought forms or the laws of increase if we are holding a grudge of any kind.  He tells us to first go make peace with our brother.  Only after that is accomplished are we to return to tithe and do the other kinds of things necessary to set the laws of increase into motion.  So, this is the perfect first step in the initiation process into the mysteries of thoughtforms. It is imperative that we forgive everyone for whom we hold any kind of negative thought before we proceed with any other steps.

We know that we will be forgiven our debts as we forgive our debtors.  A debt is a reflection of thought, like everything else.  If your thoughts are permeated at a subconscious level with anger and resentment, your external world will reflect this and you will find yourself in energetic and supply debts.  Clearing this subconscious debris is a logical launching point for the rest of the parables.

The Strong Man Armed

No Evil

Matthew 12:29

Matt. 12:25 He knew what they were thinking and said to them, “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand.

Matt. 12:26 If Satan casts out Satan, he is divided against himself; how then will his kingdom stand?

Matt. 12:27 If I cast out demons by Beelzebul, by whom do your own exorcists cast them out? Therefore they will be your judges.

Matt. 12:28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come to you.

Matt. 12:29 Or how can one enter a strong man’s house and plunder his property, without first tying up the strong man? Then indeed the house can be plundered.

Matt. 12:25 ei˙dw»ß de« ta»ß e˙nqumh/seiß aujtw◊n ei•pen aujtoi√ß: pa◊sa basilei÷a merisqei√sa kaq∆ e˚authvß e˙rhmouvtai kai« pa◊sa po/liß h· oi˙ki÷a merisqei√sa kaq∆ e˚authvß ouj staqh/setai.

Matt. 12:26 kai« ei˙ oJ satana◊ß to\n satana◊n e˙kba¿llei, e˙f∆ e˚auto\n e˙meri÷sqh: pw◊ß ou™n staqh/setai hJ basilei÷a aujtouv;

Matt. 12:27 kai« ei˙ e˙gw» e˙n Beelzebou\l e˙kba¿llw ta» daimo/nia, oi˚ ui˚oi« uJmw◊n e˙n ti÷ni e˙kba¿llousin; dia» touvto aujtoi« kritai« e¶sontai uJmw◊n.

Matt. 12:28 ei˙ de« e˙n pneu/mati qeouv e˙gw» e˙kba¿llw ta» daimo/nia, a‡ra e¶fqasen e˙f∆ uJma◊ß hJ basilei÷a touv qeouv.

Matt. 12:29 h· pw◊ß du/natai÷ tiß ei˙selqei√n ei˙ß th\n oi˙ki÷an touv i˙scurouv kai« ta» skeu/h aujtouv a�rpa¿sai, e˙a»n mh\ prw◊ton dh/shØ to\n i˙scuro/n; kai« to/te th\n oi˙ki÷an aujtouv diarpa¿sei.

This parable explains that there is no devil, no evil.  A conspiracy of evil, an organized army of evil would, of necessity, be divided against itself.  This is why all the great evils have extinguished themselves over time.

There is no conspiracy of  “evil,” no devil, and human beings do not have a dark side. Although that may sound utterly absurd, I believe I can convince you that this is so.

The concept of evil infers the existence of an organizing force, a kind of massive conspiracy of “darkness” which sytematically works to degrade and destroy processes of goodness and light. The problem is, this is like saying that there is an order to the disorder, a purpose behind the chaos.

The idea of evil is wholly obsolete in the New Metaphysic. In cutting-edge metaphysics, God is pure love. And God is everything. Period.  Anything that appears evil is simply “disordered.” That’s all. No attitude, no agenda to the disorder. Just simple entropy--plain old impersonal, mechanical chaos.

For the scientist, entropy is the universal tendency of organized systems of energy and matter to automatically fall apart, erode, and disintegrate.   For the metaphysician, entropy is a useful force intentionally built into the universe to keep it from becoming stagnant. This force is an important part of God creative toolbox, something like an eraser. As lesser but nonetheless powerful creators entropy is in our toolboxes too.

Think about it: Without some kind of force to stimulate disorganization, everthing would swing too far to other end of the spectrum. Without entropy, everything would become more and more ordered until the universe and various worlds in it would steadily reach a state of perfect, crystalline order.

What would that be like? Not too exciting really. A world without entropy would be a frozen, motionless, lifeless state of affairs in which nothing new could ever again be created. A universe without entropy is a dead end universe.

All sentient creatures in this particular universe choose to be here knowing full well in advance we will encounter a variety of entropic processes along the way.

It cannot be stressed enough: Entropy is utterily impersonal. It is not “dark” or “evil” or “sinister.”

By extenstion, the question arises “how do we explain the parts of our lives where highly destructive events and people are experienced? Is it really a “darkside?”

Consider a plant. The seed of a plant contains exquisitely ordered information. When the seed germinates this information begins to order the chaoticcally and randomly arranged raw materials surrounding it. As this ordering process progresses, tissues are formed and a viable living, reproducing organism creates itself.

Molecules which are incorporated into the structure of the plant’s cells become a part of the order. Molecules which remain outside the organism in the air or soil, remain disordered.

So it is with our personal selves. The parts of us that are in a higher state of love, and light and goodness are the parts we have ordered. Everything else, just remains a part of the entropy-disordered universe around us. There is no “darkness” to the disorder and thus no “dark side.”

We chose to be here in this place. And we wanted entropy, asked specifically for entropy. Entropy, as it takes the form of hardship, disease, makes us struggle. And struggle, like the energy required to work an exercise machine, makes us stronger—in many highly desirable ways.

We want our exercise, we want our entropy very badly. Just as we go to a lot of trouble to go to the gym and exercise so that we will have strong beautiful bodies, we go to a lot of trouble to set up course work in the gym of life which will deepen and beautify our souls. We are, all in all, a very highly motivated group of souls that have congregated here.

Sure, we experience--as apparent parts of our self--confusion, depression, anxiety, aggression and all sorts of other undesirable thought patterns. But these kinds of entropic processes do not work together to make up an organized “dark side.”

Nonetheless, the concept of a dark side can be useful. There is no such thing as a zero either, but the concept of a symbol for nothing is quite practicle. Therapists can use the concept of a dark side to accomplish very practical therapeutic goals.

Self, Ego actually divides a creative thoughtform project against itself.  When the ego is subdued, the mind and the power of intention are focused

The Unclean Spirit

Handling negative thought forms.

Matthew 12:43-45

Matt. 12:43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.

Matt. 12:44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.

Matt. 12:45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

Matt. 12:43 ›Otan de« to\ aÓka¿qarton pneuvma e˙xe÷lqhØ aÓpo\ touv aÓnqrw¿pou, die÷rcetai di∆ aÓnu/drwn to/pwn zhtouvn aÓna¿pausin kai« oujc euJri÷skei.

Matt. 12:44 to/te le÷gei: ei˙ß to\n oi•ko/n mou e˙pistre÷yw o¢qen e˙xhvlqon: kai« e˙lqo\n euJri÷skei scola¿zonta sesarwme÷non kai« kekosmhme÷non.

Matt. 12:45 to/te poreu/etai kai« paralamba¿nei meq∆ e˚autouv e˚pta» eºtera pneu/mata ponhro/tera e˚autouv kai« ei˙selqo/nta katoikei√ e˙kei√: kai« gi÷netai ta» e¶scata touv aÓnqrw¿pou e˙kei÷nou cei÷rona tw◊n prw¿twn. ou¢twß e¶stai kai« thØv geneaˆ◊ tau/thØ thØv ponhraˆ◊.

This parable is a great follow up to parable one which begins the process of clearing the subconscious mind.  Here, we are told what happens during basic meditation.  Meditation, you will recall, the emptying of the mind, is the first condition to be established when setting up the twelve conditions of a miracle. 

            During the meditation process, it is common to attempt to remove negative thought forms, chaotic or non-focused thought forms.  Here we are told that this will only result in seven more entering back in.

            Attempting to intentionally remove a negative thought form is a way of focusing upon it.  Therefore, this will only cause the thoughtform to mulitply in consciousness due to the law “What you focus on expands.” 

The Master Parable

The Sower

Matthew 13:3-9

This is the most important of all the parables and serves as a “key” unlocking the code to all the other parables.  Chapter One is entirely devoted to this parable.  However, it is included here in both English and Greek for completeness.

Matt. 13:3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;

Matt. 13:4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:

Matt. 13:5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:

Matt. 13:6 And when the sun was up, they were scorched; and because they had no root, they withered away.

Matt. 13:7 And some fell among thorns; and the thorns sprung up, and choked them:

Matt. 13:8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.

          He  Who hath ears to hear, let him hear.

Matt. 13:3 Kai« e˙la¿lhsen aujtoi√ß polla» e˙n parabolai√ß le÷gwn: i˙dou\ e˙xhvlqen oJ spei÷rwn touv spei÷rein.

Matt. 13:4 kai« e˙n twˆ◊ spei÷rein aujto\n a± me«n e¶pesen para» th\n oJdo/n, kai« e˙lqo/nta ta» peteina» kate÷fagen aujta¿.

Matt. 13:5 a‡lla de« e¶pesen e˙pi« ta» petrw¿dh o¢pou oujk ei•cen ghvn pollh/n, kai« eujqe÷wß e˙xane÷teilen dia» to\ mh\ e¶cein ba¿qoß ghvß:

Matt. 13:6 hJli÷ou de« aÓnatei÷lantoß e˙kaumati÷sqh kai« dia» to\ mh\ e¶cein rJi÷zan e˙xhra¿nqh.

Matt. 13:7 a‡lla de« e¶pesen e˙pi« ta»ß aÓka¿nqaß, kai« aÓne÷bhsan ai˚ a‡kanqai kai« e¶pnixan aujta¿.

Matt. 13:8 a‡lla de« e¶pesen e˙pi« th\n ghvn th\n kalh\n kai« e˙di÷dou karpo/n, o§ me«n e˚kato/n, o§ de« e˚xh/konta, o§ de« tria¿konta.

Matt. 13:9 oJ e¶cwn w°ta aÓkoue÷tw.

The Sermon by the Sea

The Tares and the Wheat

Managing Chaos

Matthew 13:24-30,  Shore of Galilee

Matt. 13:24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:

Matt. 13:25 But while men slept, his enemy came and sowed tares among the wheat, and went his way.

Matt. 13:26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also.

Matt. 13:27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?

Matt. 13:28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?

Matt. 13:29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

Matt. 13:30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

Matt. 13:23 oJ de« e˙pi« th\n kalh\n ghvn sparei÷ß, ou∞to/ß e˙stin oJ to\n lo/gon aÓkou/wn kai« suniei÷ß, o§ß dh\ karpoforei√ kai« poiei√ o§ me«n e˚kato/n, o§ de« e˚xh/konta, o§ de« tria¿konta.

Matt. 13:24 ⁄Allhn parabolh\n pare÷qhken aujtoi√ß le÷gwn: w�moiw¿qh hJ basilei÷a tw◊n oujranw◊n aÓnqrw¿pwˆ spei÷ranti kalo\n spe÷rma e˙n twˆ◊ aÓgrwˆ◊ aujtouv.

Matt. 13:25 e˙n de« twˆ◊ kaqeu/dein tou\ß aÓnqrw¿pouß h™lqen aujtouv oJ e˙cqro\ß kai« e˙pe÷speiren ziza¿nia aÓna» me÷son touv si÷tou kai« aÓphvlqen.

Matt. 13:26 o¢te de« e˙bla¿sthsen oJ co/rtoß kai« karpo\n e˙poi÷hsen, to/te e˙fa¿nh kai« ta» ziza¿nia.

Matt. 13:27 proselqo/nteß de« oi˚ douvloi touv oi˙kodespo/tou ei•pon aujtwˆ◊: ku/rie, oujci« kalo\n spe÷rma e¶speiraß e˙n twˆ◊ swˆ◊ aÓgrwˆ◊; po/qen ou™n e¶cei ziza¿nia;

Matt. 13:28 oJ de« e¶fh aujtoi√ß: e˙cqro\ß a‡nqrwpoß touvto e˙poi÷hsen. oi˚ de« douvloi le÷gousin aujtwˆ◊: qe÷leiß ou™n aÓpelqo/nteß sulle÷xwmen aujta¿;

Matt. 13:29 oJ de÷ fhsin: ou¡, mh/pote sulle÷gonteß ta» ziza¿nia e˙krizw¿shte a‚ma aujtoi√ß to\n si√ton.

Matt. 13:30 a‡fete sunauxa¿nesqai aÓmfo/tera eºwß touv qerismouv, kai« e˙n kairwˆ◊ touv qerismouv e˙rw◊ toi√ß qeristai√ß: sulle÷xate prw◊ton ta» ziza¿nia kai« dh/sate aujta» ei˙ß de÷smaß pro\ß to\ katakauvsai aujta¿, to\n de« si√ton sunaga¿gete ei˙ß th\n aÓpoqh/khn mou.

This parable talks about tares which are weeds that grow up along with intentionally sown seeds refered to in the parable of the sower.  These weeds represent the chaotic thoughtforms of the subconscious which can be sown by the enemy, the ego, during states of subconscious  awareness, such as that of sleep.  During sleep, consciousness of the self and the external world fade and the subconscious mind takes over.  During this phase the subconscious mind can sow negative thought forms which can actually bear fruit in reality later.  This will be especially true if the clearing processes directed by parables one and three are not completed properly.

We are informed of the problem but the solution proposed is unexpected.  We are not to attempt to winnow the good thoughtforms from the negative thought forms during the subconscious state itself.  That would be impossible.  How are we to manage our dreams so that nothing negative emerges during sleep?

Instead, we are told to wait until the harvest, until later at which point he states “I will tell the reapers to gather them up.”  He is stating that subconscious thoughtforms will be managed by him, i.e. by God, by grace.  That we are going to continue sowing some negative thoughtforfms no matter how well we try to clear the subconscious.  We have to turn these thoughtforms over to divine management.  When we do, when we let go and let God handle these, they will  be neutralized.

The Mustard Seed

The Master Thoughtform

Matthew 13:31,32, Shore of Galilee

Matt. 13:31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:

Matt. 13:32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.

Matt. 13:31 ⁄Allhn parabolh\n pare÷qhken aujtoi√ß le÷gwn: oJmoi÷a e˙sti«n hJ basilei÷a tw◊n oujranw◊n ko/kkwˆ sina¿pewß, o§n labw»n a‡nqrwpoß e¶speiren e˙n twˆ◊ aÓgrwˆ◊ aujtouv:

Matt. 13:32 o§ mikro/teron me÷n e˙stin pa¿ntwn tw◊n sperma¿twn, o¢tan de« aujxhqhØv mei√zon tw◊n laca¿nwn e˙sti«n kai« gi÷netai de÷ndron, w‚ste e˙lqei√n ta» peteina» touv oujranouv kai« kataskhnouvn e˙n toi√ß kla¿doiß aujtouv.

Tradtionally thought to represent Jesus, or his body as the Church, the mustard seed actually represents something even larger.  The seed represents the highest and  most powerful of thoughtforms—love.  The logos or original thoughtform from which Christ himself sprang forth. What else could the seed represent?  For the tree which grows from this seed is the “largest.”  Working backwards, the cause or origin of the tree must be the thoughtform with the most potential.  What else could this be but love?

The Seed Growing Secretly

The Subconcious Mind

Mark 4:26-29,  Shore of Galilee

Mark 4:24 And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.

Mark 4:25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.

Mark 4:26 And he said, So is the kingdom of God, as if a man should cast seed into the ground;

Mark 4:27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.

Mark 4:28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.

Mark 4:29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

Mark 4:24 Kai« e¶legen aujtoi√ß: ble÷pete ti÷ aÓkou/ete. e˙n wˆ— me÷trwˆ metrei√te metrhqh/setai uJmi√n kai« prosteqh/setai uJmi√n.

Mark 4:25 o§ß ga»r e¶cei, doqh/setai aujtwˆ◊: kai« o§ß oujk e¶cei, kai« o§ e¶cei aÓrqh/setai aÓp∆ aujtouv.

Mark 4:26 Kai« e¶legen: ou¢twß e˙sti«n hJ basilei÷a touv qeouv w�ß a‡nqrwpoß ba¿lhØ to\n spo/ron e˙pi« thvß ghvß

Mark 4:27 kai« kaqeu/dhØ kai« e˙gei÷rhtai nu/kta kai« hJme÷ran, kai« oJ spo/roß blastaˆ◊ kai« mhku/nhtai w�ß oujk oi•den aujto/ß.

Mark 4:28 aujtoma¿th hJ ghv karpoforei√, prw◊ton co/rton ei•ta sta¿cun ei•ta plh/rh[ß] si√ton e˙n twˆ◊ sta¿cuiœ.

Mark 4:29 o¢tan de« paradoi√ oJ karpo/ß, eujqu\ß aÓposte÷llei to\ dre÷panon, o¢ti pare÷sthken oJ qerismo/ß.

A parable which illustrates the power of the subconscious mind to manifest automaticall and inexorably.  We cannot understand the mechanism by which this occurs, it is simply a property of the universe, part of the personality of God, as it were.  This multiverse which exists all around us, automatically germinates thoughts.  We can use this property to our advantage if we are fully aware of it and honor the accuracy of its reflections.

The Leaven

Automaticity Expansion

Matthew 13:33,  Shore of Galilee

Matt. 13:33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

Matt. 13:33 ⁄Allhn parabolh\n e˙la¿lhsen aujtoi√ß: oJmoi÷a e˙sti«n hJ basilei÷a tw◊n oujranw◊n zu/mhØ, h§n labouvsa gunh\ e˙ne÷kruyen ei˙ß aÓleu/rou sa¿ta tri÷a eºwß ou∞ e˙zumw¿qh o¢lon.

             Leaven causes bread to rise.  Thoughts within the mind become increasingly larger and more solid until they manifest as reality.  Whatever we focus on expands. This expansion is automatic, a property of the universal field of consciousness all around us.

         The automatic expansive tendency of thoughtforms is similar to entropy, it is a built in personality characterisitic of God’s body, the universe.  Although they have different effects, both are forces built into the fabric of time and space and both can be harnessed by a person who understands the principles that characterize these forces.

The Hidden Treasure

The Precious Knowledge of Mind

 Matthew 13:44

Matt. 13:44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

Matt. 13:44 ÔOmoi÷a e˙sti«n hJ basilei÷a tw◊n oujranw◊n qhsaurwˆ◊ kekrumme÷nwˆ e˙n twˆ◊ aÓgrwˆ◊, o§n euJrw»n a‡nqrwpoß e¶kruyen, kai« aÓpo\ thvß cara◊ß aujtouv uJpa¿gei kai« pwlei√ pa¿nta o¢sa e¶cei kai« aÓgora¿zei to\n aÓgro\n e˙kei√non.

The hid treasure is the core “mystery,” the knowledge of cause and effect as it relates to thoughtforms and the power of manifestation, the power of mind over matter.  The treasure is hid within the field, the universal field of consciousness and is found through initiation into the mysteries.  In the evolution of an individual, this intiation process is arguably the most important inflection point of evolution as a human being. 

When a person becomes conscious of the fact that his thoughts have the power to manifest anything, to heal any disease, to correct any state of lack, he must agree to contain his discovery and honor the mystery tradition and the process of initiation into its powerful secrets.  Then, realizing that the knowledge of Mind is more power, far more powerful, than all that has already manifested in his life, the initiate focuses all his effort, all his will, all his energy and time into the mastery of the true processes of cause and effect.

The Pearl of Great Price

The Philosopher’s Stone

Matthew 13:45,46

Matt. 13:45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:

Matt. 13:46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.

Matt. 13:45 Pa¿lin oJmoi÷a e˙sti«n hJ basilei÷a tw◊n oujranw◊n aÓnqrw¿pwˆ e˙mpo/rwˆ zhtouvnti kalou\ß margari÷taß:

Matt. 13:46 euJrw»n de« eºna polu/timon margari÷thn aÓpelqw»n pe÷praken pa¿nta o¢sa ei•cen kai« hjgo/rasen aujto/n.

The pearl of great price, the treasure more valuable than any other, and worth more than the sum total of a person’s entire array of possessions, is the knowledge of cause and effect.  This, because the knowledge of cause and effect, the laws allowing the manifestation of thoughtforms into reality, allows a person to bring into personal reality anything and everything needed or desired.

The Draw Net

Choice

Matthew 13:47-50

Matt. 13:47 ¶  “Again, the kingdom of heaven is like a dragnet cast into the sea, and gathering fish of every kind;

Matt. 13:48 and when it was filled, they drew it up on the beach; and they sat down, and gathered the good fish into containers, but the bad they threw away.

Matt. 13:49  “So it will be at the end of the age; the angels shall come forth, and take out the wicked from among the righteous,

Matt. 13:50 and will cast them into the furnace of fire; there shall be weeping and gnashing of teeth.

The ocean and all the things within it, both desirable and undesirable, represents the subconscious mind--which contains the sum total of all memories, all thoughts, all intentions good and bad.  Without the knowledge of cause and effect all of these subconscious thoughtforms are manifesting, all of these seeds are bearing fruit.  The Kingdom of heaven is likened unto a net which can be cast into this chaotic milieu to draw to the surface, into consciousness, the array of thoughtforms looming beneath the surface.  Then, via the power of discrimination, that which is undesirable can be intelligently separated from that which is desirable so that increasingly benevolent, weed-free “crops” begin to manifest.

Capernaum

The Unmerciful Servant

Compassion and Manifestation

Matthew 18:21-35, Capernaum

Matt. 18:21 Then Peter came and said to him, “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?”

Matt. 18:22 Jesus said to him, “Not seven times, but, I tell you, seventy-seven times.

Matt. 18:23 “For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves.

Matt. 18:24 When he began the reckoning, one who owed him ten thousand talents was brought to him;

Matt. 18:25 and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made.

Matt. 18:26 So the slave fell on his knees before him, saying, ‘Have patience with me, and I will pay you everything.’

Matt. 18:27 And out of pity for him, the lord of that slave released him and forgave him the debt.

Matt. 18:28 But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii; and seizing him by the throat, he said, ‘Pay what you owe.’

Matt. 18:29 Then his fellow slave fell down and pleaded with him, ‘Have patience with me, and I will pay you.’

Matt. 18:30 But he refused; then he went and threw him into prison until he would pay the debt.

Matt. 18:31 When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place.

Matt. 18:32 Then his lord summoned him and said to him, ‘You wicked slave! I forgave you all that debt because you pleaded with me.

Matt. 18:33 Should you not have had mercy on your fellow slave, as I had mercy on you?’

Matt. 18:34 And in anger his lord handed him over to be tortured until he would pay his entire debt.

Matt. 18:35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.”

Matt. 18:21 To/te proselqw»n oJ Pe÷troß ei•pen aujtwˆ◊: ku/rie, posa¿kiß a�marth/sei ei˙ß e˙me« oJ aÓdelfo/ß mou kai« aÓfh/sw aujtwˆ◊; eºwß e˚pta¿kiß;

Matt. 18:22 le÷gei aujtwˆ◊ oJ ∆Ihsouvß: ouj le÷gw soi eºwß e˚pta¿kiß aÓlla» eºwß e˚bdomhkonta¿kiß e˚pta¿.

Matt. 18:23 Dia» touvto w�moiw¿qh hJ basilei÷a tw◊n oujranw◊n aÓnqrw¿pwˆ basilei√, o§ß hjqe÷lhsen suna◊rai lo/gon meta» tw◊n dou/lwn aujtouv.

Matt. 18:24 aÓrxame÷nou de« aujtouv sunai÷rein proshne÷cqh aujtwˆ◊ ei–ß ojfeile÷thß muri÷wn tala¿ntwn.

Matt. 18:25 mh\ e¶contoß de« aujtouv aÓpodouvnai e˙ke÷leusen aujto\n oJ ku/rioß praqhvnai kai« th\n gunai√ka kai« ta» te÷kna kai« pa¿nta o¢sa e¶cei, kai« aÓpodoqhvnai.

Matt. 18:26 pesw»n ou™n oJ douvloß proseku/nei aujtwˆ◊ le÷gwn: makroqu/mhson e˙p∆ e˙moi÷, kai« pa¿nta aÓpodw¿sw soi.

Matt. 18:27 splagcnisqei«ß de« oJ ku/rioß touv dou/lou e˙kei÷nou aÓpe÷lusen aujto\n kai« to\ da¿neion aÓfhvken aujtwˆ◊.

Matt. 18:28 e˙xelqw»n de« oJ douvloß e˙kei√noß eu∞ren eºna tw◊n sundou/lwn aujtouv, o§ß w‡feilen aujtwˆ◊ e˚kato\n dhna¿ria, kai« krath/saß aujto\n e¶pnigen le÷gwn: aÓpo/doß ei¶ ti ojfei÷leiß.

Matt. 18:29 pesw»n ou™n oJ su/ndouloß aujtouv pareka¿lei aujto\n le÷gwn: makroqu/mhson e˙p∆ e˙moi÷, kai« aÓpodw¿sw soi.

Matt. 18:30 oJ de« oujk h¡qelen aÓlla» aÓpelqw»n e¶balen aujto\n ei˙ß fulakh\n eºwß aÓpodwˆ◊ to\ ojfeilo/menon.

Matt. 18:31 i˙do/nteß ou™n oi˚ su/ndouloi aujtouv ta» geno/mena e˙luph/qhsan sfo/dra kai« e˙lqo/nteß diesa¿fhsan twˆ◊ kuri÷wˆ e˚autw◊n pa¿nta ta» geno/mena.

Matt. 18:32 to/te proskalesa¿menoß aujto\n oJ ku/rioß aujtouv le÷gei aujtwˆ◊: douvle ponhre÷, pa◊san th\n ojfeilh\n e˙kei÷nhn aÓfhvka¿ soi, e˙pei« pareka¿lesa¿ß me:

Matt. 18:33 oujk e¶dei kai« se« e˙lehvsai to\n su/ndoulo/n sou, w�ß kaÓgw» se« hjle÷hsa;

Matt. 18:34 kai« ojrgisqei«ß oJ ku/rioß aujtouv pare÷dwken aujto\n toi√ß basanistai√ß eºwß ou∞ aÓpodwˆ◊ pa◊n to\ ojfeilo/menon.

Matt. 18:35 ou¢twß kai« oJ path/r mo

Apparently, forgiveness is such a critical compenent to working with the laws that he elaborates on it again here, supplementing the information given in parable one.

The Kingdom of Heaven here is related to a King who forgives a man a huge debt.  The man then goes out and, finding a man who owes him a debt, fails to forgive him.  Upon hearing this, the King then revokes the forgiveness of the man’s debt and he is once more right where he started, in a state of lack and torment.  The Kingdom of Heaven, the field of cause and effect within which we live and manifest, has an automatic tendency to be compassionate, to be “moved with compassion.” 

This compassionate bias of the laws of cause and effect is highly beneficial to us and can be used to correct enormous mistakes and energetic debts.  This bias can be harnessed and put to work in our lives with incredibly desirable consequences only if we become automatically compassionate ourselves.  To the extent we tend to automatically forgive mistakes and debts others make in dealing with us, our own mistakes and debts are forgiven.

Jerusalem

The Good Samaritan

Compassion and Manifestation

Luke 10:29-37

Luke 10:30 Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead.

Luke 10:31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side.

Luke 10:32 So likewise a Levite, when he came to the place and saw him, passed by on the other side.

Luke 10:33 But a Samaritan while traveling came near him; and when he saw him, he was moved with pity.

Luke 10:34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him.

Luke 10:35 The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’

Luke 10:36 Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?”

Luke 10:37 He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”

This parable continues the lesson in the last parable—that the universe will treat us exactly as we treat those that interact with us on a daily basis.  The essence of this particular lesson is that we are strongly advised to have an automatic attitude of compassion and goodwill, that we should go out of our way to help others, even those that we have no obligation to help.  In this way the universe will go out of its way to help us, even when it has no obligation to help us.  This is the building of grace.

Our thoughts bear fruit, unerringly reflecting the intent behind them.  But if we treat others well even when we do not owe them anything, the universe will help us manifest our thoughtforms in a benevolent, prosperous manner even when we unintentionally sow negative thoughtforms.

The Friend at Midnight

Going out of your Way

Luke 11:5-8,

Luke 11:5 ¶ And he said to them, “Suppose one of you has a friend, and you go to him at midnight and say to him, ‘Friend, lend me three loaves of bread;

Luke 11:6 for a friend of mine has arrived, and I have nothing to set before him.’

Luke 11:7 And he answers from within, ‘Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.’

Luke 11:8 I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs.

Luke 11:9 ¶ “So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you.

Luke 11:10 For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened.

This parable is one of the most interesting in that it includes that famous statement that “Everyone who asks receives…”

It continues the lesson on compassion towards others, explaining the effect this has on the manifestation of reality.  If we are generous to others, even when it is inconvenient to us, the universe will be generous to us at all times, even in emergencies when we have perhaps not sown thoughtforms in a wise or timely manner.

Galilee

The Rich Fool

Circulation

Luke 12:16-21, Galilee

Luke 12:15 And he said to them, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.”

Luke 12:16 Then he told them a parable: “The land of a rich man produced abundantly.

Luke 12:17 And he thought to himself, ‘What should I do, for I have no place to store my crops?’

Luke 12:18 Then he said, ‘I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods.

Luke 12:19 And I will say to my soul, ‘Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’

Luke 12:20 But God said to him, ‘You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’

Luke 12:21 So it is with those who store up treasures for themselves but are not rich toward God.”

Luke 12:22 ¶ He said to his disciples, “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear.

Luke 12:23 For life is more than food, and the body more than clothing.

Luke 12:24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds!

Luke 12:25 And can any of you by worrying add a single hour to your span of life?

Luke 12:26 If then you are not able to do so small a thing as that, why do you worry about the rest?

Luke 12:27 Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these.

Luke 12:28 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you—you of little faith!

Luke 12:29 And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying.

Luke 12:30 For it is the nations of the world that strive after all these things, and your Father knows that you need them.

Luke 12:31 Instead, strive for his kingdom, and these things will be given to you as well.

Luke 12:32 ¶ “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.

Luke 12:33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys.

Luke 12:34 For where your treasure is, there your heart will be also.

The ground of a certain rich man brought forth plentifully.  And he thought to himself, saying, “What shall I do, because I have no room to store my fruits.” 

Clearly, this parable addresses a specific problem with the use of thoughtforms:  What to do with the products of manifestation.  In this case, a man has successfully created a state of superabundance—he has more than he can actually handle.  What does he do with the excess?  Instead of giving it away and allowing it to continue to circulate, he hoards it, storing it away in the belief that the surplus will protect him from further lack. 

He is asked an interesting question:  “Then whose shall those things be?” i.e what use will they be to him or anyone? But he is told in no uncertain terms that his “soul shall be required of him, this very night.”   This implies that his soul, the part of his being that connects him with the Source is equated with the part of him that circulates and freely releases his abundance.  The soul is not a thing but an action.  It can be widened by working with actions, in this case the action of giving. 

A miracle worker seeks not a single act of abundance but seeks to become a constant ongoing ever expanding process of flow.  Abundance flows in because he works with the laws, and abundance flows out.  The outflow and the inflow become one flow.

The Barren Fig Tree

Patience

Luke 13:6-9, Galilee

Luke 13:6 ¶ Then he told this parable: “A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none.

Luke 13:7 So he said to the gardener, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?’

Luke 13:8 He replied, ‘Sir, let it alone for one more year, until I dig around it and put manure on it.

Luke 13:9 If it bears fruit next year, well and good; but if not, you can cut it down.’”

The vineyard is the field of consciousness that manifests thoughtforms. The fig tree is a specific partially developed thoughtform which has as yet failed to manifest.  Note: A tree is chosen, as opposed to a perennial plant to illustrate the point.  A tree, particularly a tree which bears fruit repeatedly represents the concept of something large and elaborate as opposed to, say, a wheat field which would manifest in one season.  This thoughtform has not manifested after three years so he askes the vinedresser what to do. The vinedresser tells him that the thoughtform is not a failure, that it simply needs more attention, more time.

A fruit tree is a manifested thoughtform which is so powerful that it can propogate or reproduce itself.  It is a self-perpetuating thoughtform.

We are talking about mysteries, secret knowledge, conveyed by initiation.  In this context, the vinedresser is a teacher helping the initiate cultivate a thoughtform to its completion as manifested reality.  A thoughtform has to be tended to for quite some time, especially if it is a thoughtform of something big or elaborate. Large or complex thought forms take longer to germinate and come to fruition.  Without a teacher’s reassurance and guidance we may never persist long enough to be able to put the cause (thought) together with the effect (the manifestation).

Perea

The Great Supper

The Law of Expectation

Luke 14:15-24, Perea

Luke 14:16 Then Jesus said to him, “Someone gave a great dinner and invited many.

Luke 14:17 At the time for the dinner he sent his slave to say to those who had been invited, ‘Come; for everything is ready now.’

Luke 14:18 But they all alike began to make excuses. The first said to him, ‘I have bought a piece of land, and I must go out and see it; please accept my regrets.’

Luke 14:19 Another said, ‘I have bought five yoke of oxen, and I am going to try them out; please accept my regrets.’

Luke 14:20 Another said, ‘I have just been married, and therefore I cannot come.’

Luke 14:21 So the slave returned and reported this to his master. Then the owner of the house became angry and said to his slave, ‘Go out at once into the streets and lanes of the town and bring in the poor, the crippled, the blind, and the lame.’

Luke 14:22 And the slave said, ‘Sir, what you ordered has been done, and there is still room.’

Luke 14:23 Then the master said to the slave, ‘Go out into the roads and lanes, and compel people to come in, so that my house may be filled.

Luke 14:24 For I tell you, none of those who were invited will taste my dinner.’”

The people originally invited to the “feast” are those normally expected to come.  We send out thoughtforms with specific expectations as to what will result, what will manifest.  But the more specific our expectations the harder it is to accomplish the manifestation. Besides, we so often chose unwisely when we are specific, longing for things which won’t really be healthy, things that won’t really be in our self interest.

With each specific demand we limit the ways the universe can accomplish the goal, the feast, which represents a state of fulfillment, happiness.  When this approach fails, we are thus advised to “kill” those specific expectations, to relinquish them, in favor of more general thoughtforms.  Generality frees the universe to take many paths to acheive the desired end state.  When that happens the wedding hall will be filled—the desired state manifested.

For example, a woman tries to manifest a relationship.  But she tries to include to many specific details.  The man is a certain height, has a certain personality, a certain color of eyes, etc.  the universe can of course find and supply such a man but it may be very difficult and require a lot of time to line everything up such that the man appears in the woman’s life.  Even when he appears, she finds that she is not happy. 

It would be much better for her to try to visualize something more general like being “happy in a relationship.”  Now the universe has a wide variety of men who will fit the bill and the manifestation can happen much more quickly.  In addition, when the man finally appears the woman is indeed happy.

The Lost Sheep

Thinking Out of the Box

Luke 15:3-7

Luke 15:3 ¶ So he told them this parable:

Luke 15:4 “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?

Luke 15:5 When he has found it, he lays it on his shoulders and rejoices.

Luke 15:6 And when he comes home, he calls together his friends and neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’

Luke 15:3 Ei•pen de« pro\ß aujtou\ß th\n parabolh\n tau/thn le÷gwn:

Luke 15:4 ti÷ß a‡nqrwpoß e˙x uJmw◊n e¶cwn e˚kato\n pro/bata kai« aÓpole÷saß e˙x aujtw◊n e≠n ouj katalei÷pei ta» e˙nenh/konta e˙nne÷a e˙n thØv e˙rh/mwˆ kai« poreu/etai e˙pi« to\ aÓpolwlo\ß eºwß eu¢rhØ aujto/;

Luke 15:5 kai« euJrw»n e˙piti÷qhsin e˙pi« tou\ß w‡mouß aujtouv cai÷rwn

Luke 15:6 kai« e˙lqw»n ei˙ß to\n oi•kon sugkalei√ tou\ß fi÷louß kai« tou\ß gei÷tonaß le÷gwn aujtoi√ß: sugca¿rhte÷ moi, o¢ti eu∞ron to\ pro/bato/n mou to\ aÓpolwlo/ß.

The Lost Piece of Money

Intelligent Risk

Luke 15:8-10

Luke 15:8 ¶ “Or suppose a woman has ten silver coins and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it?

Luke 15:9 And when she finds it, she calls her friends and neighbors together and says, ‘Rejoice with me; I have found my lost coin.’

Luke 15:10 In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”

Luke 15:8 ‹H ti÷ß gunh\ dracma»ß e¶cousa de÷ka e˙a»n aÓpole÷shØ dracmh\n mi÷an, oujci« a‚ptei lu/cnon kai« saroi√ th\n oi˙ki÷an kai« zhtei√ e˙pimelw◊ß eºwß ou∞ eu¢rhØ;

Luke 15:9 kai« euJrouvsa sugkalei√ ta»ß fi÷laß kai« gei÷tonaß le÷gousa: sugca¿rhte÷ moi, o¢ti eu∞ron th\n dracmh\n h§n aÓpw¿lesa.

Luke 15:10 ou¢twß, le÷gw uJmi√n, gi÷netai cara» e˙nw¿pion tw◊n aÓgge÷lwn touv qeouv e˙pi« e˚ni« a�martwlwˆ◊ metanoouvnti.

The Prodigal Son

The Explorer

                        Luke 15:11-32

Luke 15:11 ¶ Jesus continued: “There was a man who had two sons.

Luke 15:12 The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them.

Luke 15:13 ¶ “Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living.

Luke 15:14 After he had spent everything, there was a severe famine in that whole country, and he began to be in need.

Luke 15:15 So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs.

Luke 15:16 He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything.

Luke 15:17 ¶ “When he came to his senses, he said, ‘How many of my father’s hired men have food to spare, and here I am starving to death!

Luke 15:18 I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you.

Luke 15:19 I am no longer worthy to be called your son; make me like one of your hired men.’

Luke 15:20 So he got up and went to his father. ¶ “But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.

Luke 15:21 ¶ “The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’

Luke 15:22 ¶ “But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet.

Luke 15:23 Bring the fattened calf and kill it. Let’s have a feast and celebrate.

Luke 15:24 For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.

Luke 15:25 ¶ “Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing.

Luke 15:26 So he called one of the servants and asked him what was going on.

Luke 15:27 ‘Your brother has come,’ he replied, ‘and your father has killed the fattened calf because he has him back safe and sound.’

Luke 15:28 ¶ “The older brother became angry and refused to go in. So his father went out and pleaded with him.

Luke 15:29 But he answered his father, ‘Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends.

Luke 15:30 But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’

Luke 15:31 ¶ “‘My son,’ the father said, ‘you are always with me, and everything I have is yours.

Luke 15:32 But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’”

All three of these parables involve the loss of something valuable. In the first case a valuable animal, the second a sum of money, and in the third an actual son.  In each case that which was lost is found and the finder is elated

One of the common ways in which this group of parables is interpreted is that that which is lost represents a sinner or low person of society who is returned to goodness, to the light.  The elation of finding is thus heightened by the fact that it is so unexpected and so triumphant to turn someone far from the light back to it

However this interpretation has always caused me to have a very uneasy feeling.  There was something entirely wrong about this interpretation because of the way each parable ends.  In the case of the sheep, the Shepard ends up neglecting all of the other sheep who have remained in the fold.  In the case of the prodigal son, the son who was good and faithful and just ends up getting the short end of the stick.  This does not feel just and it does not feel good.  This interpretation leaves us feeling unfinished, unfulfilled and unfair.

For this reason I began to explore other interpretations, seeking one which would accommodate the good sons reaction in such a way that all the pieces fit in a sensible, integrated way.   And the only way to that is to find an interpretation in which the sheep that remain with the flock and the son that remains at home deserve to be modestly penalized for staying where they were in the first place.

These parables are about the power of thinking for oneself, in original, creative ways.  Christ, of course, was a master of this as evidenced by the way he synthesized concepts from the Essenes, the Kaballah, mainstream Jewish thought and his own personal mystical revelations.  This is what made him so brilliant.

The Good Shepard

John 10:1-18

This parable and all the remaining parables are

in progress, but falling nicely into place.

The Unjust Steward

Luke 16:1-8

Luke 16:1 ¶ Jesus told his disciples: “There was a rich man whose manager was accused of wasting his possessions.

Luke 16:2 So he called him in and asked him, ‘What is this I hear about you? Give an account of your management, because you cannot be manager any longer.’

Luke 16:3 ¶ “The manager said to himself, ‘What shall I do now? My master is taking away my job. I’m not strong enough to dig, and I’m ashamed to beg —

Luke 16:4 I know what I’ll do so that, when I lose my job here, people will welcome me into their houses.’

Luke 16:5 ¶ “So he called in each one of his master’s debtors. He asked the first, ‘How much do you owe my master?’

Luke 16:6 ¶ “‘Eight hundred gallons of olive oil,’ he replied. ¶ “The manager told him, ‘Take your bill, sit down quickly, and make it four hundred.’

Luke 16:7 ¶ “Then he asked the second, ‘And how much do you owe?’ ¶ “‘A thousand bushels of wheat,’ he replied. ¶ “He told him, ‘Take your bill and make it eight hundred.’

Luke 16:8 ¶ “The master commended the dishonest manager because he had acted shrewdly. For the people of this world are more shrewd in dealing with their own kind than are the people of the light.

Luke 16:9 I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.

Luke 16:10 ¶ “Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much.

Luke 16:11 So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches?

Luke 16:12 And if you have not been trustworthy with someone else’s property, who will give you property of your own?

The Rich Man and Lazarus

Luke 16:19-31

Luke 16:19 ¶ “There was a rich man who was dressed in purple and fine linen and lived in luxury every day.

Luke 16:20 At his gate was laid a beggar named Lazarus, covered with sores

Luke 16:21 and longing to eat what fell from the rich man’s table. Even the dogs came and licked his sores.

Luke 16:22 ¶ “The time came when the beggar died and the angels carried him to Abraham’s side. The rich man also died and was buried.

Luke 16:23 In hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side.

Luke 16:24 So he called to him, ‘Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.’

Luke 16:25 ¶ “But Abraham replied, ‘Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony.

Luke 16:26 And besides all this, between us and you a great chasm has been fixed, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.’

Luke 16:27 ¶ “He answered, ‘Then I beg you, father, send Lazarus to my father’s house,

Luke 16:28 for I have five brothers. Let him warn them, so that they will not also come to this place of torment.’

Luke 16:29 ¶ “Abraham replied, ‘They have Moses and the Prophets; let them listen to them.’

Luke 16:30 ¶ “‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’

Luke 16:31 ¶ “He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’”

The Profitable Servant

Luke 17:10-17

Luke 17:10 So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants; we have only done our duty.’”

Luke 17:11 ¶ Now on his way to Jerusalem, Jesus traveled along the border between Samaria and Galilee.

Luke 17:12 As he was going into a village, ten men who had leprosy met him. They stood at a distance

Luke 17:13 and called out in a loud voice, “Jesus, Master, have pity on us!”

Luke 17:14 ¶ When he saw them, he said, “Go, show yourselves to the priests.” And as they went, they were cleansed.

Luke 17:15 ¶ One of them, when he saw he was healed, came back, praising God in a loud voice.

Luke 17:16 He threw himself at Jesus’ feet and thanked him — and he was a Samaritan.

Luke 17:17 ¶ Jesus asked, “Were not all ten cleansed? Where are the other nine?

Luke 17:18 Was no one found to return and give praise to God except this foreigner?”

Luke 17:19 Then he said to him, “Rise and go; your faith has made you well.”

Luke 17:20 ¶ Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, “The kingdom of God does not come with your careful observation,

Luke 17:21 nor will people say, ‘Here it is,’ or ‘There it is,’ because the kingdom of God is within you.”

The Importunate Widow

Luke 18:1-8

Luke 18:1 ¶ Then Jesus told his disciples a parable to show them that they should always pray and not give up.

Luke 18:2 He said: “In a certain town there was a judge who neither feared God nor cared about men.

Luke 18:3 And there was a widow in that town who kept coming to him with the plea, ‘Grant me justice against my adversary.’

Luke 18:4 ¶ “For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care about men,

Luke 18:5 yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually wear me out with her coming!’”

Luke 18:6 ¶ And the Lord said, “Listen to what the unjust judge says.

Luke 18:7 And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off?

Luke 18:8 I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?”

The Pharisees and Publicans

Luke 18:9-14

Luke 18:9 ¶ To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable:

Luke 18:10 “Two men went up to the temple to pray, one a Pharisee and the other a tax collector.

Luke 18:11 The Pharisee stood up and prayed about himself: ‘God, I thank you that I am not like other men — robbers, evildoers, adulterers — or even like this tax collector.

Luke 18:12 I fast twice a week and give a tenth of all I get.’

Luke 18:13 ¶ “But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’

Luke 18:14 ¶ “I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

The Laborers in the Vineyard

Matthew 20:1-16

Matt. 20:1 ¶ “For the kingdom of heaven is like a landowner who went out early in the morning to hire men to work in his vineyard.

Matt. 20:2 He agreed to pay them a denarius for the day and sent them into his vineyard.

Matt. 20:3 ¶ “About the third hour he went out and saw others standing in the marketplace doing nothing.

Matt. 20:4 He told them, ‘You also go and work in my vineyard, and I will pay you whatever is right.’

Matt. 20:5 So they went. ¶ “He went out again about the sixth hour and the ninth hour and did the same thing.

Matt. 20:6 About the eleventh hour he went out and found still others standing around. He asked them, ‘Why have you been standing here all day long doing nothing?’

Matt. 20:7 ¶ “‘Because no one has hired us,’ they answered. ¶ “He said to them, ‘You also go and work in my vineyard.’

Matt. 20:8 ¶ “When evening came, the owner of the vineyard said to his foreman, ‘Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.’

Matt. 20:9 ¶ “The workers who were hired about the eleventh hour came and each received a denarius.

Matt. 20:10 So when those came who were hired first, they expected to receive more. But each one of them also received a denarius.

Matt. 20:11 When they received it, they began to grumble against the landowner.

Matt. 20:12 ‘These men who were hired last worked only one hour,’ they said, ‘and you have made them equal to us who have borne the burden of the work and the heat of the day.’

Matt. 20:13 ¶ “But he answered one of them, ‘Friend, I am not being unfair to you. Didn’t you agree to work for a denarius?

Matt. 20:14 Take your pay and go. I want to give the man who was hired last the same as I gave you.

Matt. 20:15 Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’

Matt. 20:16 ¶ “So the last will be first, and the first will be last.”

Jericho

The Pounds

Luke 19:11-27

Luke 19:11 ¶ While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once.

Luke 19:12 He said: “A man of noble birth went to a distant country to have himself appointed king and then to return.

Luke 19:13 So he called ten of his servants and gave them ten minas. ‘Put this money to work,’ he said, ‘until I come back.’

Luke 19:14 ¶ “But his subjects hated him and sent a delegation after him to say, ‘We don’t want this man to be our king.’

Luke 19:15 ¶ “He was made king, however, and returned home. Then he sent for the servants to whom he had given the money, in order to find out what they had gained with it.

Luke 19:16 ¶ “The first one came and said, ‘Sir, your mina has earned ten more.’

Luke 19:17 ¶ “‘Well done, my good servant!’ his master replied. ‘Because you have been trustworthy in a very small matter, take charge of ten cities.’

Luke 19:18 ¶ “The second came and said, ‘Sir, your mina has earned five more.’

Luke 19:19 ¶ “His master answered, ‘You take charge of five cities.’

Luke 19:20 ¶ “Then another servant came and said, ‘Sir, here is your mina; I have kept it laid away in a piece of cloth.

Luke 19:21 I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow.’

Luke 19:22 ¶ “His master replied, ‘I will judge you by your own words, you wicked servant! You knew, did you, that I am a hard man, taking out what I did not put in, and reaping what I did not sow?

Luke 19:23 Why then didn’t you put my money on deposit, so that when I came back, I could have collected it with interest?’

Luke 19:24 ¶ “Then he said to those standing by, ‘Take his mina away from him and give it to the one who has ten minas.’

Luke 19:25 ¶ “‘Sir,’ they said, ‘he already has ten!’

Luke 19:26 ¶ “He replied, ‘I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what he has will be taken away.

The Two Sons

Matthew 21:28-32

Matt. 21:28 ¶ “What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’

Matt. 21:29 ¶ “‘I will not,’ he answered, but later he changed his mind and went.

Matt. 21:30 ¶ “Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.

Matt. 21:31 ¶ “Which of the two did what his father wanted?” ¶ “The first,” they answered. ¶ Jesus said to them, “I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you.

Jerusalem

The Wicked Husbandmen

Matthew 21:33-44

Matt. 21:33 ¶ “Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it and built a watchtower. Then he rented the vineyard to some farmers and went away on a journey.

Matt. 21:34 When the harvest time approached, he sent his servants to the tenants to collect his fruit.

Matt. 21:35 ¶ “The tenants seized his servants; they beat one, killed another, and stoned a third.

Matt. 21:36 Then he sent other servants to them, more than the first time, and the tenants treated them the same way.

Matt. 21:37 Last of all, he sent his son to them. ‘They will respect my son,’ he said.

Matt. 21:38 ¶ “But when the tenants saw the son, they said to each other, ‘This is the heir. Come, let’s kill him and take his inheritance.’

Matt. 21:39 So they took him and threw him out of the vineyard and killed him.

Matt. 21:40 ¶ “Therefore, when the owner of the vineyard comes, what will he do to those tenants?”

Matt. 21:41 ¶ “He will bring those wretches to a wretched end,” they replied, “and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time.”

Matt. 21:42 ¶ Jesus said to them, “Have you never read in the Scriptures: “‘The stone the builders rejected has become the capstone; the Lord has done this, and it is marvelous in our eyes’?

Matt. 21:43 ¶ “Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.

The Marriage of the King’s Son

Matthew 22:1-14

Matt. 22:2 “The kingdom of heaven is like a king who prepared a wedding banquet for his son.

Matt. 22:3 He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come.

Matt. 22:4 ¶ “Then he sent some more servants and said, ‘Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.’

Matt. 22:5 ¶ “But they paid no attention and went off — one to his field, another to his business.

Matt. 22:6 The rest seized his servants, mistreated them and killed them.

Matt. 22:7 The king was enraged. He sent his army and destroyed those murderers and burned their city.

Matt. 22:8 ¶ “Then he said to his servants, ‘The wedding banquet is ready, but those I invited did not deserve to come.

Matt. 22:9 Go to the street corners and invite to the banquet anyone you find.’

Matt. 22:10 So the servants went out into the streets and gathered all the people they could find, both good and bad, and the wedding hall was filled with guests.

Matt. 22:11 ¶ “But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes.

Matt. 22:12 ‘Friend,’ he asked, ‘how did you get in here without wedding clothes?’ The man was speechless.

Matt. 22:13 ¶ “Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’

Matt. 22:14 ¶ “For many are invited, but few are chosen.”

The Mount of Olives

The Ten Virgins

Somatic Visualization

The Five External Senses,

The Five Internal Senses

Matthew 25:1-13

Matt. 25:1 ¶ “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Matt. 25:2 Five of them were foolish and five were wise.

Matt. 25:3 The foolish ones took their lamps but did not take any oil with them.

Matt. 25:4 The wise, however, took oil in jars along with their lamps.

Matt. 25:5 The bridegroom was a long time in coming, and they all became drowsy and fell asleep.

Matt. 25:6 ¶ “At midnight the cry rang out: ‘Here’s the bridegroom! Come out to meet him!’

Matt. 25:7 ¶ “Then all the virgins woke up and trimmed their lamps.

Matt. 25:8 The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’

Matt. 25:9 ¶ “‘No,’ they replied, ‘there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’

Matt. 25:10 ¶ “But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut.

Matt. 25:11 ¶ “Later the others also came. ‘Sir! Sir!’ they said. ‘Open the door for us!’

Matt. 25:12 ¶ “But he replied, ‘I tell you the truth, I don’t know you.’

Matt. 25:13 ¶ “Therefore keep watch, because you do not know the day or the hour.

The Talents

Risk, stewardship, and increase

Matthew 25:14-30

Matt. 25:14 ¶ “Again, it will be like a man going on a journey, who called his servants and entrusted his property to them.

Matt. 25:15 To one he gave five talents of money, to another two talents, and to another one talent, each according to his ability. Then he went on his journey.

Matt. 25:16 The man who had received the five talents went at once and put his money to work and gained five more.

Matt. 25:17 So also, the one with the two talents gained two more.

Matt. 25:18 But the man who had received the one talent went off, dug a hole in the ground and hid his master’s money.

Matt. 25:19 ¶ “After a long time the master of those servants returned and settled accounts with them.

Matt. 25:20 The man who had received the five talents brought the other five. ‘Master,’ he said, ‘you entrusted me with five talents. See, I have gained five more.’

Matt. 25:21 ¶ “His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’

Matt. 25:22 ¶ “The man with the two talents also came. ‘Master,’ he said, ‘you entrusted me with two talents; see, I have gained two more.’

Matt. 25:23 ¶ “His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’

Matt. 25:24 ¶ “Then the man who had received the one talent came. ‘Master,’ he said, ‘I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed.

Matt. 25:25 So I was afraid and went out and hid your talent in the ground. See, here is what belongs to you.’

Matt. 25:26 ¶ “His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed?

Matt. 25:27 Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.

Matt. 25:28 ¶ “‘Take the talent from him and give it to the one who has the ten talents.

Matt. 25:29 For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him.