Part 4: Creating a path from hell to heaven

1 noticing the activity of language

2 noticing that language is not perception

3 the linguistic ritual of creating a victim (and a savior)

4 creating a path from hell to heaven

Noticing the linguistic creation of a path from hell to heaven

Gustave Doré, Depiction of Satan, the antagoni...

Gustave Doré, Depiction of Satan, the antagonist of John Milton’s Paradise Lost c. 1866 (Photo credit: Wikipedia)

So, hell is a linguistic symbol to contrast with heaven. Hell is the experience of distress or disturbance or mental illness or agonizing (the activity of agonizing over what allegedly “should not be,” like a particular way of relating to language and relating to life). Heaven is the experience of simply noticing all of the various patterns of reality without obsessive craving or repulsion- with clarity, grace, and inner peace. (Of course, in heaven, one can also notice the patterns of relating called craving, rejecting, and obsessing!)

English: A stereotypical caricature of a villa...

English: A stereotypical caricature of a villain (i.e. generic melodrama villain stock character, with handlebar moustache and black top-hat – typical of upper class men in some cultures). (Photo credit: Wikipedia)

Further, Satan is a linguistic symbol to contrast with the Almighty, which logically cannot be opposed or defeated or intimidated or scared. The Almighty is the source of all patterns of activity, all characters and identities, and all symbolic codes.

God is no more scared of Satan than God would be scared of the letters A or Z. God notices all patterns from the first to the last, from the beginning to the end. God notices the activity of language- beginning, ending, stopping, and perhaps beginning again.

Santa is just a character created through language by God. Satan is just a character created through language by God. Any victim (any labeling of victimization as in vilifying of a particular activity in the past) is also “incidental,” not fundamental. Is that clear?

The Satan Pit

The Satan Pit (Photo credit: Wikipedia)

Pick a time in the past. Pick a memory of an event. Perhaps someone said to you that “you should not have drank so much water” or “you should have drank more water.” We could label that the activity of condemnation or vilification.

Maybe there is someone blamed- like the labeling of you as being at fault because you drank the wrong amount of water instead of doing whatever you allegedly should have done. That is a valid construction in language, right?

Maybe you should have drank more water or less water. “Should” automatically creates the possibility of vilification or condemnation (“should not”). Notice what vilifying and condemning are. They are activities in language. They are methods of directing attention and perception, right?

Outside Satan

Outside Satan (Photo credit: Wikipedia)

God forgives all things. Why? God forgives all things because God created language and it was only through language that God created the condemning or vilifying of particular patterns, particular qualities, and particular characteristics or characters or identities.

How does God forgive? By ceasing the activity in language of condemning and vilifying, God can easily forgive anything.

Consider the ancient teaching that in order to be forgiven, one must forgive (as in cease condemning). Notice condemning. Notice the reality of what condemning is as a way of relating in language.

Many victims condemn what terrifies them. A villain condemns in order to terrify (to forbid, to intimidate, to make a threat).

God is the source of the all heroes, villains, and victims. Every victim is a form of God, and so is every villain and savior. What other source could there be besides the Almighty?

Satan Is Real

Satan Is Real (Photo credit: Wikipedia)

So, an ancient teaching directs attention toward the activity of the condemning of a particular behavior as villainous (vile, evil) and further we can notice the activity of vilifying a specific person as inherently a villain. Notice also that either the behavior or the person can be emphasized, but not both at once.

We can forgive the person (so as to stop vilifying them) without condoning any particular past sequence of events. We can stop relating to that particular past as “what should not have happened” (a shameful incident), and stop shaming someone for victimizing us.

Shaming them maintains the identity of victim. If you seek heaven, you must cease from shaming others. Forgive them. Stop perpetuating your shame. Stop victimizing yourself through vilifying them.

Or, continue to vilify them and continue to experience the identity of ashamed victim. You could continue your linguistic ritual of chanting this mantra: “I am not a villain or a savior, but a victim.” Or, you could notice that all of that is just a pattern of activity of language.

Two people can even argue over who is the most vile, as they partner together in a ritual of mutual condemnation and vilification. They can have a competition for who is the bigger victim (by most sincerely accusing the other of being the bigger villain).

Vilification of another is victimizing them, but also relating to one’s self as a victim. “They unjustly accused me!” Yes, they made you their victim by vilifying you (“unjustly!”), just like you vilified them (“unjustly!”), resulting in their complaints that you were victimizing them (“unjustly!”). That ritual requires at least two sincere (naive) participants.

So, how can one continue that ritual alone? Easy! Just keep vilifying someone else and relating to your past as if it is victimizing you now.

Shame

Shame (Photo credit: Joe Gatling)

Note that the ritual of practicing the identity of a victim is an entirely valid ritual to practice. It has it’s function and value. God created it for a reason.

Once the reason is clear and makes sense to you, then the ritual is no longer an obsession to practice constantly, but just an option. Use it when it is relevant. When it is not relevant, do not use it. When something else is relevant, do something else.

However, if it is relevant to practice being a victim, then certainly keep practicing it as long as that is the top priority. Get very skilled at being a victim. Become an expert victim.

Condemn. Vilify. Withdraw. Notice. Forgive.

Next, go to hell (obsess over what should not be, how I do not deserve this stuff that should not be happened, how someone else is to blame for my experience of having something else besides what should be happening instead). Then, once you have practiced hell so much that you are an expert at being a victim in hell, then go to heaven.

Once you know how to create hell and then you suddenly stop creating hell and instead create heaven, then hell is no longer a problem. It is just an option.

Hell is just a ritual in language. When it is relevant, practice that ritual. When it is not relevant, do not practice that ritual. When something else is relevant, do something else.

Hell or Heaven?

Hell or Heaven? (Photo credit: andywon)

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