supreme faith- faith of god or just faith in god

Below are the notes that I used when making the linked audio.

supreme faith-

faith of god or just faith in god
If we use the words “supreme faith,” there is a common understanding of what is meant by “supreme.” The word “faith” can be used in many ways, though. We can explore that in a moment.

First, let me note that almost everything that I am about to share with you will be things that you can recognize as already familiar to you. However, if you have never connected these distinct familiar points, then what is about to happen for you will be like going from having all of the materials for a house stacked up in a pile… to having a well-built home where all of those construction materials are snugly assembled and ready for use. If you have any lasting frustrations in your life, those can be relieved simply by putting together all of these familiar points and recognizing how they all fit perfectly together.

You will be witness to the perfection of life and you will experience the awe and glory of that perfection. You will recognize that your life in particular is also a manifestation of the total perfection in general. You are a manifestation of the supreme perfection.

However, you may have been distracting yourself in patterns of reactive condemning of others. You may have condemned other manifestations or forms as if those were manifestations of some other distinct source that is not the same as the source from which your own life manifests. If you have been focusing in anxiety on what you say makes you superior or what you say makes others inferior, then that anxious focus would have been distracting you from what is otherwise obvious and even familiar.
So, what are some things that the word faith could mean to you? If we think of the story of Moses commanding the waters of the red sea to spread apart and allow a group of people to walk across a dry surface, we might say that Moses was able to command the waters to move because of unusual confidence. Sometimes people use the word faith when they could also use the word confidence.
Words like fidelity and confide have a common root with the words confidence, faith, faithful and even fit (in the sense of something that is faithful or conforming to some point of reference, like for one thing to have fidelity to another thing such that the two things fit). Words with a bit more distant origin to fidelity and faith include bid, forbid, abide, and abode.

To introduce how I am using the word faith when I say supreme faith, I will point to the contrast between the two categories in language of faith and fear. Faith and fear have been called the two possible fruits of one’s inner state. Fear has been called a sign of disorientation, disorder, or even sin. Faith has been called a sign of order or even salvation.

Of course, in regard to fear, there are variations in the extent of fear. There are moderate kinds of fear like alertness or caution or being startled all the way to being horrified or paralyzed with terror.

In regard to faith, there are also many things that can all be called faith. There is a resolute, courageous, undisturbed focus as well as an argumentative, frightened, desperate insistence on some particular kind of uniformity. Maybe someone says in a tantrum of distress “here is exactly what you should believe. If you do not believe that, then you do not have faith! If you do not agree with me, then you will go to a different place after you die than where I will go, and that is causing me to agonize here in hell for an eternity as I await the great relief of dying and going to heaven, where I will then continue to agonize out of my loneliness that you are not there with me.”

Previously, I mentioned that we can contrast two fruits or two manifestations. Those manifest or reveal different inner states.

There is the inner state of identifying what is good or evil and, in contrast to that, there is the inner state of totality or unbroken wholeness or integrity. These two states also can be thought of as extremes between which are many intermediate states. However, for simplicity, we can imagine that there are just two basic states of consciousness of interest to us.
One of those is the state of stress or tension. In that state, it is common for people to value safety in what is familiar to them. If things fit their expectations, those things are called good. There is a lasting alertness or paranoia in regard to identifying whether we perceive something that is familiar as in how it should be according to our expectations or whether we interpret or label something to be unfamiliar or somehow unfavorable, which we may call “how it should not be” or even evil.
In terms of chemistry, this state corresponds to the stress hormones of adrenalin and cortisol. People in this state are alert to identifying perceived threats and then in reflex of an old reptilian part of the brain called the amygdala, “fight or flight” are the typical responses. Sometimes the thing identified as a threat is not actually a threat. Of course, things that are in fact a threat can also be perceived as safe (and thus labeled as safe).
It is important, like when driving a car at high speeds, to be able to identify possible dangers. Isn’t it useful to be able to see a yellow traffic light and know what that means relative to a green traffic light in terms of safety and caution?
Be aware that these modes or states of fight or flight can be very useful. Reptiles and fish and insects all have these same neurological functions and that is a big part of what makes them so different from vegetation.
However,  the process of continuously monitoring for danger can lead to chronic tension in muscles as a lasting experience of distress or hell. When there is frequent agonizing over issues of what should be and what should not be, that extreme fear is not what I mean by the supreme faith, but is what some would call hell.

So, in the ancient Hebrew story of spiritual evolution, two trees are mentioned. One is the tree that relates to the stressful state of constantly sorting what is dangerous and what is safe. We can call that what should be and what should not be or good and evil.

In that metaphor or parable, we are warned that eating the fruit of that tree leads to the experience of shame, which means the sense that one is not how one should be, which can lead to shyness and pretense to hide what does not fit the ideal, and then condemnation of others for not fitting the ideal, plus a variety of other sins. It is the rejecting of the Almighty by way of rejecting the creation of the Almighty as not fitting to some ideals of some form of idolatry. Of course, if the Almighty forms the pattern of idealism or idolatry, then that patterns leads to the experience of shame, condemnation, resentment, frustration, and so on. Sin leads, eventually, to humility and salvation.

However, for the one in hell, there is shame about not fitting some conceptual ideal of how life should be, which is what one may worship instead of worshiping the Almighty. There is also agonizing about how to go from being how one should not be to fitting perfectly with the worshiped ideal.
The agonizing takes the form of a sincere desperation like this: “How do we earn our way in to heaven by fixing ourselves or our family or our government?” There is no real faith. There is just anxiety and panic masquerading as faith.

So, the Almighty God creates all things. God creates language and all contrasting categories in language. God creates light and dark, heaven and earth, day and night, love and hate, peace and war, as well as good and evil.

Some reject God and assert that perhaps one half of God’s creation is imperfect. This is blasphemy against God.

Yes, sin leads to the experience of shame, but both sin and shame are God’s creations. Even blasphemy is God’s creation!
What other source could there be? Does one worship an Almighty God, but then assert that there is some other power that creates perhaps half of reality? Does one even assert that there is some other power which is so frightening to an Almighty God that we must condemn that devil to punishments?
Those with Supreme Faith can let the devil punish itself with shame and agonizing. The devil will worship idealism of how things should be until encountering humiliation as in humility.
Those with Supreme Faith have no lasting resentment for any pattern of experience. God creates all things, including resentment. However, resentment is always temporary, no matter how long it lasts.

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