THE GOSPEL OF MERITOCRACY
The New Testament of the Bible sports a conflict between the concept of “faith without works” and “faith with works”. “Faith with works” is typically believed to be the attainment of Heaven though meritocracy: human performance of good works that, combined with faith (in the sacrifice of Jesus Christ) attains Heaven as good works with faith and physical (key word) abstinence from sin allows one to remain within the “safe zone” of the sacrifice of Jesus Christ who redeemed one from every past sin committed before conversion.
This is the Gospel of Meritocracy.
Paul, on the other hand, introduced a “faith without works” in the Book of Romans that forms the foundation of Pantheopsychic Christianity. Paul states in conjunction with Jesus Himself in Mark 7:21:
For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality, theft, murder, 22 adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. 23 All these evils come from inside and defile a person.”
That sin is not merely outward and physical, but inward—that is, mental and emotional. Thoughts and emotions, particularly those that are occurrent thoughts and emotions that spring unexpectedly from the unknown future, are essentially and practically uncontrollable and unpredictable. Paul knew this; Jesus knew this. In fact, Jesus in Mark 7:21 was merely stating a fact, He was not implying that man had the power to not exhibit evil thoughts and desires in the sense of man having the power to prevent oneself from exhibiting the ‘invisible evils’ that spring to the surprise of the mind from within.
FUTILITY OF THE GOSPEL OF MERITOCRACY
The Rich Young Man
(Mark 10:17–31; Luke 18:18–30)
Just then a man came up to Jesus and inquired, “Teacher, what good thing must I do to obtain eternal life?”
“Why do you ask Me about what is good?” Jesus replied. “There is only One who is good. If you want to enter life, keep the commandments.”
“Which ones?” the man asked.
Jesus answered, “ ‘Do not murder, do not commit adultery, do not steal, do not bear false witness, honor your father and mother, and love your neighbor as yourself.’”
“All these I have kept,” said the young man. “What do I still lack?”
Jesus told him, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow Me.”
When the young man heard this, he went away in sorrow, because he had great wealth.
Then Jesus said to His disciples, “Truly I tell you, it is hard for a rich man to enter the kingdom of heaven. Again I tell you, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.”
When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?”
Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”
Note the rich young man was commanded to give away everything he owned to the poor and he would have treasure in heaven, and it is due to a psychological state or “Sauron shape”, if you will, of the man’s mind that he decided he could not do such a thing. It is the man’s mind, the shape of his mind, that prevents him from salvation. When Jesus next comments about the impossibility of rich men achieving heaven, the disciples oddly enough do not speak of rich men but of everyone when they ask: ‘Who then can be saved?’ One can infer that from the mentality of the rich man in his unwillingness to become poor and homeless for the sake of the poor and homeless, that the mentality of the rich man in the mind of the disciples can be extrapolated to the mind of man in any form that sins or violates the Law, or makes one ineligible for heaven.
And in response to their question, Jesus expresses a cosmic fact that in itself intimates the futility of the concept of Meritocracy, and necessitates the Gospel of Transformation:
'With Man this is impossible, but with God all things are possible."
That is, one cannot change the shape of one’s mind from a shape that violates God’s law and prevents one from Heaven, but God can.
The Gospel of Meritocracy in the form of the usual understanding of “works” in the admonition that one must have “faith with works” can only speak of physical acts that obey and please God. The mental phenomena of Mark 7:21-23 still exist (presumably) in those who exemplify “faith with works”; the mental phenomena are still considered sin.
Unless there are pre-death humans that are mentally and emotionally sinless.
Are there?
Judging from Jesus’ statement 'With Man this is impossible", probably not, unless God has made pre-death sinless humans. If God created pre-death sinless humans, they certainly do not require justification as introduced and described by Paul in Romans and other books of the New Testament. The doctrine of Justification in conjunction with the phenomena of Mark 7: 21-23, one can presume based on experience (if one is Christian and considers oneself saved), is necessary for sins committed throughout the whole of life, not only for sins committed pre-conversion. Why? Because even if one behaves sinless post-conversion, unless there exists psychologically sinless human beings (that due to the world in which they are forced to exist are nonetheless informationally evil), every human being to some degree exhibits the uncontrollable and unpredictable mental phenomena of Mark 7:21-23. If one is required to absolutely sinless in order to attain Heaven, one must not have the capacity to concieve, for even a Planck-second, the phenomena of Mark 7:21-23.
Enter the Gospel of Transformation.
THE GOSPEL OF TRANSFORMATION
The Gospel of Transformation is biblically supported by the following verses (among others, including the Old Testament):
And be not conformed to this world: but be ye transformed by the renewing of your mind,
that ye may prove what is that good, and acceptable, and perfect, will of God.
-Romans 12:2
For those God foreknew he also predestined to be conformed to the image of his Son,
that he might be the firstborn among many brothers and sisters.
-Romans 8:29
For this corruptible must put on incorruption, and this mortal must put on immortality.
-1 Corinthians 15:53
The term ‘mortal’ in 1 Corinthians 15:53 can be construed in light of Jesus’ statement in Luke 18:27 to be not only physical death, but spiritual death or the shape of the mind that violates God’s Law for ‘The mind of the sinful man is Death’ (Romans 8:6). ‘Immortality’ then, means not only impossiblity of physical death (certainly atheistic death) but impossibility or future immutable incapability of spiritual death.
And interestingly enough, only God is capable of rendering man incorruptible and ‘immortal’ in the sense of being eternally incapable of sustaining, for even a Planck-second, the concept of Mark 7:21-23.
The necessity of God to immutably change the capacity of the human mind so that the human mind can no longer exhibit, much less imagine, the content of Mark 7:21-23 is the Gospel of Transformation. Man, even if one behaves physically sinless in the exhibition of “faith with works”, nevertheless continues to sin mentally by continuing to inwardly (thus invisibly) exhibit the phenomena of Mark 7:21-23, which can be inferred by the observations of Christ to be uncontrollable and unstoppable by anyone save God.
CONCLUSION: PANTHEOPSYCHIC THEOLOGY AND THE GOSPEL OF TRANSFORMATION
The concept of Transformation is literally explained in the New Testament, as well as implied for entry into Heaven in Fundamentalist forms of Christianity, even if one believes the Gospel of Meritocracy. But the Gospel of Meritocracy, given the fact that one continues to sin due to one having the uncontrollable phenomena of Mark 7:21-23 which I venture to guess does not stop after Christian conversion but continues until death (unless there are psychologically sinless pre-death humans that are made psychologically sinless upon a special type of conversion not known or understood by those who believe they have been converted) is rendered futile and perhaps wrong. But even if one is a believer in Meritocracy, there must be a final Transformation in which one cannot conceive of the content of Mark 7:21-23 before entering Heaven. No amount of good works can achieve this Transformation, although a believer in the Gospel of Meritocracy can claim that good works functions as currency that allows and institutes Transformation.
Perhaps. Good works never hurt anyone, and good works are necessary even in the negative form of abstaining from physically harming others, as the world would truly be an apocalypse without humans that whether out of fear of Hell or natural conscience and empathy, deliberately and fixedly choose to behave in a way that benefits and refrains from physically harming others. Regardless of fear of Hell or the Divine Spark (or a combination of both), what would the world be without this type of human?
Pantheopsychism, meanwhile, does Meritocracy one better.
…and be found in him, not having a righteousness of my own that comes from the law,
but that which is through faith in Christ—the righteousness that comes from God on the basis of faith.
-Philipians 3:9
The bizarre concept of God or Christ pre-experience of human sin in the Sacrificial Dream, and further the Lucid Dreamer pre-experience of the Divine Spark in humans (and further, the evolution of the re-enacting human from the Divine Spark to the immutable incapacity of conception of the content of Mark 7:21-23) completely abandons the futile concept of man as lone agent having mentality distinct from God in one of three forms and states of consciousness. Man and God are inextricably mentally linked, with God truly being the creator of all things in that all things were imagined or dreamt by God before their replication in the form of the later-arriving consciousness of Man. In Pantheopsychism, Transformation is a transition from re-enactment of the dreams of the Crucified Man to the immutable and indestructible innocence of the Supernal, via the psychological Charon that is the Lucid Dreamer as he ferries Man from the mental content of the Crucified Man to the mental life of the Supernal.
The Pantheopsychic Christian, therefore, believes one is not alone in the nature of one’s existence, but follows the trajectory of God in the ‘sine wave’ of inconceivability of the content of Mark 7:21-23, to conceivability and some outward performance of the content of Mark 7:21-23, to a future immutable form of renewed inconceivability of the content of Mark 7:21-23. Alongside the Divine Spark, which is an inferior form of the Supernal Mind transcribed by the Lucid Dreamer in the “crayons” of humans in the form of the Lord’s Death, there is not the hope of the perpetuation of the sinful nature in oneself (and others), but the Pantheopsychic Christian desires and looks forward to the death of the Self, that is, death of the Crucific Mind and the capability of conception and desire of the content of Mark 7:21-23. There is no desire to “get away with it”. There is the ultimate desire to be taken to another world, another mind; to become something else, something wonderful apart from the corruptible thing trapped within the jeopardies and frustrations of the human condition.
Oh, that I had wings of a dove!
I would fly away and be at rest.
I would hurry to my place of shelter,
far from the tempest and storm.
-Psalm 55: 6,8
There is not desire for a “license to sin in which one makes to Heaven anyway”, but a complete change of state of being, an entire re-shaping of the nature of one’s mind free from the content of Mark 7:21-23.
In the end, the Gospel of Meritocracy errs in its ignorance (in the form either of unknowing of or turning a blind eye to) of the uncontrollable content of Mark 7:21-23, which as intimated by Jesus is a natural state of what it is to be human apart from the intercession of God, believing ‘good works’ negates the charge of Jesus in another verse:
You have heard that it was said, ‘You shall not commit adultery.’ But I tell you that anyone who looks at a woman
lustfully has already committed adultery with her in his heart.
-Matthew 5: 27, 28
–when in fact ‘good works’ does not in itself negate by forgiving or preventing the existence of the content of Matthew 5: 27, 28 or Mark 7:21-23. The sustainment of these mental phenomena are nevertheless sin, and unless one is psychologically sinless post-conversion, continue long after conversion.
But there is the grace of:
As it is, it is no longer I myself who do it, but it is sin living in me.
I know that nothing good lives in me, that is, in my sinful nature.
For I have the desire to do what is good, but I cannot carry it out.
For what I do is not the good I want to do; no, the evil I do not want to do—this I keep on doing.
Now if I do what I do not want to do, it is no longer I that do it, but sin living in me that does it.
So I find this law at work: when I want to do good, evil is right there with me.
For in my inner being I delight in God’s law.
-Romans 7: 18-22
Which necessitates Transformation, as Meritocracy or “good works” can do nothing to remove the more important, cosmic issue of that which arises from within. One can even make the charge that the Gospel of Meritocracy is false (a strong accusation), and it is a distraction from the Gospel of Transformation, which is the actual mode of salvation of man. Paul goes so far as to spell it out so that there is no mistake, no misconstruing of the true nature and mechanism of salvation: there can be only Transformation, not Merit through physical works that ignore the hidden darkness of the human mind:
Therefore no one will be declared righteous in God’s sight by the works of the law;
rather, through the law we become conscious of sin.
-Romans 3:20
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