There is a longstanding misunderstanding of the concepts of good and evil. Nothing as well as no one on Earth can be totally good, nor totally evil. We, even as the totality of our reality, has its becoming in duality. It is only the degree to which we stray from the ‘middle’, from the “straight and narrow” that defines our relationship to perfection.
There were two great teachers who give us a hint regarding the concept of good and evil. The first one is Yeshûa who said, “Why do you call me good? No one is good by God alone,” (Mark 10:18). And the second is Jalaluddin Rumi, the great 13th century Persian poet and Sufi mystic, who said, “Beyond our ideas of right-doing and wrong-doing, there is a field. I’ll meet you there.”
It is fairly self-evident that both teachers had been referring to our states of consciousness. In fact, that condition of being was the only condition both men recognized as real. The point they were making was that once we depart from the “middle”, from the source of being, we must, per force, stray from perfection.
Yet, also per force, the purpose of duality is to advance our individualized evolution. Heaven, being state of perfection, can neither be improved nor diminished in any way. It is a condition of absolute stasis. It is, as Rumi had said, beyond ideas of doing right or wrong. Beyond good or evil.
Likewise, Yeshûa’s statement that only “God is good,” refers to the same state of consciousness; to the condition of absolute stasis. By entering it we suspend the condition of becoming and enter the state of being. Hence, immortality. Thus, there is no abstract good or evil. It is only the depth to which we become submerged into the dualistic stream of becoming. Which, according to Yeshûa, we are intended to do. 1).
It bears mentioning, that achieving the distinction of being among the “few that are chosen”, does not define our proximity to the passive state. It only refers to the level of understanding we have of the true reality. Once we realize, fully, that all is just a state of consciousness, that all else is illusory, unreal, we gain enormous power over this imaginary condition we call our world. In no way does is define, however, how we exercise this knowledge.
This knowledge sets us free.
The understanding allows us to exploit the currents of reality to our own advantage, or to help others reach the same condition. It has little to do with “good and/or evil” which are both conditions intrinsic to the illusory world we live in; the illusory world in which we have our becoming; the state of consciousness in which we can bring forth our understanding of the potential extant in our inner nature.
The Nag Hammadi Gospel of Thomas attempts to explain the concept further. My exegesis Key to Immortality might help also.
1) “Since you are lukewarm, neither hot nor cold, I am going to spit you out of my mouth.” (Revelation 3:16)
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