Be Happy

There is something you need to know: You deserve to be happy.

Here is something, concerning your right to happiness, that you may not know, and it is found in the saying, "Happy is the man that findeth wisdom, and the man that getteth understanding," Proverbs 3:13.

The main concern of the Bible's philosophy is the happiness of its student. To the Bible's mind, happiness is retained, or is claimed, or is experienced through both finding wisdom and getting understanding. But why? Why is it that wisdom is, to the Bible, the pre-requisite for happiness? The answer is found in the saying, "The excellency of knowledge is, that wisdom giveth life to them that have it," Ecclesiastes 7:12.

You deserve to be happy. You deserve the best human experience. You deserve to enjoy your thoughts and feelings in peace. We all, being alive, deserve this, but to have this kind of happiness, our devotional mind must first be happy.

The Bible, in the previously quoted book of Proverbs, verse thirteen, states that the happy soul finds wisdom and gets understanding. In order to "find" and "get," a field for finding and getting is implied, even like it says, "He that tilleth his land shall have plenty of bread," Proverbs 28:19.

The "field" for finding and getting wisdom and understanding is the field of our heart and mind, but if the field should be tilled, then an instrument for tilling is needed. Here is where the Bible's philosophy, and it's experience, comes in, seeing as how "the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart," Hebrews 4:12.

The instrument for tilling our thoughts and feelings for wisdom and understanding is, quite vaguely put, "The word of God." What is the "word of God"? Whatever it is, it is to cause a division within the person, encouraging a self-reflection for a resurrection. This "resurrection," being the main factor for a wisdom and understanding stirring up and maintaining love for self's character, is the key to our happiness.

The "word of God" is , as we can make out from Paul's statement in the book of Hebrews, a counsel for personal and devotional enlightenment. This enlightenment is best illustrated through the portrait of the living God's chief apostle suffering between heaven and earth.

With it written, "Christ hath redeemed us from the curse of the law," Galatians 3:13, and, "The strength of sin is the law," 1 Corinthians 15:56, Paul is laying out a principle for interpreting what we are seeing when observing this particular individual crucified. That crucified body, representing a religious philosophy pronouncing personal and devotional righteousness, beauty, and piety from doing handwritten religious laws, represents the annihilation of such a philosophy. This is why it says, for example, "By the deeds of the law there shall no flesh be justified in his sight," Romans 3:20.

Being crucified, and later reading that this body "was caught up unto God, and to his throne," Revelation 12:5, separated from the scene of its crucifixion, figuratively illustrates the existence of second and better philosophy for the conversation's conscience. This second and better philosophy is one calling into action the thoughts and the feelings for acquiring knowledge to regulate the conversation’s conscience, which is why it says, concerning the present devotional experience, "By his knowledge shall my righteous servant justify many," Isaiah 53:11.

The instrument to till the ground of our personal and devotional heart with is the understanding taught through the illustration of the living God's minister suffering crucifixion. Applying self to the philosophy contained within this illustration will, because of its ability to challenge the character, add wisdom and understanding to the person. This addition, due to it edifying self's thoughts and feelings, is what increases practical happiness, the lesson being that with devotional clarity, and with the person willingly experiencing internal turmoil from the challenging science of the Bible's wisdom, acceptance, contentment, patience, and love of self, will take place.

You deserve happiness. You deserve to be loved. But to be happy, and to be loved, we have to first love our self. So that we do not manipulate the affection of another, taking their affection to be a prescription for the love we will not first bring our self to demonstrate to its self, we have to break up the ground of our heart, challenging our beliefs and questioning our reality. The greatest route to do so, because we are not primarily natural or physical creatures, is through the mind of our personal devotional, religious, or spiritual philosophy. Doing so will enlighten us to our peculiar inward person, leading us to appreciate the character hidden within it.

So be happy. I know I want to be happy, and I do what I publicly do so that even one mind can understand that happiness isn't given, but is rather grown. We are happier when our mind is sober, so, for the sake of your human condition, grow in knowledge of the Bible's present wisdom for happiness.

Live Well?

What does it mean to "live well"?

This phrase, "Learn how to live well," is written on the clothes I design, it is the main subject I write about, it is the main theme of my prayers, it fills up the content of my discourses, and when talking with me, you will hear me advise to learn to live well. But what does it actually mean? Where am I getting this phrase from?

I've learned this saying from within the Bible, where it says, "Learn to do well," Isaiah 1:17.

The number one instruction in the Bible is to learn how to do what is “well.” What, then, does it mean to do well? Because the inquiry is into the Bible's opinion of what is "well," we ought to silence our thoughts on what we believe is "well."

If I wanted to live well, I'm sure I could think of ways; whether they are injurious or not, because they come from the natural part of my being, who cares; of living well, but our inquiry, because we are honest enough to say with Paul, "That which I do I allow not: for what I would, that do I not; but what I hate, that do I," Romans 7:15, is in a philosophy greater than the philosophy naturally engraved into the human being. If I wanted to live well, I could never live well. I am not created with knowledge of well-living, which is why we ought, when desiring answers of government from the Bible, to silence our thoughts on what we believe is "well."

We actually do learn what is "well," and the living God does share with us what is "well" through the illustration of His chief apostle suspended between heaven and earth. "Having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15, His minister "hath redeemed us from the curse of the law," Galatians 3:13, teaching that the beginning of "wellness" is understanding that "the strength of sin is the law," 1 Corinthians 15:56.

To do "well" is to do exactly what this illustration is saying. If we would "do well,” we would refrain from what the living God has categorized as "sin" to honor the saying, "Put off concerning the former conversation the old man...and be renewed in the spirit of your mind," Ephesians 4:22,23.

Paul is citing the fact behind that illustration. What was crucified was an "old man" or an "old" devotional philosophy encouraging an "old" devotional manner. This "old" devotional philosophy is as Paul says, a religious conversation governed by "sin," which "sin" the living God terms, "The law." This "law" is the general code behind Moses' religious philosophy, which code teaches that justification and righteousness comes from doing what is handwritten by theologians. The crucifixion of that body means the annihilation of this religious philosophy, and when consenting to let the conversation die to this religious code of service, we are actually consenting to do what is, according to the Bible's philosophy, "well."

Why is "wellness" achieved when dying to the religious philosophy the living God has crucified, abolished, and abandoned? The answer is because personal and devotional health appears when the experience of the conversation’s conscience isn’t dictated by forces outside of that conscience’s will, even like as it says, "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.

What is actually happening when the devotional mind is actually being renewed? When the conversation is proving the living God’s words and its character is transforming into the devotional character of those words, what is actually happening? What is happening is, according to the living God, "wellness." Why is the renewing and transformation of the conversation's conscience considered to be the number one sign of "wellness"? The answer is found in the saying, "Who will have all men to be saved, and to come unto the knowledge of the truth," 1 Timothy 2:4.

Paul has, in one verse, explained the reality of "salvation," that it occurs when "knowledge" of the living God’s science is entered in to. If we are then correctly tracking the definition of "wellness," we are learning that the Bible's philosophy pronounces the conversation to be "healthy" when passing away from what it categorizes as "sin."

To the Bible, "sin" is defined as the philosophy of the religious law, which philosophy states that the person is perfect, intelligent, and divinely favored through executing what is handwritten or traditionally believed. Crucifying such a philosophy, the living God has removed this doctrine from His religious character, letting every willing mind know that "through knowledge shall the just be delivered," Proverbs 11:9. The regeneration of the conversation's conscience from that slain and abolished religious philosophy is the true definition of "salvation," which is why it is the living God's will that our faith's mind understands the knowledge or science of His mind's intention, because when enlightened, and when turning away from what is annihilated, the personal and devotional self will be "well."

So what does all this mean? How does any of this answer the question of "living well"?

To "live well" is to first begin to edify the devotional mind away from what is crucified. When "living well," our mind is actually drawing nearer to the living God's words without the support of popular theology and pre-conceived nations. When "living well," our faith's mind, as it proves the Bible's philosophy, is coming into contact with facts regenerating its understanding on the living God's religious character, and when this takes place, our devotional mind will begin to counsel our natural mind, giving to us the equilibrium we need to live in a state for developing peace.

So, what does it mean to "live well"? It means to become informed on what the living God has categorized as "sin," to refrain from it. Refraining from what is categorized as "sin," we embrace "wellness" by understanding the living God's logic behind categorizing the code behind Moses' religious philosophy as "sin." This understanding will lead to the beginning of learning how to live "well," becoming more inwardly whole through the knowledge we gain when learning of and proving the Bible's philosophy.

The goal of the Bible’s philosophy is for its words to reach our natural mind, to edify it. When refraining from what is spiritually inherited and self-cultivated, the exercising of our mind on the Bible’s words, and on our experience with those words, will give us good knowledge on how to live “well.” This is the entire point. We are to be rational beings living not according to our natural mind, but to the edified mind that is within. Honoring the devotional philosophy the living God calls “well” is the beginning of our inward wellness, which philosophy we need if we should ever think to reach our highest individual potential.

Wait

"Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD." Psalm 27:14

We, as student-patients of the living God's voice, have one assignment, and that is to wait on His voice. 

What kind of "waiting" are we talking about? 

Is this "waiting" the kind of waiting we do when in a line at a bank, or when waiting in line for food?

In this kind of waiting, we patiently stand in a line awaiting our turn to be served, and to help the time go by, we may lend our ear to conversations around us, we may take out our phone for amusement, or we may simply wander off in thought. 

If the Bible is referencing this kind of lethargic waiting, then what are we waiting for?

Maybe we wait for some supernatural demonstration to confirm that God sees us.

Maybe we wait for some thing to occur in life to help us confirm some belief we have in God, to the end we may take courage in that belief, to never let it go.

If the Bible is counseling its student to simply stand idle, waiting for some thing to somehow occur for strengthening some ideal or image we have of God, then what good is His Bible and that Spirit forwarding it? Let us then (I say sarcastically) stand and wait for the revelation of our image of God to appear and confess to us a reason to believe on whatever we believe on.

But I should not think that the mind of the Bible would have its student inactive, and this I know because "the LORD is a God of knowledge, and by him actions are weighed," 1 Samuel 2:3. 

The "waiting" referenced by the living God is no inactive service, like as we wait for food to cook in an oven or in a microwave; this is contrary to His religious character.

The "waiting" spoken of should rather be thought of as a waiter waiting on a table.

Is a waiter lazy? Is a waitress inactive? Is a waiter idle? A waiter serves the individual they wait on, and when it comes to the living God's voice, we ought to also carry our conversation as the waiter, that is, "rightly dividing the word of truth," 2 Timothy 2:15. 

There is no physical God to wait on; there is no natural man to worship; there is no literal temple to go in to; how then do we wait on the living God? Paul just told us, saying, "Rightly dividing the word of truth," 2 Timothy 2:15, which means, "Study to shew thyself approved unto God," 2 Timothy 2:15. 

Our assignment is to match the same spiritual wisdom of the Bible's mind; nothing matters but that our conversation's face dawns the same face as the living God's religious character. Our conversation learns "the knowledge of his will in all wisdom and spiritual understanding," Colossians 1:9, by waiting on His words, for by examining and proving His words, we wait on them. Herein is the reason why we are counseled, "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. 

Paul plainly tells us the definition of "waiting," and of what kind of waiting we are to do, that it is a type of waiting wherein the mind of our faith's confidence is transformed. This transformation is what is meant in the saying, "Wait on the LORD: be of good courage, and he shall strengthen thine heart," Psalm 27:14. 

By mentally and actively waiting on His words, our heart is to receive strength, making it well for us to know that "wisdom strengtheneth," Ecclesiastes 7:19. This is the logic behind "waiting" on His voice, even the hope of better comprehending His voice to capture wisdom to live by.

The living God's religious character is not inactive or without intelligence; an unintelligent and inactive religion is one that encourages the use of idols, doctrines, ceremonies, and religious laws to bless the conversation. But the living God's course of learning is higher than what we know and accept. There are therefore two types of "waiting" we may entertain: the first is found in meditating on His words to edify our faith's heart and mind; the second is on aimlessly resting on the philosophical opinion of religious speculation to satisfy the self-cultivated or inherited belief we have of God. To the one, we improve our faith's cognition by investigating and proving His voice; to the other we weaken our faith's cognition "through philosophy and vain deceit, after the tradition of men," Colossians 2:8; the course that we choose is ours to make. 

But for us who actually care to have our heart lifted, refreshed, and edified on heavenly things, it is well for us to say, "I will meditate in thy precepts, and have respect unto thy ways," Psalm 129:15. 

We chase the living God's religion; not the religion of pastor so and so, of mother and father, or of self's spiritual ideal. We give our confidence to the Bible's wisdom not to compare it with what we believe, or to pick and choose what of it makes sense to what we believe, but to edify what we think we know, to the end we may have a sober spiritual understanding kindly directing who we are, and who we care to be. If we will open this book, and if we will bless the understanding of this book's wisdom, we ought to therefore exercise humility, willingly casting self into the dust that His words may regenerate it. 

We have no physical realm or dimension to enter in to, therefore it takes very great humility to quiet the mind for actually acknowledging His words. In this age of self-gratification and misinformation, it is easy, because we do not quickly grasp Scripture's language, to lend our energy to the spiritual opinion of others, but this is not what the living God counsels us to do. Every individual conversation is to wait on His voice for a personal revelation of His face, and although we all think differently, and although we all possess our own essence of being, His face remains the same; there is no misinterpreting His voice if we are diligently and patiently examining His words. 

Our realm and dimension for drawing nearer to His name is mental and spiritual; the only way to commune with this wisdom is through edifying the heart of our inward person. As we, according to how we are counseled by His wisdom, wait on His voice, we will receive knowledge of His will for our heart and mind, by an experimental faith, to chase the hope of His intention, strengthening who are for others who may not yet know who they are. And this is the blessing behind waiting on His voice, for we do not simply wait on His understanding for self's good, but it says, "Let every one of us please his neighbour for his good to edification," Romans 15:2. 

We therefore ought to wait on His voice, because wisdom is the end of His understanding's higher education, and wisdom is meant to be shared. We fail as human beings, and as stewards of the living God's religious character, because we have no benevolent wisdom revealing the living God's will and intention. But counsel is given to change how we operate: "Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD," Psalm 27:14, we are instructed. 

Let us then patiently wait on the revelation of the living God's new covenant science. We have breath in our lungs to improve our personal and devotional character, and to help us in this task, "we have received a commandment from the Father," 2 John 1:4. Therefore "be ye doers of the word, and not hearers only, deceiving your own selves," James 1:22. "Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ," 1 Peter 1:13.