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May 3rd, 2002
Received by H.R.
Cuenca, Ecuador.
My dear brother:
After my bombardment with historical messages, which surely will
not seem interesting to many, but which are also necessary for a
better understanding of what Jesus did and said, we will be focus
on the parable of the "Good Samaritan."
First, I want you to write down what the Gospel
according to Luke informs us, the only gospel wherein this episode
is described.
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Once one of the experts in the Law stood up to
test him and said, "Master, what must I do to be sure
of eternal life?”
"What does the Law say and what has your
reading taught you?" said Jesus.
"The Law says, ’Thou shalt love the
Lord thy God with all thy heart and with all thy soul and
with all thy strength and with all thy mind—and thy neighbor
as thyself’," he replied.
"Quite right," said Jesus. "Do
that and you will live."
But the man, wanting to justify himself, continued,
"But who is my ’neighbor’?"
And Jesus gave him the following reply:
"A man was once on his way down from Jerusalem
to Jericho. He fell into the hands of bandits who stripped
off his clothes, beat him up, and left him half dead.
It so happened that a priest was going down that
road, and when he saw him, he passed by on the other side.
A Levite also came on the scene and when he saw
him, he too passed by on the other side.
But then a Samaritan traveler came along to the
place where the man was lying, and at the sight of him he
was touched with pity. He went across to him and bandaged
his wounds, pouring on oil and wine. Then he put him on his
own mule, brought him to an inn and did what he could for
him.
Next day he took out two silver coins and gave
them to the inn-keeper with the words, ’Look after him,
will you? I will pay you back whatever more you spend, when
I come through here on my return.’
Which of these three seems to you to have been
a neighbor to the bandits’ victim?"
"The man who gave him practical sympathy,"
he replied.
"Then you go and give the same," returned
Jesus.
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Very well, this is the story, perhaps the most famous parable from
the whole Bible, and so many people consider it the parable which
is easiest to interpret.
You know that the interpretation that is given to things depends
on people’s perspicacity. It depends on the development of
their mind and soul. Therefore, many things that seem superficial
and easy at first glance, may be very deep, transmitting wisdom
on multiple levels. Do you remember that I have once spoken of the
bee that can distinguish "colors" and wonderful ornaments
on petals, which for men only seem to be white? So it is with soul
perceptions. The quick and easy answer often hardly scratches the
surface of a really deep treasure.
I want to analyze with you how this parable is related and interpreted
in the Book of Urantia. Write the text here, and I will insert my
observations. Let’s go!
Book of Urantia:
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That evening a considerable company gathered
about Jesus and the two apostles to ask questions, many of
which the apostles answered, while others the Master discussed.
In the course of the evening a certain lawyer, seeking to
entangle Jesus in a compromising disputation, said: "Teacher,
I would like to ask you just what I should do to inherit eternal
life?"
Jesus answered, "What is written in the
law and the prophets; how do you read the Scriptures?"
The lawyer, knowing the teachings of both Jesus
and the Pharisees, answered: "To love the Lord God with
all your heart, soul, mind, and strength, and your neighbor
as yourself."
Then said Jesus: "You have answered right;
this, if you really do, will lead to life everlasting."
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Judas:
“Knowing the teachings of both Jesus and the Pharisees”,
of course, because the lawyer was a Pharisee. And the answer he
gave even shows us to what fraction of this sect he belonged. What
he recited was exactly what Hillel of Babylon had proclaimed:"To
love the Lord God with all your heart, soul, mind, and strength,
and your neighbor as yourself." That was the whole Torah (the
Law), he had taught, all the rest was just comment.
Book of Urantia:
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But the lawyer was not wholly sincere in asking
this question, and desiring to justify himself while also
hoping to embarrass Jesus, he ventured to ask still another
question. Drawing a little closer to the Master, he said,
"But, Teacher, I should like you to tell me just who
is my neighbor?" The lawyer asked this question hoping
to entrap Jesus into making some statement that would contravene
the Jewish law which defined one's neighbor as "the children
of one's people." The Jews looked upon all others as
"gentile dogs." This lawyer was somewhat familiar
with Jesus' teachings and therefore well knew that the Master
thought differently; thus he hoped to lead him into saying
something which could be construed as an attack upon the sacred
law.
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Judas:
Sure. In the Old Testament you can read in many instances, how
the Law specified a different treatment between Jews and Gentiles.
What was not legal to do to a Jew could be legal to do to a heathen.
Book of Urantia:
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But Jesus discerned the lawyer's motive, and
instead of falling into the trap, he proceeded to tell his
hearers a story, a story which would be fully appreciated
by any Jericho audience.
Said Jesus: "A certain man was going down
from Jerusalem to Jericho, and he fell into the hands of cruel
brigands, who robbed him, stripped him and beat him, and departing,
left him half dead. Very soon, by chance, a certain priest
was going down that way, and when he came upon the wounded
man, seeing his sorry plight, he passed by on the other side
of the road. And in like manner a Levite also, when he came
along and saw the man, passed by on the other side. Now, about
this time, a certain Samaritan, as he journeyed down to Jericho,
came across this wounded man; and when he saw how he had been
robbed and beaten, he was moved with compassion, and going
over to him, he bound up his wounds, pouring on oil and wine,
and setting the man upon his own beast, brought him here to
the inn and took care of him. And on the morrow he took out
some money and, giving it to the host, said: `Take good care
of my friend, and if the expense is more, when I come back
again, I will repay you.' Now let me ask you: Which of these
three turned out to be the neighbor of him who fell among
the robbers?"
And when the lawyer perceived that he had fallen
into his own snare, he answered, "He who showed mercy
on him." And Jesus said, "Go and do likewise."
The lawyer answered, "He who showed mercy,"
that he might refrain from even speaking that odious word,
Samaritan. The lawyer was forced to give the very answer to
the question, "Who is my neighbor?" which Jesus
wished given, and which, if Jesus had so stated, would have
directly involved him in the charge of heresy. Jesus not only
confounded the dishonest lawyer, but he told his hearers a
story which was at the same time a beautiful admonition to
all his followers and a stunning rebuke to all Jews regarding
their attitude toward the Samaritans. And this story has continued
to promote brotherly love among all who have subsequently
believed the gospel of Jesus.
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Judas:
It was not heresy to refer to a Samaritan as "one’s neighbor."
But logically, considering the opinion of Jews on Samaritans, this
statement was very provocative, even scandalous. And it was the
Pharisee who had to pronounce it, because of Jesus’ excellent
handling of the question.
So, my dear brother, the Book of Urantia gives us exactly the same
interpretation that we may read in so many comments. The base for
this interpretation is the lawyer’s original question: Who
is our neighbor? And the answer, of course, is: Everybody is our
neighbor, Jew, Gentile, and even Samaritan.
In the example of the parable of the mustard seed I have already
explained how Jesus formulated his parables in a very provocative
way, in order to get the attention of his listeners, and to lead
them to think and meditate. The same thing happens here, because
for the Jews there was no "good Samaritan." Everybody
expected, after the scene of the priest and Levite, that an ordinary
Jew would enter in action. But no, it was a Samaritan, the provocation
of provocations.
I call the explanation which is given us in the Book of Urantia
and by so many preachers, an explanation on the first level. It
is the obvious thing, the surface.
But now, my dear friend, we will deepen more. We will go beyond
the common comments, and we will shed new light on more hidden aspects
of this story.
The story is actually much more provocative. Why does Jesus relate
that a priest and a Levite passed by the place of the assault without
helping? Why did that spiritual apathy and inactivity of both supposed
men of God not cause the rejection of the listeners? Because the
priest and the Levite had acted well, interpreting the Mosaic Law
in their manner. Both, the priest and the Levite, had to offer their
services in the Temple, and they could only do so, when they were
in their "pure state," ritually clean. However, to become
involved with a severely wounded man, in danger of death, would
put at risk their ritual purity. They could no longer fulfill their
functions in the Temple, because the Law prohibited it. Therefore,
they acted with prudence and left the poor man lying in his misery.
Additionally, the moribund poor Jew had suffered this misfortune
because of what the Book of Deuteronomy, chapter 28, states: for
his sins, he was suffering.
Therefore, my dear friend, you will understand that, what Jesus
tried to explain, besides the obvious thing, was that if there were
laws that conflicted with each other, a hierarchy of laws should
exist, and it is essential to obey the higher law. The highest law,
and Jesus never got tired of preaching this, is the Law of Love.
How could a rite, a ceremony, any obligation, even if it seems sacred
and extremely important, eclipse love? The loving deed is exactly
that light, which we put on high, so that the world may see it.
Therefore, Jesus preached in this parable exactly what he also preached
when explaining that the Sabbath was made for man, and not man for
the Sabbath. Love as the supreme manifestation of God’s Will
must never be put aside by any other law.
The lawyer understood this very well. Jesus had attacked the Pharisees’
formalisms and technicalities frontally. Nowadays, we would say
that it is not about praying mechanically, fulfilling an obligation,
but of activating our love, because when doing so, we are praying
from the depth of our soul, without words, but through our desires
and with all honesty. It is not about making three or five genuflexions,
it is not about covering or uncovering one’s head when attending
a religious service, it is not about eating pork or abstaining from
it, it is not about considering Saturday or Sunday the Day of the
Lord, it is not about going to confess oneself or not doing it.
It is about righteousness and the true desire to fulfill the Will
of God. And His Will is that love may reign supreme, because He
is Love. When people think that they may come closer to God through
formalisms, they are badly wrong.
When infringing the supreme Law of Love, they exposed their false
sanctity; they demonstrated that the foundation for their righteousness
was sand and not solid rock. And although this tore apart the Pharisee
lawyer’s chest, he had to admit it.
God’s Will is written in Love, and not in letters of law.
Do you find this so clear? Do you really not remember a story you
read some time ago? I will recall it to your memory.
One day, a theology professor instructed his students to prepare
a concise speech on the parable of the "Good Samaritan."
Then he sent them to deliver this speech in the different classrooms
of the school. He allowed more time to some, he gave very little
time to others, and so they had to deliver their speech at full
speed and hurry immediately to the following classroom.
On their way, they passed by a miserable beggar. Few paid attention
to him, and those who were in a greater hurry never paid him attention.
However, the beggar was indeed the touchstone that the professor
had put along their way. Although all students had the parable in
their minds, fresh and vividly, they forgot the practical application
of their interpretation, to help their neighbor, because a law,
the professor's order to finish their work by a certain hour, weighed
on them and was more important to them than a practical demonstration
of their love. They behaved exactly as the priest and the Levite
did in the story.
Don't you believe that this mentality continues to be effective?
And sadly, people do not realize it. Yes, people’s awareness
moves on different levels, and unless their level of understanding
rises higher, they will never realize their faults.
I will call this interpretation of the parable the explanation
on the second level. It is the less obvious thing, where you may
already see some of its depth.
There is another explanation for the parable, not an obvious explanation,
even hidden, to which none of the listeners came at that time. However,
Jesus understood this level of interpretation very well.
Why did the Samaritan help the wounded Jew? You understand implicitly,
of course, that the assaulted and badly wounded poor fellow was
a Jew. He helped him, simply because he only saw a human being who
needed help, and desperately.
The Pharisee instantly thought: “There is no good Samaritan!"
And he was right. For him, there was no good Samaritan, and he would
never find any. Do you know why? I will explain this to you.
You always boasted of your good intuitive knowledge of people,
that is to say, when you see someone for the first time, you already
know, or you believe to know, how that person will act towards you.
Your expectations usually become true.
Of course, this is correct. Because at the bottom, this is the
problem that the psychoanalysts call "the other one."
M___ already tried to explain it to you. Your expectations come
true, because "the other one" actually does not exist.
Of course, the person does exist, but their acting is nothing else
than the reflection of your expectations. What you anticipate materializes
in them. Therefore, the Pharisee can never find a good Samaritan.
Yes, I know, you wonder how Jesus, on the other hand, could suffer
such abuse that he was subjected to, if he only projected his love
upon other people. How is it that this love was not materialized?
Actually, the materialization of your expectations is only possible
in "the other one," when he already has the equivalent
of it in his soul. If his love is sleeping deeply, buried under
thick layer of sin and evil, your love for him can hardly materialize
in the form of a reciprocal attitude.
However, in most cases, you will be successful, because most people
only need this stimulus, this opening and warmth, in order to be
able to mobilize the kindness that exists in them, and to respond
correspondingly.
Have you thought why the Samaritan could travel on the road in
the Jewish country, without having anything bad happening to him?
Have you thought why the innkeeper, a Jew, of course, did receive
him with open arms? Have you thought why "positive thinking"
is so effective?
It is a universal law. Like any natural law, it is neutral in its
operation. We are applying its positive or negative charge, depending
on our way of acting. Negative performance is the cancer of human
society, causing the corresponding negative reply in others.
You could also say that, if "the other one" does not
exist in such an independent form, but is rather, to a large extent,
the phantom of our expectations, then it is false to say "we
and they," as the only correct word is “we.” The
distinction between us and them, Jews and Samaritans, Catholics
and Protestants, etc., is nothing else than the expression or materialization
of human lack of understanding on this so important topic. Nobody
is an island unto themselves, each and everyone lives in an interlaced
system, where they act, and where others cause reactions in them,
too.
The only way of breaking this potential cycle of evil, as it is
existing right now and has always existed, in fact, is in giving
a solid base to our actions, and the only possible base is that
of Love, and I write this word in uppercase, because even natural
love is flexible and moldable, and it may easily change its polarity.
This is the lesson that we can learn from the Good Samaritan. This
is the spiritual lesson, the third level.
You may lose your bet, you may suffer disappointments, but in most
cases, your loving attitude will be rewarded, even in this earthly
life. This is what it means to be the "light of the world,"
put on high, so that it may shine over the darkness of negativity,
so that it may serve as a point of crystallization for a new and
better world.
Man is not independent. He is prisoner in a vortex of emotions,
and his mentality is tinted by the polarization of the atmosphere
wherein he lives. If you don't want to be dragged down by this vortex,
but to serve as a fixed point, as a stable pillar in this world,
you have to incorporate that which is stable and never changes:
The Love that our Heavenly Father has for us.
Well, my brother, this has been a very long message, however, I
hope it may have also been a productive one. Tomorrow, if you permit
me to do so, I would like to deliver a last message, in the context
of the Samaritans, and later I will focus on answering some questions
that you bear in mind.
May God always bless you.
Your brother in the spirit,
Judas Iscariot
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