Forgiveness is customarily regarded as an act of moral behavior—the pardoning of having experienced a fault or offense, which requires renouncing anger or resentment against some hurtful situation. To be capable of doing this while avoiding bitterness or desire for revenge certainly requires a high degree of moral quality. Oddly, the thick book of holy scriptures is strangely short on episodes in which the true moral worth of forgiveness is presented!
In the Old Testament, for example, the moral factor of forgiveness is never actually addressed as being a particularly advantageous or admirable trait. In the few OT stories where forgiveness is a feature, it always has to do with some biblical character which represents the Life Principle—the creative power through which life is initiated and maintained. In the book of Genesis, the book of beginnings (Creation), the most beloved son of Jacob/Israel named Joseph (his name means “builder”) gets sold into Egypt by his own brothers (primal elements). Joseph, of course, rises to high governing position (once he passes over into the energy realm of matter which is symbolized as Egypt) and his brothers have to come to him seeking sustenance for their own advancement.
The brothers do not recognize the advanced Joseph, and when Joseph makes himself known to his brothers they implore him to forgive the “evil” they had done to him. This story in Genesis is part of the Creation saga, so the forgiveness extended to his brothers by Joseph, the builder, is not really a lesson of moral spirit; it simply signifies recognition of the necessary sequential processes that must be passed over to achieve the manifestation as matter-life. Joseph, the builder, personifying the Life Principle, therefore extends forgiveness to his brothers (the primal elements), so the story is not really an example of moral quality, but is simply acknowledgment of the necessary sequential process of Creation.
Another OT character, Daniel (a character borrowed by the priest-authors from a Babylonian poem), represents the same transformation level of creative energy involvement as did Joseph, and the tales share similar story features. Joseph is depicted as having been carried captive into Egypt; Daniel was carried into Babylon; both were made to change their names (as did Abram-Abraham and Jacob-Israel); both gained favor with highly placed officials of the nation. Also both resisted polluting themselves with the trappings of the king’s culture (pre-physical conditions); both gained eminence by interpreting a dream (fulfilment of prototype) of the king; and both achieve material-matter status. The character of Daniel is portrayed as reading the writing on the wall that found the king to be lacking, a variation of Joseph who sat in judgment of his brothers’ lack of primal rations. The forgiveness attributed to these characters, and which is always held up as exemplary, really had nothing to do with moral quality: what these characters Joseph and Daniel forgave was the primordial conditions that are passed over and which permits advancement into matter manifestation.
Still another example of Bible-style forgiveness is found in the book of Nehemiah (especially chapter nine). There, after verses that review the Creation of “…heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas,” etc., the Creation-inspire sermon expands to feature the glory of Moses and the Israelites. God’s forgiveness that is claimed to have been extended to the Israelites (the elemental creative energies) regarding all their alleged trespasses really refers to energies that must assemble and interact for manifestation of matter-life. In those primary stages of formation any and all necessary creative activity must be forgiven. Thus in Nehemiah 9:31 the priest-author presumes to flatter the Lord (law of Creation): “Nevertheless for thy great mercies’ sake thou didst not utterly consume them, nor forsake them; for thou art a gracious and merciful God.” It adds, “…but thou art a god of acts of forgiveness, gracious and merciful, slow to anger and abundant in loving kindness, and you did not leave them.” No, the creative Source does not leave the involving energies which involve as Creation, and this is passed off as forgiveness of the Israelites’ alleged amoral conduct. Amoral is a neutral word, neither moral nor immoral, and knowing this as presented in sacred language tales such as this it means there is no “sin” or offence to forgive because it personifies the energy activity of Creation. The odious deceit in this myth lies in the inference that some supernatural deity allegedly awards a specific man-conceived faith system with chosen status when properly that which is characterized are creative energies that involve and evolve for the manifestation of all life.
The impartiality that is present within the process of Creation is, on the other hand, a most exacting and unforgiving procedure, and this is why forgiveness is never recognized in creation plot lines of holy writ as being an especially advantageous, admirable or moral trait. This is backhanded recognition that Creation is always striving for balance, and to “forgive” creative activity in any dimension of development would halt Creation. The balance striven for in energy development is not symmetrical, however, and that is because perfect symmetry allows no movement. The balance that is implied can be likened to a pendulum functioning as a regulator between dual extremes and keeping them in harmony.
As mentioned in these posts dozens of times, the underlying theme in holy scripture stories conveys the various stages of energy development that result in manifestation of energy-matter form. And this serves as the basic plotline for the bulk of the stories. Thus God, Moses, Joshua, Elijah, Elisha, etc., all part waters during their scenes of preparing elemental equals for spiritual advancement. Even Jesus’ alleged third “miracle,” walking upon the water, carries the same meaning! And in the Christian faith system, divine forgiveness is implied with the incident of Jesus saying at the start of his higher transformation, “Forgive them, Father, for they know not what they do” (Luke 23:34). Jesus always personifies the Life Principle within Creation activity, so what Jesus forgives from the cross—the cross or X being the most ancient symbol for matter—are the primal circumstances that delivers primary elements and allows them to pass over into their higher potential of aware-consciousness. Thus the forgiveness expressed in this dramatic scene upon the cross is therefore from the elevated perspective of divine indifference, for it is recognition that there is nothing in the process of energy development into higher form that is to be condemned or that needs forgiveness.
But it is here within this energy dimension of materiality that we, as complex, self-aware energy forms, take responsibility for fine-tuning our remaining primal elements. Recognition that everything that we can perceive around us is interrelated opens to us the power to transform Creations’ amoral forgiveness into true moral forgiveness.
Time Frames and Taboo Data Blog 