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Observing the four great games - Good Samaritan Story (Tape 36)

Many weeks ago, in fact, the 4th week of our investigation into the study of man, into self-awareness, the study of the self, we discussed the two worlds: the "man-made world" and the real world.

First, we have the world of real living beings, no two of which are alike, no two of which are ever in the same environment at the same time. Second, we have the man-made world which man lives in, but is not of--with ideas, ideals, standards, machines and games.

Among the games we said there were four great games. These four great games man uses on man as though he were a product or a native of the man-made world, instead of something he is in, but not of. They are the games called theology, the healing arts, power policies and big business. Each of these sets up a standard for man as though he were a mere machine:

THEOLOGY sets up a standard of "good" according to which theology one subscribes to.

The HEALING ARTS sets up a standard of "normal", and each and every one of us is compared to that "norm" - some are too fat, some are too skinny; some don't sleep enough, some sleep too much; some hearts run too fast; in another, it runs too slow. Nobody quite fits the norm because it is an artificial norm set from averages and consequently everyone is abnormal.

Then in the POWER POLICIES we are told to follow a certain line or "ideal"--without that we are, of course, out of step and probably an enemy of the state, and we might run into various and sundry difficulties by so doing. So we are either "in" if we agree with everything and follow the line, or we are "out" if we do not agree with it.

Then, of course, BIG BUSINESS sets up a standard of what is "pretty", and of course, everything is obsolete in a year or so because it is no longer "pretty" (sometimes more often than that). The style of clothes changes completely, the style of automobiles changes, housing changes and the means of decoration, furniture and everything changes. We must have the newest "in" or we are "ugly".

Now, we will also consider this in the light of that great teaching story called THE GOOD SAMARITAN. The story is told that a certain man, while on his way to Jericho (or he could have been on his way down to Chicago, Los Angeles, or to Salt Lake City) fell in amongst thieves and robbers, was wounded severely, robbed of all his possessions, and left for dead. While he was lying in the ditch, a doctor came by. In this case it was a doctor of the law, but to use it in today's modern world, we can update the parable a little bit.

A doctor came by and he didn't want to be involved - he was liable to get a malpractice suit against him if he even fiddled with him; besides that, the man is dead; and it is the state patrol's responsibility to take care of him; and, besides, they have ambulances to take him in. "If they get him to a hospital, I'll see about him."

The next was the lawyer. He came by and the man didn't have any clothes on, so he obviously had no way of paying a fee. He was unconscious, so how could he file a complaint or anything--so he went on his way.

And another man came by who was a priest, and obviously the man was dead; and the priest's work was to save souls, not deal with drunks lying in the ditch who didn't even have their clothes on. He was simply indecent, and it should be reported to the police. Pretty soon the police will pick him up and throw him in jail. So he went on his way.

To make the story current, we will have a merchant come by; and the merchant saw the man had no clothes, so obviously he didn't have any pockets to have money in, or a credit card, or a checkbook. Of course, he was of no interest because the merchant couldn't sell him anything. He could not convince him he had some need that he, the merchant, could supply--even if the man but had the money. The man had no money, no credit card, and no clothes, so leave him. The police will take care of him after a while.

And it said that another man came along - A SAMARITAN. Samaritans were disliked very intensely by the people who wrote the story. They were of Jewish extraction and they did not like Samaritans because they worshipped in a temple in Samaria and did not go to the temple in Jerusalem. They belonged to the "wrong" church; you might say, so obviously, we can't have anything to do with them.

But the Samaritan came by, and regardless of the man being naked--injured, that possibly he might be at risk with him as he may be drunk--whatever the case, the man saw that here was a fellow human being incapacitated. So he made some CONTRIBUTION. He first considered that the man was in a predicament where he was without ability to care for himself. He didn't try to change him over or convert him into any ideal. He didn't try to do "good" for him. He just did that which was obvious to do for someone who was rendered incapable of caring for self. He made some contribution. It says, "He poured oil and wine into the man's wounds." He set him in his own Cadillac and took him into the next town and installed him in a motel. He paid the bill for a day or two in advance and told the motel operator that he would take care of any further bills that the man might incur on his next trip through. He probably was a salesman or someone who frequently came by and was known to the motel people. At least, they trusted him.

Illness seen as Norman adaptation to purpose of living being non-disturbance

So we have quite a story of the four great professions. First, if we go back and look a minute--we have never been taught that when we are ill, it is a normal adaptation to some sort of stress either from inner feeling, activity, nutrition, or from some stress from the environment. If any of those were noticed, we would know that the adaptation was perfectly normal to restore the body to the balance that X sets for the physical body--an instrument that, when in balance, it may operate well--that it had been stressed and now it would have to have a little while to return. It was also a signal saying something needed to be corrected. Nutrition could be looked over. One's activity could be considered, and one's inner feeling for the past several days would be checked out to see if one was in a state of anxiety because of struggling towards some "ideal", or because one had been disappointed, felt hurt, looked for blame, or had become angry, guilty, fearful, insecure--that some "ideal" hadn't been realized. There may be some obnoxious substance in the environment that one would need to take a little effort to clean up. At any rate, it is a signal; and it is a sign of a normal adaptation. Two in one information.

But we don't see illness as that. We see it as something having "attacked" us--something unknown--something called a "disease" which has attacked man; and all we have to do is determine what its name is. So one goes to the healing art with a normal adaptation which is a signal to report that something in one of the four areas [inner feeling, activity, nutrition or environmental stress] is not going toward optimum; but is going the other way. One is missing the mark in dressing and keeping the garden. On the outside of man are the things and events, which constitutes the garden [the everyday world]. So one gets a "diagnosis" which determines what evil entity, what evil "dis-ease" attacked the person?

Definition of diagnosis

The word diagnosis is from three Greek words: di- is a prefix, which means two. -Agno-, which is the root, which refers to "I don't know" (like an agnostic), and -osis is a suffix that refers to "condition of." So one has a diagnosis: a condition of two not knowing - the person who was in the state of disorder and the one he went to. But we do now have a name and the name is the symptoms described in Latin. We'll take the common "for instance" of arthritis. Artho is the Greek word for joint. It is the word for inflammation. Put them together and we have an inflamed joint. So John walks in and tells the doctor that his joints hurt; and they are painful to move. "When I move them quite a bit in my day's work, I suffer excruciating pain." So after a very expensive examination, possibly three days observation in the hospital, one is told one has arthritis. We translated pain in joints into Greek, and we now have a diagnosis. Then, of course, the treatment comes about; and one is given sedatives so you won't feel it. That numbs the signal so that John can continue to have whatever the stress is--and continues on for years and years, and nobody particularly looks for the stress. The healing art is interested in a cure - a cure meaning something that will make one comfortable. Now, of course, when a man is lying in a ditch, he is unable to look after himself. He is "conditioned" now. The man is conditioned now. His problem originated possibly from one of those people back down the way. So, the doctor went on by.

The next man who came by was the lawyer. The law tells us what is "in," so obviously, this man was "out." But how do we decide we're "out?" We're "out" when we no longer agree with every ideology that is spoon-fed us day and night, with suggestion from this source and that source. We are to hate this group of people. We are to love these over here. Maybe a few weeks later it quits. We will not trade with this bunch because they are evil people--that they take what we give them in trade and shoot back at us someday or we feed their soldiers while they shoot at us. A little later it seems that it is very reasonable to trade with them. We will not recognize that they exist and a little later we recognize that they do exist. If the leaders of these ideas should decide to go into a mutual extermination process, then each side is made to feel they are holy and righteous; and if you should question it, you are a very evil person. You are very "out" and all sorts of things might happen to one. Of course, the lawyer went on by.

Then the priest came by. Now, the priest tells us what is "good." And no one can live up to all the ideals of what is "good" while one is conditioned and lives in the man-made world of conditioning; so one is supposed to have sinned. Sin has been changed from "missing the mark" to "not fitting the code of the theologian"--of that particular theology. So if one has drunk a cup of coffee, one is evil; or if one has eaten meat on a certain day of the week, one is evil. If one has gone to a dance, in another theology, one is evil. If one has read certain books or attended certain meetings, one is evil and in danger of being thrown out. So this man lying in the ditch was obviously thrown out.

And then the merchant came by. And the merchant tells us what is "pretty," and pretty is ever changing, and the man was no prospect at the moment. He was possibly in this state because he had struggled so hard, spent so much of his energy and money to gain that which was "pretty". You know, many people are drastically in debt. They have bills in all directions (not because it requires more than their income to provide food, clothing and shelter); but it requires considerably more than their income to buy all the things that are supposed to make one "pretty" - a new automobile, a new house, a new carpet, a color TV, a vacation in the right spot, and all the many other goodies that the merchant has to sell because his constant advertising is that you are "ugly" if you do not have all the newest and prettiest of his "goodies" that he is selling. What he made last year suddenly is "ugly." What he is making this year is really "pretty," and you will be very "pretty" if you buy it. So, of course, all the things one buys in order to be "pretty", all the struggles that one makes to be "in", all the struggles that one makes to be "good", all the struggles that one makes to be "healthy", leaves one in a very degraded state. One has been beaten, robbed and left for dead because he is fully conditioned now. "He'll do what we tell him to when we have something for him that he is capable of buying."

But then a Samaritan came by. The Samaritan is represented as a stranger to the people. So a stranger came and the stranger has something valuable to the man in the ditch--to the man who was left for dead--he has oil and wine. He has compassion on the man. He sees the person in the total state of bondage, rendered incapable of providing for self, even the simplest things. He is rendered incapable in every direction. He is totally conditioned by the circumstances and by what's going on.

Seeing the Good Samaritan story from an esoteric view

So the Samaritan represents, the teaching, the carrier of the teaching. He is always a stranger. He carries wine and oil. Wine is truth and oil is the value of the truth. So he puts them on the man's wounds. The wounds are all the areas of the conditioning of man. Everywhere we are conditioned is a wound because it is preventing us from pursuing the real purpose of living. The man was on his way to Jericho, wherever Jericho may mean, he was on his way, but on the way he was rendered incapable and robbed. So while a person may be on his way to keeping his destiny of evolving into a fully conscious man, there are many robbers on the way. He is stripped and robbed and wounded and left for dead. So the Samaritan poured on truth and the value of the truth--oil and wine is that which begins to point out the fallacies of the four dual basic urges. It sees the value in departing from the four dual basic urges. It sees the value in dis-identifying from everything connected with the four dual basic urges; and of seeing how these have led to man's fallen state of being in the ditch. Somewhere else it says that a man falls in the pit.

Then the Samaritan carried him on his vehicle. It says in the old story, he put him on his beast and took him into town. Of course, we don't ride horses today, so he put him in the car or the pickup and went to town. And he put him in a motel--an Inn--where the man could be safe. He put him in a school. He gave him enough to see that the man could start on his way. Obviously, when the man was in the state that he was in, his necessity had been increased to the point where he was ready to question the purpose of living - that the way he had been going (or the ideas he had been living by) had created his present position. And that every time he had a problem, he went to the same people or the same inner conditioning which had produced the problem in the first place--so he was then ready to do a little listening. So he put him in an Inn, which means he put him in a school. The Samaritan said he would take care of him on the way back, so he went on out of the picture. The man in the ditch was now put in the Inn. He was in a place where he could recuperate from the conditioning that had been given to him.

We all have to recuperate, because we have been rendered almost dead and left really for dead. We have many wounds. Many areas of our being are totally under the control of conditioning; and we are no longer able to function entirely alone. So one has to have assistance. This assistance comes in the form of the ideas of the teaching. One must see them as having value--to see them as wine and as oil. When one sees them as wine and oil, they have great healing properties for all that which has obstructed man from his true destiny. His destiny of being a fully conscious awareness in union with Spirit, X--being one with God so that he could say along with the Christ, "The Father and I are one - The Father within doeth all the work - I see what to do; He does the work!" This total union is what all men are designed to go toward, but somewhere on the way, we meet up with forces that we are unaware of--that offer us pleasure and comfort if we will, of course, provide for them in the process.

So as one begins to observe this, one begins to see the "man-made" world in a new light. Now this is not something to go out and talk to everyone about because it might not be much to one's advantage. But it is something to be aware of, to observe, and to observe that when someone comes to tell you what a problem you have, that he also brings with him a remedy that will cost you quite a bit. If these remedies really worked, that would be fine; but you'll notice they don't work. They give temporary relief now and then. We are talking in all areas of man's existence, not just one. In the long run, he is what?--left for dead; and nobody has interest in him any more because he "failed" in his destiny. All of them offer that your true destiny is to be non disturbed--to be back to the uterine world.

You might say this is what each of the great professions tells you-"if you will believe and do as I tell you", you will then be back to the non disturbed state. Now, we never look at the game. We only look at the various operators. So we try to decide which theology to go to, because obviously with their many ideas of what is "good", something is a little strange, to say the least. So we try to pick out one. We never look at the game at all. We only look at the various operators of the game.

We go to the healing art. There are many branches of the healing art: regular medicine, homeopathy, osteopathy, chiropractic, there is naturopathy, physical culture, Christian Science, psychological healing, and many, many more. Acupuncture, now, is gaining a little light in the road, which is an old, old form of Chinese medicine and Chinese healing. All forms are getting their play; but we never look to see that each is offering the same thing. It is the game we are interested in, not the operator of the game. Each says the other one is real "bad".

In power policies there are many different parties: Democrats, Republicans, American Party, Communist Party, Socialist Party, Christian Democrats, and on and on. And each says he is the one that should be given the reins, but we never question the game. We only try to decide which operator of the game is the one we will follow, and that keeps us confused. So we never really study the game.

Suppose we have as our assignment to study the four great games. Now, we are not talking about any individual. We are talking about an ideology--a philosophy. You know, in many places we might read in the Scriptures that the wisdom of man and the philosophies of man are as foolishness with God, because the philosophies of man are all turned towards gaining non-disturbance--trying to find out what is "good" to bring about the non disturbed state. The teaching is not concerned with your being non disturbed - the teaching is only concerned with one being CONSCIOUS. It is not telling you it will make you conscious. It says, here are some ideas that if you work with them, you will find out for yourself what happens; and that one can also observe "the world".

So as one goes about for the next few days, let's observe "the world". Let's observe the suggestions that come over the television from these four different areas of influence. We are not talking about an individual--not one anywhere in the world. We are talking about the four philosophies; and that while they have many branches; they are concerned with the same thing. They are all philosophies of men. So let's observe philosophies. You see, man is conditioned from agreeing or disagreeing with given philosophies.

Let's see what we discover as we observe these philosophies, not the various brands of the philosophy, but the very basic philosophy itself - that there is a "normal" for man, that there is a "good behavior" for man under all circumstances, that there is an "in" state for man, the political philosophy, and that there is a "pretty" state for man - and that these are all really "ideals" we have been convinced are real; and that the struggle toward the illusion for an "ideal" is the disintegrating factor.

So let's become acquainted with these four philosophies. Now, we will also see that the teaching is not a philosophy, but is a science that says, here is a hypothesis. EXPERIMENT WITH IT AND FIND OUT FOR YOURSELF.

When we say theologies, we are not talking about religion.

RELIGION IS THE RELATIONSHIP OF GOD AND MAN, SPIRIT AND MAN. It is a very intimate relationship that each of us is working to discover.

Theology is man's idea about what God wants