There is a gospel that may be the actual truth. If this gospel is the true gospel, it is quite wonderful because it saves lives in the Afterlife rather than meaninglessly throw them away. You know, the lives of your loved ones that have died wherein even now your are uncertain of their afterlife fate, if you believe in an afterlife—or anyone throughout history that has died and moved on from the artificial or ‘virtual’ reality that is human consciousness and perception of the absurd world one experiences in the “here and now”. The important thing to remember about these people, the ones that have gone on before us, is that some of them, perhaps most of them possess conscience and empathy. You know what conscience and empathy truly is? It is an allegorical manifestation of God’s morality within a human being, that is, God’s goodness manifesting in human form. Those who have died who have expressed this allegorical manifestation of God’s goodness are those having the Divine Spark. If God is indeed good, therefore, he will not consign those with the Divine Spark to eternal hell regardless of whether or not they worship other gods or are atheists. There must be a place “over there” where, as Daniel 12:10 states ‘Many will be purified, made spotless, and refined…’.
The Gospel of Jeopardy, in which one must play a cosmic game of “Step on a crack, break your mother’s back”, in which one must be mindful to repent of every physical and mental sin from conversion to death must be replaced with a Gospel of Final Healing, that admits that no amount of physical obedience to the Law in this life rids one of the darkness within, the psychological manifestations of Mark 7:21-23. Far more than physical, visible, and outward obedience to the Law of God, which makes the world a better place but hides what lurks beneath the surface, it is the inner monsters of Mark 7:21-23 this that must be removed and prevented from ever emerging within the mind for all eternity. This is what’s at stake.
A Gospel of Final Healing preaches that if not removed in the here and now, the mercy of God toward those seeking to become incapable of the phenomena of Mark 7:21-23 allows that the phenomena are removed in the Afterlife.
But how are they removed in the Afterlife?
Do you not see the foreshadowing? The parallel? The people suffering handicaps and deformities in the first four Gospels of the New Testament were literal persons, yes, but it may be they were metaphors and forebears: their physical diseases, ailments, and demon possessions metaphors and symbolic forebears of ourcarriage of the mental and emotional manifestations of Mark 7:21-23.
To be healed of the "Mr. Hyde" of the dark side of human nature, to be rid of the dark side of the Freudian id that harms oneself and others, we must follow the footsteps of those diseased people in the Gospels and in the afterlife approach Christ to be healed.
THIS IS THE ANSWER the true method of salvation beyond a statement of faith and futile, physical obedience to the Law of God and Moses. For we, the supposedly empowered, the supposedly self-sufficient, the supposed captains of our destiny, continue to mentally and emotionally manifest the phenomena of Mark 7: 21-23. This dark mentality is our issue of blood, symbolically akin to the issue of blood from the woman that at the end of desperation for a cure clawed through the crowd to touch the hem of his garment. We must approach him in the afterlife to be healed; healed of this mind that harms oneself and others; that selfishly hungers and preys upon others; that divides, alienates, and separates. If the first ministry of Jesus on earth indicates a Second in the Afterlife, the first ministry involved the healing of the body (and the mind, in regard to the demon possessed). The second involves the healing and salvation of the mind, that governs the body. Christ is the antidote for the dark side of human nature. He’s the only one that can take the sordid thing away.
ant to know a secret regarding your existence in the Great Game of Sin and Death that is the main subject of the Bible?
Here it is:
For all who rely on the works of the law are under a curse, as it is written:
‘Cursed is everyone who does not continue to do everything written in the Book of the Law’
THE FORM OF THE CURSE: THE DEPRAVED STATE OF THE HUMAN MIND
For from within, out of men’s hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from within; they are what pollute you and make you unfit for God.
Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, murder, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.
The truth of the matter, dear reader, is that YOU were born under a curse in which you are required to do everything written in the Book of the Law, despite the fact one possesses a nature that naturally, autonomously, and inevitably disobeys God. As one is doomed to invariably disobey God as it is in one’s characteristic of existence to do so, one’s fate from the moment of birth is to fall under the Curse of Galatians 3:10 and the doom of eternal death (rather than eternal torment) via the Lake of Fire. It is not a matter of what you do that results in this but what you are: you were born naturally unfit for the kingdom of God. As it is written: ____________________________________________________________________________ Surely I was sinful from birth, sinful from the time my mother conceived me.
It is inevitable the phenomena of Mark 7:21-23 and Galatians 5:19-21 manifest. As it is written:
___________________________________________________________________________________ What man can live and not see death, or save himself from the power of the grave?
Some may argue that Psalm 89:48 only refers to physical death, but if we combine Psalm 89:48 with Psalm 51:5, they are not two distinct verses, one making only a blanket, obvious statement about the inevitability of physical death and the other claiming we are sinful and sin from birth, but two verses with content that are causally connected.
Psalm 89:48 and Psalm 51:5 are causally connected if Psalm 89:45 predeterministically results in the state or condition of Psalm 51:5 and the state and condition of Psalm 51:5 implies that one is in the state mentioned in Psalm 89:48.
Causal connectivity between the verses is illogical if Psalm 89:48 refers only to physical death. The connection logically exists if Psalm 89:48 refers to physical death as the punishment for sin (as ‘the soul that sinneth, it shall die’ [Ezekiel 18]) while simultaneously and significantly referring to man being inevitably subject from birth to another type of death: spiritual death.
The New Testament of the Bible is remarkably simple in its philosophy and warning about afterlife fate. In a nutshell, the New Testament notes the inability of man to naturally obey the Law (the Ten Commandments) and the necessity of Jesus Christ in response to this inability to:
(i) Atone for the sins of man through sacrifice of the cross and
(ii) Transform man into a creature that invariably obeys the Law.
The inability or unwillingness to obey the Law, mentality inclined to violate the Law, and the estrangement from or “being on the outs with” God as a consequence of this unwillingness and Law-violating nature, and the psychic pain that arises in beings that possess this nature but do not desire it is the state or condition of the second type of death mentioned in scripture: spiritual death.
______________________________________________________________________________________________________ What shall we say then? Is the Law sin? Certainly not! Indeed, I would not have known what sin was except through the Law. For I would not have known what coveting was if the Law had not said, “Do not covet.” But sin, seizing the opportunity through the commandment, produced in me every kind of covetous desire. For apart from the Law, sin is dead.
Once I was alive apart from the Law; but when the commandment came, sin sprang to life and I died. So I discovered that the very commandment that was meant to bring life actually brought death. For sin, seizing its opportunity through the commandment, deceived me and through the commandment put me to death.
-Romans 7: 7-8
Though sin put him to death through the commandment, remarkably Paul remained alive to write that sin had put him to death. Given that Paul was not put to biological death by sin and was biologically alive to write the statement means that “death” as Paul used it in this context means something other than biological death. Paul must have intended the second meaning: spiritual death.
Spiritual Death may be defined thus:
1: Having a nature that tends not to obey the Law because one cannot bring oneself to desire or even falsely manufacture the desire to obey the Law or parts of the Law; the experience of emotional resistance, irritation, and revulsion toward a biblical command or prospect of obeying the Law or parts of the Law
2: The psychic pain that arises upon realization one is naturally and habitually in state , combined with desire to be free from state  and exist in a state in which  is impossible (Romans 7:24-25)
3: The state or condition of being separate from God and subject to his wrath in lacking the ability to naturally and invariably obey the Law
4: The state or condition of being separate from Christ in terms of absence of Christ’s possession of a sacrificial replica of one’s spiritual death while dying upon the cross.
Those in the state or condition of spiritual death are termed: “The Dead”. The context in which “the Dead” is used in the New and Old Testament, if it does not obviously refer to those in a state of biological death, commonly and usually refers to those in a state of spiritual death. A person “dead” in the spiritual sense is subject to God’s wrath and intent to destroy (God has no intention to destroy any person in spiritual death state ).
The second type of the Dead, the Spiritually Dead, may be defined thus:
1: Those who by nature tend not obey the Law as they cannot bring themselves to genuinely desire to obey the Law, as one experiences resistance, irritation, and revulsion at the biblical command to and concept or prospect of obeying the Law or parts of the Law
2: Those experiencing powerful instinct, drive, or desire to act in opposition to the Law
3: Those experiencing pain and regret for having the nature of  and 
Given the existence of sin and death, if one does not come to the conclusion of Epicurus (the existence of natural and deliberate evil is proof of the non-existence of God or at least of a good God), sin and death is an inevitable property of existence that inevitably and unstoppably exists. The proof of their inevitability is the fact of their existence despite the existence and power of God.
(The reason behind the inevitability, I argue, is there is an inevitable and inexorable entelechy to the substance of existence itself: consciousness, that governs even the actual, ongoing states of the mind of God. As Acts 17:28 states:
‘For in him we live and move and have our being.’
Everything, it may be argued, exists and derives from the mind (the thoughts and imagination) of God. The existence of evil, if it does not come from a being outside God who being equal or greater in power to God is able to impose the existence of something God does not wish to exist against his will, evil must be logically explained as an unfortunate aspect of the mind of God.
Hear me out:
The most logical theodicy (explanation of the co-existence between God and evil) is that evil derives from and is completely contained within the mind of a particular incarnation of God that is not the Father and certainly not the Holy Spirit. The only incarnation of God that can contain all evil, therefore, is the Son during his crucifixion.
As the Son is God, the thoughts of God while crucified on the cross is also an aspect of God forming the things that actually exist from his mind according to Acts 17:28. Evil, therefore, is an unfortunate and accidental (accidental as in “not deliberately or maliciously intended”) emergence of the inevitable sequence of existing things, beginning its existence in the form of the Sacrificial Dream—the content of the thoughts of Jesus Christ as he died upon the cross—which contains any and all evil that shall ever exist.
It is the Sacrificial Dream emerging from the mind of the Crucified Man, therefore, whose content produced the curse under which every human that shall ever exist is born.
[Author’s Note: Paul concludes Acts 17:28 with the phrase:
‘As some of your own poets have said, “We are his offspring”.’
The author argues that we are God’s ‘offspring’ in the sense that we are actually mental echoes or reverberations of the thoughts of God. While I had previously believed (and the jury is still out regarding this) that we exist outside God in psychic space, it is possible and arguably likely—as we are created in the image of God in the form of a quasi-solipsistic conscious mind that only experiences itself and the content of its thoughts that entertains the idea of and must have faith that other consciousnesses exist—that we are sub-dimensional consciousnesses residing within, rather than without, the mind of God.
A sub-dimensional consciousness is a consciousness within a consciousness. It is usually believed that persons imagined or dreamt within the mind of a living, conscious person are philosopher’s zombies, that is, “persons” having no consciousness of their own as they are only imaginary characters composed of the thought experience of the one imagining them. It is not generally believed that persons imagined within one’s mind are themselves conscious and have independent, internal thoughts and experiences of their own within your (overarching) mind.
But if sub-dimensional consciousness exists, existence happens to be so strange that one’s imaginary creations have, while residing and being actively imagined by your mind, a tiny consciousness of their own.
Further, it may be that one must continually (or partially) supply the imagined person’s content of consciousness such that what the person thinks, feels, intends, etc. depends upon what one imagines (i.e. one must constantly “feed” the characters what they are to do).
________________________________________________________ I said, ‘Ye are gods’; Ye are all sons of the Most High.
In this way the consciousness that begins existence when you first imagine the person living within your consciousness is an “echo” or “reverberation” of you, that is, an inwardly conscious copy or mirror of your thoughts in the form of an actual living person(s) within your mind, requiring the material of your subjective experience to form their own.
Paul may have referred to sub-dimensional consciousness, for all we know, in Acts 17:28:
‘For in him we live and move and have our being.’] ______________________________________________________________________________________________________
If we, the world we experience, and the human condition itself are “echoes” and “reverberations” inside the mind of Jesus Christ as he died upon the cross everyone in the Sacrificial Dream, has felt, thought, or outwardly performed the phenomena of Mark 7:21-23 and Galatians 5:19-21 and in the cruelty of the Dream is commanded to accomplish the impossible or suffer the fire of Hell: to inwardly cease possessing and never again possess the psychological manifestations of Mark 7:21-23 and Galatians 5:19-21.
An element of “time travel” and “Last Thursday-ism” exists, given the evil world in which we live, if sub-dimensionalism exists.
It may be that we reside in the mind of a crucified Jesus Christ that will resurrect in the future. That is, It may be that we have been taught and imagine that the crucifixion has occurred in the past, but in reality one is taking part in it now, as a sub-dimension being in the mind of a currently crucified Christ. Perhaps we do not actually exist in a post-crucifixion future, but in the past, within the mind of Christ as he is currently being crucified. Post-crucifixion and post-resurrection future exists, but we do not exist and are not taking part in that future.
From our perspective, we seem to perceive a “present” that we believe moves into a future that does not yet exist, and we believe this “present” is post-crucifixion, but our “present” is actually the past of a future that exists outside what we are experiencing “now” within the mind of a currently crucified Christ.
(This does not negate or falsify the resurrection of Christ: it has happened, but in the future. We are in the past, but perceive reality as “the present”)
One “physically” dies when one is no longer imagined by crucified Christ. One’s consciousness teleports into the future, as one is “downloaded” into the consciousness of the resurrected Christ, who imagines the events in Abraham’s Bosom, the Last Judgment, and post-Judgment afterlife of the Saved.
This strange hypothesis is a suspicion I have always held regarding the true nature of reality.]
hen one reads Galatians 5:19-21 and Mark 7:21-23, what does one think to do, if one wishes to avoid Hell and inherit the Kingdom of God?
One imagines that one must stop physically performing, feeling, and thinking the content of Galatians 5:19-21 and Mark 7:21-23 for the remainder of one’s life.
To repeat: one imagines one must stop doing, feeling, and thinking the content of Galatians 5:19-21and Mark 7:21-23 for the remainder of one's life.
Stop feeling and thinking the content of Galatians 5:19-21 and Mark 7:21-23?
Is that possible?
When thinking about the Judeo-Christian concept of sin, one may instinctively envision physical and verbal behavior forbidden by God and the Law of Moses. But did you know that psychological states that accompany physical sin count as sin even in absence of outward behavior?
Evil is usually physically and verbally manifested, but it’s true form is a private mental and emotional experience that is pushed by desire and goal-directed will into visible behavior (James 1: 14,15). According to Jesus, one sins merely by possessing the inward, private, mental and emotional experience independent of outward behavior:
“You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment.
You have heard that it was said, ‘You shall not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.”
-Matthew 5:21-22; 27-28
Do not ye yet understand…those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the thing which defile a man.
-Matthew 15: 17-20
Yet more impelling than any of these factors was Paul’s doctrine of Justification. As a Jew he had sought security through obedience to Moses’ law. Even afterward, he called this law “holy, righteous and good,” the true revelation of the divine will. But man does not obey God’s will. In particular, the law says “Thou shalt not covet,” and this demand for purity of inward desire is violated by every one, every day. So the law, divine as it is, cannot make us good, nor can it forgive us when we sin. In a word, the law cannot “justify.” Unless God intervenes and provides some other means to forgiveness and strength, man is doomed (Rom. 7).
-New Book Of Knowledge Encyclopedia: The Apostle Paul __________________________________________________________________ We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. I know that nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. The good I want to do, I do not do: but the evil I do not want to do—this I keep on doing.
When Paul states: 'I have the desire to do what is good, but cannot carry it out', it seems strange he would refer to an inabililty to outwardly and physically behave as if he were good, as if a malignant spirit seized control of his voluntary muscles to force him to continuously commit physical sin. No. It seems 'to do what is good' means to "do constant mental and emotional good": to have continuous, unceasing mental and emotional goodness.
Paul realizes there was an alligator swimming in the basement of his mind: that there is—quoting the character John Winger in the military comedy Stripes:
—that prevents absolute mental obedience to the Law. The regularly scheduled program of the better angels of our nature is constantly interrupted by the commercial break of "Mr. Hyde", the psychological devil within:
So I find this law at work: when I want to do good, evil is right there with me. For in my inner being I delight in God’s law, but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. What a wretched man I am!
-Romans 7: 21-24
Do you understand? You are under a curse in which you are commanded to utterly cease mentally and emotionally experiencing, for the rest of your life and beyond, the content of Mark 7:21-23 and Galatians 5:19-21—but it is impossible for you to do so. You are commanded to do something you have no hope to accomplish, with Hell waiting to punish you for continually failing this impossible task:
But man does not obey God’s will. In particular, the law says “Thou shalt not covet,” and this demand for purity of inward desire is violated by every one, every day.
-New Book Of Knowledge Encyclopedia: The Apostle Paul
Even if you spent every remaining second of your life outwardly and physically restraining from visible expression of its content, the psychological form of Mark 7:21-23 and Galatians 5:19-21 continues to autonomously arise within your mind. ____________________________________ ‘Cursed is everyone who does not continue to do everything written in the Book of the Law’
To 'continue to do everything written in the Book of the Law’, according to the demand of Matthew 5:21-22; 27-28 means that in order to completely ‘do everything written in the Book of the Law’ one must never have the phenomena of Mark 7:21-23 and Galatians 5:19-21 within one’s mind: in order to do everything written in the Book of Law and not come under the curse (or remove oneself from the curse) of Galatians 3:10, one must be psychologically sinless.
But is anyone other than Jesus Christ psychologically sinless prior to physical death? Is there someone walking among us now that is as mentally sinless as Christ?
Can YOU, reader, without help from God stop yourself from mentally experiencing the content of Galatians 5:19-21 and Mark 7:21-23?
Can you think or speak this command—
“I command that from this moment forth I shall never again experience evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly.”
—with these evils: The Inner Darkness; The Internal Darkness; The Enemy Within; “Mr. Hyde”; The Devil Inside; The Demon Within—complying with your command to never again appear?
I suppose one could try keeping the phenomena out of one’s mind:
________________________________________________________________________ The bible shakes its head at man’s attempt not to spiritually die. The clip, from George Romero’s zombie classic Dawn of the Dead (1978), is used here as a metaphor for man’s futile attempt to ‘try not to’ spiritually die.
‘What man can live and not see death, or save himself from the power of the grave?’
ne may ask: why are the phenomena of Matthew 7:21-23 and Galatians 5:19-21 uncontrollable? Why is it impossible for a human being to control one’s mind in such a way that one never again experiences them?
The phenomena of Galatians 5:19-21 and Mark 7:21-23 are uncontrollable due to the fact that if they were under our control, a person who did not wish to experience them could will the phenomena to never again appear within the mind and the phenomena would comply. If it were possible to control the phenomena of Matthew 7:21-23 and Galatians 5:19-21, a person could instantly and irrevocably make oneself as sinless as Christ.
ccording to existential psychology, one has the ability to choose to physically abstain from sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, murder, drunkenness, orgies, and the like. __________________________________________________
FREEDOM AND CHOICE
Existential theorists stress the importance of freedom and choice. They believe that individuals must use their freedom to make authentic choices based on their own desires and goals, not those of others. Existential theorists believe that growth will occur when people take responsibility for their actions and work toward their own freely chosen goals. Such authentic modes of thought and behavior will enable them to make the most of their potential (Schneider, 1998).
The assumption of personal responsibility is central to existentialist thinking. It says that we are responsible for the way we perceive the world and for the way we react to those perceptions. To be responsible “is to be aware that one has created one’s own self, destiny, life, predicament, feelings and, if such be the case, one’s own suffering” (Yalom, 1980).
Existential psychologists generally pay careful attention to language; they are especially sensitive to the use of such words as “can’t” and “it”. People often say, “I just can’t study” or “I can’t get up in the morning”, implying the behavior is somehow removed from their control. What they really mean is, “I won’t do it.” They bury an act over which they have control beneath the appearance of disability. Young children who break something are inclined to say, “it broke,” not “I broke it.” Similarly, for adults to say that “something happened” or “it happened” is to imply that one is passively influenced by a capricious world. In short, they do not want to be held responsible. Generally, the use of the passive rather than the active voice, the avoidance of the first-person pronouns, as well as the attributions of the causes of current events to historical sources (for example, my upbringing, my parents, the things I did as a child), are seen as signs of avoidance of responsibility.
CAPACITY TO WILL
The capacity to will is also a central feature of existential and humanistic views. Yet, despite its centrality, will is difficult to define unambiguously. Will is used psychologically in at least two senses. First, there is will as in willpower: the will of gritted teeth, clenched jaw, and tensed muscle. This is exhortative will. It can be useful at times, as when we force ourselves to work when we would rather play.
A second and more significant kind of will is associated with future goals. It is called goal-directed will. Much as memory is the organ of the past, goal-directed will has been called “the organ of the future” (Arendt, 1978). It is quite different from exhortative will, for it develops out of hope, expectation, and confidence. Unlike exhortative will, it is not urged upon us but is rather a freely chosen arousal in the service of a future that is willingly embraced [emphasis mine]. This kind of will cannot be created; it can only be unleashed or disinhibited.
-Martin E.P. Seligman, Elaine F. Walker, David L. Rosenhan, Abnormal Psychology Fourth Edition 1984, 1989, 1995, 2001 ______________________________________________________
It may be successfully argued, however, that based on the evidence of the private inner life of oneself and the reports of others the charge of existential psychology can apply only to the ability to choose and take responsibility for how one outwardly and physically behaves. One cannot choose the not-yet-existing nature of inner life. It may be argued that people generally do not know, and thus cannot choose, the emotions and thoughts that will spring into mind from the void of the unexpected future. One can choose and have responsibility for how one behaves in response to unexpected and unbidden mental phenomena, but one has no power to prevent the phenomena from coming into existence in the first place.
Indeed, one can go further and make the argument that one has no control over the content of freely chosen exhortative and goal-directed will, as the content of one’s freely chosen will is from a source external to oneself if one does not derive the content of future choice from past experience and memory. For example, when one walks into a restaurant and peers through its menu, one can (or seems to) freely choose what one shall eat and drink from the menu but one does not choose what is on the menu, i.e. one has no control over the content of this particular choice, i.e. no control over what is on the menu.
The same can be said for the content of Mark 7:21-23 and Galatians 5:19-21. One did not invent or deliberately create lust, anger, malice, and evil thoughts from a time in which they did not exist anywhere in the universe: one merely comes into life with the ability to experience content one did not choose to exist within oneself. One walks into the “restaurant” of life without knowing what is on the “menu”, so to speak.
It turns out that this helpless, existential innocence of man provokes God’s sense of fairness, from which he offers an escape from the curse of Galatians 3:10:
He did it to demonstrate his righteousness at the present time, so as to be just (fair) and the one who justifies those who have faith in Jesus.
esus himself answers the question of whether or not a human can stop oneself from experiencing the phenomena of Galatians 5:19-21 and Mark 7:21-23 in a different context: ________________________________________________________________________ Then Jesus said to his disciples “I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”
When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?”
Jesus looked at them and said, “With man, this is impossible, but with God all things are possible.”
Note the disciples, in response to Christ's statement that it easier for a camel to go through the eye of a needle than for a rich man to enter the kindgom of heaven ask: “Who then can be saved?”
It is telling they did not ask—which would have been a logical response to Jesus' prior statement—“How can a rich man be saved?” or “How can rich men be saved?”
They deduced, reasonably, that the "going of the camel through the eye of a needle" not only applied to rich persons but those who experience the evils of Mark 7:21-23 and Galatians 5: 19-21. The selfishness of a rich man in terms of his inner unwillingness to give to others is only a microcosm, a single item on a list of things rendering one unfit for the kingdom of God. Not only is it easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of Heaven, but also those who naturally, instinctively, and habitually experience the mental and emotional phenomena of Mark 7:21-23 and Galatians 5: 19-21.
The disciple’s “reading through the lines” of Jesus’ statement that it is impossible for rich men to enter Heaven rationally prompts the question: “Who then can be saved?” as opposed to “How can rich men be saved?” or “Why can’t rich men be saved?”
esus answers the question of whether or not humans have the power to rid themselves of the Inner Darkness with the statement:
“With man this is impossible…”
But Christ doesn’t leave us floundering in the existential sea. In the same way he came to Peter’s rescue, walking on the water when the latter fell into the sea of Galilee, Christ offers the Antidote for the Inner Darkness:
“…but with God all things are possible."
Jesus’ statement may be taken as an affirmation of God’s omnipotence, but one may interpret that the phrase: “with God” implies more than a blanket statement of omnipotence, given the context in which the phrase is used.
Based upon the context of how difficult it is for a rich man (and by inductive extension, those having the Inner Darkness) to enter the Kingdom of Heaven, and how it is impossible for humans to suppress the Inner Dark, the phrase “with God” arguably implies that human beings must be “with God” in the sense of mentally bonding or merging with God to be finally rid of the Devil Within (the phenomena of Galatians 5: 19-21 and Mark 7:21-23) and fit for the Kingdom of God.