There yet remains an effort to make a little summary of this book...

A principle aspect of the great Mystery of our Time is the Mystery of Evil, both outwardly in the structural backdrop to the shared social world of humanity, and inwardly in the depths of our own souls.  I have tried above to point out how it is that the essential matter is not the outer social world, but the inner soul world, and the trials and education of the i-AM, in the biography. The context, which we need to call the maya of history and current events, and which is penetrated everywhere from below by the Dark Mystery of the Divine Mother, all passes away, and only what is Eternal, that is what becomes an aspect of the developing i-AM, continues; and, this inner realm (the whole Inwardness of the Creation, which includes human souls and spirits) only exists because of the Heavenly Mystery of the thoughts (Ideas) of the Father, while the whole (the outer social maya and the eternal inner mind) is created, loved, overseen and mediated (wherever two are more are gathered...), in all its Grace filled and Artistic interrelationships, by the Earthly Mystery of the sacrifices of the Son.

[When He died on the Cross He began right there and then to fulfill His promise to be with us to the ends of time.]

We (humanity) now begin to move out of our spiritual childhood, and in making our way through the Rite of Passage that is Life as it leads us toward our spiritual maturity, we need to take hold of the complex of the doubles and the karma of wounds, as these thrive within our souls, and which encourage human evil through temptation and inner prosecution.  Even so, this task of meeting the Mystery of Evil within the soul is not as heavy as we think, for through the Shepherd's Tale [Charles Sheldon], the King's Tale [Rudolf Steiner], the Healers' Tale [the community-created Twelve-Steps] and the Sermon on the Mount, we have all the practical instructions that we need.

In seeking to understand in ourselves these three: moral grace, freedom and love, we set before ourselves what is required to be learned in this particular epoch of the Evolution of Consciousness, and it is with these three naturally unfolding capacities that we are Graced and strengthened so as to be able to meet with courage the Mystery of Evil.  If we do dare this path, and seek for the deepest instruction in Christ's Sermon on the Mount, then will come to us a change in the nature of our biography, such that it more and more takes on the pattern, described in the John Gospel, as the Seven Stages of the Passion of Christ (the washing of the feet; the scourging; the crowning with thorns; the carrying of the cross; the crucifixion; the entombment and the resurrection) (for a careful exposition of these Seven Stages, see Valentin Tomberg's book: Inner Development).

Whereas Christ lived this in an apparently mostly physical way, those, who truly follow In His Steps [the name of Sheldon's book, as well as a critical phrase** in Ben-Aharon's The Spiritual Event of the Twentieth Century], will in the main feel these trials in their souls, as aspects of the joy and suffering in the human biography.

These trials may seem difficult, but the truth is they are merely human.  It was Christ becoming human that went to the Cross, for how could He place an example before us we could not do out of our own humanity (just as Sheldon wrote in In His Steps).  It is the human in Christ that asks in the Garden of Gethsemane that the cup be taken from him, but if not, He accepts the Father's will. While later it is the even deeper human in Christ that says on the Cross: "My God, my God, why did you abandon me?".  Who among us, in the trials and sufferings of life, has not uttered these same thoughts?

[Steiner teaches that from the point of view of esoteric Christianity (Gnosis), these statements of Christ on His way to His death have a hidden meaning.  I here remind Steiner's students, who may read this book, that this does not change the meaning known by Faith (by Shepherds).  Both the outer and the hidden inner meanings are true within the nature of their individual significance and context.]

It is here that Christ's teachings strongly diverge from the Wisdom of the Buddha (who incarnated before Him), for the Buddha would have had us overcome suffering by learning not to know it or to leave it aside (one version of the third Noble Truth of the Buddha reads as follows: " ...concerning the Cessation of Suffering; verily,it is passionless, cessation without remainder of this very craving; the laying aside of, the giving up, the being free from, the harboring no longer of, this craving."), whereas Christ asks us to  embrace our human pain so that we can pass through the Narrow Gate of suffering to then know our deepest self, the i-AM, and then through this burning trial of knowledge of the true-self, ultimately come to Him.  If we would follow In His Steps then we too must take on ourselves the errors (sins) of the world, and the tasks of forgiveness and love, for every love engendered free act of moral grace takes up a small part of Christ's suffering, so that we too participate in the deepest creative acts of the Seventh Day of Creation - the transformation of evil into love.

[This is for Steiner students the teaching attributed to Mani, but the reason such a personality even knows this is because the transformation of evil into love is modeled for us in the deepest felt actions of the Divine Mother and the Son.  When we know intimately these actions of the Divine Mystery, we know the true spiritual meaning of the Mystery of Evil, and that this Divinely Lived Mystery is the true source of the earthly doctrine connected to it that is sometimes called Manichaeism.]

Is this foolish?  Of course, but we need not fear this Way of the Fool, for our Faith in Christ's Promises will always be fulfilled, as we ourselves can learn to become the fulfillment of the law and the prophets.  Yes, this Way is full of trials, but whoever has lived life, and reflected upon their experience, knows that in the meeting of our biography's trials with true courage (Faith and Hope) we discover what it truly means to be human: to struggle, to fall, to get up and to learn - and, through this process, gently and humbly, begin to take up along side and with Him, Christ's kind and light, Yoke of Love.

Having said all this, it becomes necessary to make one last picture for the reader, for clearly, in that we read the news and hear of the horrors of man's continuing inhumanity to man, we ourselves face a terrible trial.  How are we to understand a world seemingly so filled with Evil?

Picture, for a moment, the surface of the Earth.  Below dense matter and fiery substance, while above, airless space.  Humanity only lives out its Earth Existence in this narrow (its about 3 miles from the solid surface up to that level of the ocean of air were breathing becomes difficult) spherical band of Life, whose diameter is just under 8,000 miles.  The total surface area of the Earth is 196 million square miles, and the habitable land area 43 million square miles   Over six billion plus human beings must find all that they physically need, which when we consider actual available arable land (land that could be cultivated for food), means that each individual only has a square 161 feet on a side from which to annually grow the food they need.  This then is the spacial aspect of the social organism of the whole world.

Yet, we know that this space is itself often unwisely distributed, for human social arrangements, whether rooted in dominance and selfishness (dominion over) or generosity and sharing (communion with), seem to determine this social order.  Because of our Freedom, a moral and/or amoral order moves and operates the physical one.

As to this moral aspect of the social organism of the whole world, it has reached in this time a kind of climax of development, and it will be important to appreciate the true nature of the logos order (the order from Above) in which Christ has set modern human existence, through His creative powers as the Artist (Lord) of Karma (the precise and love based placement of individual biographies in relationship to each other).   Here is something Natural Science cannot do, for the meaning of existence is beyond the weaknesses of their fanciful and spirit-empty images.  This will also help us to understand why so many (falsely, but with some degree of reason) believe we live in the End Times.

In the Twentieth Century the world was woven together into a single social organism, not just via the globalization of economic matters, or the personal interconnections offered by the Internet, but most centrally by the Media.  At the beginning of the 20th Century, few knew what went on elsewhere the world, in any detail or with any immediacy.  By the end of the 20th Century, at the same time that the returned meaning-essence of the new Kings were unfolding the New Revelations of Christ in connection with His Second Coming, the world itself was woven into a whole in the sense that no macro social event was not to be almost immediately known everywhere the same day (if not the same hour) that it happened.

We live in a time when has arisen a World-wide Culture of Media - a kind of knowledge commons, in which vast resources are used to create for us pictures of the meaning of the world and of events.  The more developed the country, the greater our daily experience can be saturated with the messages coming from this Culture of Media.

Moreover, great effort and expense is gone into by those who would force us to believe what they want us to believe.  Between advertising, political propaganda, outright lies, weak or lame reporting, and other similar failures to seek or reach the truth, this saturation of the soul by the Culture of Media would seem to fail to offer us any service at all. What is not appreciated is that Christ is far wiser than even the deepest believers imagine.  Every evil is eventually turned to good, and next we will explore a prime example for our time.

Recall what has been pointed out many times now, that the individual biography is the central reality of life on the Earth.  What happens inside us as we experience life is much more important and enduring than the outer events which surround us.  That Stage Setting (all the world's a stage....) is but a distracting vanity to the reality of the life of the soul.  To help us appreciate this then, let us explore these matters from the point of view of the biography.

In this time, there are over six billion plus of these biographies woven into the tapestry of the social organism of the whole world.  Six billion lives held delicately and exactly within the Love and Divine Justice of the Mystery.  Within these biographies, all the individual i-AMs experience that precise and personal instruction that hopes to lead them to the realization of their own divinity and immortality of spirit. [recall that the epoch (rite of passage) of the Consciousness Soul is 2100 years long, going from the time of the beginning of the on-looker separation (and the creation of Natural Philosophy - Science) in the 1400's, until the years around 3500 AD, when the first (moral) stages of final participation will have by then fully arrived.]

To understand this we need to think it from the inside out, and not from the outside in.  The Culture of Media only provides context, never essence.  True, life is hard, even harsh, even terrible.  The naive consciousness wants to turn away from this suffering, and cannot understand how God (the Divine Mystery) could allow such things as torture, child abuse and the genocidal acts which are dumbed down by the terms: ethnic cleansing.

The reality is that what the Divine Mystery does is to allow for Freedom.  This most precious gift is essential to the immortal spirit during its Rites of Passage we are calling: Earth Existence.  Moreover, the Mystery also makes certain there is a true Justice through the post-death passages of kamaloka and lower and higher devachan, in a manner no human social structure can provide.  Christ has told us this in the Sermon on the Mount: "to what sentence you sentence others, you will be sentenced".  All this should be kept in mind as we proceed.

As a single ego, I wake in the morning.  From the night I bring the remainder of yesterday, perhaps worked over.  Surrounding me, as I live the day, are the lives of those with whom I have a karma of wounds - with whom I have a debt of meaning to creatively work over.  This we carry together, each bearing a part, each bearing their own wounds.   These are wounds from the past, from the present and from the future.

To observe the world of today, as we walk the walk of our lives, is to observe trials of fire and suffering - rites of wounding and being wounded. But not just this, for also there is healing.  Where we let love thrive, wounds become healed.

Thus flow all our days, often too fast to even notice the beauty and wonder of the sea of personal relationships and shared trials.  Yes, there is misfortune, and evil deeds.  But do we really imagine Christ and the Divine Mother lets this evil happen without recourse or justice?  We may not know this directly through Gnosis, but we also can have Faith.  Gnosis without Faith is empty of Life; and, Faith without Gnosis is empty of the Truth.  Only when we join them together, do we get: the Way (the Mystery of living the Good), the Truth (the Mystery of knowing the Good) and the Life (the Mystery of union with the Good).

This then is the wonder of the outer and inner biography, for often the wounds are not visible.  Yes, sometimes the wounds are visible to our eye or ear for we see people too fat, too thin, too lamed in body, too poor, too physically or mentally deficient.  Often, however, so many of us suffer in silence that we really do not know the nature and personal meaning of their wounds - only our own are visible to the eye of our heart, unless we first learn to exercise and unfold certain powers of soul and spirit.

Amidst all this visible and silent suffering, we find ourselves woven into the presently fallen Culture of Media.  Images and sounds flow around us, pictures of a world on the verge of chaos and madness.  Yes, we have the intimacy of our personal biography, but through the Culture of Media we are drawn into the painted backdrop of the whole world - a backdrop we all share.  War in Iraq.  Global warming.  Governments out of control.  Pandemics waiting in the wings.

What lives in this painted backdrop - in this Stage Setting - in the wise relationship of the Culture of Media to the unfolding of our personal biographies?

The answer is this: the mirror of our own inner darkness...

Inside us the double-complex - our feelings of judgment, our temptations, our addictions and our sense of failure. Inside us the darkness that belongs personally to us, while outside us, carried to us by the Culture of Media, the mirror of that darkness.

Think on it.  Do we not experience the images and sounds brought to us by the Culture of Media as something that is filled with what we like and we dislike?  We live our biographies and the Culture of Media confounds our souls with pictures of dark and light to which we all respond individually.  The great masses of humanity do not make the News. The great masses of humanity experience the News.

What is News?  News is exactly what the reporters and television personalities call it: stories.  The Culture of Media provides us stories (tales) of the world, which are often presented as if these stories are true, something most of us have come to know they are not.  News stories reflect all kinds of bias, and in some cases the bias is deliberate.  Moreover, news stories often reflect questionable conditions of commerce (the dark god Profit) living in the agency reporting them.

For example, it is well understood that in the last third of the 20th Century in American television, the news divisions of the major networks disappeared, and the entertainment divisions took over the responsibility for the news.  The opportunity to inform and educate the receivers of news stories became secondary to the need to keep them interested so as to be able to sell commercials and make a profit (see the film: Good Night, and Good Luck).  In addition, the stories are mostly about dire and tragic events, and little is investigated or reported that is about the positive and the creative.

We are right then to wonder sometimes about the News, about its harsh nature and artless attention to the dark deeds of many.  Humanity in general bears within it the beam that is not seen, while the mote is exaggerated.  But the world itself is not this beam, is not this darkness.  The greater part of darkness is inside us, projected onto the world, and the Culture of Media exaggerates this darkness further, at the same time it gives us much that also arouses our own unredeemed antipathies and sympathies.

Once more, if you don't mind...

The world in its reality is not this darkness, which we all project from within the soul - the beam.  Yet, in the Culture of Media this whole process of dark projection is exaggerated so that the mirroring nature of the social world itself begins to bother us.  The logos order of the social world is complex and rich, and worth a deep study.

Pictures of a distorted and untrue meaning of the world abound, and while we all share these pictures, we make personal our reactions.  Just as the intimate events of our biographies have a personal meaning, so does the shared stage setting have a personal meaning.  In a more general sense, for example, many Christians today are confronted, via the Culture of Media, with pictures of individuals whose actions as self-proclaimed Christians either inspire us to imitation or cause us to turn away in shame.   The same is true in Islam. The terrorist who frightens us in the West, also causes the ordinary Muslim to turn away in horror.  Everywhere fundamentalism rises, to continue the example, the great mass of humanity, that are not so tied to such arid rigidity, shrinks away in antipathy.  Do we not assert inwardly to ourselves: this is not me, I am not that - I will not be that!

In our biographies then, we are confronted in the intimacy of our personal relationships with what are sympathetic and antipathetic reactions to that which we would choose to admire and imitate, and that which we would shun and refuse to be like (the karma of wounds).  Via the Culture of Media, we are met with that which approaches us in the same way, yet on a larger scale.   Just as we as individuals have a Shadow (a double-complex), so nations, religions and peoples have a Shadow, and the Culture of Media puts in our faces these pictures and meanings with which we can identify or from which we can turn away, often in shame.

Christ has arranged, in this particular moment in time (the cusp of the 20th to 21st Centuries, which is also the Dawn of the Third Millennium) to place in the dying away hierarchical social forms of humanity, those biographies which do two main forming gestures within that history.  This is all connected to a process in which social chaos arises in order to cause these old hierarchical [third cultural epoch] social structures to let go their no longer valid hold, and in many instances be eventually replaced with new social form arising out of the social commons [fifth cultural epoch].

In the first instance, these biographies living in the decadent social hierarchies (such as government, corporate and church organizations) portray strong images, via the Culture of Media, to which we react equally strongly out of our likes and dislikes.  For example, one of America's wise women, Doris (Grannie D) Haddoch, has said that we should be grateful for such as George Bush, because he causes us to awake from our sleep as citizens.  As a consequence, in our individual biographies we react to the extremes of these dominant religious, business and political personalities, and this brings about in us as individuals certain inner judgments and calls to action.

The second effect of these biographies is to drive the social order further into a needed condition of chaos, something all 6 billion plus biographies require in order to birth the moral dilemmas necessary for the Age of the Consciousness Soul.   This social chaos sweeps traditional moral authority aside, and forces us as individuals into situations where we must rely on the own I in order to properly face the challenge.  In that human beings are incarnating in massive karmic communities in order to have these sometimes shattering moral experiences, this causes the present world social organism to have the strong tendency to completely dissolve into a condition of near total social conflagration [thus my website: Shapes in the Fire http://ipwebdev.com/hermit/].

The moral aspect of the logos ordered social organism of the world requires crisis in order for the individual biographies to live, not just intellectually, but fully and dynamically and  existentially into dilemmas of moral choice.  Only true moral choice can awaken in us what is offered in this Age to the development of the Consciousness Soul.

Nothing in the world is not touched by the Art of Christ, who as Lord of Karma - Lord of the Satisfaction of Moral Debt and healer of karmic wounds, arranges in majestic harmony all the biographies so that even from the smallest detail to the grandest historical event, meaning is put to the service of our development - the leaving behind of our spiritual childhood followed by our birth into spiritual adulthood.

The world historical crises of this time are a complex and rich Stage Setting, against which 6 billion plus spirits live out the dramas of their individual biographies.

Thus, in this birth from childhood to adulthood, the Time - the Age of the Consciousness Soul - is a Rite of Mystery, a Baptismal Mass for all of humanity, just as was told to us by John the Baptist. [in Matthew 3:11]  "Now I bathe you in the water to change hearts, but the one coming after me is stronger than me: I'm not big enough to carry his shoes. He will bathe you in holy breath and fire."

Consider now more closely what happens inside us as we experience the intimacy of our biographies, and the shared pictures that come via the Culture of Media.

Choice confronts us.   Do I be like that, or like this?  From what place inside do I choose?  In a time so filled with chaos that rules no longer apply, I discover that I can rely only on myself.  Out of myself I must author the Good in response to the world of meaning that surrounds and confronts me.  So powerful, in its personal immediacy, are these experiences, images and meanings, that we cannot turn away from them.  It is as if the World itself is on Fire, wanting to burn and burn and burn until we run from it in terror, or stand up to it and give the fullest of our participation to its moderation and its healing.

Yet by Grace, I contain the means to know the Good that my biography and membership in the shared fate of humanity draws out of me.  What I source becomes a part of the world, and I know that this is so.   I know my freedom to enact the moral grace that my heart comprehends in its deepest places.  Deep inside my soul my very own heart hungers to sing: Love will I give.  Love will I create.  Love will I author.

So now we think away the physical - the maya of the sense world, and let our picture thinking gaze only upon this inner, invisible to the physical eye, moral act (Art).  An act more and more emerging everywhere, for while in America, and the Cultural West, the Consciousness Soul is first appearing, it will and must appear everywhere that human beings let the world touch their wounds, while they seek to share with others the trials by fire of their biographies.

Forced by an Art of Divine Circumstance to look within and to reach into the depths of our own being in order to source and author that Good which we know to be right, we touch something spiritual and are Touched by something Spiritual.  In this time of the true Second Coming, in the inwardness of our souls and invisible to all outer seeing, a Second Eucharist is being enacted - the Good offers Itself - Its own Being - to us (Moral Grace).  For the Good we know is not just known in the soul as a thought, but if we attend most carefully, it is true Spirit, just as the John Gospel writer told us that Christ spoke: [John 3:6-8] "What's born of the flesh is flesh, and what's born of the breath is breath.  Don't be amazed because I told you you have to be born again.  The wind blows where it will and you hear the sound of it, but you don't know where it comes from or where it goes; its the same with everyone born of the breath."

[The existence of a Second Eucharist, to accompany the Second Coming, in no way means to diminish or change the Original Eucharist.  On the contrary, we will find that via the Second Eucharist our understanding of the meaning of the Original Eucharist (the transubstantiation of matter) will deepen.  See in this regard, the small pamphlet: Radiant matter: Decay and Consecration, by Georg Blattmann.  From the transubstantiation of matter we are being led onward to learning how to participate also in a transubstantiation of thought.]

Thus we are being truly and continuously born again today (each act of moral grace is another Second Ethereal Eucharist and birth), from out of our spiritual childhood and into our spiritual adulthood, baptized outwardly by the fires of the times in our biographies, and by holy breath within - a Second Eucharist where Christ gives of His own Substance that biblical knowing of the Good - His own Being.  For us to truly know the Good, requires we join our own soul to the Good.  Our yearning to author the Good out of ourselves is how we participate in the Baptism of being truly born again, and how we participate in the sacrament of the Second Eucharist.  Christ also participates by giving to us, out of Himself, this very Good - this Moral Grace.  When having received within ourselves this sacrament of the Second Eucharist, an act that only arises because we seek it and form its actual application, we remain free - we create moral law - we author the fulfillment of the law and the prophets.  Given to us within by Christ as a capacity, we then author its incarnate nature and pass it on to the world of our biographies, - from out of us thence into the outer world (or into the inner world), do we then ourselves author this Good: love engendered free moral grace.

The Narrow Gate opens both ways, making possible thereby the intimate dialog and conversation of moral deeds and thoughts that is woven between the i-AM, the Thou and the Christ, which intimate conversation leads ultimately to the consecration - the character development - of the soul.

In this way we now see the Meaning of Earth Existence in the Age of the Consciousness Soul: A macro-cosmic Rite, a Second Ethereal Eucharist, in which we take into ourselves in the most intimate way possible, knowledge of the Good, not as mere thought, but as the true ethereal substance of Christ's Being.  The outer world is but a seeming, and what is brought by the Culture of Media mere pictures of the Stage Setting for the World Temple that is home to our biographies.  When we think away this outer seeming - this logos formed and maya based sense world, and concentrate only on the Idea of the moral grace we receive and then enact as individual law givers, as the fulfillment of the law and the prophets, we create this Meaning of Earth Existence.  Every act of moral grace received within in the deepest intimacy of our life of soul, is an ethereal communion with Christ, even though we may only experience it as a mere thought of what is the Good at some moment of need in the biography.

Christ give us this Gift, by Grace, freely out of Love, and with no need that we see Him as its Author.  We hunger inwardly to know what the right thing to do is (What Would Jesus Do?), and when this hungering is authentic, we receive Christ's Holy Breath.  This does not come so much as a thought-picture of the Good in response to our questing spirit, but rather as the contentless substance of Christ's Being.  We are touched by Love, and at this touch we shape that Breath into the thought that we then know.  The nature of its application and the form in which we incarnate this thought is entirely our own.  We shape the thought completely out of our own freedom, for only we can apply it accurately in the individual circumstances of our lives.

As the Age of the Consciousness Soul unfolds accompanied by this Second Eucharist, the Social World begins to light and warm from within.  For each free act of moral grace rests upon this Gift of Christ's Being to us - an ethereal substance received in the communion within the Temple of the own Soul, freely given in Love whenever we genuinely: ask, seek and knock during our search for the Good.  Our participation in this Rite, this trial by Fire leavened by Holy Breath, leads us to the co-creation of new light and new warmth - the delicate budding and growing point of co-participated moral deeds out of which collective action (of the whole of humanity) the New Jerusalem is slowly being born.

This co-creation is entirely inward, a slowly dawning Sun within the macro Invisible World of Spirit.  Moreover, we do it collectively (as humanity).  While each of us contributes our part, it is our collective conscious celebration of the Second Ethereal Eucharist (creating the Good) that begins the transubstantiation of the collective thought-world (ethereal world) of humanity into the New Jerusalem.

Thought is real, and it is as equally real as is matter.  The Original Eucharist transforms the already divinely given now-dying substance of earthly matter into Life-filled Spirit through our ritual invitation of the active Grace of the Divine Mystery; and, our participation in the Second Ethereal Eucharist transforms dead thought into living ethereal Substance, through the mystery of our individual spirit's active and embryonic grace, that becomes collectively a co-creation of all of humanity that so chooses to participate.

In the Invisible World of Spirit, we co-participate in the Dawn of the New Sun that is to become the New Jerusalem
.

Let us now wind down here for a moment, and take a deep breath, for these last thoughts above may seem almost too big - too idealistic - to be easily contemplated.  To ease our understanding and gently ground it, let us consider this situation once again in it most ordinary aspects.

The world of our biographies places each individual into the fires of experience.  These are remarkable gifts that can lead us toward moral questions - often deep and troubling.  We yearn to know what to do, and in this circumstance we may ask, seek and knock (What Would Jesus Do?).  What has been called earlier in this book, Moral Grace, is available to us, yet the temple of mystery of the own soul of this practice of inner activity is where we ourselves create moral law - where we become the fulfillment of the law and the prophets.

In the King's Tale, we saw that Rudolf Steiner's book The Philosophy of Spiritual Activity showed how to come to this knowledge through the practices of Gnosis - to knowledge - in the form of moral imagination, moral intuition and moral technique.  In the Healers' Tale, we saw how the 12 Steps helped us to master the soul through the elevation of the spirit, and in this way come to know God's Will as we understand it.  Finally, in the Shepherd's Tale we came to understand that by asking What Would Jesus Do out of Faith, we could also come to the needed individual moral beliefs.

Three different paths (among perhaps many more) all leading to those individual depths that each of us must uniquely experience, which we have now seen to be properly called: Holy Breath.  So we come now to perceive the Time - this Age of the Consciousness Soul - where, if we seek it, we have made ourselves available to be baptized with Fire and Holy Breath, just as John the Baptist told us Christ would do, 2000 years ago.

Even so, we still have to truly want to know the Good - to authentically ask, seek and knock.

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