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DUALITY
Andrey Mikhailovich Paskevich • Painting, 50×60×1.5 cm
Description of the artwork «DUALITY»
Picture of the duality is written based on my book, "the pearl of great price". The painting depicts the inner world of man or of humanity and spiritual processes taking place in it. The five vertices of the star stand for the five levels of maturity of the interaction of thesis and antithesis of human nature - consciousness and subconsciousness.
In the foreground are the thesis and antithesis – the conscious and subconscious in a state of maturity, ready to neutralize. Left and right depict the different States of the unwillingness of the conscious and subconscious to cooperate and neutralization. In the background the two spirals that symbolize the development of the consciousness and subconsciousness of man and mankind in evolutional cycle.
The picture's description will serve as a fragment from the book "the Precious pearl".
So shall also the coming of the Son of man be. then shall two be in the field; one taken and the other left; two women will be grinding at the mill; one taken and the other left.
MF. 24:39-41
Two in the field is the conscious and unconscious self of man – the thesis and antithesis, two blind, two possessed, the two robbers, one of whom is taken, the other left.
"Verily I say unto thee, today shalt thou be with Me in Paradise", Jesus says to one of the villains who were crucified on either side of him.
One of the malefactors which were hanged railed on Him, saying, if Thou be Christ, save thyself and us. Another, on the contrary, appeased it and spoke: or you are not afraid of the God when also itself it is condemned for the same? and we indeed justly, the due reward of our deeds, and He had done nothing wrong. And said to Jesus, Lord, remember me when thou COMEST into Thy Kingdom! And Jesus said to him, verily I say unto thee, today shalt thou be with Me in Paradise.
LK. 23:39-43
The thesis does the antithesis retained. Two grinding at the mill is aspects of the Soul. Soul - experiences corresponding to True individuality, experience, in which the realization of the potentiality of the spirit is taken. The soul is the experience of sin, denying the potentiality of the spirit is retained.
To perceive, to realize themselves as True I can not, not seeing them on both sides myself. You, True, can't perceive without comparing ourselves to them - with his approval and with his denial. Because you, True, there is neither approval nor denial, you what is between them, that he sees himself in them. They also you. They are reflections of you in the mirror and antitorque, without which you can not show and capture it to see.
One robber – positive member of the duality, a symbol of the path traveled by the man to his center, True self. Second thief – negative member of the duality, a symbol of the path traveled by the person in the other direction – away from its center. To return home, rather to find himself, to realize himself without the experience of removing myself, with no experience of the negation of itself is impossible. One experiment with distance from the center of the experience with involution, not enough, we need also experience to the approximation, return to yourself – the experience of evolution. Because in the first of the resurrected thief, I see myself from your center in the aspect of recognition - return to myself, and the second robber in the aspect of denial myself - removing myself.
Without these two paths – two persons, to understand themselves the True impossible. The resurrected robbers, not the robbers. They are called the men of Luke, the angels, John men mark. This means that they are like young men, men and angels, but are neither those, nor others. The resurrected villains of completed personality the dual nature of man, who see themselves in the heart of a man is in his True self, as a way of removing from him the way of return to him. This Trinity of consciousness gives rise to various shades of self-perception.
Two sides of the denarii
The resolution of the contradiction of duality, symbolically expressed in two blind people or two demon-possessed men who met Jesus, we see in the relationships of other characters of the gospel, symbolizing this duality, a contradiction which is resolved during the crucifixion of the thieves on either side of Jesus.
The expression of this duality are: the Pharisee and the publican - the characters of the parable "the Pharisee and the publican" two sons – the characters of the parable "the two sons", the rich man and the merchant – the characters of the parables "About reckless richer" and "the pearl", the boy and man characters of parables "About a Young man who was unable to sell his estate and About the treasure hidden in the field", the unmerciful debtor, and bailiff – the characters of the parables "About the unforgiving servant and the unjust steward", the priest and the Samaritan characters of the parable "the good Samaritan", and also ninety-nine and one sheep – the characters of the parable "the lost sheep".
Thesis, similar to the penitent thief, is a publican ("the Pharisee and the publican"), the son agreed to work in the vineyard, but started to work ("two sons"), the Samaritan ("the good Samaritan"), the merchant who sold the property to buy the pearl ("the pearl"), people sell assets to buy the field ("On the treasure found in the field"), the Manager forgave debts of debtors ("the unjust steward"). All these characters of the gospel parables embody one state of human consciousness – spiritual, symbolically expressed by the image of the penitent robber.
Bringing the many characters of the gospel to the two is an intermediate step in the resolution of the contradiction between multiplicity and unity. The contradiction of the duality of thesis and antithesis is resolved in the process of their neutralization. Several billion people inhabiting our planet, the multiplicity of which correspond to one of any two characters of the gospel, for example, the Pharisee and mitaru, or the priest and the Samaritan. In human nature nothing has changed either in time or in space. The Pharisee and mitaru meet people who lived a thousand years ago and even a million, no matter which side of the equator is the Kingdom in which they lived, live or will live. A good example confirming the idea expressed by me, is a fragment of a stage magic show at the variety theater from the novel by Mikhail Bulgakov "the Master and Margarita" in which Woland the Magician speaks about human nature.
– Well, – responded thoughtfully that they are people like people. Love money, but it was always... Mankind loves money, whatever those may been made from leather, paper, bronze or gold. Well, frivolous... well, well... and mercy sometimes knocks at their hearts... ordinary people... in General, it resembles the previous apartment... the only question is spoiled them...
Mikhail Bulgakov. The master and Margarita
In one person is more pronounced Pharisee, the other publican. But in every person there and the one and other because each man is proud of his virtues, but sometimes rejects them, and recognizing them to be false.
As for the nature of humanity, the rich gets richer at the expense of the poor, or the background of the impoverishment of the poor, as a similar process happens in nature in the individual. Man thinks this way: "when I helped his neighbor, I became better myself, last time failed him." It is simultaneously proud of, and repent. The Pharisee is approved on the background of the publican, comparing himself with the publican. The publican is approved on the background of a Pharisee. And this process occurs both in the inner world of man, and in external – event in history.
Two men went up into the temple to pray, one a Pharisee and the other a publican. The Pharisee stood and prayed thus with himself, God! Thank You that I am not as other men are, robbers, unjust, adulterers, or even as this publican. I fast twice a week; I give a tenth of all that I possess.
The Pharisee was approved in the accumulation of virtues, the publican stated in the exemption virtues. The fact that the virtuous Pharisee, the publican is sinful. One act of man can be for a man with one hand good, but on the other sinful. It is virtuous for one state of human consciousness, which is characterized by certain values, the same sinful act is another state of human consciousness, which is characterized by other values. A virtuous act from the position of the intellectual state of human consciousness, can be sinful from the standpoint of its spiritual state of consciousness. This question is about the relativity of good and evil.
The Pharisee and the publican transformed like robbers, raspiness on either side of Jesus. The transformation of each of them can be called crucifixion. The Pharisee, in the accumulation of virtues, to become more virtuous, and the publican, in the liberation from virtues, becomes more sinful. Their simultaneous visit to the temple similarly, the simultaneous encounter between Jesus and the two blind and two possessed. They can not held without each other. The virtues of the Pharisee relied on the sins of the publican. Moreover the virtues of the Pharisee feed on the sins of the publican, while the publican's sins feed on the virtues of the Pharisee. Their simultaneous visit to the temple indicates that this process occurs in one person which one their business boasts before God and others before God repents. Or even the same cases and to be proud of and at the same time repent.
At the climax of the crucifixion – the Transfiguration of rich, virtuous, becomes very rich and that the poor, sinful, very poor. And then, a poor man in the Kingdom of Caesar – the material world, to become rich in the Kingdom of heaven, but the rich in the Kingdom of Caesar – the material world – the poor from the position of the Kingdom of Heaven – the spiritual world. Symbolically this process is expressed by the words of the gospel.
For whoever exalts himself will be humbled, and who humbles himself will be exalted.
LK.18:9-14
Wealth and poverty are not material categories and worldview. If a person turned the fullness of rich and lean, then he becomes the part that symbolizes the poor and enter the Kingdom of heaven, or the words of the parable, stands. But this person needs the fullness of the wealth of experience to synthesize in the fulness of poverty – the meaning of this experience. But the realization, the understanding of the fullness of the experience makes a person richer, because the quality of experience was higher. And great becomes the temptation to become proud of this experience – the temptation to greater glory in the kingdoms, shows the height of the mountain, which ascends in the spiritual ascent. But on the other hand, the richer the person, the more he may come to poverty, renouncing wealth in the synthesis process. This way, the flow of baptism, flow of following Jesus, a thread carrying of one's cross. In this way, crucified, and riches, and poverty in man. Crucified poverty wealth and wealth poverty.
Part of man corresponding to his experience and wealth of ideological, philosophical, spiritual, remains in the world of Caesar. From this part of himself, he refuses in the process of neutralization of duality, in the process of crucifixion of the two parts of his personality, both of the robbers in his mind, in his ideological world, in his soul. The inability of man to abandon his intellectual wealth is symbolically expressed in the intention of expanding repositories of a rich man in the parable "About reckless richer."
Not random words Jesus said to Peter, in the process of washing of the feet "...Unless I wash you, you have no part with Me." The washing of feet symbolizes the liberation of man from the experience of the subconscious, from the wealth of philosophical and even spiritual, in the process of synthesis in consciousness, from part of man, not corresponding to the truth – the image, the likeness of which he is. The second part of the washed – character of the thesis approved in the process of denying the antithesis. The thesis represents the likeness of a man, approaching the way in which it was created. Part of which is washed by the man symbolizes the divine aspect, which is approved true man – like, corresponding to the image - ideal. The approved thesis, washed one becomes an angel, being heavenly, spiritual, symbolizing purity and perfection. Washed man in the revelation of St. John the Evangelist symbolically expressed by the way people, the people whom the seals.
Saying, hurt not the earth, neither the sea, nor the trees until we put a seal on the foreheads of the servants of our God. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of Israel.
Rev. 5:3-4
Symbol cleaned washed person – the approved thesis is the house built on the rock. Symbol not washed man is a house built on sand – a house is a symbol of the identity of the person, expressed in the gospel: a Pharisee, praising his virtues; a priest, not which help the needy people; foolish rich man, not able to stop the accumulation of wealth; the boys are not able to sell his estate; the debtor does not forgive the debt of his friend. These characters are the antithesis of the gospel, similar to the robber, whoever curses Jesus.
Jesus said to His disciples, if anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me, for whoever wants to save his life will lose it, but whoever loses his life for my sake shall find it; what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
MF. 16:24-26
Soul, to lose which encourages Jesus is virtue, from which you can not refuse the Pharisee, the priest, the debtor, the young man, the rich man. These virtues are symbolically called the glory of all the kingdoms of the world in the story the temptation of Jesus. And indeed the true glory of human history is all the good that ever happened. And this is the best the gospel calls to refuse, but refuse in the name of Truth. To give up a lot in the name of one, to give up the majority in the name of all.
Again, the devil taketh Him up into an exceeding high mountain, and sheweth Him all the kingdoms of the world and their glory, and says unto Him, all these will I give Thee, if falling down you worship me.
MF. 4:8-9
Virtue, from which can not refuse foolish rich man, symbolically expressed a good pearl, from which merchant refuses in the name of acquiring one of the precious pearls. Good pearls can symbolize knowledge, righteous quality, commandments, acquired rights in the process of committing good deeds. But they may not be enough to match the person to the Kingdom of Heaven, the Word, the Truth. There may be too little or too much. But how many of them should be? They should not be at all, because the angels can't be virtuous. They just serve the Lord, doing his Will, and in this Ministry see no goodness or righteousness. Is the person doing the good deed, he considers it virtuous, because human nature is other than an angel.
Look, do not create your alms before people so that they saw you: otherwise there will be no reward from your Father in Heaven. So when you give alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, to be honored by men. Verily I say unto you they have their reward.
MF. 6:1-2.
Virtue is symbolically expressed by the estate of man, from which he can not refuse to follow Jesus in the parable "About a boy" as opposed to the person waives his possessions to buy the field where they found the treasure in the parable of "the treasure found in the field". Virtue is symbolically expressed by the debts, which forgives to the debtors, the steward in the parable "About the unjust steward". Virtue is symbolically expressed by ninety-nine sheep, symbolizing virtue, which refuses people in the name of one sheep – one virtue – purity for the Kingdom of Heaven.
Do you, when thou doest alms, let not thy left hand know what your right hand does, that thine alms may be in secret; and thy Father which seeth in secret shall reward thee openly. And when you pray, do not be like the hypocrites, who love in the synagogues and on the corners of streets, stopping to pray to seem before people. Verily I say unto you they have their reward.
MF. 6:3-5
One side of the coin of virtue – another rejection of them.
Caesar what is Caesar and God what is God
MF. 22:21
One coin, which is produced by the workers in the parable "the workers received the same wage" is the man himself. Workers receive a denarius, in Latin - consisting of ten. One penny given to the workers in the parable "the workers ...", one sheep looking for the shepherd in the parable "Of the lost sheep", one coin is looking for the woman in the parable of "the lost drachma". The two sides of the coin like the condition of the dual nature of man. Coin price for entrance into the Kingdom of heaven. To pay person can only themselves.
Or what shall a man give in exchange for his soul?
MF. 16:26
To become a corresponding to the coin, people working all day in the parable "the workers who received the same fee." One side of this coin – caesarean remains the world, another of God given to the Kingdom of heaven.
Lay not up for yourselves treasures on earth, where moth and rust destroy, and where thieves break through and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break in and steal, for where your treasure is, there your heart will be also.
MF.6:19-21
In the foreground are the thesis and antithesis – the conscious and subconscious in a state of maturity, ready to neutralize. Left and right depict the different States of the unwillingness of the conscious and subconscious to cooperate and neutralization. In the background the two spirals that symbolize the development of the consciousness and subconsciousness of man and mankind in evolutional cycle.
The picture's description will serve as a fragment from the book "the Precious pearl".
So shall also the coming of the Son of man be. then shall two be in the field; one taken and the other left; two women will be grinding at the mill; one taken and the other left.
MF. 24:39-41
Two in the field is the conscious and unconscious self of man – the thesis and antithesis, two blind, two possessed, the two robbers, one of whom is taken, the other left.
"Verily I say unto thee, today shalt thou be with Me in Paradise", Jesus says to one of the villains who were crucified on either side of him.
One of the malefactors which were hanged railed on Him, saying, if Thou be Christ, save thyself and us. Another, on the contrary, appeased it and spoke: or you are not afraid of the God when also itself it is condemned for the same? and we indeed justly, the due reward of our deeds, and He had done nothing wrong. And said to Jesus, Lord, remember me when thou COMEST into Thy Kingdom! And Jesus said to him, verily I say unto thee, today shalt thou be with Me in Paradise.
LK. 23:39-43
The thesis does the antithesis retained. Two grinding at the mill is aspects of the Soul. Soul - experiences corresponding to True individuality, experience, in which the realization of the potentiality of the spirit is taken. The soul is the experience of sin, denying the potentiality of the spirit is retained.
To perceive, to realize themselves as True I can not, not seeing them on both sides myself. You, True, can't perceive without comparing ourselves to them - with his approval and with his denial. Because you, True, there is neither approval nor denial, you what is between them, that he sees himself in them. They also you. They are reflections of you in the mirror and antitorque, without which you can not show and capture it to see.
One robber – positive member of the duality, a symbol of the path traveled by the man to his center, True self. Second thief – negative member of the duality, a symbol of the path traveled by the person in the other direction – away from its center. To return home, rather to find himself, to realize himself without the experience of removing myself, with no experience of the negation of itself is impossible. One experiment with distance from the center of the experience with involution, not enough, we need also experience to the approximation, return to yourself – the experience of evolution. Because in the first of the resurrected thief, I see myself from your center in the aspect of recognition - return to myself, and the second robber in the aspect of denial myself - removing myself.
Without these two paths – two persons, to understand themselves the True impossible. The resurrected robbers, not the robbers. They are called the men of Luke, the angels, John men mark. This means that they are like young men, men and angels, but are neither those, nor others. The resurrected villains of completed personality the dual nature of man, who see themselves in the heart of a man is in his True self, as a way of removing from him the way of return to him. This Trinity of consciousness gives rise to various shades of self-perception.
Two sides of the denarii
The resolution of the contradiction of duality, symbolically expressed in two blind people or two demon-possessed men who met Jesus, we see in the relationships of other characters of the gospel, symbolizing this duality, a contradiction which is resolved during the crucifixion of the thieves on either side of Jesus.
The expression of this duality are: the Pharisee and the publican - the characters of the parable "the Pharisee and the publican" two sons – the characters of the parable "the two sons", the rich man and the merchant – the characters of the parables "About reckless richer" and "the pearl", the boy and man characters of parables "About a Young man who was unable to sell his estate and About the treasure hidden in the field", the unmerciful debtor, and bailiff – the characters of the parables "About the unforgiving servant and the unjust steward", the priest and the Samaritan characters of the parable "the good Samaritan", and also ninety-nine and one sheep – the characters of the parable "the lost sheep".
Thesis, similar to the penitent thief, is a publican ("the Pharisee and the publican"), the son agreed to work in the vineyard, but started to work ("two sons"), the Samaritan ("the good Samaritan"), the merchant who sold the property to buy the pearl ("the pearl"), people sell assets to buy the field ("On the treasure found in the field"), the Manager forgave debts of debtors ("the unjust steward"). All these characters of the gospel parables embody one state of human consciousness – spiritual, symbolically expressed by the image of the penitent robber.
Bringing the many characters of the gospel to the two is an intermediate step in the resolution of the contradiction between multiplicity and unity. The contradiction of the duality of thesis and antithesis is resolved in the process of their neutralization. Several billion people inhabiting our planet, the multiplicity of which correspond to one of any two characters of the gospel, for example, the Pharisee and mitaru, or the priest and the Samaritan. In human nature nothing has changed either in time or in space. The Pharisee and mitaru meet people who lived a thousand years ago and even a million, no matter which side of the equator is the Kingdom in which they lived, live or will live. A good example confirming the idea expressed by me, is a fragment of a stage magic show at the variety theater from the novel by Mikhail Bulgakov "the Master and Margarita" in which Woland the Magician speaks about human nature.
– Well, – responded thoughtfully that they are people like people. Love money, but it was always... Mankind loves money, whatever those may been made from leather, paper, bronze or gold. Well, frivolous... well, well... and mercy sometimes knocks at their hearts... ordinary people... in General, it resembles the previous apartment... the only question is spoiled them...
Mikhail Bulgakov. The master and Margarita
In one person is more pronounced Pharisee, the other publican. But in every person there and the one and other because each man is proud of his virtues, but sometimes rejects them, and recognizing them to be false.
As for the nature of humanity, the rich gets richer at the expense of the poor, or the background of the impoverishment of the poor, as a similar process happens in nature in the individual. Man thinks this way: "when I helped his neighbor, I became better myself, last time failed him." It is simultaneously proud of, and repent. The Pharisee is approved on the background of the publican, comparing himself with the publican. The publican is approved on the background of a Pharisee. And this process occurs both in the inner world of man, and in external – event in history.
Two men went up into the temple to pray, one a Pharisee and the other a publican. The Pharisee stood and prayed thus with himself, God! Thank You that I am not as other men are, robbers, unjust, adulterers, or even as this publican. I fast twice a week; I give a tenth of all that I possess.
The Pharisee was approved in the accumulation of virtues, the publican stated in the exemption virtues. The fact that the virtuous Pharisee, the publican is sinful. One act of man can be for a man with one hand good, but on the other sinful. It is virtuous for one state of human consciousness, which is characterized by certain values, the same sinful act is another state of human consciousness, which is characterized by other values. A virtuous act from the position of the intellectual state of human consciousness, can be sinful from the standpoint of its spiritual state of consciousness. This question is about the relativity of good and evil.
The Pharisee and the publican transformed like robbers, raspiness on either side of Jesus. The transformation of each of them can be called crucifixion. The Pharisee, in the accumulation of virtues, to become more virtuous, and the publican, in the liberation from virtues, becomes more sinful. Their simultaneous visit to the temple similarly, the simultaneous encounter between Jesus and the two blind and two possessed. They can not held without each other. The virtues of the Pharisee relied on the sins of the publican. Moreover the virtues of the Pharisee feed on the sins of the publican, while the publican's sins feed on the virtues of the Pharisee. Their simultaneous visit to the temple indicates that this process occurs in one person which one their business boasts before God and others before God repents. Or even the same cases and to be proud of and at the same time repent.
At the climax of the crucifixion – the Transfiguration of rich, virtuous, becomes very rich and that the poor, sinful, very poor. And then, a poor man in the Kingdom of Caesar – the material world, to become rich in the Kingdom of heaven, but the rich in the Kingdom of Caesar – the material world – the poor from the position of the Kingdom of Heaven – the spiritual world. Symbolically this process is expressed by the words of the gospel.
For whoever exalts himself will be humbled, and who humbles himself will be exalted.
LK.18:9-14
Wealth and poverty are not material categories and worldview. If a person turned the fullness of rich and lean, then he becomes the part that symbolizes the poor and enter the Kingdom of heaven, or the words of the parable, stands. But this person needs the fullness of the wealth of experience to synthesize in the fulness of poverty – the meaning of this experience. But the realization, the understanding of the fullness of the experience makes a person richer, because the quality of experience was higher. And great becomes the temptation to become proud of this experience – the temptation to greater glory in the kingdoms, shows the height of the mountain, which ascends in the spiritual ascent. But on the other hand, the richer the person, the more he may come to poverty, renouncing wealth in the synthesis process. This way, the flow of baptism, flow of following Jesus, a thread carrying of one's cross. In this way, crucified, and riches, and poverty in man. Crucified poverty wealth and wealth poverty.
Part of man corresponding to his experience and wealth of ideological, philosophical, spiritual, remains in the world of Caesar. From this part of himself, he refuses in the process of neutralization of duality, in the process of crucifixion of the two parts of his personality, both of the robbers in his mind, in his ideological world, in his soul. The inability of man to abandon his intellectual wealth is symbolically expressed in the intention of expanding repositories of a rich man in the parable "About reckless richer."
Not random words Jesus said to Peter, in the process of washing of the feet "...Unless I wash you, you have no part with Me." The washing of feet symbolizes the liberation of man from the experience of the subconscious, from the wealth of philosophical and even spiritual, in the process of synthesis in consciousness, from part of man, not corresponding to the truth – the image, the likeness of which he is. The second part of the washed – character of the thesis approved in the process of denying the antithesis. The thesis represents the likeness of a man, approaching the way in which it was created. Part of which is washed by the man symbolizes the divine aspect, which is approved true man – like, corresponding to the image - ideal. The approved thesis, washed one becomes an angel, being heavenly, spiritual, symbolizing purity and perfection. Washed man in the revelation of St. John the Evangelist symbolically expressed by the way people, the people whom the seals.
Saying, hurt not the earth, neither the sea, nor the trees until we put a seal on the foreheads of the servants of our God. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of Israel.
Rev. 5:3-4
Symbol cleaned washed person – the approved thesis is the house built on the rock. Symbol not washed man is a house built on sand – a house is a symbol of the identity of the person, expressed in the gospel: a Pharisee, praising his virtues; a priest, not which help the needy people; foolish rich man, not able to stop the accumulation of wealth; the boys are not able to sell his estate; the debtor does not forgive the debt of his friend. These characters are the antithesis of the gospel, similar to the robber, whoever curses Jesus.
Jesus said to His disciples, if anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me, for whoever wants to save his life will lose it, but whoever loses his life for my sake shall find it; what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
MF. 16:24-26
Soul, to lose which encourages Jesus is virtue, from which you can not refuse the Pharisee, the priest, the debtor, the young man, the rich man. These virtues are symbolically called the glory of all the kingdoms of the world in the story the temptation of Jesus. And indeed the true glory of human history is all the good that ever happened. And this is the best the gospel calls to refuse, but refuse in the name of Truth. To give up a lot in the name of one, to give up the majority in the name of all.
Again, the devil taketh Him up into an exceeding high mountain, and sheweth Him all the kingdoms of the world and their glory, and says unto Him, all these will I give Thee, if falling down you worship me.
MF. 4:8-9
Virtue, from which can not refuse foolish rich man, symbolically expressed a good pearl, from which merchant refuses in the name of acquiring one of the precious pearls. Good pearls can symbolize knowledge, righteous quality, commandments, acquired rights in the process of committing good deeds. But they may not be enough to match the person to the Kingdom of Heaven, the Word, the Truth. There may be too little or too much. But how many of them should be? They should not be at all, because the angels can't be virtuous. They just serve the Lord, doing his Will, and in this Ministry see no goodness or righteousness. Is the person doing the good deed, he considers it virtuous, because human nature is other than an angel.
Look, do not create your alms before people so that they saw you: otherwise there will be no reward from your Father in Heaven. So when you give alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, to be honored by men. Verily I say unto you they have their reward.
MF. 6:1-2.
Virtue is symbolically expressed by the estate of man, from which he can not refuse to follow Jesus in the parable "About a boy" as opposed to the person waives his possessions to buy the field where they found the treasure in the parable of "the treasure found in the field". Virtue is symbolically expressed by the debts, which forgives to the debtors, the steward in the parable "About the unjust steward". Virtue is symbolically expressed by ninety-nine sheep, symbolizing virtue, which refuses people in the name of one sheep – one virtue – purity for the Kingdom of Heaven.
Do you, when thou doest alms, let not thy left hand know what your right hand does, that thine alms may be in secret; and thy Father which seeth in secret shall reward thee openly. And when you pray, do not be like the hypocrites, who love in the synagogues and on the corners of streets, stopping to pray to seem before people. Verily I say unto you they have their reward.
MF. 6:3-5
One side of the coin of virtue – another rejection of them.
Caesar what is Caesar and God what is God
MF. 22:21
One coin, which is produced by the workers in the parable "the workers received the same wage" is the man himself. Workers receive a denarius, in Latin - consisting of ten. One penny given to the workers in the parable "the workers ...", one sheep looking for the shepherd in the parable "Of the lost sheep", one coin is looking for the woman in the parable of "the lost drachma". The two sides of the coin like the condition of the dual nature of man. Coin price for entrance into the Kingdom of heaven. To pay person can only themselves.
Or what shall a man give in exchange for his soul?
MF. 16:26
To become a corresponding to the coin, people working all day in the parable "the workers who received the same fee." One side of this coin – caesarean remains the world, another of God given to the Kingdom of heaven.
Lay not up for yourselves treasures on earth, where moth and rust destroy, and where thieves break through and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break in and steal, for where your treasure is, there your heart will be also.
MF.6:19-21
