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  The Dialectic Interactive Approach in Use in the Ancient Time DIA Space: The Book of Job - Holy Bible - Part Two - Useful Comments by the Creator of Knowledge

The displeased Lord {FOOTNOTE-1} answered Job who was on the way to becoming the winner of this dialectical debate with his three friends because he managed to make himself righteous in his own eyes. Emphasizing his illness and the charity he did for others, Job managed to shut the mouths of his friends, an unforgivable weakness during the clash of ideas and thoughts in this ancient time DIA the appropriate space. Compare this synthesis DIA the renewed thesis with the similar fierce struggle of ideas and expressed thoughts, that much later characterised the antique time DIA space: the age of Socrates and Plato. There is no showing of “grace” during the ongoing dialectical processes using a dialectical interactive approach (thesis, antithesis, synthesis DIA … the renewed thesis ... the renewed antithesis, .... until a (temporal) conclusion) is reached if the stake is such a noble goal as it is the preventing DIA avoidance of conflict (fight) of people {FOOTNOTE-2} , even IF IT IS ABOUT A SICK PERSON, but an ACTIVE participant of the started debate. In other words, any potential participant who has any kind of weakness, understood in terms of conceiving and comprehending of the dialectical space (spirit, mind dia reason, matter), should not take part in such a debate. Read also the Lord’s incitement (instigation), but not in the literal sense (Job-40:11-14):

  • Unleash the fury of your wrath, look at every proud (wo)man and bring her/him low, look at every proud (wo)man and humble her/him, crush the wicked where they stand. Bury them all in the dust together; shroud their faces in the grave. Then I myself will admit you that your own right hand can save you.

In such an undesirable scenario in time DIA the appropriate situation in space, Elihu “became very displeased and irritated ('angry' like the storm DIA Lord – 35:1-16)" with Job for justifying himself rather than God (Job-27:1-6). Note, Elihu was also displeased with the three friends of Job as well, because they hadn't found a way to refute Job and yet had condemned him. Didactic message (edict): Someone who is on the verge of becoming a loser in some dialectical interactive discussion has no right to condemn or judge others (Luke-6:37). In the religious sense, this right is reserved for God, while in the sense of the presented dialectical interactive approach, it belongs to the winner of the initiated dialectical interactive process. The following words spoken by 5.Moses-1:17 are also instructive "Hear the disputes between your brothers (and sisters), and judge fairly, whether the case is between brother Israelites or between one of them and an alien. Do not show PARTIALITY in judging; hear both small and great alike. DO NOT BE AFRAID of any (wo)man, for final judgment belongs to God". Read also Isaiah-51:7-8 and Isaiah-51:12-16. Keep in mind, during this considered clash of ideas and expressed thoughts, an audience is also present (listening in the background of this public debate). In any case, reconsider these words through the prism of the magnificent monologue of the Lord. In (symbolic) dialectical sense, the winner of the initiated dialectical interactive processes using the dialectic interactive approach is in fact a symbolic (dialectical) representation of a small deity because (s)he managed to connect with the source of all knowledge, wisdom … truth DIA trust and love of His, that is, with God, or as it Elihu expressed:

  • "But it is the spirit in a (wo)man, the breath of Almighty, that gives her/him understanding" (Job-32-8). "I too will have my say; I too will tell what I know, for I am full of words, and the spirit within me compels me; inside I am like bottled-up wine, like new wineskins ready to burst. I must speak and find relief; I must open my lips and reply {FOOTNOTE-3} . I will show partiality to no-one, nor will I flatter any (wo)man, for if I were skilled in flattery, my Maker would soon take me away" (Job-32:17-22 /Elihu/).
  • Compare this dialectic interactive content to the words of Jeremiah-20:9: But if I say, "I will not mention Him or speak any more in His name, His word (Inmost Being) is in my heart (Inner Being) like a fire, a fire shut up in my bones". I am weary of holding it in; indeed, I cannot anymore".

Read also Christ's words (John-9:21) and compare them to this dialectical interactive content under consideration. Read, "The Concept of the Living God".

Pay also the attention to Elihu’s shown respect for older colleagues [it has been meant "older", understood in terms of time DIA space as opposed to understanding this dialectical content in terms of eternity (of times) DIA infinity (of spaces) within the worlds of dialectics of God] before he starts speaking. “But when he saw that these three men had nothing more to say, his displeasure (the Lord out of the storm) was aroused …“ (Job-32:4-9). Note also, before Elihu began to speak, he followed and respected all the basic rules and principles of the dialectical interactive approach. He did not interrupt the other participants during the initiated dialectical interactive processes regarding the dialectical interactive content under consideration. On the contrary, he listened carefully to their reasoning, giving them his full attention, waiting patiently to say what he had to say.

Elihu’s emotional reaction ["displeased"- Job-32:10-12, that is, his dissatisfaction as God’s representative and observer with their “having nothing more to say”] confirms that he was sincerely touched (into the “heart”) by the dialectical interactive content and its flow of space in time (the initiated dialectical process), igniting and inflaming the accumulated hidden darkness within this imaginable MEDIUM of time [emotiv emotional presences dia physical presences] DIA the appropriate medium of space created by its participants [minds dia reasons]. But as none of them managed to refute Job's answers and his arguments {FOOTNOTE-3} , Elihu takes the initiative over this already withered dialectical interactive process, confirming (in the name and in the way of the Lord) their "defeat" because they were intimidated [the fear of the Lord (AND NOT OF JOB) is the (beginning of) wisdom in this case] and having nothing more to say, words failed them (Job-32:15-16). In other words, they did not respect the main postulate of the Wisdom of God, while dialectically summarizing this dialectical interactive content, understood in the sense of Good. In the dialectical sense, the initiated dialectical interactive processes were nearing their end (withering), that is, the time DIA appropriate space came for making a dialectical synthesis (summary) DIA provisional (temporal) conclusion, understood in terms of completing the initiated dialectical interactive processes related to this dialectical interactive content under creative consideration, because Job had so far successfully defended his (hypo) thesis (Job-29:11-13 + 31:13-35).

To avoid this undesirable scenario in time DIA the appropriate situation in space, Elihu continues this creative discussion by encouraging these already withered dialectical interactive processes with a renewed antithesis, using his own arguments instead of theirs, having previously warned them: “Do not say, ‘We have found wisdom; let God refute him, not (wo)man” {FOOTNOTE-4} , (read also Eliphaz's argumentation – Job-15:7-10) because wisdom “cannot be found in the land of living (Job-28:21) nor in the deep sea … Only God understands the way to it {FOOTNOTE-5}. Seen from a dialectical methodological perspective, this approach is [in the human sense] a possible and feasible (re) enlightenment of the path of acquiring wisdom that only God understands.

Keep in mind that author of this creative work, writing about Dialectics, has officially started the creative way of his, creating his first creative work: “Netmode - the Strategy for the 21st Century - Dialectic Interactive Approach” (Jovanovic, 1999). Namely, considering the “Methodological Aspects of the Study – A Dialectic View” (chapter one) and writing “About Dialectic”, his first sentences were as it follows:

  • “The original meaning and interpretation of Dialectic or Wisdom of God was partly preserved by creators of knowledge, who acted creatively and created in Ancient Greece. After the antique age this ancient knowledge and learning "suddenly" disappeared. In other words, this approach ceased to be used as the main (leading) method in the science and philosophy. A coincidence? I'm not sure. First in the 18-19th. century some aspects of this Wisdom reappeared in philosophy, particularly in the works of … …”.

Yes, these were the first sentences, noted down for five years ago. Keep in mind that this way of expression DIA corresponding impressions of this creator of knowledge was a METHODOLOGICAL (dialectical) interpretation and presentation of the wisdom of God (Dialectics uttered using dialectic interactive approach) and not the wisdom of God itself. In my opinion, seen from a viewpoint of the mental – emotively emotional intelligence, the success of the creative efforts of anyone who has the ambition to re-enlighten the path to wisdom that only God understands depends on the purity of the "heart" (soul) DIA "brain" (mind), that is, cleanness of the Inner Being of hers / his DIA the cleanness of the Inmost Light-Being ("I DIA Ego") in particular. There is no doubt in my mind that this re-illumination DIA re-enlightenment of this sacred path that leads through the Kingdom of God [ "(is within thee) (Luke - 17:20-21)”] can only be achieved by the "little" help of God DIA (Holy) Spirit of God ["I the Lord search the heart and examine the mind" (Jeremiah-17:10)], respectively by helpers of His, as the afore interpreted and presented dialectical interactive content demonstrated, celebrated in the Book of Job. Or by expressing this dialectical content in another way, the accumulated GOOD within a person (from generation to generation) or within a folk, if you prefer this way of expression, allows for potentially far greater creative abilities. In other words, this is one additional reason and motivation (creative motive and reason), why GOOD should be cultivated (nurtured) within the family, its folk, .... among other reasons, including also religious ones. READ, "Dialectic Triad of the Bringing Up, Edification and Education of New Generations".

Especially, this issue is important considering this dialectical INTERACTIVE content

  • [only "good with good" can successfully communicate , cross over and prevail the various barriers of the (different) time (future, rmotively emotional dia physical presence, PAST) DIA corresponding space as well]

from a dialectically long-run perspective, or the corresponding prospects, if you so will. The following thoughts were also recorded and uttered by this creator of knowledge for five years ago, too (1999). Let me to refresh the memory on this time DIA space:

  • The potential of mentally-emotive emotional intelligence is enormous, seen from the viewpoint of the process of creation and implementation of knowledge. The mentally - emotive emotional intelligence theoretically allows human(e) beings to access very old (ancient) knowledge preserved and transferred from generation to generation. In other words, this means that each (great) individual has potential to intuit, sense, imaginate, emote and read all books, which her/his ancestors read and experienced with deep emotions, that is, impressed and imprinted in time DIA space (spirit, mind dia reason, matter), as well as to go into frames of reference of other creators of knowledge who acted in the past. This knowledge was stored as impressions and imprints of that concrete time DIA space in an imaginative "server". The interpreted and presented knowledge of the dialectics noted down in this creative work was written and "translated" by this creator of knowledge using this method(ics) and the closely related methodical procedures. Namely, the author of this project study decided to make an order in his inner being by working with himself (The Inner Being) as well as within himself (The Inmost Being). After I released/freed myself of the acquired and inherited obscurity in the inner being and the related shackles, the new horizons suddenly were opened for me: The so-called “fourth-dimension”.

    In short, there were found very interesting books about dialectics, who my ancestors had read. I had feeling that I touched the fundament of mine/yours/ours that was interpreted and presented in this project study. For this reason, it should stop with the extinction of human(e) beings because each human(e) individual possess a rich potential, if not for us then for future generations. In my opinion, the human(e) beings in the future, through interaction within themselves and with other individuals as well as by the means of the related dissociation and relaxing DIA emancipation themselves from the shackles of the (imposed) crowd DIA group way of deliberation and thinking, will be able to open fifth (sixth, etc.) dialect ("dimension"), too. In other words, to access the Higher knowledge directly! My experience shows that all is in this kind of interaction DIA mutual intentionality [the ability to (re)create and change my-thy-our (living) environment], thinking and dialectical synthesising of the time, in time and space (spirit, mind dia reason, matter), understood in the sense of relaxing by emancipating and dissociating oneself from time to time in the way previously elaborated. Therefore my advice is: Release thy (subdued) SPIRIT and MIND (from each other), READ, "About the Conflict inside of the Simple(st) Mind", freely and fearless!

Source: "Netmode – the Strategy for 21st Century – Dialectic Interactive Approach, Jovanović, 1999".
Fundaments of the Mentally-Emotive Emotional Intelligence.

READ more related to this theme, "Fundaments of the Mental-Emotional Intelligence".

After this long digression, understood in terms of corresponding time DIA space, the interpretation of "The Book of Job" can be re-continued. Following the principles of the dialectic interactive approach Elihu, in order to revive this already waning dialectic interactive process , is about to open his mouth and to release the words on the tip of his tongue.

  • …. “My words come from an upright heart; my lips sincerely speak what I know. The Spirit of God has made me; the breath of the Almighty gives me life. Answer me then, if you can, prepare yourself and confront me. I am just like you before God; I too have been taken from clay. No fear of me (but God, of course) should alarm you, nor should my hand be heavy upon you. But you have said in my hearing, I heard the very words - I am pure and without sin; I am clean and free from guilt. Yet God has found fault with me; He considers me His enemy. He fastens my feet in shackles; He keeps close watch on my entire path. (Job-33:3-11).”

All previously presented dialectical interactive content demonstrates that Elihu is familiar not only with principles of the dialectic interactive approach but also with the basic postulates of dialectics as well, as well as with the notion wisdom in the way as its concept was held by the older generation {FOOTNOTE-6} , for example, by the three friends of Job. According to Zophar, [when God could speak about wisdom, disclosing the secrets of wisdom] the true wisdom has two sides (thesis DIA antithesis – Job-11:4-6, read also Job-33:14-22). After this statement of his, Zophar continues and rounds it up by the following synthesis DIA the renewed thesis: “Know this; God has even forgotten some of your sin (Job-11:4-6). Pay thy attention, how Zophar interprets and presents “thoughts of Spirit”, which have passed and filtered through the Inner Being DIA Inmost One of his, in the extent of its purity (versus obscurity, if you so will). In short, seen from the dialectical perspective, the contained (hidden) ambiguity (with)in Zophar’s statement is in fact the source of dialectical tensions in time DIA space (fuel of the dialectical interactive content). Or put it in another way, the idea that “the true wisdom has two sides” is actually the locomotion of the initiated dialectical interactive process using the dialectic interactive approach. By the way, notice also, how Elihu bravely breaks the adopted, deeply ingrained and generally accepted customs and traditions of that time and space. And all this happened in ancient time DIA space, a hot topic still relevant today:

  • "I thought; Age should speak; advanced years should teach wisdom. But it is the spirit in a (wo)man, the breath of the Almighty that gives her/him understanding. It is not only the old who are wise, not only the aged who understand what is right. Therefore I say: Listen attentively to me; I too will tell you what I know. I waited patiently while you spoke, I listened to your reasoning; while you were searching for words, I gave you my full attention. But not one of you has answered his arguments. Do not say, ...." (Job-32:6-22, /Elihu/).

In addition to this, Elihu also conceptualized and understood the deeper meaning of the statement uttered by Job: “Doubtless you are the people and wisdom will die with you“ (Job-12:2!), followed by Job's multi-ambiguous statements (dialectic interactive content): “But I have a mind as well as you; I am not inferior to you" [THOUGH JOB IS ILL]. "Who does not know all these things (Job:12:3)”? Recall that ambiguity is the main source of contradictions (dialectical tensions). Furthermore, Elihu adopted DIA emulation Job’s dilemma: “Where then does wisdom come from? Where does understanding dwell“ …. (Job-28:20)”? By the way, pay thy attention to the way of use of the four ancient elements (dialects: fire, water, air, earth), in the Book of Job, both to their static features and dynamic DIA dialectical ones, in particular to those uttered by the Lord and Elihu. Let me finish this dialectical interactive content related to the term wisdom by the Lord’s words DIA His monologue; uttered some time DIA space later, after in-seeing how these four ancient elements (dialects) function in the reality of life, that is, why He was so satisfied after "seeing all that He had made, and that it was VERY GOOD. And there was evening, and there was morning - the sixth God's day". (1.Moses-1-31): “He look (back) at (acquired) wisdom and appraised it; he confirmed it and tested it. And he said to (wo)man, “The fear of the Lord – that is wisdom, and to shun evil is understanding“ (Job-28:27-28).

Paraphrase of the Psalm of David-8:3-6 by this creator of knowledge:

“When (again) I think more deeply about Thy heavens,
the creative illumination of Thy wisdom,
about the earthens which Thou day and night are elegantly decorating, by continuing to shape them,
still not working but resting and enjoying the eternal creativity fruits of the majestic seventh day of Yours,

by constantly replacing and setting up its constituent parts, dialects in the right places,
using Thy embedded awareness, cognition, understanding, knowledge, and dialectical synthesising into this picturesque creation of Yours,
understood in terms of a deeper insight into these unutterably complex dialectical interactively creative contents;

the celestial expanses, the stars, the sun and the moon set in motion within it all
by initializing appropriate dialectically interactive processes,
and especially the earth, one of Thy jewels within this creation of Yours,

its flora and fauna,
an enlightening example of reviving the previously lifeless creative content consisting, methodologically uttered, of air, fire, earth, and water;

what then is a human(e) being that Thou art fond and mindful of her, him,
the son of a human being that Thou takest care for him".......

READ other verses of this poem: "The Eternal Poem - Part One"

Armed to the teeth with the adopted tools of dialectics held and understood by the older generation of that time DIA the appropriate space, Elihu begins his speech (note, in monologue, too), without surrendering control over this (re) initiated dialectical interactive process (monologue), using the mention of God's name for the purpose of hiding himself behind God's works; ["Bear with me a little longer and I will show you that there is more to be said on God's behalf. I get knowledge from afar; I will ascribe justice to my Maker, be assured that my words are not false; ONE PERFECT IN KNOWLEDGE is with you (Job-36:1-4)]. In fact, he used a similar (contradictory) attack tactic that Job used to defend himself against three of his friends. Compare these words Elihua with the following ones: "Do you know how the clouds hang poised, those wonders of Him WHO IS PERFECT IN KNOWLEDGE" (Job-37:14-16". But during the Elihu's speech there is neither interaction nor use of the dialectical interactive approach in the full sense of its meaning, except his ATTEMPTS TO RE-INITIALISE (provoke, ignite, incite, and induce) it:

  • "I gave you my full attention. But not one of you has answered his arguments. Do not say, “We have found wisdom; let God refute her/him, not (wo)man. But Job has not marshaled his words against me, and I will not answer him with your arguments. They are dismayed and have no more to say; words have failed them. Must I wait now that they are silent, now that they stand there with no reply? I too will have my say; I too will tell what I know" .... (Job-32:12-17).

Notice, there is no response against the renewed antithesis of his (silence) because they listen to this monologue like hypnotised. Who in fact Elihu was, succeeding DIA allowing himself to speak in a monologue? And then suddenly, without any explanation by the narrator of "The Book of Job", the next scene occurs, that is, the scenario in time DIA appropriate situation in space: The Lord out of the storm (displeased) continues, taking over this monologue (instead) from Elihu, whose name, by the way, is not mentioned at all until the end of this Book. Without mentioning the name, [“Who is this that darkens my counsel with words without knowledge! Brace yourself like a man; I will question thee and thou shall answer me (Job-38:1-3)] the "displeased" Lord begins His monologue [DIA dialogue - at the end of "The Book of Job" - a successful re-initialisation of the already waned dialectical interactive process]. In fact, the name of this (unknown) person (" who brace himself like a man") was found out at the end of this dialectical interactive debate:

  • “You asked, "Who is this that obscures my counsel without knowledge?" [Read again Job-38:2.] Surely I spoke of things I did not understand, things too wonderful for me to know. You said, "Listen now, and I will speak; I will question you, and you shall answer Me." My ears had heard of You but now my eyes have seen You; therefore I despise myself, and repent in dust and ashes” (Job-42:3-6).

The rest of this (re)started divine monologue [“The fear of the Lord – that is (the beginning of) wisdom and to shun evil (DIA knowledge of the Holy One) is understanding”] sounds like a divine challenge to the participants of this dialectical interactive process, that is, checking whether they are truly (in the right way) acquainted with the main postulate of dialectics (wisdom of God), or they are familiar with it only in the literal sense:

  • “Where were you when I laid the earth’s foundation? Tell me, if you understand. Who marked off its dimension? Surely you know! Who stretched a measuring line across it? On what were its footings set, or who laid its cornerstone – while the morning stars sang together and all the angels shouted for joy? …” (Job-38:1-7, /The Lord speaks– displeased/out of the storm /).

overstepping one's authority: a typical satanic behavior

Pay attention to the Lord's refined indication of time DIA space when “all the angels shouted for joy” and when "the early stars” (“the morning stars”) sang the same song alluding to time DIA space before Lucifer and his followers rebelled against God [and then Satan too, some kind of accuser (Satan means in fact accuser) of human(e) beings (Job-1 & Job-2)]. This accusation of Satan ended with his rebellion against God, becoming genuinely irritated and ‘sickly’ angry at the behavior of human beings. (as it was Job’s one, for example), transforming himself into an enemy of (wo)humankind, as it was later recorded in the (other) Holy Books. Perceive, how the Lord skillfully gets rid of Satan, sending him away to tempt Job by means of his methods (making him busy), in order to stay alone with the seven Archangels, the true "EYES" of His (Zechariah-4:10)], in order to develop an appropriate plan of action. Namely, although the Lord God gave Satan very clear instructions for the permissible way of acting, that is, that everything that Job owns, Satan can take from him, but he must not even touch Job with a finger (Job-1:12), Satan during his assigned mission on earth overstepped his authority, and twice inflicted painful sores on Job from the soles of his feet to the top of his head (Job-12-22 & Job - 2:1-7). Notice also that this typical Satanic behavior of overstepping assigned authority has always been very present on Earth in all natiocratic societal orders. This way of active participation of the Lord God during this earthly debate could also be understood as a kind of seeing with His own eyes the overstepping of the given authority by one of His emissaries (assurance), that is, confirmation of reports received from other sources.

I hope it was not difficult to unriddle through which mouth Satan spoke previously the accumulated inflaming obscurity (Job-1:11). Using the old pattern of thought (cliché) that links woman (Eva) with the fall of man (Adam), which is valid to the present days, the narrator of "The of Book of Job" utters this by the scene (of temptation), where Job's wife said to him, "Are you still holding on thy integrity? Curse God and die"! (Job-2:9 / Job's wife /). Notice, this earthly scene of temptation is again reminiscent of a scene played somewhere within the worlds of dialectics of His, beyond the hidden scenery, between the Lord and Satan, when Satan said to the Lord, "But stretch out Your hand and strike his flesh and bones, and he will surely curse You to Your face (Job-2:5 /Satan/). In all this Job did not sin in what he said (Job-2:10 /Narrator/). After this successful overcoming of temptation, understood in terms of his being put to the test by his wife, she left him alone and stopped playing an active role in this creative work.

This creator of knowledge, acting and creating in this time DIA space, tried to equal (counterbalance) the role of woman and man in all creative works of his, even when he quoted passages from the Holy Books and Scriptures, using the expressions "(s)he, (wo)man, her/his ....". This was not only done by him in order to be in the modern trend related to the emancipation of woman nor to show (present) himself in light of a gentleman by paying this compliment {FOOTNOTE-7} but rather to create a human(e) environment as well as conditions for a sincere, true relationship between a woman and a man, which all taken together form the cornerstone for founding a healthy family (anticipated and imagined by the Everlasting God, 1.Moses-1:27-28), about which this creator of knowledge has written so much. In a broader and deeper sense, in this way the stone foundations were laid for the coming era of the rule of more human and humane beings (humanity) DIA humanocracy, which is imaginatively emerging from the depths of this very distant time (future, emotively emotional dia physical presence, past) DIA space (spirit, mind dia reason, matter). On the other hand, seen from this dialectical methodological perspective, what was achieved or what was meant to be said with these childish mind-low statements:

  • "O, Watcher of men" (thesis) - who is Watcher of women? (antithesis): Men according to them, not God (synthesis DIA a renewed thesis);
  • "The man He imprisoned cannot be released" (thesis) - The woman He imprisoned can be released!? (antithesis);
  • "For no godless man would dare come before Him" (thesis) - The godless women would dare to come before Him!? (antithesis);
  • "What he trusts in is fragile" (thesis) - What she trusts in is not fragile!? (antithesis);
  • What should be said for such a statement within the Ten Commandments: ".... punishing the children for the sin of the fathers to the third and fourth generation" (thesis) while not punishing the children for the sin of the mothers (antithesis) and so on.

It is apparent that such statements lead to confusion, particularly in the earthly (juridical) terms. It is a miracle that women did not use these opportunities [legal loopholes in the Holy Books and Scriptures] to justify themselves for their bad conscience by quoting the Holy Books and Scriptures, that is, organizing into a new women's movement, which, by the way, is a very popular way of achieving the emancipation of women in this age of re-blooming and spreading various modernly packaged ways of expressing paganism. Probably the reason should be sought in the significantly weakened influence and role of religion DIA houses of pray in this modern pagan age.

Certainly in a hidden corner of Heaven DIA Earthens are the Original Books, which are written and sealed by God, whereas these earthly ones are in fact multiple translations DIA copies from this original source: Translated by passing their original content through the light and enlightenment of the (Great) Prophets, which is in accordance with the degree of purity of their Inner DIA the inmost Being, including partial "improvement" as well as inauthentic translation from one language (of time DIA appropriate space) to another language by the "creative" efforts of many earthly scribes, and "prophets" as well (read, Jeremiah-8:8). In other words, this form of expressing superiority or chauvinism, if you will, makes no sense and has done more harm and evil than good. In any case, religion is the heart (core) of each culture, and for this reason it is not good to plant in the core anything rotten, corrupt or perverted, that is, anything that can pervert (corrupt) it. READ, "Culture DIA Religion". Keep in mind, Holy Books and Scriptures were not written to last (endure) a few thousands ... millions ... years but rather to the very end of this time DIA space. Even then, they DIA their main postulates will be revived (made alive again), as well as their believers, who steadfastly believed into their truly content, understood in terms of (distinguishing) Good (from evil).

Or uttered it in a dialectical way, the dialectical interactive content noted down in the Holy Books and Scriptures should be always dialectically synthesised in terms of good, that is, what God would have said related to the dialectical interactive content under consideration, and not in terms of evil, that is, what devil, earthly gods, natiocrats, … would have said related to the dialectical interactive content under consideration. For this reason, this spiritual voice should be heard and expressed, in one way or another, by the priestly (SPIRITUAL) staff, which they unfortunately very rarely and sporadically do, as was especially the case in this ancient age of God's prophets. In fact, the Book of Job is only a cultural-philosophical and artistic-scientific reflection of these bygone times DIA appropriate space (spirit, mind dia reason, matter). In other words, in order to survive guided by these earthly short-term motives and interests, the clergy prefers to bend under strong pressure from natiocratic winds and storms, unlike God's envoys and emissaries who nevertheless remain faithful followers of God and heavenly forces. In short, without the intervention of these divine forces, the Holy Books and Scriptures would have long since disappeared from these earthly expanses.

Although, seen from the contemporary perspective, and from the scientific standpoint in particular, some parts of the Lord’s argumentation seem obsolete: “Have you journeyed to the springs of the sea or walked in the recess of the deep” (Job-38:16), and so on, do not underestimate the METHODOLOGICAL VALUE of this ancient creative framework. Or more simply said, you can change the unknown in that time DIA suitable space with the unknown of this modern age, which had no any sense to be questioned by the degree of development of language, understood in terms of corresponding knowledge and awareness of that space in time DIA time in space. For example, this sentence could be reformulated in the following way: “Have you journeyed to the springs of the universe or worked in the recess of its deep”. If the notion “universe” is not artistically interpreted enough to conjure up this dialectical interactive content, replace it with the notion of the “worlds of dialectics of God”, or with “their” multidimensional space, if you so will!

Keep always in mind, it is God who “reveals the deep things of darkness and deep shadows into the light” (Job - 12:22), otherwise if thou try to equate thyself with God, sooner or later, thy knowledge will also become obsolete due to this idea of darkness which will result in insufficient purity of thy inner DIA innermost being, understood in terms of a prerequisite for rapid flow of ideas and thoughts while interacting with this invisible source knowledge, as well as for their effective dialectical summarization (synthesizing). In either case, seen from the standpoint of the developed dialectical interactive approach, the victor of the initiated creative debate in (of) time DIA space has not necessary to be the all-knowing [remember, thou art not God] but for sure to be ENOUGH WISE and more knowledgeable than the other participants of it, that is, to "shut up" their mouth with her, his demonstrated power of knowledge and the wisdom particularly, understood each time DIA suitable space in terms of the TEMPORAL conclusion related to the dialectical content under creative consideration. Recall, Job was very close to achieve it! As an antique example of the victor of creative debates (dialogues), read the statements DIA argumentation of Socrates versus his opponents, noted down by Plato. READ ALSO, "Creative Travellings in Time DIA Space: 'Plato-Timaeus' - Part One".

It is very important to emphasize, the Lord's outdated argument: "Do you understand the vast expanses of the earth? Tell me, if you know all these things" (Job 38:18) , would not be answered in the same way by every scientist, philosopher, artist, and culturolog (culturer) which constituted dialects and basic simulative methodological assumptions of the dialectical interactive framework DIA corresponding methodological approach in the pre-ancient time DIA appropriate space, that is, use and application of philosophy, art, culture and science as a creatively intertwined (coiled) whole. For example, on the Lord’s argumentation: “Have you comprehended the vast expanses of the earth? Tell me, if you know all this” (Job-38:18), would not have been answered in the same way by each scientist, culturer, philosopher and artist. Generally speaking, for sure, the weakest link of this four-triangled whole is science DIA scientists, not to mention the so-called quasi-scientists, because the root of the modern science is the most shallow. In other words, science is the youngest human realm with the shallowest roots of all these four (modern) basic ways that lead to the discovery of unknown in time DIA this created space of worlds dialectics. This is especially true if the statement was uttered by a scientist without a deeper insight and the closely related awareness and knowledge about the considered time and space, that is the main characteristic of the so-called quasi- (pseudo-) scientists (-philosophers, -artists, -culturologs, too). In summary, the philosopher would see here a multitude of philosophical paths, directions, schools of thought (knowledge and wisdom) within these "vast expanses of the earth(ens)", not to mention the appropriate views of an artist regarding this dialectical interactive content under creative consideration.

On the other hand, there is still a clear tendency in modern science (and thought) to generalize [acquired knowledge in this typical scientific way] the laws of "nature" (and the universe) or the heavens, if you will (Job-38: 33), focusing all their creative attention within this prevailing rectilinear way of understanding and appropriate creative orientation in time DIA space in terms of their famous five senses at best [various natiocratic manifestations of scientific materialism], while the other three ways and paths leading to discovery knowledge (culture and art in particular) represent and interpret that same dialectical interactive content in terms of the seven senses. I hope that a scientist, a potential follower of the main principles of this revived primordial approach to discovering the unknown in time DIA space, will not miss the point of the previously exposed and outlined dialectical content under consideration. In any case, each creator of knowledge, who [is a dialectical synthesis of these four primordial paths and ways to discover the unknown understood in terms of renewed (anti) thesis of existing knowledge at a higher level of time dia corresponding creatively created space .... ... renewed (higher) knowledge] is always oriented in accordance with these four broad (simulative) areas of human action and creation, will not miss the "point" for sure. On the other hand, how could (s)he do it after all this previously said, and that was all that this creator of knowledge tried to express, understood in terms of imprinting these impressions of his current time by fitting a matched, paired, and creatively tuned space related to this dialectical content under consideration.

Probably you have noticed that this creator of knowledge, writing "The Eternal Poem" (appendix 2, Jovanovic, 2003) and thereby paraphrasing "The Psalm of David -8:3-6" [compare it to the Job's parody /Job-7:17-21/ (antithesis) of these words of David (thesis)], didn't put at the same level the notions "heavens and earth" but rather the lost meaning of the notion "earthens" was re-enlightened, caused by the (multiple) translations of this term over passage of time DIA space from one language to the another one, either due to the missing adequate word in that time DIA space, or because of the insufficiently developed intellectual faculties of the translator-scriberfor such a creative endeavor. Thus, this pair of notions was revived by this creator of knowledge, and expressed in terms of thesis and antithesis [the matching, paired, and creatively tuned dialect] that is in a better harmony with the applied dialectic interactive approach. For example, heavens - earthens, sky - earth to avoid misunderstanding through the double (multiple translation and) meaning of the same word [particularly, in a figurative sense, often used by artists and philosophers in their creative works, while expressing their impressions and reflections of time, in time DIA appropriate space].

Now is the right time DIA appropriate space to be returned to the contents of the Book of Job. After, Elihu praised the Lord and extolled His work, he took up the symbolical right reserved for God to speak in this way (divine monologue). This does not mean that it is not permissible to have a conversation with the Lord, as will be later proved and demonstrated by the Lord, but if you have chosen to argue with Him in the way that is usually done on earth, then it is expected of thee TO HAVE SOMETHING TO SAY during the started debate, ["Pay your attention, Job, and listen to me; be silent, and I will speak. IF YOU HAVE SOMETHING TO SAY, answer me; speak up, for I want you to be cleared. BUT IF NOT, THEN LISTEN TO ME; be silent, and I will teach you wisdom (in return)" (Job-33:31-33, /Elihu/)]. In addition to the previously highlighted content by this creator of knowledge, all (Great) Prophets of God had communicated with God, in one or another way, whose creative outcome was recorded in the Holy Books and Scriptures. Keep in mind that the Lord [DIA Lords (Psalm of David-110:1 + Luke - 20:41-44) DIA ...] wants to transfer His knowledge to others (me-thee-us):

  • "It is the Spirit in a (wo)man/human(e) being, the breath of the Almighty, that gives her/him understanding" (Job-32:8).

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