Knowledge, though a means to an end, is of itself insufficient because the end is achieved by experiencing the knowledge. For example, one may know how to put together the pieces of a jigsaw puzzle but one has to do it to completion to gain the experience of the knowledge. Similarly, one may know how to drive a vehicle but one needs the experience of driving it for the knowledge to become one (oneself). Therefore, after the experience theory becomes practice.

In the case of driving the vehicle of life, however, most of us drive without the knowledge.

It is only when one is free from the tyranny of belief that one is free to learn and understand the truth about the Reality.

Whilst I was doing something mundane the cogs of my mind were slowly turning on something unrelated to what followed, when I suddenly neopted this:

The “Word” is the “Logos”, is the Christ, is Jesus. . . . . . . . . . Jesus was crucified . . . . . . . the “Word”, the “Logos” was crucified . . . . .

Next was probably a mental deduction from the preceding neoption - but perhaps even the continuation of the neoption - which proceeded thus:
 
It was not Jesus that was crucified, it was the Word, the message; crucified by the people. Jesus was the central character in a myth symbolising the message because a character is more easily understood than something abstract like the “Word” or “Logos”. Thus, it was the message that was abused, denied, forgotten, (crucified) and, as Jesus resurrected himself, the message would.
Hence, salvation.

For the first time ever I was very much affected by the enormous negative effect this would have in the world but I have not hesitated in committing it to words for the consideration of all people.
As an essential truth there is, of course, no harm in this because the essential truth remains unchanged. The repercussions will stem from the loss of an emotional crutch - the proverbial pulling out of the carpet from under someone’s feet - and an emotional reaction to this loss.

For my part, I am very much aware of the far greater probity this will instill into Christian theology in particular and spirituality in general.

Not surprisingly, many despair of life as they see and experience it because they see life in terms of a single life, a single opportunity. In this context they see selfishness in all its manifestations occurring and often being rewarded or at least condoned. They see mans’ inhumanity to man rampant in a world where attempts to kerb it are at best largely ineffective or at worst, tokenistic; and they see injustice everywhere.
However, were they to be aware of the Reality they would see a world where all is geared to the glory of spiritual progress through the law of karma and where the only thing one might be sad about is the fact that some have earned, or are earning, painful or uncomfortable karma; but even this sadness is ameliorated by the awareness that the final result of this is positive.

Love is very much glorified, but remember this; there is love of self (selfish love), selagrandisement, love of money, position, power and so many more unethical and immoral things.
Love is a thing of this world of duality.

It is often said that when we see something in another person we are seeing a reflection of ourselves; that we are seeing ourselves - or words to this effect.
The fact is that our existence as earthlings necessitates the latent existence in us of all human qualities and traits. However, it is only those of these qualities and traits that are active in us, or that we choose to activate, that we  can see as reflections of ourselves.
Hence, not all that we see in others is a true reflection of ourselves.

The language of Spirit is wordless. Hence, to express the language of Spirit in words is fraught with difficulty. Similarly fraught with difficulty is the interpretation of the words of one by another where nuances of meaning vary with the individual.
Therefore, be cautious in ascribing meaning to the words of another and be tolerant of any perceived variance with what you hold to be the meaning.

In the self-designated First World of the so-called civilized peoples our vanity is such that we even have to find a euphemism for “old” in reference to the human body although, paradoxically, we make every effort to extend its life across the entire spectrum of possibilities.
The underlying flaw in all this is our excessive identification with our body as our main identity instead of viewing it for what it is - a temporary vehicle serving a temporary purpose; a vehicle we should accept, respect and nurture but not worship vaingloriously.
What is required for spiritual progress is non-attachment to the body in the course of attaining non-attachment to all things.