William Samuel

William Samuel
William Samuel

Wednesday, November 23, 2016

The Original of Us

Excerpt From 
"The Child Within Us Lives! A Synthesis of Science, Religion and Metaphysics" By William Samuel

The Glimpses that come to us in our human struggle on the slopes of the world are the ever-present Child of Light-beyond-light breaking through, disclosing an unsuspected wonder of Reality. In truth, these Glimpses are all that's really important in the human experience, all else being the contradistinctory lessons that LEAD to them.
Our prayers, meditations, yearnings, longings, and spiritual leadings are ever directed by Godhead through the Child Us, the Original of Us who resides atop Da Shan in the bosom of God. That Child, like the photon, is everywhere at once in space and time—available instantly to guide us through the necessary “ascent from tangibility.”
“Necessary? The descent isn't real. It never happened!” says the metaphysician only half-correctly, More about this in later pages.
Even now the Child of Us stands atop Da Shan in the very heart of Godhead, the entire world under his foot, free of the imbalances of the slope, free of the human conditions that propel us in one direction or another on the face of Da Shan.
The Child is ever the Christ Light, Soul of OurSelf, capable of hearing our every needful desire along the slopes and absolutely willing to help us make the upward propelling decision and movement on the slope of Da Shan, unavoidable image world of The Discipline. The “discipline of the world” continues until we are atop the mountain in living fact, not mystical or metaphysical profession.
Understand, from the center of the great X where the two mountains touch, downward, there is another light of the world, the limited light of tangibility (appearing to be) claiming to be the reality for the tangible scene. This appearance of limited light is spoken of as the Mist that arose to deceive. That deception is not without God's perfect purpose, as you will perceive for yourself. The limited light we are writing about here is the same light that science says is moving at 186,300 miles per second and illuminates this page as you read.
Even the body that walks the slopes of Da Shan is but a microcosm of Identity, image of the Child-Image of God. The Child is a microcosm of the Real. The physical body of the present reader is quite capable of reaching the top of the mountain of understanding within its lifespan, no matter its age or condition, and in doing so brings attention ever more to the Child-Real, and ever less to the body of flesh. More, we find the physical body's purpose in the tangible world is to do the “will of Godhead.” There are things for the Self-realized to do in the days ahead, and quickly.
For those who attain the peak during this discipline, this lifetime, there comes a moment in time to speak of the Equation—Life's flow into life, Intangibility's flow into the image forms of Tangibility and back again. For a time the Child of us speaks to the entire world, and the world, having become the subjective world of our attainments and learnings, has also become our imaged Selfhood.
Atop Da Shan in living fact, not querulous metaphysical abstraction and profession, we have shrunk egoistically from nothingness to nothingness to consciously be again the Son of God, the Logos to Life. We have ended our descent into the images of tangibility as though they were the reality of Life. Finally, our vision transcends the world's mist and we have realized our Original State, never fallen from grace, never guilty of human atrocities and sin.
Line upon line, precept upon precept, here a little, there a little, we have come to comprehend all the events of our linear lives in time as the Good necessary to bring us consciously into the fullness of the Godhead, bodily.
Does this writer claim to stand atop the might mountain of illusion? Dear
God, I make no such claim, having no idea the extent of Limitlessness's Image, but write as I have been taken and proven.

If you would like further guidance in understanding any of William Samuel's work and your own Self discovery, you are welcome to contact me, Sandy Jones --  samuelandfriends@gmail.com  --  - Ojai, California -   

Thursday, November 17, 2016

Tender Simplicity and All-inclusive Reality.

by William Samuel 

About Religion and Science


  Most of us begin an investigation and study of Reality because we are dissatisfied with the half-truths we hear pouring out of the world's institutions, or because we fail to understand the Truth they may be talking about. Something within drives us on if we are sincere, and we progress through the sundry phases of one or more conventional denominations, usually religious, ever searching and finding. Those who persevere may move into (and through) some of the stages of mysticism. This may be a personal philosophy, but it is usually the accumulated thinking of an organized body held together by the particular literature of an enlightened leader.

  Throughout this literary evolution (how else can we speak of it?) there is an accompanying experience appearing as "states and stages," as levels, each one, in its own view, more arcane, more profound and more absolute than all others. At the same time, however, each is more complex and more difficult to understand. Finally, despite the bewitching, egobuilding satisfaction we enjoy from a rare knowledge of the "Absolute" (unknown by those unfortunate unenlightened, of course!), the glaring absence of Tranquility forces us to the simple admission that there is nothing permanently satisfying in these highest orders of religion, or "non-religion" as some are termed. Furthermore, it becomes apparent that whatever morsels of peace we have found along the way become more ephemeral by the day. Ultimately (if not here, then "hereafter") we awaken to find the whole business is, and ever has been, human intellectualism carried to its fullest development—an art form even its perpetrator knows is an empty facade, a worthless misperception of Reality.

  Today, a growing portion of intellectualism's burlesque resides within the "metaphysics of the Absolute" wherein even the use of the term God may be anathema. Within this "highest" strata of human intellectual achievement exists the growing New Theology which says "Humanity is God" at its one extreme and "The individual-I-am is God" at the other extreme—both as far from the complete truth as a personal idea can get. This is the sundering dualism already manifesting itself as a human society divided and at loggerheads, either proclaiming or disclaiming the actuality of God—while the god either side speaks of is not God at all, but its own misinterpretation.

  Most of us appear to reach one or the other of these pompous extremes (wittingly or unwittingly) only to discover the emptiness of it all in the agony of the effort and the bitter vomit of the attempt. In retrospect, however, we discover that everything has happened as it should have happened and all has been as it should have been; because, out of that dark agony of intellectualism (if not before) comes the Christ-birth of the Truth that leads us to the actual surrender of that devilish intellect! And out of this surrender comes Tranquility, fabled Peace beyond belief! Still remaining on the new scene, however, is this simple, childlike Awareness-being-us, very busy being aware. Personal judgments and opinions have vanished; the significance of religion and all other intellectualism is seen in perspective, and God, as God is, appears, leaving neither sight, sound, nor feeling as anathema.



  Religious intellectualism is bound to fail us and thereby appear to fail the world. It does not touch the hem of Reality.

  Even though most of us go through its processes to see for ourselves, we ultimately discover that no metaphysical ladder reaches the knowledge of Truth; that systems intended to help the climber, teach the climber, heal the climber, or even to help the climber climb out of himself, are all absurd. The only legitimate "system" is one that disavows the possibility of a real climber at all, one that proclaims the already—perfection of Isness to be the only fact, right now. Even that is meaningful only if the evidence of this fact is actually beheld, understood and experienced, here and now, without ceasing! The totality of Reality—the allness of Isness—does not allow the presence of an unreal ("seeming") is-notness, a separate phantom-ego who must struggle to be bound back to a perfect Only.

  But these are just so many words, even to the most sincere, until the time we are willing, or forced, to make the surrender of the ego. The simple ones who love Reality enough to do it, quickly find themselves in the presence of landscape, flower, child, teacher, book, morning sun, birdsong, stillness or turmoil proclaiming in clear and unmistakable terms the whys and wherefores of ISNESS as ALL OF ISNESS being the wonder of the Awareness-reading-this!



  Arrogant intellectualism reaches its peak with the highest states of mysticism and metaphysics. During the time one's status is determined by his works, by his imagined ability to heal or correct the human picture—such metaphysical mastership breeds the deadliest of all personal misidentifications, the opinionated self-righteous. These high priests and practitioners of scholasticism's full bloom are blindest to the tender simplicity and all-inclusiveness of Reality.

  Ah, but with the breakaway from the ego, with the surrender of the pompous personality (ours, not the other fellow's), the bonds of intellectualism begin effortlessly to fall away, to fade away like the morning mist along the river bank. The educated mess of the pseudo-personal mind is left behind, let go, lost. Then commences the inspirational instruction of the Heart. This still small voice teaches us directly and honestly. It tells a simple story, a tender story, a warm and gentle story of present health and sufficiency. It tells of unebbing strength and power; of happiness here and now; of tranquility, peace and deathless life.



QUESTI0N: Mr. Samuel, if these ideas about Identity are so revolutionary and capable of doing so many magnificent things for us as you say, why haven't they been recognized by the sciences and by the churches whose business it is to explore such ideas?

ANSWER: The fact is, they are being discovered and explored in the fields of science and religion, and many changes are being wrought within the appearances of these institutions. (But so what? Our mission is not to make changes in the world's institutions. Our's is to be what we be, then see what this allows us to see concerning "institutions" or anything else that comes to be seen.)

QUESTION:  But why is the scientific world so slow to accept this Identity as Awareness?

ANSWER:  Suppose one who is not an astronomer happens to discover a new principle of astronomy with which he is able to solve many enigmas, and thereby do wondrous things within his own view of the heavens. Then suppose he sets out to tell the world so it may solve these problems, too. Who does the world listen to in astronomical matters—astronomers or non-astronomers? Astronomers, of course. But how likely are the astronomers to listen to someone unknown in their science and unschooled in their way? There is only the least likelihood that they will pay heed to a stranger. The stranger, therefore, must first be discovered, happily undisturbed by the enigmas disturbing others. He must be found plotting an effortless course through the ponderous mazes so bewildering to those following the programs of officialdom. In short, the stranger must make his mark by living his discovery.

  Ah, but then—when finally the astronomers come to the stranger to hear what he has to say, how quickly do they comprehend and accept his message? Not until they check every idea against the great mass of detail they already cherish, detail that stands as the time-honored foundation of the science that gives them their positions of judgmental authority. Their vast erudition stands in the way—a veritable wall against which every new idea is tested!

  Now, when an idea happens to come along that tears at the very foundation of the institution, there is an understandable reluctance to accept it, most especially by those who have grown to love their institutional positions of judgmental authority or by those who place confidence in those authorities. So, considering humanity's trust in what happens to be a slow-moving and reluctant institution, is it any wonder the educational foundations and the world at large are so slow to accept the Isness they fear will put them both out of business? One day our over-honored institutions will stop passing out crumbs and get down to the business of illustrating meat.

  Jesus used a graphic illustration in this regard. Human officialdom, said he, is "like a dog in the stable; it neither eats the oats nor lets the oxen eat."



QUESTION: Is this philosophy a form of Pantheism?

ANSWER: No. We do not say that the universe is God. We say that the universe is the total of Deific qualities and attributes perceived within Deity's Self-knowing. Deity is infinitely more than the universe and the Awareness that perceives it.

  Now understand this: The Identity about which this book speaks is no philosophy. Awareness, this Identity-being-us, is not a philosophy. I suppose an intellectual tag on our words about Awareness might be called such, and the means by which we awaken to the actual Identity and relinquish the pseudo-identity could be construed as a "philosophic system"; but Identity, this Amness-I-am, this consciousness-we-are, is not a philosophy. It is a fact!

  There was a time when philosophers called nature God. It seemed to them as if all the power of man was as nothing in the face of the eternal seasons, the great cycles and tides. Now man stands on the earth's surface willing and able to change the seasons to suit himself. He has the capacity to alter the course of the earth around the sun. He can make the earth wobble on its axis if he chooses, and alter the length of its days and nights. In the face of humanity's burgeoning technology, it is evident that nature is no longer inviolate. Nature, therefore, is not Isness, not unchanging, unalterable Reality. The pantheist is forced to forsake his view—or have a non-absolute Absolute.

  The astronomer searching for clues about the origin of the universe looks ever further back in time by looking farther into space. He once reasoned that if he could see far enough, he would see the creation of the universe actually taking place.

  Then it was discovered that the most remote galaxies are rushing away from his viewing telescopes at velocities approaching the speed of light; so it has been concluded, apparently, that the view of the "beginning" of the universe is traveling away from the earth at the speed of light, hence will never be humanly perceived, even by the most powerful instruments.

  Inevitably, we find every human footstep toward an already present Absolute uncovers ten more steps for the human being to take.

  Technology doesn't disprove the existence of God. It merely demands that false gods be forsaken.

  Over and above the natural order of being, beyond the mundane, exists Existence, Isness, the Godhead. Advancing technology, spiraling human power and ability, are unable to touch the fount of Being. Rather, Isness is the warp and woof of technology—if technology is anything at all.

  The appearance of escalating human capability (positive and negative, constructive and destructive) is the inevitable culmination of the human drive to acquire Reality, God; it is the attempt to reach Perfection and conquer the limitations of humanhood.

  The greater our concern with this struggle, the less disposed we are to discover and acknowledge the Fact of the Godhead—already here and now.

If you would like further guidance in understanding any of William Samuel's work, you are welcome to contact me, Sandy Jones --  samuelandfriends@gmail.com  --  - Ojai, California

Wednesday, November 16, 2016

Laws and Big Government

This paper was among the many private journal papers bequeathed to me from  William Samuel - 

Laws and Big Government      By William Samuel

Friday, June 2, 1995 

What is the primary reason for big government? Population is certainly one of the problems, but not the main one. Government's growth is proportional to two things: population and the number of laws.

Imagine a garden just hacked out of the jungle. That garden is the original 13 colonies just after we threw off the burden of England. We were a brand new nation and free of British tyranny. Not a single law existed. There wasn't a law book in the whole land. We were totally free. By definition, a law is a restriction of human conduct. Freedom, by definition, means the absence of human restrictions. 

Now, this new garden is on rich soil and there are others in the world who would gladly come and take our freedom from us. Realizing this, we quickly established the Declaration of Independence as the Law of our new land. This is the equivalent of putting a string around our garden to keep foreign armies out. A string isn't enough, so laws were passed allowing us to raise an army and navy for our common defense. This much law is the equivalent of a chain link fence around the garden. 

We live in this garden and make our living there. The cost of the army, navy, the president and all our representatives come from us, the people who live in the garden, from our produce and our labor there. All the offices for the politicians are located somewhere on the fence, built by us, paid for by us. The more laws we have, the thicker and taller grows our fence and the less sunshine hits the ground to grow our crops. 

We've had "lawmakers" for 200 years, so our fence has become a wall and grown so tall and thick that not enough sun hits the ground for the crops to grow as well as they did and it becomes more difficult to pay for the upkeep of the fence. Every time there is an injustice on the ground of the garden, some agency of government thinks the problem can be improved with more laws, more enforcement and more taxes, more expensive fence, more shadowy government. 

40 years ago when I first wrote this over-simplified example of what's wrong with too much government, it would have cost too many government employees their jobs and their votes for a politician to advocate giving sunshine back to the garden by lessening the numbers of laws that were no longer necessary. Now, we hear people begging for government to become smaller and simplified. We hear of the desire for whole sections of the fence to be removed. Education, Labor and other entire programs could be eliminated, thus reducing the size of the government and reducing the demands made on us, the people who till the soil and run the factories. 

When this country was new, the founding fathers and mothers had many discussions about the form our government should take. Benjamin Franklin wrote in his journal that he imagined that our representatives would spend an equal time each year removing old laws that were no longer necessary! He also imagined that these people would spend half their time making new laws and repealing old ones, spending the other half of their time at home where the problems could be determined. 

As a boy, I remember the great pride a politician took when his name became attached to a new law. Now, before we all perish under the weight of the laws and lawbooks, I'd love to see legislators become just as proud of the laws they eliminated and the problems that might be solved by giving freedom back to the people. Problems can be solved by removing the restrictions that old laws represent. For instance, old laws add 25% to the construction costs of all government buildings alone! 

Is it any wonder that many in the garden have grown paranoid and irrationally suspicious of a government that has a yearly budget over a trillion dollars? The shadow of the fence has grown to cover the entire garden now and only those things prosper that grow in subdued light, like greed, lust and rampant materialism. Nowadays, a business man can't move without breaking somebody's law. He needs legal advise to pay his taxes, for goodness sake. 

It seems to me now, in these late years of my life, just the elimination of governmental duplication of services would save us enormously. 

I remember that as a business man, I would no longer get through a city or county inspection than I'd be faced with the same inspection from the state or the federal government. Little did our founding fathers realize how many laws we'd accumulate at the city, county, state and federal levels during the next 200 years. The time has come to simply remove some of this old weight and let the sunshine of freedom in again. I remember the illustration of 30 years ago concluded that we must reduce the fence around the garden the same way we built it. If we didn't, we people in the garden would angrily tear the fence down. Isn't that what happened in the Oklahoma City bombing? Someone tried to blow a hole in the wall. 

I also remember that the hula hoop craze had just spread across the nation. In exactly the same way, the thought of reducing the numbers of laws on the law books could also "catch on." It is only the slightest shift of thinking that we realize that a law is a restriction of human conduct and that freedom is the absence of too much law, not the burial under tons of it. With a little encouragement from high places, it could become fashionable to attempt the solution of problems by the unique act of removing old laws instead of making more. Law unmakers are freedom restorers. 

The more laws we have, the larger our government grows. After all, those laws have to be enforced and regulated. We must have judges and lawyers, trials and prisons and enforcement people. 

William Samuel --  Woodsong, 1995

If you would like further guidance in understanding any of William Samuel's work which involves your own Self-discovery of an unbound childlike joy, peace and freedom --  you are welcome to contact me, Sandy Jones --  samuelandfriends@gmail.com  --  - Ojai, California -   

Sunday, November 13, 2016

Morning of the New Day

Excerpt from 

by William Samuel 


Now it is, in these late days in the ongoingness of mortal life, that the attention of the one who survives will be turned to the Child within himself. He will be comforted and profited in his worldly affairs, and in his heart he will grow wealthy. As this Child-consciousness grows in the world and as these renewing people communicate with one another around the earth, writing and telling their own glimpses and glimmers of the Child's joy—no longer reciting the words of others as proof of their own wisdom—there will be a remarkable synergistic assembly of feeling within humanity beyond the grandest hope of anyone. Out of this unexpected synergism of Light, like a plant sending up a tall stem with a great flower on it, so the world will send up a newness of Child-people, blooming as a flower of Renewed Life—just like a fall flower finally coming to bloom in the late days before the frost. After nearly eleven thousand years of human time, God's Tree of Life is coming into bloom. There will be a special Joy beyond joy felt by those who are part of this Flower of Life, the offspring of Godhead, seed from the Original Seed.

But listen, listen. It is the Tree that blooms, not we ourselves. Those who are led by the Child become the Living Blossom of Life here on earth—a new brotherhood, a new Community without leaders or temples, subservient to naught but the Child and its Source. This flower may be shaken by the laughter, envy and scorn of the incredulous, and assaulted by pseudo-authorities whose power appears to be threatened. But the Child is a threat to no one. Before us lies a brief and severe time when the flower is shaken by the wind and the petals seem to be scattered again and when those who are not holding fast to the inner Child's hand will wonder who the real prophets are. But from the Flower will come the Seed that will be taken up for the reseeding and ongoingness of tangible life. The tree will perish, but the seed will live.

How do I know this is so? Because it has been shown to me by the Child I am—and I see confirmation of the Divine Process and Its Equation in all nature. All one must do to know these things are happening already, is to look and see that they are happening. Line upon line now, but soon precept upon precept, more than a little here and a little there, the New Community already begins to flower and be seen by Everyman, first fruits of the Tree of Life—from out of which comes the Seed eternal.

All tangibility, all Da Shan and the life teeming on its slopes, is the subjectivity of God, not man. The Life that reads these words is the Awareness of God, no man. The synergism we feel in the community of our families and most meaningful groups is only a fraction of the Divine Energy and Light of Godhead's Life soon to be felt by those who summon forth the Child within and dare to become that Child. The downward human spiral of energy that culminates in selfness and the reproduction of human life will turn around to spiral upward and out, bringing with it the incomparable Energy of Life in its wholeness, joined with the Groom—and this joy is yet to be experienced by men and women. It is reserved for the final flowering of Life. It begins with the Child within. We get busy and find It. We live the Equation, giving and receiving, receiving and giving to all mankind. We write and tell of the Child's Glimpses because we are ourselves the only ones who can tell our own Glimpses of Light—they come to us immaculately and individually and to no one else. We are charged to give them to our others. The Glimpse contains the pollen of Life and we give it freely. We accept it an pass it along. We live God's Equation with joy.

As it might be said in the East, the night of Brahman falls as soon as the harvest of the Seed is accomplished. The Morning of the New Day comes quickly.

Excerpt from "The Child Within Us Lives! A Synthesis of Science, Religion and Metaphysics" By William Samuel

Tangibles and Intangibles

by William Samuel 

Tangibles and Intangibles

I look outside my window and see a squirrel scampering up a loblolly pine, bits of bark cascading behind as he goes. In plain terms, that view is "here," "now," "tangible" and "out there" from "Bill". The entire scene is contained within conscious awareness, however. The scene IS conscious awareness in action. Neither the tree nor the squirrel is separate from the awareness within which they have form and substance. The Identity-I-am is the awareness within which the old loblolly and the frisky gray squirrel are befriending one another.

Now I look down and see the arms and feet of one called Bill who is watching the scene. That form is likewise included within (as) awareness, but the Identity I steadfastly view "me" as (if ever it seems significant to consider the matter of "me") is AWARENESS and not the body-form named Bill"

Awareness (life,Life) is the I that I am and never am I really contained, bound, restricted nor enslaved by any of the substantial images (forms) that exist within this awareness (or Awareness) I am—not even that body form that goes by "my" name. (That form is merely the point in time and space from which Awareness perceives tangibles.)

Now, Bill goes outside and sits under a tree—something he is woefully proficient at. (Why do we act? Always, we do whatever seems to be the sensible thing to do at the moment. And right now, it seems a darned good idea to go outside and sit in the sunshine.) Two chipmunks scamper after one another, disdainful of the squirrel. A little yellow flicker flashes through the scene and stops for a moment in the hedge. I look down and see Bill's hands as they write these words. Once again: the Identity-being-I is awareness wherein the forms of chipmunks, flickers, hands and happiness are discerned. The whole of Identity is not the body-form that appears to be doing the looking from a point in space. I am AWARENESS, not just the body-named-Bill who writes these words.

This awareness is the warp and woof of every grain of sand, twig, leaf, pine needle and cone in the INFINITY that awareness is. In poetic words, I might write that it truly has been "the Father's pleasure to give me the kingdom" by being this consciousness wherein the kingdom is seen, loved, enjoyed and lived.
Generally, this is the solipsistic view with which one "begins"—but only begins. It is a view that expands, develops apace "and rises higher and higher from a boundless basis."

It has been my experience that this profound (but simple) re-identification from the limited body-form call Bill to illimitable, ceaseless, unchanging awareness ITSELF, quickly reveals the singleness and togetherness of all "things." Then, then—after a common time of personal self-aggrandizement wherein the temptation comes to "command these stones" and has us playing at being God, rearranging the world, all in the name of holy ONENESS, comes the grand Light, the ineffable "awakening," the "mystical union" wherein it is clearly revealed that awareness is the activity of DEITY, the "That which is," and it is the "That which is" which is being awareness, not awareness being the "That which is."

It is known without doubt of equivocation that the That which is and its Self-awareness-I-am are not two, but one. "He who has seen me has seen the Father," said the enlightened carpenter. "My Father and I are one, but my Father is greater than I. He doeth the works. I bear witness to that which the Father has shown me." Consciousness (life) is the action of That-which-is. It is not the volitionally personal, directed action of a recipient-director of life as the director-created theologies of the world proclaim. Nor is it all there is to God as proclaimed by communism, most of the existentialism and that portion of the metaphysical world that writes from the solipsistic standpoint WITHOUT LETTING GO the old man, the liar, the mortal sense of self, the would-be director of everyone's affairs.

It is the awful attempt to maintain this ego vaunting position that PRECLUDES the Union, the Wedding, the Marriage of Light and Love, the Holy Communion, the final Light, as the poets, mystics, sages and saints have rightfully called it. We awaken to the absurdity of preachments and systems evolved from the possessor's position—from the "this is MY awareness" position.

Notice: This "new" view of Identity does not alter the scene at hand, you see. The squirrel is still searching for seed among the pine cones. Awareness still includes the one called "Bill" with chipmunks scampering at his feet, but it renders an unbound and eternal Identity free to soar and sing, free to see and be the living of the Eternal Light that Love is, enjoying "tangibles" but not bound by them nor encased within them.

Humanly speaking, tangibility has to do with the loblolly pine viewed from the body-form's point in space. That one looks "outside" his concept of self and sees the tree a measurable distance away. For that one, space is the measure of distance between distinct images. His "time" is the measure of movement from one image to another. Time is valid for the body-image called Bill, but awareness itself "transcends" time in that it has no distance to travel. What can Omnipresence view (and awareness is omnipresent!) that is not already included within itself? To live as awareness only is to find ourselves discovering precisely what the appearances of space and time are—and they are not at all what is generally believed.


"But what of the intangible pine?" someone asks."What of those great ponderosas that are not here even though I can see them in the mind's eye?"
To the body-leaning-against-the-tree identification, the ponderosa is an intangible image, within awareness, while the loblolly "here" is a tangible tree "outside" himself. Awareness sees both pines within itself and recognizes tangibility as applicable only to the body-leaning-against-the-tree-position, and that only a portion of its province.

While intangibles may be inaccessible dream stuff to the body-against-the-tree identification, they are neither dream nor inaccessible to Awareness. The not-here of space (there) and the not-now of time (past and future) is the body-against-the-tree's TANGIBLE view of the infinite Eternal.

There is nothing wrong with the body-view of tangibles ("matter") but it is only half a view. There is the universal (or intangible) view as well. That which is called "enlightenment" has appeared to me to be a wedding of the two, yielding quite more—a monumental, transcendental more—than either separately.
Incidentally, the body-against-the-tree-view, being less than the whole view, is all there is to the big human mystery of "gender". If the limited (incomplete) identity must call itself something, it says I am male, or female, and looks outside itself for its completion. We find that only the purview of tangibles is gendered, while awareness in toto is neither male nor female, yet being all there is to the appearance of both.


What are the "things" we see? They are the tangible (hence, limited) view of the infinite "That which is" or "God". Things are the finite appearing of the qualities and attributes of God. They are that which God knows God to be, viewed by unbound, unlimited, ungendered Awareness, God's Self-consciousness. And that awareness, gentle reader, is the very one you are, right here, right now, reading these words.


Finally, we come to perceive that there is so much more to be seen than the world of images, as those who make this study and live as simple, childlike awareness learn. There is the "Light that is above them all." This Light has dominion "over every creeping thing that creepeth upon the earth." That includes this body-form which exists as the "means" by which tangibles are discerned—a body incapable of leading us around by the nose.

So, these things considered, which do we choose to identify as: a sack full of writhing "innards," polluted water and struggling pumps, beset by everything on the face of the earth—or as Love's Awareness, the ineffable Light of Life that has dominion over a universe so wonderful that even the body-against-the-loblolly catches glimpses of it in the movement of a tree or the scamper of nature at play?

A little girl stops and asks, "Whatcha doin'?" I tell her I'm just sittin' here and loving my chipmunks and my universe. Asks she, "do you love me, too?" and I answer yes. Then, with very bright eyes and a big, big smile she says, "I love you, too, very much," as she scampers away with my chipmunks.
She scampered with my heart, too, but her gentle smile is here somewhere among these words.

If you would like further guidance in understanding any of William Samuel's work and your own Self discovery, based on the subjective view, you are welcome to contact me, Sandy Jones --  samuelandfriends@gmail.com  --  - Ojai, California -   

The Child Within Us Lives! A Synthesis of Science, Religion and Metaphysics  

by William Samuel   available on Amazon