William Samuel

William Samuel
William Samuel

Wednesday, September 16, 2015


"Sparkles" by Sandy Jones www.woodsongjournals.com


There are three difficult stages for our breakout into Light:

1. It is difficult to recognize that the Child within is the same Child we were when we were child-children. That is, it seems unbelievable that the way we saw things as a six- or seven-year-old is the way we are actually capable of seeing things again, here and now, no matter what our human age or that now we can go still further and see the infinite Original of Ourself! A necessary-for-a-time veil hangs before the eyes and the heart, which precludes the easy ability to think of the Child as anything but a fantasy, a dream of Pollyanna.

2. Equally slow and difficult is the understanding that the Child within us is the actual Christ Light of us. They are the same One and they are WE, I, Us, Identity.

3. The third area of personal difficulty comes in our moving from theory and mental speculation about the Child, to action here in the world. Understandable mountains of human intransigence and disbelief stand between our recognition within and the world outside. It is only line upon line that our actions in the world are recognized in the world. Then, one by one those around us begin to see the Child of us, and the Child of themselves. Bit by bit, here a little, there a little, our credibility grows, the wonders are seen and recognized. Finally, our entire subjective world (internal and external) responds!

Without the child, first and foremost, the subjective view is nothing more than a personal attempt to manipulate the scene to one's advantage: without the Child, the equation can't be fully comprehended; without the Child, one is dead. Without the Child and the Child's Equation, science founders, without direction.


"Santa Fe"  by Sandy Jones  www.woodsongjournals.com


The progression goes a little like this: One searches and thinks he has found—and grows arrogant in that finding for a long time, thence to be humbled.

Then, he finds again and really knows.

One lives this discovery and proves it.

One keeps going onward and finds the relationships between himself and the outside. Many people never reach this point because no one has told them or convinced them there is a relationship between the inside and the quantum outside or that these two are a single one.

One perceives the wholeness of outside because he has found it for himself. 

One perceives the relationships between himself inside, and the appearances outside, in their increasing detail. This has been called the web of interrelatedness. A leaf falls to the earth and the universe is shaken.

One comes slowly to know the marvel that will unfold outside from what has already unfolded within himself—and he lives in continuing expectancy of this unfolding in the world. 

One speaks to his world as seems best.

All along this progression, one is faithful to those who have been given to him. He tells them to go and do the same and instruct their given to do the same.

We, and those who have been given to us, become the New community, the flower of the tree of life. The Community grows. 
This progression happens in linear time, “line upon line, precept upon precept, here a little, there a little.”

It appears I have been kept in the middle of the River of Life from the beginning, but only after all these years have I learned my relationship to the world and its relationship to me. I have known what will “happen” in time because it has already happened here as I-Identity in those glimpses of timelessness. It is the same for Everyman. Everyman becomes the flower and the flower's seed. The seed survives.

Excerpt from "The Child Within Us Lives! A Synthesis of Science, Religion and Metaphysics"  
by William Samuel  available on Amazon

About Suffering and Death

Winter comes with a rush this year. From summer to winter without a fall at all. Freshly cut hickory and oak are all set to burn in Ben, the Franklin stove, tonight. The water pipes have been wrapped. Sam and Sally have their doses of anti-freeze. If it gets really cold, I may try a little anti-freeze myself.

Dear Loretta, It is the human sense of of things that moves in circles and seasons. It is the human sense of things that watches the cycles of human existence from birth to death, from joy one moment, to suffering and anguish the next. And it is the human sense of things that insists on understanding the why, why, why of suffering, anguish and death.

Once a man came here from England and wanted me to talk about my personal suffering—apparently to better understand his own. I refused, asking him why I should tell of my suffering rather than the Light I had come to discover. “Why not talk abut the positive side of the coin rather than the negative? Why not tell of what is delineated rather than the delineator?” He left unsatisfied and angry. Were he to ask me about suffering today, I would do my best to answer, albeit I'm not certain I could say much that makes sense to the human sense of us, or to our vaunted “understanding.”

To this tangible human viewing, I have suffered as much as anyone. Perhaps more. It is only the human viewing that believes “enlightenment” does away with tangible anguish and suffering. There is the common belief among metaphysicians that since the Truth “heals,” the advent of enlightenment must surely bring an end to suffering—even an end to death. But in the human scene, the enlightened do not suffer less, but often more. Jesus cried in anguish, asking God why He had forsaken him. His disciples, with the exception of John, suffered all the way to their own executions. Paul carried his “tormentor” with him to his appearance of death. Mrs. Eddy suffered on and ON. Aiken suffered on. Goldsmith suffered on. Watts, deWaters, Laird. None of their enlightenment prevented the appearances, within tangibility, of bodily decline and death.

The human sense of “me” (the fiction, the belief) has had an awful (to human sense) “tormentor” most of my life. But does burning the sheet of music do anything to the principle of music? Does the torment we dream do anything to the dreamer on the bed except eventually awaken him?

So we find reference to pain and suffering in K's journal—again and again. But he, as I, speaks about a state of mind that is beyond feeling and thought, about meditation that is explosive in nature and sometimes accompanied by physical pain.

For me, the viewing of suffering out there with others has been my external delineation of Joy “here as I”—the feeling of anguish and suffering “here, as 'myself'” is the delineator of Joy supernal—accepted on faith alone, internally. Oh, this doesn't say it at all!

Loretta, do the flowers and grasses suffer when the first frost hits them? Do the insects that perish suffer when winter descends as it inevitably does? Do they really suffer death from the cold? Or is it like a circle, a cycle, that renews itself with the spring that is also inevitable? Holistically speaking, the grasses, the flowers, the bugs come back when the cycle turns warm again—and “death: is only a resting in time and its seasons. Holistically speaking, there is no end of human or personal life even though there appears to be a suffering decline unto death to our tangible viewing. But our tangible viewing is the action of Awareness, of Life itself, which sees the seasons repeat themselves in an endless flow of seasons, called “Eternity.” How do I know this is so?  Because I see the cycles repeat themselves and I see the seasons return.

When I finally heard and felt and saw the Symphony for which this physical body is the sheet of music, I became the Symphony, no longer limited as the printed page. But, listen, listen, to hear and feel the Symphony is only to accept it on faith alone! We merely accept the existence of the Symphony for which all tangibility is the sheet of music. That is all. It takes the sting from death and allows us to understand the “why” of tangibility's suffering. It says that suffering, here or there, is like the dark night that makes Light plain. The Light is real. The darkness only a seeming. Joy is real. The suffering only a seeming—albeit seeming very real. When we begin thinking holistically (solipsistically or subjectively), we stop believing ourselves to be mere leaves on the tree and begin thinking in terms of tree. The leaf falls off the tree, so what? The Tree lives. This body grows old and perishes, so what? LIFE goes right on, untouched. Life is individual, alone all in all. It only appears divided into billions of people and countless forms of life... in the same way a single light appears divided into many colors when it flows through a prism.

The REAL of Bill, Loretta, Rachel and Paul is NOT suffering unto death. The real of us is LIFE, GOD-Life—and it is single, only and all. Paul and Bill may seem to suffer and decline—but that seeming, seen holistically, is not real and has no power. The seeming is an “is-not” making the IS of Reality plain to Awareness—just as darkness makes the Light plain. The Light is REAL, darkness its means of being understood. 

Loretta, like you, I grow tired of words and their limitations. I am weary of trying to explain things that are purely HEART-felt and have to do with simple faith beyond thoughts and feelings. This is why I publish so little now. The overtones have said it all already, as nearly as it can be said in words.

The Historic Christ and The Child

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


I have never talked heart to heart with a single person who hasn't admitted that the child was still there within him—struggling perhaps, or a distant dream from the past, but still there. All of us continue to dream dreams and wonder about soft things. The heart of us still goes leaping through the high places of imagination occasionally and soars with the high flying swallows to see the far side of the moon. That is the Child at work. Yes, the Child still lives.

Moreover, this inner one, the old/new Child of us, is healthy and well, absolutely all right in every way. None of Its enthusiasm has been dulled by the years. Its eyesight is as sharp as an eagle's, Its hearing keen as a puppy's, and all the feelings of youth are pounding with excitement exactly as they did when we were children-children, unencumbered by the world. 

Much has been said about the “heart” of us. Great theological positions have been established around “the immortal soul.” Reader, listen with that heart of yourself for a minute: The little child of us, the heart of us and the soul of us are the Same One. Whatever we have come to perceive with the heart has been a recognition of that eternal Child within. And now, as I write of the One, I address the heart, the soul with which we are all concerned. Oh yes, the heart and soul of us—the Child—is still right here quite capable of confirming Itself, evidencing Itself and revitalizing our view of everything. 

As the years pass and the world encroaches relentlessly, we lose sight of this Original Nature of Identity except as an old photograph or a memory etched somewhere in an inaccessible past. It comes as a surprise to hear that the Original Child and all Its feelings are still around; then it comes as a wonderment to learn first hand that they are not inaccessible at all, but still right here, closer than breathing, closer than fingers and toes. 


As one reads these words about the Child, the heart knows this is the truth, a truth hidden all these years in simplicity and childlikeness that we have left behind. When we are alone, we still play the child's game. While we are walking or driving or puttering with the pots, there is some little something we do in the mind's eye exactly as we did as a child. There are ships and ports and storms at sea when we wash the dishes or take a bath. Don't tell me you don't know what I'm talking about. Deep inside, you do. You see, I am that child, too—the same Child—and I have become It again. I know, by God, by the grace of God, what I'm writing about here. And I know that the first step in feeling the joys of the Real (as we did as children) is to acknowledge that the Original Nature of us hasn't left us.


“Bill, are you saying that the early church substituted historic Jesus for the Child?”

No. Churchdom has limited the Christ to the historic Jesus, and all of that has been done for a divine purpose the church seems to know little or nothing about. Everything that has happened is by God's grace. The historic Christ-in-linear-time came, as all luminaries, to confirm our own subjective Self-discovery. The historic Christ is the first begotten of the Father in world time, and the original believers had that straight. The discovery of the Child within is confirmed by the Bible and its accounts of the historic Christ and his role on earth. The Child I Am and You are “comes” to us as the second coming, as Messiah re-discovered within, for whom the Bible and Jesus are the first or external confirmation.

“Are you saying that the Child is the Christ also?”

Yes! Yes! Exactly that. “Close than breathing.” Exactly as the historic Christ said, He would never leave us nor forsake us. He has been here as the Child of us from the beginning. Our very Child-Selfhood—which seems to go away from us and returns to us, rediscovered.

“William, tell me if this is what I've hear you saying these past few days: the Child within is the same historic Christ?”

Yes. History, like all other things, is subjective. To rediscover the Child is to find what Jesus found, lived and confirmed before he began his ministry. When the historic Christ said he would be back again, he meant that each one who understood what he was saying would find the Child within and recognize THAT Self HIMSELF as the Messiah written in the heart, the “second coming,” in actual fact.

“Are you also saying that when I was a child on earth, I was that Christ-Child?”

Yes, spiritually. And I'm saying that everyone can prove the truth of this for himself by finding that all the acute feelings of the Original Nature which were present in us as children are capable of returning to us again.

“You know theology isn't going to agree with that, William?”

Perhaps neither theology nor the subjective groups, but all who feel the Child within themselves will agree, because they will KNOW it is the Truth, having proven it for themselves. And when the theologians begin to perceive that this is indeed what is meant by the New Covenant “written in the heart,” they will slowly, grudgingly give way, even those powerful conservatives so intent on going back to Biblical literalism. Not without argument. Not without doubt. Not without questioning those who have found the Child of themselves, and not without persecuting them mightily. Not everyone will be taken up in this Light. Jesus foresaw it accurately: Two are in the bed and one is taken; two are in the field and...five are in the household, two against three and three against two; father against son. Those without consciousness of the Child will not know which of the senses to believe, nor who in the world is telling the truth. Those who have found the Child within won't care what the theologians or philosophers think. We leap through Spirit's door and leave the flaming house behind.

Saturday, September 12, 2015


The Semantic Games of Subjectivism

Nothing is more ridiculous than a theological argument among theologians, especially if they use a common book to support their differences and can't even agree on exactly which verses to use nor on how to interpret the ones they do use. 

Ah, but nothing is more absurd (or funny) than an argument among metaphysicians. The reason for the absolute absurdity lies in the fact that metaphysicians argue about things they say don't exist and can't happen.

The danger of metaphysics (and perhaps the reason the rabbis of old discouraged the study of subjectivism) is that one can so easily entrap himself in his own semantic game and begin believing himself and his words.

Metaphysicians who have discovered the inner nature of things are, sooner or later, brought to express that knowledge to others—if only because “others” see their light and come asking questions. One can spot the metaphysician who is entrapped at the absolute level because he has stopped asking questions.  He has begun believing he must find every answer within his own objective/subjective head, so to speak. He denies the “outside,” calling it an illusion. The metaphysician, old or new, finds that his subjective words have quantum power in his experience, compared to the former use of those same words “out there” in the world. Right there, the unwary metaphysician, establishing the “God is absolutely ALL” position, spends the rest of his life explaining (and trying to understand) that position—and, without realizing it, never moves beyond it. He may even hold to that lordly place telling of the simplicity of Allness and the inability of words to capture his thoughts, all the way to his “seeming” grave, but he stays right there at the semantic bend of the river, content to see himself able to joust verbally with “others” and hold his own. From that point, unless the subjectivist is willing to move on, he measures his progress, not by new insights and new Light of the Absolute, but by his ability to hold to the “God is ALL” (or whatever else) position. “I am God and not man!” he proclaims against the greatest odds—enjoying the battle. 

This is the Zen Trap, the Taoist Master's Trap, the Absolutist Trap. While it is absolutely necessary that we come to this correct conclusion—God is, indeed, all in all—we are expected to go beyond it. “It is a mountain; it is not a mountain; it is a mountain again.” The subjectivist who has not recognized the third position can't get there by merely claiming to be there. 

Ah, but there is Something Beyond.

The Child within us is beyond. The Child within us remains unacknowledged and undiscovered by the Zen advocate, the subjectivist and Taoist. 

“Nothing is beyond INFINITY,” says the absolutist. 

God is beyond Infinity to infinity. The Child I am is beyond infinity. For goodness sake, even experimental mathematics is beyond infinity. If science can get beyond infinity, why can't we? We can. 

“Nothing is beyond ALL,” says the absolutist.

God is beyond All—or any other concept. The Child I am is beyond all.

“See the trap that semantics can become,” said Han, old master of Kwangse Province. 

“See that trap and go beyond that trap. But one doesn't go beyond it, without working his way through it. THAT is the hard part. THAT is the Zen of the matter. THAT is also why we get busy and get going and get beyond the glib flow of words that settles nothing out there in the world—and frequently misleads others. Leave the endless talking to entrenched metaphysicians and theologians. 

We begin the DOING. We complete the INTERFACE.”

The paradox that so baffles us at the metaphysical and transcendental level is that the interface of DOING requires the concomitant use of words that don't matter. Try to get a metaphysician to DO anything for the world and he'll tell you every time, “There is no world to illumine or instruct. There is no world to heal.” Those words are only half the Truth. Ah, but at least they are half the Truth, half way up the mountain. Indeed, we get our subjectivism correct—that only God is happening—then we put our knowledge to work on the illusory scene.


The view that there is no world to heal and no persons to instruct is a perfect view—almost. But there is a View beyond that view, as the real master have told, including LaoTse, Jesus and many others. The greater view simply hasn't been widely “seen” yet.

“Oh, yes? What?” the minister, metaphysician and philosopher ask in unison.

There is a world to be understood rather than denied. When it is understood, we understand the reasons for the illusion of a world in need of healing.

Nothing is done for this world of illusion by the view that there is no world to heal nor persons to illumine. (If the absolute view of metaphysics really “worked,” the illusive world would not appear to be on the brink of a common disaster in every field of human experience.) To arrive at the near-final conclusion that the world is all right (despite the tenacious claims and holds of world-belief to the contrary) is a wonderful and necessary second step, but Truth is an ongoing revelation that ultimately tells us why the appearing appears. Subjectivism without the Child within is a dead thing, even as religion is. Without the Child, religion and metaphysics are like stillbirths in the world. The final light from the third step (the step beyond metaphysics) tells us what we are to do for the illusion. When we know this, we set out to do it. And until we do that, we haven't done anything.

To paraphrase the enlightened Zen saying once more (Mountain; not a Mountain; Mountain again); First there is a world to heal and many ignorant people to be instructed; then we see there is no world to heal nor persons to be illumine; finally, the world is understood for why it appears, and our real action begins, with much for us to do in each position.

These are the apparent steps along the way up the mountain of Da Shan. The minister often bogs down in the first step, the absolutist most certainly in the second. The illumined are those who have continued to move on and have found the Child within themselves. The Child is the third step, and those who have found It are already gathering into a joyful new community preparing the way for mankind's recognition of the Child-within-Everyman. Messiah! This Community spans the universe in a sweet camaraderie of simplicity and childlikeness.

But, let the reader understand: The child within us can be acknowledged and found anywhere along the objective or subjective way. Within religion or outside it. We do not leave or forsake either science, religion, metaphysics or “the world.” Rather we understand them and include them to infinity, perceiving whatever is real of their activities and truth. 

The Child within does this for us! Wherever and whenever the Child enters our conscious recognition, That One takes us quickly through the objective, subjective, male, female, first, last, above and below “steps,” without ignoring or ridiculing them—and brings us to a marvelous Balance and a unitive knowledge of Godhead. In that balance, where the marvelous Equation is learned and lived, we live our subjectivism in the objective experience, accomplishing wonders—and mankind doesn't even see us doing it!

The first step laughs at the second. The second step holds itself mighty and superior, doing nothing in the world that it calls an illusion. The second step deceives the elect and denies both the first and third steps with all the vigor it possess. Religion and metaphysics without the Child neither eat the oats they profess nor allow the world to. But the Child IS the third step—and includes the lesser steps to infinity. The Child within us leads the way to Godhead here at hand.


Han and Mary were talking at the pond. “Friend Han, you have said that the subjective (metaphysical) view of the Perfect World is only half the truth. What is the other half?”

“The objective truth,” answered Han.

“And these two are the whole Truth?” asked Mary.

“Oh no,” Han said emphatically. “Godhead and Its Selfhood, the Child, are the whole Truth. They are much greater than the sum of their parts.”


The soldier said, “The subjective view of the second step seems to be diametrically opposed to the objective view of the first step. How can these contraries exist side by side? They are like positive and negative. Shouldn't they neutralize one another, like matter and anti-matter?”

“In the world, people think they do,” the old man smiled. “But, here we appear to be sitting in an objective world, talking to ourself at the pond. Yet, we sit here talking of subjective things. Therefore, I see that my subjective idea does not neutralize nor eliminate my objective world—even though there are times I would like mightily for it to turn the picture around complete. Ah, but when I found the Child within myself—so much closer to me than I had ever thought of God being; closer than any concept of an Ever-present Being—the Child showed me how to live my subjectivism objectively right here in this world of appearances. When I learned this, my world came alive.”

“I speak of these unfoldments as happening sequentially—as three steps—but that is only a concession to time and words that a linear world demands. The three steps are happening simultaneously in non-time, for all of us, within one omni-dimensional Godhead. The non-day of non-time will arrive in this linear sense of  things, as the masters and prophets have declared—and then I shall see as I am seen.”

Han smiled. With a firm countenance and eyes ablaze, he added, “Meanwhile, as long as I appear to be here in this linear sense of things, I will continue to do everything I can do for my world and for the images of myself I see within it. I shall not stop short with religion alone. I will not withdraw into arrogance and blindness in the subjective world of my own viewing. I shall do for my world as long as I can. I will run as long as I can run, and walk as long as I can walk. Then I will crawl on my knees if I can. But as long as I am 'here' and 'now,' I am here for God's divine Purpose. That Purpose is not without action to help men find what I have found and do what I have done.

A thoughtful silence followed at the pond. “Does that answer your question? Han asked the soldier.

“Yes. My God, yes,” the soldier said.

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

Available on Amazon 

If you would like further guidance in understanding any of William Samuel's work based on Self discovery - you are welcome to contact me, Sandy Jones --  sandy@ojaimail.com  --  - Ojai, California -