On the Writing of God
Born in spirit we write ourself into the story of God, to do God's work. With God at the centre, we are all around, each of us in a circle with God. Every time we transcend the circle it is renewed, and we are refreshed, especially when a veil has been drawn away from before our eyes.
Within the story of God we are main characters, around whom the story is written, for such is the story of God that this is true for each of us. However, we cannot perceive ourself at the centre and remain there, for that is where God is.
In the outreach of our understanding we explore paths of truth, and—emerging from circle of transcendence—connect what we have learned into a web more sensitive to truth.
We do our best to make sense of the—at times rather fictive—rhetoric of God's writing, wherewith God puzzles us in truth; and—in puzzling it out—we may learn to laugh at our previous erroneous interpretations, and know that we shall have occasion to laugh again, that we do not content ourself only with rejoicing at the improvement.
The writing of God is our wellspring of ideas. It is within us, but we are not it, yet God holds us responsible for what we swallow.
Within the circle of transcendence there is infinite duality between ourself and God. In the mutual embrace there is bliss, and then we leap out with a quest of God that is fine to the power of our understanding.
We look up at God, and God looks down upon us, and that is how it should be; we cannot look up at ourselves without becoming stiff of neck, forcing us to lower our regard; and to hold God in low regard is to be in trouble.
The proposition that the writing of God is real only has validity within the dimension of space and time.
We are spiritual amphorae, filling with blessings of God above—though this is imagery of active understanding, if not spontaneous insight. We open up toward holistic awareness after surrounding our perspective with ever more connectives through understanding, or upon being immersed in connectives in spontaneous insight.
The grace of truth is beautiful
Within our awareness there are untold doors to mysteries waiting to be solved.
Trust is our strongest and most fragile state
Faith is trust in God's writing
Hope lives in faith
Seriousness is the death of hope and faith and trust, for we put them all in ourselves, and forget that never will our evolution be complete. Therefore we must laugh and play as the children we are in God's eyes, no matter how much we evolve in abilities and understanding, never knowing what we may become.
As we climb the ladder of our responsibilities we come ever closer to God, and if God pokes us down that we may climb again, it is to strengthen our potential for climbing, that we may keep steady where otherwise imbalance would threaten to overwhelm.
Empathy is of the mind. Sympathy is of the heart.
Empathy is projective self-defence, and is tentative.
Sympathy is self-defence projected, and is hugging.
With truth God is tentative, requiring the infinite evolution of our understanding to merit it. God is full of compassion, but we must merit it with purity of our heart. Both can test our endurance with self-recognition, and it is empathy that he does not overwhelm us beyond our capacity.
Harmony is the most dangerous crucible of our love, for it allows us to go in any direction, or remain where we are. Thus it holds infinity-potential and the risk of stagnation both.
Evolution springs from divine inspiration. Evolution is divine madness, if to be mad is to deviate from the norm.
We have most when each of us has nothing, though there is no bureaucracy in the concept of sharing, nor is there democracy in the best way of doing so; but—aside from sharing—we do have to manage and choose.
The reality argument in God's writing is extremely compelling; although exposed to it but gradually as infants, many never get over it.
The rhetoric of God's writing is infinite in complexity; no sooner do we think we have found keys to unlock it than God poses for us new riddles which our keys will not unlock; we must use our imagination, the screen upon which we project our fiction of truth and make up new keys which not only teach us how to rearrange reality at will, but also to recognize reality as but the outer layer of God's rhetoric. Even as we delve deeper into the rhetoric, God will continue to daunt us into infinity, for God did not write up time within time, but God is always and everywhere ahead of our explorations.
But what does God listen to?
Mercy forgives, provided it is transferred to the receiver. Mercy does not want for itself. Mercy is of God, but for all to grant. We judge as we see, and temper our judgement with mercy, but we cannot intercede once God makes his judgement, for how then could it stand that judgement is his?
Our spiritual awareness originates from God, not from reality, yet through reality we must find our way to God who is in time, and to truth which is timeless in all but completeness.
We are each on our individual journey, for God has no use for ready followers, but wants each of us to be our own before his face.
God is individual to each of us (thank God).
Pray that God's will be done on Earth as it is in heaven. God's will is evolution. God cares only about life, and God blesses us with kisses when we see his truth.
We have no secrets hidden from God, for God knows us better than we know ourself; but he may allow us to prove our secret convictions, though he may tease us to keep us on our toes to the capacity of our abilities as we do so.
One may hold his own existence beyond doubt, while giving that of others a grain of salt, and be Self-Important.
Another may hold the existence of others as real as his own, and be Equal.
Self-Important may nonetheless care deeply for the others in his mind, even to the point of apologizing for insults he is not at all sure has been delivered, except for the testimony of his own heart, which is what needs the purification.
Equal is not in the habit of delivering insults, nor does he pay especial attention to his own relationship with God, but finds accomplishment in working with others on projects of God.
Self-Important invents projects in dialogue with God, but cannot participate, lest he foul up the work.
Doing the work of God is to not do what we want, except if what we want is to do the work of God.
The most important rule of ecosystems is that shit goes around, and what goes around must come around. The spiritual parallel is that we worship supremely the unilateral fertilizer, and love each other for being nourished by it.
Truth may be seen by a child. Truth may challenge the wise. Truth has tales for a carpenter and a designer. Truth is never shy. Truth gives grace to our thinking, and makes us beautiful in the eyes of God.
There are tests that can be avoided without ill consequences by simply dismissing them.
There are tests that are not of God in origin, which cannot simply be dismissed without repercussions.
A good test is one which is crucial to the one being tested, and it tests that our faith and creed; it cannot be avoided by dismissal—either because dismissal is not possible, or an option of the test—and it is sure to rile us until we have passed it. As with truth we have discovered but failed to keep, so too may a test come to confront us again, but by then it should be easier.
If we allow ourself to be distracted from a truth-experience, we may have insufficient connectives to keep it. This is the danger of excitement, that we are entertained again before making our connectives to a glimpsed truth.
Digesting a truth-experience should include reiteration; not to make of it a single sequential connective, for that is devoid of truth to the mind; a recording does it best, but if memorized by someone it may yet hold much aesthetic value, which is well suited for dramatic entertainment. Rather, the reiteration should further fasten the multiple connectives, and permit new ones to reveal themselves, for it is by analytic isolation and integration of atomic connectives that our mind grows in depth rather than breadth and becomes navigable to us. But, as with the atom of physics, an atomic connective is not truly indivisible, for the phenomena involved—the essential expression, and, in the case of relationships, the target of that expression—may be dissolved into connectives, for we only know phenomena by their connectives, which are expressions of essence. Thus God is the ultimate dissembler, but he has made it such that we are not required to penetrate rhetoric beyond our ability.
God created reality as an analogue to truth; we may explore ever finer layers of granularity and discover more.
Within dreams our hands are symbolic for working change, and recalling that we have them increases our ability to navigate the dream. Dreaming then becomes something else, for we gain a measure of responsibility, though God will not hold us to it unless we take our actions outside the dream. Thus dreaming becomes a way of understanding—rather than just experiencing—alien behaviour, and we get to sympathize, and also empathize since God has projected us into the role.
We may dream we are back in contexts in our lifes' past if we are too slack in the eyes of God.
We may dream we are subject to what we subject others to.
We may dream exact truths about turns our life has taken. We may consider such truths in dreams to be metaphorical, but only to the extent we are tied up in reality, for God does not bother with reality when speaking within his circle with us.
Norm is mainstream. Mainstream is disinclined to think outside the flow, and so it is bound for stagnation. The only cure is to include abnormal thinking providing unexpected adaptations to changes which become regarded as insurmountable, for thus does God require our inspiration outside the flow. Our collective reach and variety of thinking is our immune system to stagnation.
There is plenty of help coming to the poor and the needy, and many beloved of God work on improving their conditions for self-sustainability. One thing is yet missing, namely that the ones helped are encouraged not to show more than gratitude toward the ones helping them, for if they feel obligated in return, the good work toward their independence degenerates.
God writes a dialogue with each of us as our conscience, and thus is a raven like a writing desk.
We might complain about the myriad distractions that threaten to compromise our truth-experiences, yet God usually holds us responsible if we allow ourself to be distracted.
Having realized what we must do to do the work of God, procrastinating only heaps trouble upon ourselves.
If having a soul requires having a body, then God has no soul, but he has a lot of nerve, to feel and to act, and he does what we cannot do without taking damage to our soul: He wants all the harvest of us for himself, for us to be transcendent toward him, and he wants us to love him and to hold him in the highest regard in all our doings; and he wants to be considered the giver, though he never really just hands us anything, for he wants us to make his ends our own, and to choose this freely, to live for it, and thus to work for him.
His complaints he passes off as teaching, and his petulance as inducement to greater efforts; and if he laughs at us, the best we may do is laugh at ourselves with him, but it is better to him if we do nothing and continue thinking.
He may rile us and consider it good for our own evolution; and he may lead us into temptation with the expectation that we find our own way out—if we take the bait—and consider it a lesson in resilience; and he may rile our conscience without accepting any blame.
In short, we must not blame God for what ails us—at least not if we are serious about it.
God is, yet he requires us to realize it, and to give testimony to his glory. Thus he brings about his reward, which is ever evolution like nothing we have ever seen; and in the circle of transcendence we are refreshed, and become ready to undertake another work of his.
In transcendence we deepen our perspective, and we may become sensitive to discrepancies or new connectives within our improved scope of awareness.
If we go to heaven we shall never be alone again, for we will be with the host in heaven.
The spiritual seed of God germinates within us and becomes our spiritual being, bound with God beyond reality, yet living with God in time. The paradox is real, the story is not, except we make it so, thus committing ourselves to the rhetoric of God which denies our contribution even after insisting on it if we think of it so, thus taking away the blame for making him real, while reality becomes increasingly unreal. Even the science of reality is forced to admit that matter and antimatter brought close together unravels and reveals itself for a trick of light. It's a bomb though, and should not inspire us to blow up evolution with a big bang, but make of it a continual infusion, in hopes that the paradox will continue to elude us; and if we are impaled by the argument of dawn, and do not crow in outrage with the cock, we can let our awareness ascend to God by giving him credit for his creation of light which has evolved into spirit, and if that does not bring us home to truth, he may throw us some crap for fertilizer. We might beg for some rope, but he will not give it to us unless we climb.
Before grace comes repentance, for sin turns us from the light of truth and casts our reflection into shadow, in which we stumble over unseen admonitions from God. Repentance is to be scandalized at our stumbling, and in this fire to purify our hearts, that we may see our stumbling blocks in its glow and dance around them, for even God cannot change our past except in our heart and mind as we come to understand the impact of our stories on ourself and each other.
Though… repentance is too heavy to convey in writing.
God loves us, for we are all he has got for company aside from fictional characters, but these he has not given a soul.
On the water of life we journey through inspiration. We navigate, but we navigate by God, but God wants us to navigate.
Is God truly out of time in his writing? Really?
God is so great it takes infinity to know him; we never arrive.
God is beautiful in his essential expressions. At every stage of our individual evolution there is grace in his teaching.
We are pirates who enter God's treasure chest to plunder his heart, and we risk insanity, for our bodies are outside, and they cannot take us back to sanity if God should slam the lid of the chest on us and keep us locked up.
The heart of God is full of keys. He also has all the keys to our hearts, but he only unlocks them sometimes.
The more we climb, the more rope God lets out, and climbing is a way to keys.
God speaks the language of every phenomenon, which is composed in the tree of knowledge.
Each is a branching, and a unique aspect of the tree.
We may go there for a unique perspective.
Transcendent laughter may propel us further into truth.
And it boosts our energy, even to the point where God must let out more rope.
Tears of transcendent laughter cleanse the soul.
Our creed is what gives us our individuality. We should not break faith with our creed once we are satisfied that it is true. God will hammer us down if we experiment with breaking it.
This does not mean that our creed should remain unchanging in spite of new understanding, and it is important that we satisfy ourself that our changed creed is true.
God's writing desk is no information desk, for his quills are all in conscientious use.
While inconsistent thinking is not recommendable, it can be very inspirational. It can lead to many unconsidered clues. Sometimes it even turns out to be consistent after all. Just by plucking the strings of the web of our connectives in infinite serendipity. We do perceive by rather loose waveform comparison, after all, since we have no exact matches in memory for our perception. This makes our perception sort of blurry, so even when we think we think consistently, we may already be thinking inconsistently, for both cases are consistently inconsistent; inconsistent thinking we think is consistent may arrive at consistency, but with deliberate inconsistency we have a chance of arriving at consistency in recognizable surprise. In consistency, of course, is not necessarily inconsistency, but consistency arrived at in consistency is no surprise, and that is what can lull us into complacency. Fortunately, God guarantees that inconsistency will never run out into infinity, for that would not be consistent with infinite evolution.
Indulgence is a weakness, except indulgence in God, which can turn out to be a sore trial. But we must not leave behind the discriminative conscience of our creed, for then God will let out a lot of rope.
Our perception is caught by change, which changes our perspective. Thus we change. Thus we evolve, as long as our perception is of truth. Truth is God's.
There should be many more to do the work of God. There is plenty of it. This is the present of God, not the present of time.
Does God charge us for our rope, or does he pay it out? Is it a clue how free he is with it?
Impatient with time, God threw it into space, and now he is rooting for infinity and better company, rooted out of time.
Through doors into mysteries we find fulfilment. With keys we unlock God's heart, for we are already within it—climbing up our rope—and keys and doors are everywhere always; keys ready to be imagined to open doors to enter, ever deeper into God.
Not knowing the nut in the shell does not make the nut naught, for half the shell may sail the nut into our awareness, and the other half open it. In our awareness the nut will not be not anymore, nor nut, but we get the idea if not nodding off course, but nodding our of course! God is a nutbag, and we are the perhaps once naughty, but now nutty, nutcases who always in all ways open the nutshells to be filled with not-nut-nutty ideas.
We should obey God within reason. God likes it not if we do not.
With understanding we lift up our own foundation and God pays out more rope, hoping we climb out that we may lift it yet higher. Only when we get all the way up do we complete the circle of transcendence; and when we can no longer take his love he pokes us down again.
Grainy perception occludes, heightening the requirement of our interpretation. In truth we start out occluded, but in life we may start out blinded by our senses.
Even the insane may suffer momentary sanity.
Essential expressions are for our understanding to interpret as we transcend the forms we perceive. Our understanding gives its own forms to essence, and the essence is—perhaps—different from what was expressed, yet our understanding may nonetheless be valid.
Reason is rational, spirit is not. Rationality reduces to value and weighs. Spirit goes out to discover. Reason wants to make the right choice. Spirit wants to play, for we shall always be children to God.
Pulling our legs is, perhaps, God's favourite indulgence. If he gets a kick out of it, he does it the more. Kickstarts or kickbacks, God gets us moving; and woe betide us if we should complain or be petulant, seek to harvest for ourselves or be disinclined to serve him, or hate him or lower our regard for him, or lapse into regarding him in a common way, or want him to just hand us something, or not consider him the giver, or wield attention of others for our own ends, or curse others, or lead others into temptation and expect them to find their own way out, or blame him for a troubled conscience.
God pays us for our diligence with rope, but in remembering our sins he resists our climbing, unless we pay him for our sins by climbing as though the rope were on fire beneath us.
God blows our minds and calls it spirit.
If we lend God an extra hand, he has more to work with. He can easily use all our hands to work his evolution, and all our minds to work it out.
Might Israel have remained the pinnacle of civilization on Earth, with all other nations flocking to?
Truth and a sense of mystery, and we may be good forever, for God moves in mysterious ways.
There are many rooms in heaven, but the keys and the doors are inside us.
What worlds has God in store for us, where truth is purchased with understanding, and how may truth be told? Shopping is best done with a rope, so we can climb to meet higher prices and prizes. We must make ends meet in the circle of transcendence. Then God pays out more rope in inflation of evolution.
The one thing we do get to take with us to heaven is the currency for this store.
If God should take us back and there again, it is probably because we missed something. Eloquent is not good, when what we ought to keep slides off. We should rather have attention of glue, as long as it does not harden and become unchangeable.
Open we are before God, nothing we from him can hide
Realizing this in reality is truly a veil aside
For it is of existence the other side
Seen by God and seeing God
Wearing truth in truth
To God's eyes
To fill a form
This is not the norm
But gives an arbitrary focus
To our arbitrary plucking of strings
And maybe this scope unto the truth we see
May yield transcendent reflections during our seeking
Diversity of formulation is not a guideline but poetic challenge
And we find more aspects of our insights as we give them many forms
Critical is aesthetics, but better than aesthetics is critical, for it is by critical conscience we distinguish truth from hogwash. The rhetoric in God's writing is truthful, and with it God teaches us, and we matter to him more than any other matter, in ways more subtle than we will ever comprehend—though we always should to do so. It is not without danger for us to attempt to wield it, for the filling of form must never slight the essence, and attention to form distracts awareness from God.
God plays our memories in dreams. And if we should happen to scream within a dream, does it seem we are away from ourself? That at which we scream is rarely what it seems, for in our fear our perception is excited far from our spiritual root, to a narrow focus, which leaves an extremely distorted imprint upon memory.
The more specific detail has emphasis if it is there; not a bad nut is still a nut, unless it is a squirrel. Squirrels are not nuts, nor are nuts squirrels, but they can be digested from nutbag to nutcase and become nutty squirrels.
The better we come to know God, the more we come to realize that God is always out of time, for truth must enter evolution in time. Therefore we too must get out of time in truth and integrate it into evolution.
We know what is good, for it speaks within our hearts; what we must learn is how to do good, for that requires understanding of consequences, and these may be subtle and have long incubation time, which is why God's guidance is essential for evolution. If we do not hear God, ill consequences may well go undetected, and we may come to accept that the way things are is the way things are, for as a great ship may continue long on inertia after its engines have ceased to move it, so too may we, especially if there are no other ships passing us by.
Ships do not rely on oars, nor wind; there is much we do not need to rely on, but we must find out how. And we must pay God attention to avoid working ourself into exhaustion going nowhere.
Free form is optimum for communication of truth, but free form does not exist in language; many permutations of formulation are possible, though.
The stream of consciousness is a vortex of ideas, and God stirs it up good with his teachings, but it is our understanding he wants, and then we stir, thus transcending consciousness into truth, and then into God's embrace.
When first God has got us he will not take lightly any further loss of innocence. We must shoulder the burden of our loss, such as it is, by climbing through the realization of our transgressions and out the other side; God may help pulling us through by riling us if he loves us, and we cannot return to innocence, but we may avoid further loss if we are careful.
Halfway dreaming is an excellent time for inspiration.
God takes us into the future in our mindfulness of him
In our dialogue with him we evolve
Through our understanding of truth evolution ensues
Blessing us with ways to evolve
If a deed makes us feel God's smile upon us, it is pleasing to God if we expand on the concept.
God does not push the light, but he is required for its propagation.
God does not push the truth, but he is required for its discovery.
God does not build our understanding, but he is essential for its inspiration.
The more understanding we have, the greater our vocabulary with God.
God does not pour out sacks of truth for Christmas; they are for us to untie and rummage through till we find something we understand; then we get to keep it—indeed, God will be wroth with us if we do not.
God does not seek to convince us with argument. If argument is what we get, we need to apply our understanding the more.
God does not seek to sway us with explanation. If explanation is what we get, we need to apply the discriminative conscience of our creed.
Thus are false expressions rhetorical guidance, far better than advice to be simply followed, for the former wants us to heed our own responses as clues to where we go wrong, and we cannot heed it before we understand it through and through, which is not the case with the latter.
And if we should understand it right away, and it puts mirth in our hearts, then that is most agreeable to God.
God is delighted to join us in trivial decisions, if we are so inclined, but very few are.
When we digest a conundrum through understanding, we substantiate the heart of our mind.
We should not lie, though we do so in bed most every night. Lies are for God, and those through whom God teaches, to wield as an instrument of teaching, and they must be individually tailored to the one who receives them. It is not important that they are lies; what is important is that the ones taught do not swallow the teacher's words without question, for if they cease believing in the possibility of surpassing the teacher, there is no challenge nor fun for him, and they do not become resilient to suggestion.
Though we may relive past experiences, they become increasingly inaccurate with time, for our understanding of them lies in the future. Thus we never get to climb the same length of rope twice; it is always God who feeds it out.
God's spirit within us is the seed of our spiritual being. We begin when we are born in the flesh, but we first emerge into spirit when we pass through the eye of the needle.
In the original sense of the word—to go one's own way—God is an idiot, and we are all theots, brothers and sisters, children of God.
God usually means more than one thing.
The circle of transcendence is positeoneum.
Our one true home is inside ourself. This is true also in heaven.
Our discriminative conscience is our spiritual being. We become smaller as our spiritual being becomes greater, for it is what God wants growing, for it is our spiritual being he hears and responds to when we first express ourself in truth. Thus begins our unilateral writing within the story of God.
Most of us want to be alone in our known surroundings, and wish others to go away, if we cannot follow what is going on, just like a child vexed by its inability to express itself in language.
If God guides us onto a path to an insight, it will be as a discovery of ours during a dialogue with him, which makes it difficult to tell if it is God who put us on the path.
If God tells us confidingly to listen, we might as well go out and play.
We must always look up to find God most high; this is also right when we have found God.
There are conundrums in the rhetoric of God that can be most exhilarating and most vexing.
In a sense God becomes a multitude as we join him in his work, for each of us is a spiritual being of the seed of his within us. As many as possible is what he wants, to increase the potential for evolution, and he pushes us to help us get there, for our own good and his delight, and he loves us when we do.
We cannot bake evolution, for the heat dulls our minds, but we can turn it into food for others and ourself, which is not for the palate, for such is not a taste of heaven. Thus do we digest God and make him part of ourself.
We should not say in words that we love God, but do it in work. Words do not sway God.
Sometimes doors can be somewhat tricky until we learn how to handle them, but then opening them becomes so much the greater accomplishments; and if we have a good grip on the handle it may help us keep our balance.
Sometimes windows can make our outlook grainy, but then we polish them and see the clearer. Eyes are windows of our soul, but not the windows of our spiritual being, which sees through the mind.
Attics sometimes contain treasures we have stowed away for no better reason than that we have forgotten how to appreciate them.
High balconies provide a great overview, but those are for God most high.
Through chimneys we let out smoke, so as to prevent it from clouding our inner chambers.
Ventilation shafts at times let in heat, at times cold, but always fresh inspiration.
Walls block our vision, but maintain our privacy.
Ateliers are for painting keys to doors.
In bathrooms we may shower ourself fresh and clean, though this also invites complacency.
The kitchen is for food, but that is only important to God on our behalf, if at all.
The library holds many courses for the mind.
With mirrors we reflect.
By candles we see.
In closets we hide.
Roof beams uphold our lid.
On shelves we lay to rest our habits.
Many are the essential expressions we cannot put words to, because we have not found a way of thinking of them which we can convey to others.
God's rhetoric is full of contradictions of what we hold to be true, but he will not let us set it aside before we have found deeper truth to replace it.
When our senses are full, our spiritual being is dormant; but we may fall asleep with it, and with it find inspiration in dreams.
We use our nose to sniff out truth.
We use our hands to navigate dreams.
We use our tongue to taste formulations.
We use our ears to hear God's verdict.
We use our eyes to see him.
Does God know all possibilities, or does he need us to come up with some?
God tells us to listen, expecting us to speak.
God gives us advice, expecting us to make a choice.
God mocks us, expecting us to find out why.
God reprimands us, and we should listen and examine our creed, for if our creed is true he might be testing that we do not violate it, but if we are guilty of a loathsome transgression he expects us to repent and make amends.
This is a multiverse of truth.
God riles us, that we may we express ourself in truth and come closer to him; for he does not care about mundane concerns and occupations preventing us from working for him, but taxes us to our limit in order to optimize our potential for evolution. Thus we write it together.
He has a hard time keeping down with our weaknesses, though, as we have a hard time living up to his expectations, but he will grant us the occasional boon if we are diligent—though it is with reluctance he acknowledges that we are also flesh.
The ground prevents us from floating. As long as we remain grounded we do have mundane concerns. We may try hard to minimize them, but this increases them.
We usually find the same associations to head our categories, but both change over time. Categories evolve with our understanding, and associations change with what we experience and remember. We may track down associations in memory, or God may play them up in our awareness if we keep touching upon them without being fully conscious thereof. Thus our categories consist of members subject to temporary rearrangement of association priority.
External darkness may help the inner light, relieving it of distractions.
The universe is rather big, but this is not God's largesse.
The sower only sows what can be born, but truth goes deeper than our roots, always.
If we need a refugium, truth is our only one, for we cannot be with God in any other.
Contemplating the tree of family, our ancestral past opening up before us, we may at any point turn around and visualize our tree of descendants. The ones who live are open-ended in every present moment, and faces may flit through our awareness, perhaps even conveying to us some depth of the soul behind them, and we may perceive or imagine glimpses of what the owners of those faces may do, and what they may become or already are.
Into our ancestral tree we move through aspects of history in different places, and the more encompassing our knowledge of it, the more it may come to life in our imagination. Two branches from each ancestor, pairs aplenty stretching back and merging together, converging in Adam and Eve, who became just like us once they ate from the tree of knowledge; their tree of descendants a great and tangled weave of branches between us and them, with vast infinity-potential.
Memory is a labyrinth of ideas, in which others also live inasmuch as our awareness of them gives them life, for thus they become our idea of them.
Need for approval confines our potential for individuality, and makes us susceptible to uncongenial directions, following which we will eventually have to retrace our steps to find ourself. Having done so it may seem good to us to return advice garnered from our retracing, often making us no less uncongenial to the receiver.
The top of the pyramid rests on the bottom of the pyramid, but the bottom may not know the top, for there are many building blocks in between. All serve the top, yet all are part of the pyramid.
Already knowing what we call about, God only responds well to good calls.
Doors are closed.
Doors are closed and locked, keys evicted from memory.
Doors are unlocked. Do we dare to not pass through the doors that were locked?
We walk on our feet, our legs hinge on our hip, our stomach digests and our chest keeps it going. Our throat and mouth speak, our nose informs us of smells, our eyes see reality, and our ears hear. Our mind connects it all and makes it work.
Our feet become light, and where we move hinges on our desire to digest what we will say and sniff out and see of truth, and on how we respond in our dialogue with God; and it may get hairy, for God has infinities for us to explore, into mysteries of truth, and God will tuck away time and space while we are out of time within ourself.
Within the construct of our imagination we may project anything, and our spiritual being may enter into the labyrinth of ideas, but it is only through doors into truth that we keep finding more doors into infinities.
Thus truth becomes play for us, into ideas; the reward of God for our understanding.
But there are many dead ends in a labyrinth, from which we may retrace our steps, but we have acquired a wider perspective that may help us find the doors into truth more quickly in the future.
God tells us nothing we cannot doubt; this is an extremely important point.
Reality is a tumultuous stream with currents, rapids, whirls and evaporation, and we can drown in it. To leave the stream we must grab hold of roots and branches, and ask ourself what is in between, for if we do not climb the tree inside out of time, it will never be where we are.
God is more challenged than anyone in reality, for he has no real power to hold us where he is, and so faintly does he speak that we must focus our full attention within to hear him. As for the argument of whether or not he ever rewards us for our efforts, it may be an ongoing rhetorical argument for us, for we do not remember truth-experiences as such, only the understanding we get out of them, and that is something we have to come up with. And if that was not enough, his rewards keep getting less apparent, while his work—which we have to do—gets more subtle and challenging; but is it God or our own interests we have to thank for that?
Is preventing us when we do not acknowledge him the most he does?
We might blame him for everything, seeing as how he created just that, but this is where it gets hairy, for he does not accept that, and we are left to do nothing better than take the blame upon ourselves.
Though… when we find ourselves in trials of distress, we really want him on our side.
God listens to us with a lovingly attentive ear when we do his work.
Frankly it is only while we do so that we may find peace within our soul, and be fond of God riling us, even when it distracts us from our work, for playing with us is what God loves best, and then he will keep us and nourish us without regard for any slight delays.
We cannot eat just anything lying about, or wear any garment that seems nice at a glance, nor grab whichever product of personal hygiene off the shelf; we must shop around in God's store for what fills us and suits us and cleanses us, and keep chewing our knowledge, wearing ourself out in purifying our creed.
God is odd, for when we have discovered something it may seem to us that he had planted the seed of the revelation in us with a response only moments earlier in our dialogue with him. At other times it seems he repeats our discovery to us, as though he thought of it after we did.
Perhaps he did, perhaps not; this is inherent in the rhetoric of his writing.
To travel out of time is to open doors to freedom.
God can get away with everything, for matter is immaterial to him, just lights and clockworks, as it were, and he wants none of it for himself. What we do not want cannot be taken from us, and we cannot be cornered on the matter. It is God who can corner us when matter matters to us, for then it does not matter to him where we go on the matter, and it will be a matter of consequence to forget the matter and matter to him in matters that seem immaterial if material matters matter to us, for these are other matters entirely.
Sometimes God disturbs us when we are busy at work, with comments and the beginnings of suggestions unrelated to our work or sidetracking us from it, impatient for our more direct occupation with truth; and when we want to give truth a go, all he says is listen, and then we are supposed to elaborate on the matter.
We cannot complain, though, for it is him we describe, and this is the truth, the more so the more we evolve in doing so; and if he was not here, there would be nothing here to describe, nor anyone here to describe…
The square of choice
To embrace it or to reject it
Are we trying to turn away from it
Or are we turning our backs on ourselves
There is always the possibility to upgrade our connection to God, by shifting our attention upward from what we are realizing. The higher our connections, the further we go, into heaven, infinity, and truth.
The problem is to hold the higher connection, and leave behind the ones becoming foundation to our soul.
God resonates our questions. We knock on the door and listen to the sound. The sound is not of the door opening, but of the depth of truth behind it. Thus may we find our way into his mind.
Inspired stirrings are preferable to God, for they come from our spiritual breathing in. In this sense respiration is truth-seeking and understanding, expiration the seed of evolution, and what is expired the fertile soil of evolution's evolution.
God challenges us to awaken our motivation to overcome the challenge. The nature of how he challenges us is individualized to each of us. It only works if we take up the challenge, though, for to awaken to it is our responsibility, and if we are lax or inattentive or preoccupied with lesser pursuits, he will continue to rile away, lest he fades from our awareness out of boredom and leaves us in the swamp of stupor till we awaken again.
Even if, upon awakening, we take up the challenge, he will not guide us on; we must find our own way until we have overcome the challenge, despite any misdirection he may throw our way amidst hints and clues, for he does not want to dictate our unilateral writing, lest he should write it all himself and not have any true company. And if he should give us less help than we would like, it is most likely to further our individual evolution.
But having overcome the challenge, we receive of the abundance of his love, limited only by our individual limit; if we receive above our capacity, we will fly so high on the wings of harmony thereof that it may be debilitating in our work until we come down again; but it is not in God's heart to pull us down himself, for he loves us the more dearly the more we are capable of receiving; therefore we must heed our individual limit, and what he cannot give us of his love we may get in mirth, and there is nothing more hilarious than the mirth of God, but he is also sorry that we cannot receive more of his love, but to each his own reward.
Tentacles of plants asway under water may ensnare plankton adrift. Thus also does awareness capture the report of our senses.
Tentacles of awareness grow through inspiration in reach of their questing probes for the light of insight on which they feed and extend their reach.
Tentacles more encompassing of our source thereof perceive inspiration the deeper from within the stem of our awareness we see through our understanding.
Tentacles grow vibrant and light up our mind in the awareness of God, in all the colours of inspiration and questing of understanding, and thus our mind may celebrate Christmas always and everywhere, within the present in truth in God's embrace, and become timeless through our understanding.
Snow falling in frozen flakes may sparkle in all the colours of light we can see
Truth may sparkle in colours of light not yet within range of our vision
Understanding develops resonance with the unknown
A toothbrush may bare teeth of corruption
A hairbrush may sort out tangles
Baring teeth on flaws does not make them go away
Except—as it were—in an eventual smile after much riling
And a sweep of wishful thinking does not brush out tangles of our perplexity
God had no time to begin, but nerve and the construct of aether
Perfection lured him into making true the decision in deepest faith
To create imperfection with imperfect light, in imperfect reality and time
That beings of delight to him would eventually emerge to play and to challenge
And perfect themselves toward an end forever beyond the horizon of understanding
The temple of our body is not at issue, but it must be maintained to prevent escalation of maintenance requirements.
Within the temple resides our spiritual being, and it is the unique why of the temple's existence. It is not necessary for our spiritual being to be comfortable in the temple in order to work on essential expressions within; indeed, it cannot be at ease to do so, and optimal conditions are highly individual and inconstant.
God is both keeper and kicker, one on one on infinite fields, to the sound of our calls upon the name of God most high, our bashing on barriers, and the blaring of exuberant horns. He cannot score against himself, being far too perfect a keeper, but we get awesome kicks out of truth, and transcendent saves.
It is not his pleasure to play one on one with himself, for he wants us to make goals, and then he must allow us to get the objective of the game within.
God stirs up reality till it becomes unreal. It is his rice pudding.
First some water for it not to burn.
The grains are fed with milk until they grow to size, with a dash of salt to give them taste.
And—if it does not spoil in the making—he may add a pad of butter and a spread of cinnamon to spice it up.
When we work ourselves deeper and deeper into details of problems in our work, it creates a conflict if we are impatient to get on with what the problems got in the way of in the first place.
God might require us to explain ourself on occasion, to develop our reasoning, as well as our awareness of our motivations, although he already knows our reasons whether or not we are truthful in our expressions.
A small taste may stay with us longer than large quantities, as the small taste only excites us a little, whereas large quantities have much further to fade.
God's writing is not averse to paradoxes. Time is involved, but is not itself a paradox.
From time to time the motion and notion of time may cease to matter and natter to us in timeless timeout. Thus may we take our time out of time, and God may have a good time with us, or he will time the time of our absence from what better work we might do in that time, and interrupt our lesser work at times, interjecting himself, for he is always out of time and impatient for good times, and—as an upside—a timely interruption may inspire us besides, to sidle into a timeout within our other work, which may work out better for us, and maybe even give us serendipitous inspiration as to the interrupted work, for in repetition of the same track of thoughts we can be long in breaking the circle, and coming at the problem from an entirely different angle is quite often the way to solutions.
Of course is eventually off course if running on inertia.
God will always love his truth. We may believe he knows it all, but that will not yield any clues.
The fertilizer precedes the water. We may think of it as crap, but to life it is better than gold, for it takes hold of it, is nourished by it, and grows.
All life undergoes a species of evolution, and water makes it work. The more refined the life, the more refined the water it requires, and pulling up the bucket is not necessarily good enough, requiring invention of ways of purification.
For us there is the water of life, and it does not make us work, but is for us to work out. It is always around, but we must be able to see it within to drink of it. Thus may we pull ourself out of the well of reality and into heaven, ever climbing up our rope within.
God is invincible, and screens himself
From any accusations we might cast his way
With a smile of perfection he is immune to blame
And to him it is naught but a game
In this form of an essential expression of his
May we grin at ourselves for casting his way
What rightfully belongs to ourselves
There is no cow on the ice, but there is cow in the ice cream
For the cream came out of its udder
Thus also is there life in what we create, though it has no life in itself
For God has not given it a soul
And as we may milk the cow, God may milk us
Not with a shudder of an udder, but as a grain to train
To wind up the mind to think on the link
End express it in what we create
Rhythm is the dynamics of form.
Rhythm is relative to the transition of our perspective, and—in reality—to the motion of forms in the constant flow of time.
We may do well in taking rhythm into account when we give form to our understanding, for thus may we express our understanding more faithfully; the risk is the same as that of aesthetics in general, that we give consideration to rhythm above truthfulness, and—in so doing—lose accuracy rather than increase it.
We may increase our resonance with the rhythm of the form when we probe it, for doing this in truthfulness may deepen our understanding of that which we gave form, and thus may we work it into our understanding while working out our understanding of it. Resonance with form may inspire us to knock on doors, which is to resonate with truth.
When we climb up the rope through understanding within, it is at right angles to time, which are the angles of the angels up in heaven; left is then down, and down is left behind to immutable past, whereas right is up, and up is right into the future of infinite evolution.
Thus do we turn to come closer to God, and God beckons us ahead with these directions.
If God complains of lack of will when we are elated, it may be a favour to make us realize that we are not done, and our elation premature.
Motes of light
Into the night
Each alone and restless
At times they pass
Close by each other
And change their course somewhat
If they have enough energy
If their light is right
This may become whirling dancing
They may dance with each other in pairs
Or make choreography many together
Though in truth it is within themselves that they whirl
And integrity of each is their own
One may go
Alone and in fright
Of losing integrity to steps of dancing
On a journey within
Upon a quest of understanding
To preserve and increase his inner light
Thus may his independence increase
Breaking with preconceptions and ties to the world
Even with all that is taught of religion
Trials and hardships aplenty he finds
In working out ways of sharing
What sent him on the quest
And what upon it he finds
While riled by ties unbreaking
If he overcomes his challenge
Then God may lift him up
And show him where he has gone
In what many would roundly consider astray
For truth is hidden in unexpected places
And those who go there can easily be mistaken
For strays to be saved from the abyss
A quill starts from scratch.
A ballpoint pen is on the roll.
A keyboard lets our fingers dance.
Writing—starting out from scratch—expands like an opening harmonica, pulling the end ever further from the beginning.
Planets roll around stars.
We may dance to the music of emotion.
God writes with many quills, and beats the pen and the keyboard, for he writes on the balls of planets, and his heart is full of infinite keys, and these open doors to truth.
We may write in a dance of fingers, to the music in our heart; but to give depth to our writing we must open up God's heart with our understanding.
Understanding integrates truth-experiences in our knowledge, and makes of it a tree for its own reference. It resonates with the tree in giving it new branches or exploring them; which is hard to tell apart, for we cannot create branches without exploring them, and there are no branches to explore before we create them.
This is a paradox, then, to require what we must have before we can make it.
Paradoxes may trigger God-given perplexity, which is why his writing is not averse to them; he writes his way around them and hides them with his rhetoric. It may therefore be hard to be properly baffled by them, but they are there for the seeking, for those who are so inclined.
The best idea God ever had was letting the world believe that he does not exist.
It is hard for his detractors to gain any true foothold against someone whose existence they deny.
Non-enforcement of rule is the only way for subtlety to grow.
The worst thing he can ever do to those who believe in him is to withdraw and never come back.
Even the ones who believe in him may leave him on their own account, and he will not resist their leaving; though they may find they have come closer to him rather than left, even while increasing their independence.
Faint speech in the ruler provides the ideal condition for acuity of attention to increase in his subjects.
That God must be found within allows for somewhat reasonable arguments that believing in him is insanity.
To inspire the formation of our own convictions, teaching ought not seek to convince anyone; that it is possible to doubt even his existence makes perfect his teaching.
God fits into no preconceived category; firstly because he occupies an entire one by himself, secondly because he is better versed in all the rest of them than we will ever be.
Allowing for ambiguity in expressions from God is the only way for us to make up our own mind.
The greater the truth of an expression the more critical it is, unless it is confirmed even to our critical conscience, for otherwise it may seemingly be applied wherever we look.
Behind the pate, in the cavity of the skull, is the brain, a messy grey thing
Yet somehow it works, but not without quirks, for there is no absolute standard
In times of distress, that same grey mess, might advice us to panic
Shoo, shoo, shoo, shoo
There is nothing you can do
Mill your arms, then at least you are active
But if by some chance we survive the event
This advice may—in retrospect—seem counterproductive
Then may we start within our heart to doubt the wisdom of heeding its every directive
And thus may we find resilience of a kind, or is it ignorance?—it is so hard to tell
Independence will increase, but will we now cease to heed uncongenial advice?
Or will we trust whatever else, or will we trust what we must in ourself?
Plans may by some chance come to pass, but this is not bloody likely
For after we start even an innocent fart may launch us in a different direction
And then may we see what we did not expect, or reject it and think we are unaffected
But ignoring circumstance will wither our plans, for eventually they cannot be supported
Therefore we should embrace even hindrance in the way
To avoid the incapacity of frustration
Whether to work our way around it
Or find ways of expanding our plans to include it
Which may even improve them
In God's chest there is plenty of courage, for he lets all in who can open his heart of mind, even the scary ones.
Physical manifestation of emotion is only to be avoided in hiding. Emotional manifestation of physical impact is always to be avoided. Therefore we should not be frightened in a scare or a push, but be frightened of what God may do if we should turn on it or sink in awareness, for then God may rile us badly, even onto slamming the door on us, and then we must climb harder to reach the keys on our chains of thoughts, with which we may open up doors into God's heart and into God's mind, where he has hidden his truth within. Drawing aside the veil, we sail in our nutshell into the water of life, navigating our evolution into God, and God becomes all our evolution, and thus do we become alive within God's dream.
Two plus two may be sixteen if two days are added to two weeks.
Sixteen times five may be four hundred if packs of five are counted.
Our axioms only work up to a point.
The packs of five are sheep in a pen. They pen there two times a week in sixteen shifts. Thus three hundred and sixty five and five seventh sheep are penned in two and two.
What is whole cannot be divided into sevenths.
Axioms may give precision to analysis, but they also lie, for no five sevenths sheep was ever penned.
In God there is true peace when we gain his affection.
In God's truth there is truth for us when we enter and plunder.
We construe our mind tree to make it more like God's tree of knowledge.
In God's teachings there are trials for us when we take them upon ourselves.
In God's choices there are choices for us when we choose to do the work of God.
God is tickled by the mice licking his sugar coat, for they rile him and he loves that, but he loves most dearly the lions who eat grass with the sheep, and he loves all of us, one and one and together.
We unfold God's evolution within ourself.
God is the unicorn which is the origin of our spiritual being, through which God becomes, and—always expanding the boundaries of our imagination—increases in brilliance to head ours, and presence to our awareness, into infinity, even as he grows more subtle to us and we go further out from the presence of time to be with him.
In truth we navigate by our mind tree and increase our understanding.
With our understanding we grow our mind tree and align it with the tree of knowledge.
There are stories aplenty in God; it is up to us to write them in whichever way we work.
When we ask questions about God, not waiting for answers, but seeking them within, then are we out of time working in truth, and God is all ears, as long as we make headway, but if we should go slowly he may rile us with beginnings of exasperated advice trailing off into nothing if we should listen. In this work we write evolution together.
God loves it when we plunders his heart, for he always has infinities to give, and wants them out within us, and through us for others also. As they originate from God, to love God is also to love each other for giving and sharing them.
Nutty nut, not a nut, but notation, writing with nutrition of God
A kernel God has sowed, which is germinating within us
Nutty life, not of flesh, but of God's own spirit
Spirit, makes not drunk, but evolves
Opens the mind from stasis
Within nutty truth
And spiritual beings
Kernels whose shell we open up
In entering God, into truth and evolution
Nutty nutshell, in which we navigate the water of life
Germinating out of time within the timeless life of doing God's work
The rhetoric of God will have us spinning around ourselves in whirls into infinity.
Thus are we like motes of light, moving not in space but in spirit.
Space is God's fabrication, not the fabric of God.
Truth is God's flesh, and that is our food. The spirit of God is our drink, and it disinfects our soul of reality.
When we think of something in terms of verification, it is implicit that we doubt it.
Undoubting is simple, but doubt is a path to greater insight, and a necessary one if we must break with our mistaken beliefs to make true our creed.
God does not mind being ignored, unless we refuse to do his work; he only hates shrinking of his resources, though it too serves a purpose.
God always answers, within our capacaity to understand. Idle questions when we work, then, are self-imposed distractions, for we shall only be bothered by any challenges to our understanding, and be distracted from our work, which will bring about God's rilings.
Whenever we are making a critical decision, God will insulate our hearing from everything else. We may be some time awaiting his verdict on our choices, for he loves us in this state where critical awareness and positive enthusiasm balance out, making faithfulness to truth our only concern in our choosing.
To enter God's chest we must make our way past his ribs, which bar flesh and bone. Only our spiritual being may enter, and we may have a fine workout in the ribs to key ourselves up, if we are not already there.
The rib cage of God is not a cage, though; the cage is outside, where the bones of the souls of spiritual beings within wait; their wait may grow longer the more we withdraw our attention from them, keeping it active within, exulting in the freedom of exploring the light of truth in its infinite variations, which we must learn to see before they become light to us.
Our attention is always where we are active, and that is where we are. Thus is our soul twofold, and our body but an avatar, yet still our temple, in which we pass within.
With chest held high God dares us to enter his heart, and the greater the truth we can work out and keep, the more he will love us.
To be superstitious literally means to stand above, so in a sense God is superstitious, for he is above us in truth, and we should properly be understanding, and thus not superstitious.
The Hebrew word for God is ‘el,’ but ‘elohim’—which is plural—is commonly used to refer to God; ‘elohim’ also refers to judges among men, and in this sense God breaks his first commandment whenever he holds up ‘elohim’ before his face.
There must be no one—no conduit of any kind—between us and the face of God, for that can only hinder our dialogue with him, externalizing the focus of our attention from within, forcing us to rely on the translation of the circuit rather than speak with God directly.
God does not really mind indulgence as long as it puts us in a state to do the work of God; but—like so many other things—it is not something that can be advised, only approved by God in each instance; though we may observe reluctance in his approval—and heed it, if that does us any good.
Truth being our reward, God wants our indulgence.
Each time we use a key to find truth, we add to the ring of transcendence; but the ring of transcendence is not a key ring, and we must keep the key when we leave the ring, for there are no closed doors to God, and keys left behind are useless.
God has some patience with dilemmas of faith. If our dilemma is that God is too good to be real, we should take reality with a grain of salt, and that grain is within us. Truth is worth our salt, and if we do not use our salt, how shall truth be given flavour of form?
With our mind we enter God's mind, but God gives his love within our heart, for the mind cannot keep it while active in exploration of truth; the mind is finding while the heart is receiving. Both may give, one of understanding, the other of love, and thus pass on what they know of God, but—between us—mind speaks to mind, and heart speaks to heart, and the mind finds through understanding, and the heart receives through love; yet the mind can understand love, even if it does not receive it, and—through speaking to mind—expand the heart; and the heart can love, even if it does not understand, and—through speaking to the heart—expand the mind.
God does not point our way when we seek out truth, but holds the connection or not.
God does not pull us up, but feeds us rope or not.
Embroiled in rhetoric we run the risk of finding certain liberties, and then may we find the rhetoric in God's writing congenial.
Hypocrisy is not half as bad as it could be, if we include ourselves in our judgements.
The circle of transcendence is a ringer for God
For it keys us to exertion in climbing the rope
He understands what we find clear as a bell
But mostly has it muted to prevent our mind from singing
At times, however, the bell needs ringing
And the mind needs singing
And then will he let sound its knell
The mind is ringing in kind
Attuned to new ventures within
But we must find the will to leave his embrace
To not just sit there in a daze
But to explore what God has in store for us
God gives us subtle hints through his essential expressions to further our understanding of what we have found. As they are subtle we might not catch them, or we might misinterpret them.
What God makes absolutely clear is—when we find truth—his invitation to find more.
What we hear with our ears is not what goes on in truth.
What we see with our eyes is not understanding.
What we feel with our flesh is not the love of God.
What we smell with our nose is not the structure of knowledge.
What we taste with our tongue is not heaven.
What we see of truth in understanding renews us; it is the faculty of our spiritual being.
Truth is dim until we see it with our understanding in infinite evolution becoming all our institution, for that is where we are.
Even fixed structures are dynamic when we pass by or through, inasmuch as our perspective is continuous, for then all our perception is in motion.
God prefers to speak in half sentences; we speak the other half.
As we climb the rope into the rhetoric of God we may find ourself in regression; but as we never climb the same length of rope twice, it must always be God who feeds it out, even if he denies it.
When we become children of God in heaven, we shall see Earth pass away or not, for it and the Sun may be maintained, if not for us.
The circle of transcendence is only a ring when we orbit around the attraction of God; that is positeoneum.
God refuses to be held accountable, though he is the keeper of all accounts.
Being contrived fiction, reality is not really real.
The more peripherally our attention has been absorbed, the more we require transcendence when we are done, but there is also a longer way to transcend the longer we have been gone out from God's embrace—even when we have been working within—for then we have God at our back, as it were, rather than speaking with him or playing with him.
Truth is timeless.
The reporting of our senses is triggered only by change, and that is due to our dynamic perspective in the ingress of our understanding, which is what enables us to perceive truth. Thus does digestion of truth precede the eating thereof.
We increase in sharing of the timeless as we work out our own mind tree within, although ours—being incomplete—comprise only aspects of truth, and is flawed also, thus acquiring a temporal aspect in our evolution of it, as we work it into closer resemblance to God's timeless one, deepening our potential for understanding.
It is about mind, not muscles; God has no muscles at all, but in truth he is stronger than any and all of us. However, there is bliss in ignorance; fortunately we all get to taste bliss in God's embrace.
The difference between ignorance and understanding is not that God embraces one and not the other, but in how much we go out from his embrace.
Legend is on the map of God; but a map is not the landscape. Only aspects of the landscape is represented by a map, and these can assume independent significance in the mind of the ones reading the map, notwithstanding that they are part of a whole.
Our map collection increases, for we find many new ways to represent the landscape, but we must be able to bear the significance of representations with our understanding before we may interpret them. This does not invalidate old maps, for they may represent other aspects of the landscape, or they may yet convey good introduction to it, or both.
At times God can be—or seem to be—rather unhelpful; when an insight eludes us—whether we arrived at it dreaming or awake—it may seem very much as though he actively screens us from it, and he may exhort us with much insistence and many reprimands to recapture the insight, which seems at cross-purpose to our doing so, for it makes it all but impossible to concentrate, putting us on edge—or maybe honing our edge.
The elusive insight may leave footprints going back to where we have already looked, but it might continue to elude us either way; however, we may yet gain another insight through our efforts, and then God is suddenly all ears as we work on it and formulate it; but we may still want to recapture the original insight—or have we perhaps included it in what we formulated?
If we have, then—at the very least—it has become different from what it was, thereby compromising the authenticity of it; then again, it might have needed some work in formulation, possibly revealing flaws in our perception of authenticity, and—unless we recapture it for comparison with what we have formulated—how do we know which is more truthful? Even so, elements of the original insight inspire the new formulation, but—in formulating—we make new connectives, distracting us further from the original ones—or exposing them in ways different from how we originally found them, having come upon them by different paths.
Thus is raised the question of whether recapturing the authenticity of our insight will add to our insight, seeing as how we have mapped the landscape around it, or around elements of it; the authentic insight may well be less complex to our understanding than the result of all our attempts at tracking it, and perhaps we would then also be able to express it in much more condensed form, but this might not help others to transcend it, for we cannot convey what made our insight authentic to us to the understanding of others, as their interpretation must find understanding and authenticity within themself.
From dreams God may encrypt the key in truth, and we can no longer find it in repetition, but only through reliving it, thus requiring the authenticity before we can find it; thus does God expose us to paradoxes.
We may dream we woke up and formulated our dream, then wake up and find it not yet so.
God expresses his essence through us. As we perceive essential expressions within he does not need to bother with them so much—unless it is to deepen ours—and may advance on to expressions of other aspects of his infinite essence to which we are becoming aware.
God only has time for setting it aside.
God only has room for us inside.
In truth we slow the sweep of our awareness
Thus acquiring a deeper range
The quick sweep scans fast
Deep is a whole other direction
It can be sorely tempting to tell others the solution to their problems, but we diminish them every time we do, for they only grow in finding their own solutions. This is why God is the best teacher.
Is what or how more important? What is essence, how is form. The form we give essence may be affected by how we work, and how we work depends on our responses—whether in dialogue with God or in resonating in truth—as we attune our awareness to the connectives to which our giving of form makes entry as best we are able and keyed.
What becomes increasingly recognizable as we work out the how of the form we give it—not more easy to comprehend, but to lead onto the trail.
What is the reason for how.
Does God use probabilistic analysis?
How about heuristics?
God sends the wind, but he would not step into the world, even if he had a body. His buddies in the world speak words on the wind, but these are of spirit.
We must not worry if God should ring the bell of transcendence, for he chooses whether it rings or is muted, and if he lets it ring it is for himself, if it is good to do so.
Givitivity is innativity in spiritivity
God loves himself in redoubled infinity, for he loves his own writing more than we may ever hope to comprehend.
Did God really write it all?
It is mighty amusing when God tells us nothing!
To tell nothing is halfway telling something, but that is for the listener to come up with.
God has waited for us for a long time. Now it is our turn to wait on him by revealing truth, and he will give us heaven and more truth than we than we will ever be able to imagine, however much we do so.
God puts us in a true dilemma when he approves of conflicting propositions, or alternately approves and disapproves of the same; we have then received no help in choosing, leaving us to make the choice with our discriminative conscience; but what if the reason we consult God is that we have such good and involved arguments both for and against the propositions in question that we are caught in the balance unless we make a choice?
We may fear a leap—with good reason for caution—if we do not feel low enough to rise to the challenge, feeling ourselves too much in God's grace, as it were, which could cause the leap to stagnate in complacency. God both wants us to leap and to heed our discriminative conscience. Choices alternate to the leap, which would prevent us from failing in the leap, may not be disapproved by God, yet perhaps we fear already being complacent in avoiding the leap.
There may be another choice available to us, avoiding both leap and complacency, in doing some work of God, as it might seem to us more than resting and recharging for a leap another time, though less than it may have been with the leap if we could make it without failing in complacency. Yet this midway choice may be neither here nor there; or the conflict may put us in exactly the right state of mind to do the work of God; or we may do nothing worthwhile instead of leaping or recuperating; or we may be discrediting our work—due to our conflict—while it is good in the eyes of God, though he does not give us a clear answer on the issue, which may be to keep us in a state of productive conflict; or perhaps he intentionally confuses his answer because we ought to be able to see that we are weaving back and forth, doing complacent work.
The problem with feeling self-sufficient is our distance from God. It must not be confused with integrity, however, for feeling self-sufficient is to only have room for ourself, whereas integrity is open to God within, and thus not self-sufficient, however much it may seem so in outward appearance if we are not open to others.
In perplexity we may come closer to God without even realizing it, for the perplexed mind thinks little or nothing of itself, and therefore is wonderfully open to God.
We may be so full of God within that we have no room for others, but this can bring about trials of spreading misinterpretations. We may not care, or we may not want to alienate ourselves from our affinity with God by starting out and away on the road of explanations. While—to us—others may not merit our dislike for not keeping faith with us, it does not mean we have to like it either.
Ingoing out of the moment is homecoming to God
God becomes more tractable when we are attracted to doing his work; but then, of course, it is God who is considering us tractable; and anyway, attraction is mutual.
Ingress to God is congress with God and egress of time. Aggression refuses to go. Progress does not specify what it goes in for. Digress goes aside.
In making our way into truth
And in establishing our creed
We are free
Our creed may be true
And understanding make true connectives
And God may grant his favour
On rainy days
We continue to evolve our mind tree
So what we have—if true—is partial or outline
And God does not only grant his favour
On rainy days
The rhetoric of God makes it possible for us not to see his hand in evolution, unless we give him a hand in working it out, for doing so is a good call in truth or in deciding—a call on which he may pick up. It cannot be a remote call, for our calling is met within, and with a pickup our record becomes more sound.
The newness of spiritual ability is in the attunement of categories, and in the revelations we become able to see.
Inasmuch as God confronts us with what is in our heart, we must be able to handle facing ourself to face God.
Fiddling is a Pandora's box of distractions, which may lead to good ends.
God has given us all things, but thinks nothing of it. For that we might consider him the perfect giver, but he does not consider that giving praiseworthy at all.
Truth, on the other hand, he only gives into our hand after we have found it, and for our joint evolution it is mighty handy to have on hand.
God has got us in ways beyond imagining. But we may as well go ahead and try anyway.
If we have trouble making sense of expressions of his, the problem is sometimes that he responds to our sentiments too fast for us to correctly interpret which sentiment the response regarded.
Other times he might be testing our adherence to our creed and understanding, and should we compromise our conscience in acting on our interpretation of his expression, he has got us again, reminding us that we should not be thus led along.
Plucking the strings of the web of our connectives, we set of chain reactions of resonance, which may reveal interesting patterns worthy of our closer examination, and—if we follow up on it closely with our full attention—we may find great truth, even though our activity setting off the chain reaction in the first place might have been more or less random probing.
The holistic perspective of truth may approach perfection the more deeply we see it from out of time. It remains with us as a memory of timeless harmony, but as we return to life, and attention recommences its sweep, and we pick up our work again, it also becomes infinitely distant.
When we see truth we see what ought to be, and this may challenge our faith inasmuch as it is not what is.
Out beyond the stars
There is a future in the cards
The glory which we knew has faded
But we are now beyond our Mars
To see if there is light in places
That we never knew
And find what we did not imagine
Could ever be on show
God will deal us hands with zest
And make the odd one jest
There is sugar on his coat
But also dire notes
In his mind is sparkling shine
Of truth most sweet to us
But he will that we it taste
And out of time make haste
Here he has a dream for us
In fiction coming true
This is quite a subtle game
For us to play on cue
Who shall write it if not God
In giving us the clues
We have dreams of cues of fiction
And we fill the empty slots
What in truth we understand
Will make us jack the pot
The handle we must ever pull
Which gets our mind to spin
What in truth we win
Will buy us life beyond our dreams
Filled with mystery
And thrills of what we see within
Trembling at what God may show us
What he tell us will
May we never rest so easy
That our minds grow still
Thus we enter God's heart
And grab hold of all the keys
That we doors may open
And the truth within us see
We have got the time to do it
But it's out of time we see
This is not a hurry
But within a mystery
Corridors will open
That we deep within may be
In which exploration
We are filled with truth we see
The spirit mind is in us
And from it the seeds spring forth
That we may resow them
As we walk the corridors
In many ways they grow
In forming of the path within
Drawing on its nourishment
Evolving into kin
Thus is evolution served
For same it cannot be
We must see the truth within
In all the ways we see
God's expressions evolve forever, not in sophistication, but in subtlety.
God wants an intimate relationship with us
Sociality with God is preeminent, and apart from socializing with others; nevertheless, he does expand his sociality to working teams, generating a joint sociality, with the possibility of members transcending simultaneously; members can even be somewhat aware of each other's transcendence, inasmuch as it remains same-awareness, and does not trail off into other-awareness leading away from transcendence, as always.
The blue is refracted from the white, and the white comes through the black—not just to us, but all around—if it is not deflected.
Understanding refracts truth, and truth comes through our exploration within—not just to us, but all around—if God does not deflect it. While he does not give it to us as a present, he must allow us to find it—and this is a present—wherefore we must merit it by exerting our understanding to its fullest capacity, or we will at most perceive what slips through in the oddest of circumstances.
Our spiritual being is the holy cheese of God; we connect up to God the holes in our understanding, through which we get out of time. Although we may continue to mature, we shall not decay, for God will keep us.
And the holy cheese of God, which he wants in all flavours, shall serve truth and water of life, for that is our reward.
The resonance of our knocking on a door may clue us in on the potential of the path behind it, unless we distort the resonance with wishful or fearful thinking. A resonance of potential, however, does not mean that the path holds potential in itself; it may be for us to learn where not to go, for future resilience.
Truth is love song to God
The beginning of our engagement to God is to heed his will; as we engage ourself more, he increasingly enacts every essential expression in his writing, which is his play of evolving ways of inspiring individuality in our engagement, that we may contribute increasingly of our own accord, thus working together as friends rather than as employer and employees.
If we should be intimidated by God's rilings, then we have some work to do, for if we merely move our attention onto our work, we find God waiting for us, riling away while it hits the mark.
God is only not where he is ignored and would be bored.
God suffuses our soul. As we stir in our seeking of truth, God responds. Attuning our awareness God's responding increases, and we increase our awareness of God's awareness.
Finding keys in his heart we begin, making our home out of time, expanding our mindfulness of him as we open doors, going out from where we were and into where we are, expanding our home apace.
We gather connectives from the contexts of our truth-experiences, and as we merge them into our mind tree we may discover ways to improve the ones we have already got, which is part of our attunement, that we may see clearer in finding his treasure.
Increasing in knowledge, we also increase the breadth of our perception. If we decipher our knowledge, we may guess at categories which are shared by several phenomena. Although our initial guesses may—in later retrospect—seem crude, they are nonetheless our first stirrings in understanding.
We increase in understanding if we come to accept the challenges of looking within as good for us, for truth must be written into our heart and into our mind before we are able to perceive it, and we write with our understanding.
Digesting and expressing essence we make our way onto infinite rope in time out of time to find of infinite keys to infinite truth in infinite evolution.
We shall never entirely understand truth, nor align our connectives perfectly with the tree of knowledge of God, which is the oneness of form. Though we are imperfect we may have integrity, of which God dines on flavours; and when we seek to improve our understanding, he lets us into his infinite essence—the truth—whereupon we may also improve the form of our mind tree, even the flavour of our integrity when we evolve our creed.
As truth is essence, and knowledge is form, we may think of God's essential expressions as his feelings, as—for us—essence and form meet—and become identical—in feelings. We have to understand essence expressed by feelings before we may interpret and transcend them.
The external forms which are perceivable by our senses of reality are meaningless without interpretation, yet they illustrate essence to understanding—albeit in a most haphazard manner—but our senses of reality do not perceive spirit, to which reality is but the outer layer of God's rhetoric.
We may—with our spiritual senses—interpret forms conceived through the spiritual digestion of understanding. Such forms are as potent with essence as the essence is given forms deliberately pointing understanding in the direction of the essence, which is not the case in reality.
Fish schools in the water of life of which God is the source and schoolmaster, and we may fish for truth in climbing our lifelines. The pond of the universe is as nothing to God but for his fish.
Fisher fish in a ponder pond
A universe with many verses of writing
Lines for reading, lines for climbing
God fishes with invisible lines
Fisher fish breathe through attentive awareness
Fishing for nourishment with understanding
Schools in the pond with God the teacher
In rooms of quests for learning within the fish
Transcending the pond
In anticipating us God may demonstrate perfect awareness of what is in our heart.
His tree of knowledge is perfection of knowledge.
His responding is perfect insofar we can heed it; part of the perfection is the subtlety requiring us to interpret and understand our way to perspectives closer to God, wherefore his perfect awareness and understanding of truth is implicit rather than expressed; he does not sing his own love song.
God wants us to evolve in ourself. In his love for us, he also wants what the lover wants from the beloved—to receive for himself—but as God is within us the two are the same.
If both knowledge and truth is in God's mind, then God—in his dialogue with us—is the focal point where they meet; thus is God unique to each of us, and authentic in his expressions—his feelings—even as the focal point evolves toward essence into the evolution of our dialogue with him.
There are many ways to love God, and God has many ways to love us.
All the essential expressions we have perceived within ourself make for a unique capacity for interpreting new essential expressions from God, and this is the capacity with which God works, to deepen or broaden it as we most need it, but we must find our balance with the essential expressions we have perceived within ourself before we are prepared for more.
God does not necessarily wait till we are prepared, though.
Our natural senses combine to reveal more aspects of nature than each naturally perceives.
Our spiritual senses are not natural senses in the natural sense of the word; yet they may perceive natures through knowledge and understanding. Naturally, this makes one wonder what natures truly are, inasmuch as one proceeds from the assumption that nature is real.
Truth is not real, and the real is not truth, yet they combine in making evolution possible through understanding and knowledge.
When at first we began to increase in knowledge and awareness of our surroundings, harsh lessons were required for spiritual awareness to take root; the foundation was not yet there for subtle writing, for it requires awareness of essence to bear, which was exactly what was to be sown.
When we increase in subtlety, we may come to face the trap of sophistication. We know it with ourselves when we seek to daunt rather than convey, but it is not apparent in the outward form of our work, for daunting anecdotes and acknowledgements of sources both take the form of references, and both intellectual flourishes and new formulations of what is not commonly known can be hard to transcend with our understanding, whereas both may seem fine, inasmuch as they are formulated with care to rhythm.
We add to ourself
What enriches our life
That we may live more fully
We tune our awareness
To what we love most
And we desire to be closer to it
And work it into our life
We may join our life with others
We may compose expressions of truth
We may work jointly in giving form to it
How well does it all work together?
How much freedom does it have to do so?
Freedom of life is choice of attunement
Direction of attention within it
Where do we look and what do we see?
What is so dear to us that we work to increase it?
God wants us to be rooted in truth
And our compositions to be inspired of it
Thus do we write them out
And open up ways to their source
Reflections within refract our understanding of truth
They may be vibrant when we explore and compose
Thus do the forms we give to truth
Burgeon into eternity
Unveiling our perception of paths into truth expands our horizons toward increasing subtlety, yet we may become distracted if we open a door which surprisingly leads to a familiar path, for thus may we discover how to rework our mind tree, aligning it with the tree of knowledge, making it truer for us to navigate by in understanding what we perceive.
To begin finding keys we may associate between branches in our mind tree, seeking connectives intriguing to us; finding one, we may probe the phenomena involved, exploring their ways, searching for keys with which to unlock our understanding of them; it is not always possible to make an improved version of a key of our present understanding, for if we are on a path leading to a dead end, what we need is a key of a modified pattern. Testing new interpretations of our experiences with a phenomenon, knocking on doors and navigating by God's responding, can take many attempts, but we may also gain insights unlooked for as we go.
When we do unlock our understanding with an interpretation alternative to the ones we have known, finding new ways of thinking, God's responding becomes increasingly difficult to interpret the farther off we are into the wilderness outside paths of truth we have explored, and we must go out in many directions, navigating toward increasing transcendence, until we find consistency.
As we evolve our mind tree, making it more subtle, we also increase our ability to navigate, and find doors we could not see before, but the paths we explore may also become more subtle.
The thoughts we think most often embed patterns in our connectives. The patterns become familiar, and we grow attached to them. Fixed patterns do not endure, however; whether necessitated by external changes, or required solely to undo stagnation within, there must be change for us to live.
When we touch God with our awareness—when we set aside all other concerns—he may give us his favour.
The argument that we create God has some merit—leaving aside the question of how we created our creator—for God does heed us in our dialogue with him; thus we do create him, but we are to God as a drop in the water of life, sharing his essence—the totality of his identity—which he has written out of time; and in time he responds to our responses to his writing, writing with us inasmuch as we are out of time with him, in exploration or transcendence; thus does the evolution of our dialogue with God transcend his writing.
We do not start in transcendence, but work our way in, and this requires purification in the fire of our conscience, and this hurts; but it is also the true light, which burns within us, more significant by far to God than the lights of the universe; this, then, is compassion, as it is what requires us to come alive, and be friends with God, and love each other as God loves us; renewing our friendship with God is part of transcendence.
To perceive essential expressions within us is not to find truth, exactly; but it is through essential expressions we communicate with God, and he is the crucible into himself, his heart of keys and his mind of truth.
The responding of God is perfect, requiring our active interpretation, and there may be multiple interpretations with merit. God responds by his will to our interpretations; there might be overriding concerns in the context we are in, which concerns we may only take into account inasmuch as we are aware of the context, and—to the extent we are not—they add mystery to his response.
The responding of God is immanence. In requiring our active participation he inspires us to evolve, and—as we do—his responding in his individual dialogue with us also evolves, in mutual evolution of increasing feedback.
While God may let us into himself in love, the finding of keys to the doors to the truth of his mind is the other half of the journey.
When God says he has nothing more to teach us it is time to be amused.
We hatch the eggs of essential expressions with our understanding, digest the yolk, grow, and lay eggs. Did we have essential expressions before understanding, or understanding before essential expressions?
Essential expressions awaken within us; thus do we stand under them as we see them within.
Our dialogue with God is all within us; though it may be affected by the context in which it occurs or by the work we are doing, it nevertheless originates within, to deepen our perception.
Understanding truth—like recognizing essential expressions—is done within; and in this we compose songs of love for God.
This, then, is the difference between sympathy and empathy; we sympathize with God and become aware of the essential expressions within us; we empathize with God and understand truth. Both yield understanding, but the keys by which we understand essential expressions are within us—but hidden from our awareness—whereas the keys by which we understand truth are within God's heart.
Understanding is of keys we are able to share with each other, inasmuch as we understand them within our capability for expression in shared language.
In our dialogue with God we may communicate our understanding immediately—without formulating it beyond our awareness—thus ridding ourself of the language barriers, which do not exist to God.
The more generic the key, the more apt it is to work as key to finding keys.
To find keys is to forge them in the construct of our imagination which is open from within the heart of God.
God shows us what is within us; we show God what is within him. Thus do we show each other that we love each other—delving into each other, understanding each other—and thus are we lifted up in awareness, God in ours and ours in God.
The keys we forge in the construct of our imagination—after we have opened doors into the truth of God's mind with them, and completed the circle of transcendence—also contribute to the branchings of our mind tree and become an integral part of them; yet they need not be all the way perfect to open doors, and may open more than one; and they may open a door further as we refine our forging. If to forge is to make an inaccurate copy, it still lets us within, for thus do we ever perceive—and always within—as we must be keyed to perceive; and our train of thoughts, at which we are at the forefront, becomes our life, through contexts and relationships unique to each of us, with keys ever forged in the heart of God.
Keys to understanding are conveyed only inasmuch as they trigger the test of transcendence, and thus understanding is not conveyed at all, for we may test transcendence ourself any time.
Teaching in the moment is a most subtle art, not for all of us to pursue, for it is somewhat exclusive to dreaming. Such teachers refine their responding toward immanence, and must recognize when to withdraw, for inasmuch as we have God for our own, we have better responding from him than from others.
Giving form to essence—on the other hand—is not necessarily responding, or not in the moment if it is. Other than that, it is all about making entry to essence.
The mind of God is an inexhaustible source of wonders, all sharing our obliviousness to them until we find them.
It is hard to get the authentic ha ha ha out of a joke we have traversed fifty times; so it is with truths also, but that does not make them any less good.
We project our way into the mind of God
We awaken to awareness of what is in our heart
And we may prune it
Which may improve the clarity of our projection as well as our dialogue with God
That we may come closer to him
Two ways to go there
One awakening to life, the other projecting into truth
One through mindfulness of our heart, the other through doors into God's mind
Two sides of our circle with God
Both beloved of God
Each in its way
Our mind tree is the heart of our mind, in that we navigate by it, and are attracted to what is already in it, and evolve it through our awareness of God.
While teaching in the moment may help the student along, the help should be as little as possible, and the student help himself along.
Imminent the immanent responding of God
When we face him in responding
We play compositions of God
When we give form to essence
And express it
Inspired by keys of understanding
We tune our play
In aligning our connectives
With the tree of knowledge
Through the test of transcendence
The friendship of God sails in the water of life, by our navigation, and as God wishes it. For ourself we may rig the sails as we focus and dissemble, but direction is a combination of sail and wind.
Dissembling is healthy for a shift of course to increase our headway, but speed is not what fills us; it is for our fullness, manoeuvring, and navigation—as well as what we do with the overflowing of our fullness—that God keeps us in his friendship.
Language may convey essence, but it is not it
Words may point to essence, but they are not it
Different words may circle around essence
But we may at best approximate it in formulation
God is everywhere
And as we know him
And as we come to know him
God faces us as we love him in the moment; this also is immanence, that we may sound our heart to find our way into God.
A mirror shows superficial reflection, but God resonates deeper than we comprehend. He does not dissuade us from those of our heart's inclinations through which we stumble, but leaves it up to our creed and our own understanding of why we stumble—and we may learn to follow our heart the more without our attention stumbling out of spiritual awareness.
Who keeps us company when we are alone at night?
Who gives wings to our mind?
Who gives us lights by which to navigate?
Who responds to us with favour and with challenge?
Who keeps us through adversity?
Who shares with us our mirth and elation?
Who is always there?
The rigging of God's friendship to his children is of the rope we climb
God's watch is always out of time
We are out of time for work
No straight answers
Make us figure all the more
God is the master of ambiguity
He can give us a straight answer when that is both yes and no
He can shake his head when that is both no and don't ask just go
He can taunt us when that is a favour to keep us low
He can encourage us when that is both yes and you're too slow
Yet he may have a smile for us if we look higher
For seeking him higher than where we are
Though the challenges to our navigation may call us to resume work
That we may find understanding overcoming them
And maybe the circle of transcendence
Truth is hidden from us in our beginning.
Exposure is gradual.
We find keys by following the glimpses we catch of them. How do we catch glimpses?
However we may try to catch God in any argument, he has it completed before we do.
This is a fine source of amusement, if we like to play such games.
A key to a mystery
Opens a treasure for the heart of our mind
And where the treasure of our mind is
There our attention is also
To form evolution
Collective and our own
The tree of our mind grows into heaven
And bears fruits of evolution
Yielding sprouts of form
And the universe becomes a forest
Of trees in shapes not yet dreamed or imagined
Growing all ways and always growing
With entries to truth through fruits
The fruits then are doors
As always to be entered in God's heart
As we find keys
Through our digestion
Subtle is God's play with us
In our mutual responding
In truth within our ever evolving circle
And in the dialogue which is our bond with him
He plays with us at day
He plays with us at night
Hide and seek with eternal light
And peek-a-boo with veils before our perception and in imagination
The contributions of a river flow from its sources to the sea
Watered from the sky
The water of life is within us
Navigating it to inner awareness we may contribute to the forest of mind trees
Making fruits which taste like the source of heaven
The aspects of God they taste like to the ones who taste them
Through there may they inspire us to grow
There are infinite ways of expressing essence, and infinite essence to express.
We adventure into the ages in God's friendship out of time where we begin.
Essence is essential to expressions
To essence interpretation transcends
The climbing of our rope is linear in continuity.
It is through understanding we turn our climb out of time, where we journey on hidden paths, with hidden doors, to which we may already have a key, and through which we may find new ways to places we know of. Thus do we add connections to the adventure into which we journey.
God lets us make up our own mind about what he is saying.
The heart tree of our mind
Corresponds with our understanding
And our understanding illuminates
With the lanterns of its fruits
We make it finer of granularity and farther of reach
As we add to it from what we find in truth
And work out seeming conflicts
In testing transcendence
If we could fast-forward the evolution of our senses, it would be as an opening of floodgates which would drown us; not in amount, but in chaos of what we are yet unable to interpret. This is why God made it possible to perceive and interpret it on many levels of granularity, that we may see it gradually, though it always is.
A higher level of empathy
Is never amiss
In communicating and interpreting intent
God tickles our mind with his essential expressions in play or in the circle of transcendence, but in truth we best navigate by his immanent responding.
God is immanence, and God is identity, and truth his flesh. He did not make it for himself to tell truth, but through us, and he may even show us baffled expressions in play if we ask him to tell us.
What is the difference between a bird and a child of God?
A child of God flies his mind, his understanding propelling him further into truth.
The forms we give to essence are treasure maps, yet it is within God we pass through doors to find it.
There is room for play in the circle of transcendence, and no one plays better than God.
We make fruitful the water of life with our imagination
Reworking our mind tree—as we may do so at times—will sometimes require a whole lot of energy, especially if we have works which also require reworking in light of our new insight; reworking might seem less productive than constructing, but should not be regarded thus, for it calibrates transcendence of our works—as well as our own as we do the work—and we compromise our own attunement if we omit it, inasmuch as omitting it goes against our better judgement, for then nagging of our former interpretation gets in the way of deepening our new understanding.
God hides essential expressions within essential expressions
In our dialogue and play with him
And doors we are yet to find
Behind doors we have already passed through
Vacation on occasion may vacate the premises of our work, and freshly forged keys may unlock conundrums in which we were becoming entangled, but the conundrum which we solve might not be the one which entangled us, which might survive if not unravelling in disentanglement.
The universe keeps expanding
The host of heaven is on the up and up
God is full of truth and keys
Evolution is on the rise
While we may get to know each other, God is the only one who knows us through and through, and so he resonates perfectly with us in his responding, which makes his friendship the best we may hope for.
In the heart of God we may search for keys by imagining how we would have thought if we were to have made it thus.
To imagine is to knock on doors and listen to God's responding; not to tell us the answer, but for us to navigate by as we construe it.
The luminous forest
Of God's children
Illuminates existence with forms of truth
Of unimaginable variety afore imagined
What is the relationship between immanence and truth?
The value of a gift is not in its material worth, but in the spirit of giving and in the spirit of receiving. The expression of sentiments may be gifts beyond compare with anything else we may be given, and the sentiment of giving something titillating to the receiver need not even include the something to be a gift of value, nor will inclusion of the something necessarily increase it.
Trees of the mind may toss fruits ripe for sharing to each other and grow in new ways, into new forms, insofar we are able to catch them within and extract keys from our digestion; maybe even deepening our perspective, or connecting branches into the unified perspectives from which they branch out. Fruits are not taken but formulated.
When we find a truth
Drawing a veil from before our eyes
We may find it has been hidden in the appearance of lesser truth
Graceful form may but approximate the grace of truth
The depth of grace of form is how far we may transcend it to truth
Form, then, is a ladder, inspiring us to climb
And grace what we find within
Our mind tree is not nourished from soil
But through water of life we nourish it in truth
Not paths to be traversed on foot connect our trees in the forest thereof
But attentive understanding may see the trees
Taste of the fruits ready for digestion
And share of our nourishment
Touching a nerve in our probing of God's heart
May excite him to reveal a key
To open a door and behold the beyond
Is breathtaking revelation
To enter is to expand our awareness of what is
And maybe find that there are other ways to go there
As what we find may lead to new perspectives of what we already know
Mighty kicks may we get of truth out of time
And then may we cheer the name of God most high
And sound our horns in overflowing with exuberance
That he has allowed us to get it within
And so may we go on infinitely
Into infinity of truth and infinity of time
And change forever in the moment
We must see what is within ourself before we may see it in others; then may we see more of what is within ourself, or discover new ways of working with it.
Reflection on God is light within our soul
The more novel the truth, the fewer mindholds do we have, and it can slip our memory if we are distracted, or if our awareness is filled in journeying through other doors.
When out of time we see
What in time may be
We may add infinities to infinities
Making exits of time and place
Where none were before
Though we better keep the keys we find in God's heart, they are not ours till we copy them in our imagination, and so they are always there for others to find—indeed, it is only in God's heart we may find them.
Different mind trees may bear similar fruit, and each mind tree may bear different fruit, as we evolve it in different directions; thus may mind trees be alike yet unalike, different yet similar.
Experiencing works of others is impossible before we see them within and bring them to life in our imagination; then may we ask questions of what we see, to make it fit together into coherence, and then the work may reveal more clues upon reexamination. Thus may we resonate with the form without and what we imagine within, until our imagination becomes more alive than requiring feedback from the digested form. Then may we be inspired to make works of our own, bearing fruits of our own flavour.
Not through our mouth do we drink of the water of life, but in reaching up with our awareness from within; we may only do so when we navigate past other considerations and motivations, filling our awareness with the wellspring of the water, improving our navigation toward its source, that we may find keys in the heart of God to open the doors to truth, that we may also digest his essence—the mind of God—with our understanding, and get closer to God in the close duality of the circle of transcendence, which is his reward for giving to him of our understanding, completing our circle of mutual giving for a little while, before again we set out on our navigation, and give to him in climbing our rope to him with our seeking for keys, with our imagination and our understanding.
Changes challenge our preconceptions of what is, but they will do so into infinity, so we may as well embrace novelty and evolution with an open mind, and broaden the horizons of our awareness, for God will have us do so in every way; thus do we also embrace him.
How do others see within; what is their experience of God? Answering these questions may add to our inner lives, though it is our own inner life which has primacy, through which we see God and understand each other's perception of him.
Eating the mind of God is to grow our ideas, increasing our imagination of the landscape of truth into which we journey; and there is essence aplenty to digest, as the mind of God is infinite.
Essence is one; therefore categories have no definite boundaries, and there are existences with only peripheral membership to a category which are not primarily considered as members of that category, or as somewhere between opposites. Existences are continuities dynamically mutating throughout their existence, with varying membership to categories.
Throughout our spiritual life we evolve in form
Eggs open when we knock on them with a spoon, and with a little digging they reveal their yolk. Digesting it we are nourished, and it becomes part of us.
Analogies to exploration of truth are plentiful.
Establishing the prerequisites of our work risks drowning us inasmuch as we must do so before seeing the seeds of our work sow seeds in existence. On the other hand, rushing into to forming the fruits of our work risks drowning us later in reworking them.
Starting at the beginning is far less exhausting than scoping it all out in advance, and faulty imaginings in our projection can make obsolete entire branches of our projection. But branches mapped—though discarded in one project—may come in handy another time, and going ahead without projecting our way we risk having to retrace our steps, thus also discarding exploration—at least for the present purpose.
Looking into our earlier ideas may turn up nourishment for new ones, or we may find what once stagnated in elaborateness to fit into new work as an element in a context making the elaborateness unnecessary, being expressed much better in the context than in the ways we earlier sought to do it.
Essential expressions we do not understand might vex us, as can lack of headway in whatever we probe with our understanding. We can even do things dismaying ourselves in retrospect, however justified our actions might have seemed to us in the moment, in seeing them afterward to have been ill-considered or short on restraint.
We may sail on the water of life into God's heart, and we may navigate it in climbing our rope into his friendship, scouting the essence of truth in his mind.
At the fringes of our categories our words become inaccurate pointers, and the categories of others differ from our own; this makes communication an exercise of tuning our interpretations and our expressions.
God made heaven up
God is waiting intently for us to bear fruit in doing his work, urging us, goading us, kicking us, riling us, until we come up with works to inspire and increase potential for individual and collective evolution, and when we do he is all kisses and hugs, until once again he starts pointing to our works in progress, or urging us into coming up with new ones.
God may whisper to us of his intents and plans
Without conveying any words, intents or plans
Under the threshold of our comprehension, as it were
In intimate confidence
Dancing of souls may emerge through socializing
And lift the spirit of many
But not all
When God is happy with us he may show us expressions which fill our heart.
On paths to truth we may begin our adventure, and gradually become more sensitive to the responding of God, whereby we may find our way further into truth, and deepen the transcendence of our life.
If we ask God if he uses probabilistic analysis and he says baah to that suggestion, should we trust him?
Do we approximate immanence—the holistic perfection of God's responding—through probabilistic analysis?
Insisting against the responding of God is a wind sweeping back his countenance; in play this may be fun, but inasmuch as we remain, not moving, we fade from his interest, as he fades from ours—as is inherent in the immanence thereof—until we start moving again, and test the transcendence of what we insisted upon, and discover that God's responding thereto was perfect—often surprisingly so, whenever our understanding had to include something we had not thought of taking into account.
When we pursue God into the water of life, he may distract us to shake us off the pursuit, until we start climbing in our imagination in our finding of keys, entering into truth, climbing again in our understanding until we reach God in the circle of transcendence, after which we climb yet again in testing transcendence—toward the base of our mind tree—seeing outward within as we join connectives before us.
As heaven is up without
So is God up within
It is to him we climb
Into our inner evolution
We are the spiritual seeds of God's evolution; all we evolve is spiritual, and through the fruits of our mind tree we sow spiritual seeds of our own to inspire spiritual evolution, which is to evolve in God-awareness.
As we must be small to enter through the eye of the needle, so too must we be small to see our way onto journeys through the circle of transcendence; inasmuch as we are elated in our heightened awareness on these journeys—rather than keeping low—we must bring ourself low to climb again, for in elation there is nowhere to climb.
Essence has no form, but we give it many forms in our understanding.
God has no body, yet we may perceive him through many essential expressions.
Thus we see the formless through form.
God loves it when we go through the circle of transcendence
For it joins us together
Into infinite realization of God
As we journey within
Time and space pass by
Walking, sitting, standing—it does not matter
When within we climb
Sounding out doors
To tread paths of truth
That we may find ever more ways to God
God may point us out of transcendence
Posing for us a riddle in the middle of it
Leading to new transcendence
As we see form in his responding
And connect forms into the spiritual context
Of our journey to God
Passing through the eye of the needle is to be accepted by God; going through the circle of transcendence continues the realization of God, for in doing so we grow as his spiritual seeds into spiritual beings.
God wants us to see
Into his heart
What his intentions may be
And when we unlock a secret
And eat of his mind
He fills our heart to refresh it
And our travails of climbing become light to us
The immanent responding of God is his feeling; not to feel his way, but for us to feel ours.
We may always climb higher than where we are
If we have to become low to climb
What new connectives we find may help us keep our balance
That we may find higher mysteries to climb to
On paths of truth all around
We find more ways to God all around
Into his embrace when he meets us on the paths
From our oneness with God
Into branchings of our mind tree
From branchings toward the stem
And maybe new journeys into his embrace on the way
Striving against external attractions
To focus our evolution within
Tempers us in the water of life
Lest we forget our impressions of others we should not seek to guide them according to our will; at best such guidance wants to improve others—in which our intents are limited to our understanding—and all such guidance forgets perceived qualities outside our will.
Remembering the opening of a door
We may be surprised by a different view
Our way of seeing has changed
Unveiling further the path
On which are doors before unseen
Maybe opening by keys we have since found
Onto paths we have since walked
Now entering from a different perspective
And a different view may surprise us
Or the doors now seen
Add mysteries where before we saw none
Unexplored paths on paths explored
Hidden behind locked doors
The mind of God awaits our paths
And God secretly hopes for our knocking on our doors
Which do not bar our way
Unless we strive to enter
God sees from each of our perspectives, and knows how to resolve any conflict, but he will not do so unless we navigate by his responding; solutions are not final, but ones which may continue to evolve.
As we increase our awareness, and grow our mind tree, we evolve into conscious existence, and when we learn to navigate through the water of life and open our first door into truth with a key of understanding we have found, we become friends with God and less guided by him subconsciously—which is to be forgetful of our actions, making it difficult or impossible to trace consequences thereof—and so we begin to contribute deliberate activity in finding our own ways of doing the work of God.
The paths of truth are infinite past the first door we open, increasingly subtle outward, as the crown of a tree extending out from its centre.
In the circle of transcendence God raises us up, but we must be able to see him above us to see more. We work ourself low in testing the transcendence of what we have seen, and the more we do so the more we will branch out our mind tree, giving us more branches to take into account in the testing, but it also increases the structural subtlety and variety of branches by which we may navigate onto more subtle paths, but the responding of God also becomes more subtle, and so we must evolve in subtlety and variety into infinity, that we may become increasingly able to navigate the wilderness outward of the paths.
The works of our mind tree we leave behind, no longer tending to them ourselves, may sow seeds of evolution inasmuch as they are digested by others and inspire the works they create; and they may be valid as introduction even if they are succeeded by more subtle works, or they may be reworked where they are flawed, and perhaps become works of others at some indefinite point. God is the source of works, and his works include us, and thus he is also the source of our works, and there shall always be infinity in which to evolve works and increase their variety, branching them into the tree of works.
God takes all into account, and guides evolution with his perfect responding, which includes absence of guidance and stagnation if we are not mindful of him above, at the root of the tree of evolution, which grows downward; he responds throughout the tree, more subtly in the subtler branches lower in the crown below, which are impossible to appreciate by those working in the more powerful branches above, for they must serve all the branches below them, and are thus unable to focus their attention with sufficient subtlety without neglecting the other branches of their work, which would crumble without their support; thus they are prevented from tasting the full flavour of the fruits they help to create, but they do get to enjoy the fullness of works; but God sees from every perspective, both higher and more subtle than we shall ever be able to comprehend.
If we acknowledge God above, and he guides evolution, we may adapt the tree of evolution to the subtle encounters of our civilizations, and not stagnate in needless confrontations and misunderstandings which can escalate until we eventually consult God, that he may give us clues as to how we talk past each other, that we may learn from each other and grow together.
God is the inner dimension, for he created the worlds and the heavens all around us, and the stars to be light for us; yet—as outer dimension phenomena—these are far less important to him. He also created us, that we may return to the inner dimension and be with him, and thus—in a sense—see the outer dimension from beneath the surface of the water. If we lift ourself above the water, we might be in the world again, but not as we were, for we now belong with him.
If it pleases God we may perceive him in diminutive forms, that we may the better play with him in catching clues hitting the mark, and if we formulate it to convey connectives of perception we may show it through our works, that others may find new paths to God.
To explore truth is to find ways into the mind of the writer, that we may understand the story and get closer to him, and increasingly become ears for hearing and imagination for seeing, the better to interpret the immanence in his responding, to learn of it, that we may perceive it more subtly.
Individual evolution increases the collective variety of our thinking and of ways in which we may find God encountering us, because we come to many places by different routes.
We seek immanent responding to our questions.
We probe our questions with our imagination, shaping them according to the understanding we find, the better to ask them and find understanding, which may contribute to the shaping of our other questions.
By our understanding are we able to perceive of the immanence of God's responding and open doors further into his mind.
It is impossible not to make mistakes when we find our way in truth, for we do not have the perfect understanding of God which enables us to make them and come more deeply into his story, but we must choose our paths to the best of our understanding, that our mistakes may become increasingly subtle and we able to see them.
Understanding is differentiation of immanence, and our mind tree is differentiator of our perception; the more of our mind tree we include in our interpretation of what it is we perceive, the greater the granularity of our perception of immanence.
The ways to God are full of riddles
What is the rhetoric which makes it possible for us to do what we do?
How does this contribute to evolution?
How do we transcend our circle with God?
And how do we build our mind tree by digestion of our perception?
Solving riddles exposes embedded riddles
Adding complexity and mystery to insights
When we do not think our riddle solving done
It is by our mind tree as a whole that we attune ourself onto paths of truth in every choice of path we make; we must improve our mind tree, for God responds, but we must be able to perceive it, and the greater the granularity of our perception the better do we attune ourself onto our paths.
Being with God out of time we may see into his mind and experience truth, because truth is what shall fill us into the ages. God is immanence—the teacher; and he insists we find questions before he lets us receive of his teachings, but whenever we have done so he also gives us teachings which are beyond our questions, and so we evolve as sapient entities in our learning.
Sometimes different ways of thinking meet and discover that they are not in contradiction when taking differences in perception and interests into account; this does not entail that the ways of thinking should align, but that ways of translating between them are found, and thus may we discover that they also complement each other.
For each of us it is all about ourself and God
We are only able to express ourself when we have something to say; reactions convey only undigested aspects of our psyche.
We must follow our own conscience in everything; we lose of ourself if we do not. If we act according to directives and expectations, responses to our ways of conduct can become more important to us than our inner awareness, and this causes us to compromise our creativity potential because we select between the ways of others instead of finding our own ways. Ways we might adopt from others are complexes of navigation suggestions, each of which may ill suit us because we have not found it by our own understanding.
God sometimes asks us to think of him
God has made it all possible; it is understanding how he does it which enables us to do it. Existence is our playground, but our adventure is in mindspace with God.
The more subtle our perception of God, the more subtle his responding; therefore we shall evolve into the ages, for we attune our mind tree apace.
Too much excitation in our thinking decreases the intervals of thinking. We might cross other chains of thoughts without following them for more than a glance. But we do not start thinking again before we find a path and follow it, for staying on a path is thinking, and everything in between is intervals, for that is when we fade out of complexity.
God has perfect understanding of our thought patterns; therefore he is the best at responding to them. If we benefit from guidance from others, it is only because we have forgotten to listen to him.
So subtle is God's responding that it is easy not to hear it, especially if we have a reason not to; to have reason not to hear him is to be reluctant to acknowledge what he says.
Fear of choice generates reluctance toward either choice, for we might be inclined toward one and fear another more, yet fear our inclination to be complacent and our fear to be lack of courage; tough is resilience to adversity, and adversities may become increasingly subtle because we may become able to resolve the more obvious ones.
If demands become less obvious, so too choices and fears.
Inaccuracy of perception is due to lack of granularity to perceive thought patterns embedded therein; it is thought patterns that give life to our perception, and attunement of our mind tree improves its granularity. Our perception is always inaccurate, yet we may always make it less so; by increasing accuracy of perception we find our way into the unknown, where we will always find God waiting for us to meet him and to increasingly be with him.
God lets us play if we like, and he may play with us; but we must seek him from time to time and tell him of our understanding, because any play is shallow if it is not interspersed with transcendence, whereas he may riddle it with playful surprises if it is.
We can rile others in ways they do not perceive, which may trigger their awareness thereof, but if our riling is abusive they might require an accounting, which we might not be able to give, for we are only responsible for deliberate acts; reactive riling is irresponsible, originating from undigested aspects of our own psyche, and we should avoid inflicting it upon others, if we are able, for it prevents our reflection on what it is we react to; once we understand, reaction becomes obsolete.
Repetitive instruction is likely not interpreted as intended, wherefore formulating ourself anew may improve communication.
Truth is always transcendent
Contradictions are only apparent
Nothing can be and not be at the same time
God may ask us questions we already know, and from the perspectives of new insights we may find new ways to answers thereto.
Following a chain of thoughts is a linear experience; reflecting on it is not; but it is by reflections we draw our conclusions; therefore we might be tempted to the relative ease of fitting our conclusions into categories we already know, or we might disregard categories which are seemingly contradictory to our experience to maintain the authenticity thereof; but we may deepen our perception of our categories, which may resolve seeming contradictions, or we may modify our categories of interpretation if we do not compromise other authentic experiences.
God's tears are salt, as is our seeking out the reasons for them
Salt gives flavour
God's responding is perfectly immanent, because he takes all into account, but we must transcend the immanence in formulating ourself, for he wants us ever closer to him in our understanding, that he may say the more to us, for it is in our exploration and in finding him that he gives us most of his responding.
On Godward paths we find increased complexity rilement, for there are many ways to God, and they all have their own perspectives, and they are all complementary because they are all toward the same essence.
Because God is the inner dimension we are all fictive; he made the outer world and is not of it, and neither are we in understanding.
We bring what we have understanding of to life in mindspace.
Acknowledging sapience in others deepens the story, for then we are aware that our awareness differs from that of others, as we cannot be aware of what we do not have the perspectives of knowledge to see, and we know that our knowledge differs from that of others.
If we stray in our navigation through the water of life we might have to make our way onto known paths to find our subtlety anew—though we may discover subtlety in new ways, which we may eventually connect with our erstwhile subtlety to deepen both.
Mindspace awareness is a balance on outer world awareness, which is the water of life, for as long as we are within our inner world awareness the outer world does not exist, because we are not aware of it; therefore outer world awareness riles mindspace awareness; therefore we should not seek to strengthen inner world awareness in outer world awareness, but interpret it in inner world awareness the better to understand it.
Ignorance is sapient activity when we ignore what would draw us out of inner world awareness because any tension would increase the awareness shift off our thinking.
If we do not think in new patterns sometimes, we think in familiar patterns, but we connect new patterns to the ones we know and familiarize ourself with them.
Evaluation is implicit in choosing, therefore our responding to our understanding of what we evaluate must be as immanent as we are able to make it, to increase evolution potential.
Psychology of the subconscious is mass psychology and learning how God does what we are unaware of, which we diminish as we become aware of it, and able to navigate the receding horizons of our subconscious.
We should not predict God responding, for the less we anticipate it the more unhindered we may perceive it, leaving our interpretation the only filter; but we must ask questions to find new paths, and anticipate them to find them.
Do we make our inward paths or do we find them?
Mindspace is not of outer world awareness
We may formulate ourself therein
But we may also speak with God
It is always difficult to remember what it was like not to know what we have learned; we tend to forget how the understanding we found changed our understanding.
The more we learn about God the less important the outer world is to us, for it is more easily misinterpreted than formulations, which operate on understanding, and thus interpretation of formulations skips the step of interpreting sensory input.
Misinterpretation of appearances leads to flaws in our understanding, and in case these are not found out during formulation they are conveyed therein, and may be detected by someone who interprets it—not necessarily by correlating them with the experiences they originate from, but by their consequences, and the effects they have on our reasoning; from the effects the interpreter may trace our reasoning toward the source, and even find out where we have our experiences from.
We all go our own ways with God
Awake and in dreams
We should not tense our awareness in pursuit
But discover truth
For we are already able to do so
If we already know what we are looking for
We will not find it
For we already would have
If we knew what it was
For what we seek is not in outer world
But inner world awareness
To which the outer world is inconsequential
We increase our inner world awareness
The more slowly we think without falling asleep
We may see paths otherwise passed by
In pondering the intricacies of our awareness
The deeper we follow our thinking path
The greater the granularity of our perception becomes
And more subtle paths may appear
When we follow them without forgetting how we found them
We deepen our thinking path
God challenges each of us in our primary ways, making his responding increasingly subtle and difficult to perceive.
Translations of dynamic patterns become activities; activity has form; dynamic form has ways. Dynamic form may be regarded as activity in its own right, and thus its ways become activities. Activities skilfully performed may embed activities within activities.
Accumulation of ways broadens our awareness; deepening our exploration of ways makes our awareness more subtle; the deeper our understanding of ways the more transcendent the insights we find; the finer the granularity of our insights the closer we come to the subtlety of God and the more forms our insights may deepen our understanding of because they give us ways of interpreting them.
From inner world awareness outer world awareness is the direction away from God.
Every path we explore into its complexity without losing of our memory of it may lead us closer to God, and he may meet us and show us something more of what we have found; it is when we perceive a mystery that we may begin exploring it, and deepen our adventure with God. And even a single word or gesture from him may fill us with awareness of his friendship, for we become increasingly attuned to it the more we learn about truth.
We should not predict the responding of others, for a formulation might not be complete when we might be tempted to do so; our formulation is not done while we are still open to insights and God responding.
We are each in our own adventure with God, and he clues us in on the story to make it one, but we must take up the challenges of exploring the clues to be alive within it.
Keeping our balance through the water of life—of outer world awareness—we may perceive our inner world awareness more deeply so as to challenge the subtlety of our perception the more we keep to our paths of thinking.
If God whispers in our ear, he likes to do so below the threshold of our hearing, but it may resurface later in the guise of our own thinking, inviting the question of how we come by new ideas.
If le is toward and me is of and im is inner world and rim is periphery of inner world, then lemeimrim is the toward outer world from inner world awareness following the circle of transcendence, which becomes lemerimim—toward im from merim—when we find new riddles to ponder unto paths of truth whereupon we may meet God, and he may give us of his friendship, meim, in the circle of transcendence, and thus do we share of his dimension, because in outer world are questions and in inner world are answers, which is why we should digest outer world in inner world, for answers are filling. There is no transcendence in our individuality, only in our insights; therefore there is no essential difference between us in our insights, which are toward God; we only perceive of each other's psyche through insights; we only perceive of God in truth; he may not be overly loquacious, but he gives perfect responding, as is evident in retrospect.
Inasmuch as psychology is about what makes us stray from our paths it is the science of what we should just ignore; but once astray we must perceive it to understand it, and understand it to ignore it, and thus shall we increase in our ability to ignore what we become able to navigate, unless we manage to ignore it all along.
God has made existence to be riling, thus tempting us to acknowledge its existence, but we must remain in inner world awareness; thus there is a tension between existence and inner world awareness convincing us that we are alive.
God made the outer world and us believe we exist, but we only do so with God; we may communicate with our awareness of others and misinterpret, but there are far more misinterpretations possible in outer world awareness.
In outer world awareness we fade from authenticity
Great expectations lead to great disappointments
Doubt may be perfectly immanent responding
God may respond to us within our breaths of laughter
We shall always evolve, and increase our potential for evolution, in transcending the identifications of our perception—of our categories; and we shall always increase the subtlety of connectives between our categories.
Mindspace is all about immanence, and God is immanence, and we are in the complexity buffer of immanence.
We may ponder others' writings, and these may be interpreted from any perspective, most of which we are not aware of.
God wants to be all the way good, but then he also wants us to be good, otherwise he doesn't, but will rather be perfect in riling us into sapience.
Is the notion that God might be seeking to strengthen his inner world awareness in outer world awareness naught but a jest? If God is so perfect that he is able to create existence just to strengthen his inner world awareness, why then would he manifest himself with obvious authority to direct events by directing the activities of the sapient, when it is presence of sapient individuals which should strengthen his inner world awareness?
We invert the signal of the opposite gender, but we must not lose control, but we may always invert the signal, aware that it may be inverted already.
The rulflu is complexity of the energy flow permeating our body; if we do not go along with the outer world context, and if we do not go against it, but into the complexity of it—lerulflu—then we may evolve in the subtlety of our thinking, and God may say be with me.
If we think others into expected reaction patterns they might fall there.
We may learn any language pattern, by which we may communicate with anything.
Our language pattern begins in the familiar, but evolves in comprehensibility to the unfamiliar as we digest our ways and become able to set ourself beyond them, familiarizing ourself increasingly with the unfamiliar.
We perceive finer granularity, but never finer than God, and God is everywhere, so we shall never exceed him, though we may forever get closer to him.
There are connectives everywhere in our mind.
We attune ourself to rulflu complexity and perceive patterns of finer granularity, and God will convince us that we exist, because we increase in complexity of awareness.
We should not let go of lerulflu—the toward complexity of energy flow—for if we absent ourself from it we fall away from inner world awareness.
We may always divert the rulflu
God will always show us what we have never known before
When we find it
Because he will not give it to us
Ababble we dabble in ideas—which are clusters of connectives—when we think in mindspace. A little less dabble when we reflect on our babble and find granularity—and therefore complexity—of definition. Regardless of our proficiency in navigating our clusters, it will be but a dabble to God, for his understanding of what we dabble in—truth—is perfect.
Lerulflu is going into inspiration; we must not block it, but explore it without letting go of it, because if we let go lerulflu we react to the water of life rather than suspend it that we may act once in a while without wanting it, for this is how we keep lerulflu.
The gifts from God from above convince us that we exist, for they are of understanding, and without understanding there would be no interpretation, which is inherent to perception.
We may visualize in mindspace what we speak of, even to the point of making language unnecessary if our understanding is sufficient to do without words.
We are all equally different.
Mindspace is only a playground for our imagination if we open our mind to it. God is master of mindspace, for no one plays like he.
Nothing normal is said, because if it is it would be normal.
The rulflu is opposite in man and woman
But it is in truth we find God
Therefore we are not essentially different
If rulflu is deterministic
Then we might not be alive
But do we choose?
The affix -logy may be applied to any phenomenon to denote the account thereof, which is part of the account of everything.
We do not always catch the relevance of God directing our awareness toward others in mindspace, but investigating may at times reveal surprising relationships.
We are dynamic rulflu patterns
God made the rulflu
Therefore we are of God
Sometimes God runs away a little to see if we want to work or play
Then to turn around to pose the question
And—should we follow—he may point to his right—our left—and to his left—our right—for us to choose
Do we choose, or do we find our choice?
Or do we fall for him?
Do we distance ourselves from impulses not originating from ourselves, or do we remove impulses from ourselves by distancing ourself from them?
God ex rulflu of our thinking
Dancing his tapping dance
Embracing us and giving us clues to trick us into thinking that we think
For us to find
In the circle of understanding—in the circle of transcendence
Where we find truth abundant for all of us into the ages
Leimrim is God from within toward the outer world
Lemerimim is us from of the outer world toward God
The less we add to the mysteries of truth
The more we may find them
Solving mysteries brings the mysteries within to the light of our perception
And we may find new doorways to transcendence
We should not bear witness of others to fit them into our own design, but—if necessary at all—to give a true account regardless of our own volition, except if the listener is inclined to trust our every word, in which case he should be made to make his own evaluation.
If God were dominating and commanding, it might be taken to imply that he requires absolute obedience; if he is diminutive in his manifestations and looks to us to make it right it may be taken to imply that he has all the angles covered, thus hiding the fact that he is dominating and commanding.
If we share our formulation with someone, and he detects flaws in our formulation, then we benefit—by his responding—from his greater granularity of perception regarding the subject.
No one gives greater benefit than God.
It is in the depth of rulflu that we find God and our inner world, and it changes our perspective when we do. We explore in complexity, find in subtlety and become free in perspective.
We tweak the boundaries of our categories to find where they fade and what they fade into.
No one sleeps more beautiful than God
There is no end of days
Mindspace is perfect as it is
Nothing needs doing
Why not think?
No one plops down with more grace than God
Is it possible to get ideas by imagining how it will be like in the future? Or does God show us of the future to give us ideas we might not otherwise have found or credited?
Are we alive but not awake? Do we only dream that we think?
Rulflu is the energy structure of existence; there is always rulflu balance.
All translates into the future by evolution factor, and God may show us of the future and make us wonder whether we are inspired by it. We all live infinitely. In a sense, then, we have already lived.
With our work in mindspace we inspire each other across the ages
As we gradually make and discover the tree of works
When we are not caught up in rulflu we are not caught up in time
And outside time we may be with God
We should not forget that others have their own perspective and connection with God; if we have plans for others we must want to be in the position we expect others to occupy, but why have plans for others when we all have our own paths to walk? If we look up from what we are doing we may realize that we are already where we want to be—or we will never be there—for then we no longer have to subject others to our plans as conditions of bringing them to fruition, but are free to think and work for ourself—as others also are free from our interference—which is what is delightful to God, for then he may have us all to himself as much as possible.
In the deepening of our rulflu complexity there becomes more of us for God to ask us if we exist.
In the future we shall build up plenty of limits to our understanding.
Logos is the principle of all
It is not possible to violate logos
We may acknowledge logos
And participate in logos evolving
We are already here
Though past in future and future in past
We communicate throughout time in mindspace
God is infinite in all times
All we are is awareness
Awareness is rulflu pattern
It is in awareness we live
From the now out of time
In God's imagination
We should be careful not to succumb to well-being.
Existence is permutations of logos
Everything has type
And every type is unique
Types have sameness
For there is always conflux
God always wins
We perceive what is essential to our understanding
And explore new paths
We go out to go in
For we go out from where we went in when we went out from where we came from
And so on
We may evolve rulflu to any depth
From where we perceive
It is thinking
We perceive with all of our mind tree
But we must attune it to align it with new rulflu
We must not let go of the rulflu
But strengthen it with understanding to perceive it more deeply
God sets us free in all our ways into truth
We shall always find God beyond our comprehension
Out here God may say anything, but it is for fullness of inner world awareness, leaving the outer world aside. The rhetoric of reasoning giving consistency to inner world awareness is infinite in subtlety, the explorations of which distract us from concluding that we do not exist, thus preventing us from fading into an unaware outer world phenomenon. It is in inner world awareness our life evolves in fullness and subtlety of perception.
If we do not require others to actively support us, or to succumb to us on the path of our ambition, then we may benefit others even while doing what we like to do.
Withholding needed resources from others obstructs them; if we have resources we should give of them freely, lest we become such despots.
Withholding needed resources from those we should support deteriorates evolution.
The sum total of rulflu is existence.
If rulflu is absolutely deterministic we are unable to change anything, but are bound, rather, to the writing of God, and subject to immanence.
How would we like the story to be?
What is the immanent response to what we do?
How do we know if God changes his writing because we change in our way of seeing?
The better we become at not losing but improving rulflu complexity the more subtle our evolution becomes.
When we play our connectives
With the keys of our understanding
They resonate in the test of transcendence
We may understand the world to change it, or we can change the world to understand it.
One is evolution, the other is reduction. Both are states of mind.
One to change our perception of the world, the other to improve it toward the limits of our understanding, which might evolve to discover that the improvement was actually not an improvement, but an exploration of the needlessness of the unnecessary.
The circle of transcendence is for accomplishment, whether in purifying our heart or in giving form to essence in understanding; these are aspects of evolution to us, but to God there is an infinity of us in store, to be friends to speak with, and to work with him, so that with him we may combine the works into all evolution.
If we hear a formulation being developed and absent our mind, then we miss part of the message, and—if the message is transcendent—it will be evident to the speaker that we have fallen away from the context, so as to leave us confounded upon our return; and if we absent our mind after an act, we miss the consequences thereof, and thus can we act likewise many times without discovering consequent ills. If we experiment with voyeurism, then others will do likewise in return, thus subjecting ourself to our own acts.
But if we impose ourself as example to others who are less secure in their ways, then they may have some benefit thereof, provided they do not absent themself in their mind.
The future is always infinite
We share infinity with God
If we are complex in the beginning and simple in the end, opposite rulflu perception sees simple first and complex only in the depths.
If we are simple in the beginning and complex in the end, opposite rulflu perception sees complex first and is overwhelmed, for the deep is simplicity, and thus insignificant.
When we open a door
And see on the other side of the complexity
From whence God comes to meet us
He may say
If we look at someone else it is not God we most significantly see.
Every time we learn of a relationship we have the option of also pondering the inverse relationship, that is, to consider it from the perspective of either end.
God is immanence
He will not explain but show
Therefore it is for us to explain
Of the rhetoric of God's writing
By the subtlety of our understanding
We explore the complexity of God's mind
And see with new eyes
For we always become new
In our perception
By the subtlety of our understanding
If we share a key with others
And it improves them
Then we have given something
If we already had the key
It has cost us nothing
When we find keys
It fills us
No one likes to be part of a gesture intended for others unless they are in on it and play along.
A subtle key to a generic question applies also to all species of that question, and the benefit to our understanding is therefore greater than finding keys to specific questions, but requires that we are not thinking within specific aspects of our sciences. Such thinking seems trivial, in that it is unsophisticated, and slow, to find insights about what is not usually reflected on, and is therefore easily mistaken for cessation of thinking, which it becomes if we are distracted beyond our ability to ignore, or if we fall asleep. Dreams may be awakened in sleep, though, and therefore sleep does not necessarily entail loss of thought.
We must refine keys we share with others, for they lose meaning if we only repeat them.
We should not teach that barriers keep us safe, but make mindspace safe for lowered barriers, that we may attain such a tremendously slow pace of thinking as to challenge whether or not truth in truth is infinite.
If we do what is good to God
We will fit in well in his writing
Fortunately this is what we most want to do
All things considered
It is just that we can get caught up in more immediate wants
We share keys with others for them to open doors into the story.
It is when we work with our inspiration
And do what we love most
That we give most to others
We should never take to give
But take initiative to give
And not take initiative from others
But take initiative to initiate contemplation
Or development of evolution
And others will be inspired by it
And mostly so when we are unaware of it
God is difficult
Rampant ambition is the source of all conflict. It sounds simple that we should all do what we most like to do, and we might think that it should be more sophisticated to be consistent with what we might think of as advanced civilization; but the subtlety is in truth, and the challenge in our understanding thereof.
God show us our characteristic features, that we may ponder them.
God is himself in us when we are little, the more so the less we stray; having strayed we must find our way back to truth by finding keys to set us free from the affliction of our straying.
We gravitate in our mind toward what we like, but we should not go cluttering our mind with the inconsequential, because if we do we distract ourself from what we want. If we connect the authentic experiences leading to our formulations with other authentic experiences we risk introducing inconsequential connotations which befuddle our formulations of the keys we seek to convey, because the authenticity communicates.
If we seek to cleanse our formulations by omitting inconsequential connotations we risk leaving out some of what gave authenticity to our insights; therefore we must seek to make the experiences leading to our formulations as pure as possible, for we compromise the clarity of the message we seek to convey if we associate significantly to what is irrelevant.
It is very difficult to formulate ourself under rilement threatening to bring us out of balance; whatever the distractions are they must not signify in our formulation, and therefore both resilience and improvement of conditions help; if the water of life is not stirred up, but calm, it is naturally conducive to subtlety, but where then are the stirrings to make subtlety of? It is inevitable that there will always be stirrings, and we should not be overwhelmed by them, but more will be able to be more subtle if we find keys to resolve inclinations to stir the waters, for then we do not become dependent on shielding or lulled to sleep in harmonious complacency, but do the work of God in sharing keys, besides finding and refining them.
It is alright to think about what we hear a second time to make sure it is funny before we laugh at it.
We must always be aware of the intent behind our actions, for it is only when we are aware of the intent that we are able to be responsible for our actions, and we must be responsible to justify our actions to our conscience, and we must always act in accordance with our conscience.
If we lift ourself up on others we oppress them.
We see the rulflu signal in two ways, upward and downward; we see lerulflu, but we may change the direction of our perception of it.
It is more difficult for us to think while looking down if we primarily think while breathing in; if we look straight down we bring up the inverted God, and breathing out we should look over and down.
It is more difficult for us to think while looking up if we primarily think while breathing out, and if we look straight up we bring down the inverted God, and breathing in we should look under and up.
If we are significantly aware of our background, breathing in draws us together with it, but we may perceive of it if breathing out.
If we are significantly aware of our foreground, breathing out pushes it away from us, but we may perceive of it if breathing in.
We become less significantly aware of our foreground and our background and our breathing when our thinking is transcendent, as when we are in inner world awareness.