The Tao of Less

The Tao of Less
More is the illusion for better
Dedicated to all those for whom excess was their undoing

Introduction
The Challenge

This testimony is about emotional and mental freedom from the hubris of anthro-centrism. It is a narration of how to live free of the addiction of over-stimulation. the kind of desire that agitates your senses and misguides your intensity of passion. Desire is our interpretation of what was our capability to receive and transmit effective nonverbal, telepathic meaning to one another. We were once able to share meaning directly and remotely between ourselves and the subject of our attention or awareness-as well as other radiations of our environment. Now, we are reduced to an atrophied state, in which we are affected subjects attempting to satiate the vacuum created by those stimuli of desire with indulgent consumption. Those desires are the frustrated mechanisms that connected us with our environment as a meaningful unity of purpose, not just an aesthete consumer. We have become effete aesthetes than the empowered being we can be.
The Tao of Less is the abandonment of the notions and impulses of satiation of the self for the re-union with one's physical and metaphysical world. It is the reconnecting from the bare basics of one's soul. There is no need for quantity, only the quality of awareness. This is accomplished through the existentialism of synchronicity and serendipity comprehended by your intuition. It is in your intuition that exists the subliminal subconscious connection to your 'reality'. Through your intuition, the phenomena of events transcend their nominal temporal intent and become metaphorical clues and directional signs for your focus and actions. The clues and signs act to peel away the brain-washing indoctrination of the five senses by temporal living. The intuition is the higher associative processor that takes the stimuli that has effected your senses and presents to your 'mind' derivative forms that pollinate and fertilize your temporal fields of knowledge. In so doing this pollination and fertilization, you become detached from the moorings of your locale and time as the sole identifiers of your existence. You become an entity that is universal figuratively and physically. In that universality you begin to realize other perspectives of your relationship to the physical and metaphysical phenomena that make your world. You see that all is an extension of all. The individual parts, including you, the realized being, do not need to acquire material objects for your enhancement. Your enhancement is coded within you on your genes.
In this new perspective the temporal paradigms of your era become less the unavoidable imperatives and become elective choices of relative meaning. You no longer are bound to be the the circumscribed and prescribed identity playing out the historical role within the physical constraints of your body, your family, your locale or your time. You become synonymous with the potential of your intuitions. That potential will be surprisingly LESS demanding than the weight of responsibilities that the roles in your temporal role would assess to you.
The Tao is about realizing your independence from the temporal and living a life that is not manipulated by your desires and their derivative abusing consequences upon yourself and others. The Tao is needing and, thereby, wanting less to be a full and full-filled person.
For this testimony I will narrate different experiences and scenarios that will give you a practical demonstration of what the "Tao of less" is about.

Testimony One
In Matthew 19, verses 16 to 24, is the story of the young man who sought the prescription for attaining "goodness":
New International Version (NIV)
Copyright © 1973, 1978, 1984 by International Bible Society

The Rich Young Man
The psychology of needlessness

16Now a man came up to Jesus and asked, "Teacher, what good thing must I do to get eternal life?"
17"Why do you ask me about what is good?" Jesus replied. "There is only One who is good. If you want to enter life, obey the commandments."
18"Which ones?" the man inquired.
Jesus replied, " 'Do not murder, do not commit adultery, do not steal, do not give false testimony, 19 honor your father and mother,'[a] and 'love your neighbor as yourself.'[b]"
20"All these I have kept," the young man said. "What do I still lack?"
21 Jesus answered, "If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me."
22 When the young man heard this, he went away sad, because he had great wealth.
23 Then Jesus said to his disciples, "I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."

For years I have interpreted this passage as the forsaking of material accumulations. It is not the material possessions, per se, that were asked to be sold and given away, it was the desire to have the superfluous and redundant articles of life of which Jesus was exhorting the young man to forsake. There is a point beyond one's physiological survival that things become elective and superfluous. After that point is passed, one is fulfilling the neurotic, aesthetic sense, that is at best, tangent, and more likely, irrelevant to the NEEDS of survival. The mental energy used to want and maintain that level of superfluousness build a psychic baggage that is the proverbial "camel attempting to go through the eye of the needle" if one is seeking the bliss of "goodness". I would point to the passage of the house divided (Luke 11:17) as being the apt parable of noting the futility of holding on to the "things of the temporal" and still seeking any kind of transcendent existence. There is no serving mutually exclusive masters. You cannot not seek and have the trappings and the psychology of the hoarder and say that you are free of the trappings of the world.
Testimony Two
Moving beyond the habits of the past and present

A corollary to the first testimony is holding on to the ways and habits of the past and your peers. I admit my own mea culpa on this one. Circa 1970, in an "altered state", my alter-conscious, 'Self', gave me the imperative "Do what ya gotta do and keep on getting on up. No time to wait for others to come along. Go ahead by yourself and do what you gotta do." That's THE imperative that I argued, wrestled, whined, moaned, complained, and rationalized with many excuses. I did so because of my emotional ties with the emotional trappings of the past and the present. I didn't want to let go and move on. I had an argument for continuing the gradualism and practicality of staying in touch with my environment. I was no better than a recidivist alcoholic, drug abuser, or career criminal. The real reason was that I was as much a part of the fabric I knew was holding me back. I didn't want to face the 'harsh' reality of separating from it. In many ways I was like Lot's wife (http://www.biblegateway.com/passage/?search=gen%2019:16-26;&version=31) (Genesis 19:16-17). Even with the valid authority of the Angels of the Lord from Mamre, Lot's wife's soul was like mine, sentimental and nostalgic for the past. My head, like Lot's wife,was caught in the things and relations of the past. Even the word from my own-self was not good enough to move me on.
My web of associations of family, intimate and casual friends were all part of the past. The exhortation had declared I needed to transcend those past relations for the relationships that would be logically derived functions of that exhortation. From my own activities of my preference, to the tolerances and accommodations for others' idiosyncrasies: all of those were being challenged as not only unnecessary physical, mental,and emotional activities, but challenging the superficiality and superfluousness of those activities. As was said by an observation of me, "You are better than these people." The observer was speaking of my situation vis a vis a group of people who had trifling, time-wasting personalities. It was not that I was so much better, than I was being neglectful of my own aesthetics, sacrificing them for tolerances and accommodations to those people whose actions were not beneficial to my development. This holding on to inherent existential toxins was clouding and dumbing my senses of what was conceivable for me to be doing otherwise. This point would be brought up to me from a more prophetic warning.
Testimony Three
The Non-Temporal YOU-"Self"
No escaping one's dharma (http://www.wordsmyth.net/live/home.php?script=search&matchent=dharma&matchtype=broad). Let's call it the cosmic connection to your life's purpose. That purpose exists parallel to this temporal realm. This purpose exist distinct from your everyday world and is the reason for your choice of reincarnation. For you of the one-and-done monotheistic religions, this is probably the deal-breaker for you having open-minded credence for this thesis. Yet, I will contend with your skepticism and cynicism. In the same way the unforeseen, random events are the inscrutable acts and will of the god-head, I view those same "random" phenomena as meaningful portents of synchronicity. These portents give us the opportunity to re-evaluate and readjust our thinking, strategy, and tactics for life.
This parallel world injects itself into our self-centered temporal perception to give us the chance to see that there's another ways and means in which we can be. My life is littered with such events. Arguably, the two most profound influences occurred 10 years apart from each other: reading of the the Bhagavad Gita (http://vedabase.net/bg/en) and the Futuh al-Ghaib,(http://aaiil.org/text/books/others/aftabdin/futuhalghaib/futuhalghaib.pdf).
Both individually supported, validated, and affirmed the basic propositions I had independently held of their doctrines before becoming aware of them. The 'Gita affirmed the notions I had speculated on regarding spirituality. The "Futuh" was the prodding bitch-mistress that would not let me ignore the next step I had to take to be true to the 'quest' I had begun 24 years earlier.
Both texts entered my world at crucial moments. They were serendipitous as well as synchronistic advents to my knowledge. In fact, I appreciated the more the phenomena of knowledge being the rubric of consciousness by which we form the system of actions that become the guiding principles of our world. At those two separate moments, the knowledge of those two texts provided the bridge which continued my pilgrim's pass of spiritual exploration, engagements, and developments.
The "Gita" was the reminding reaffirmation of the ideals and purpose of living. The portions of the text which dealt with karma yoga (http://www.dlshq.org/teachings/karmayoga.htm#karmayoga) reinforced my own ethics on duty and altruism. The 'Futuh' was the hook that dragged me kicking and screaming from my hesitancy and procrastination to do and be more than a glib, posturing speculator on spirituality. It declared precepts of actions that revealed the inconsistencies and the nickel-and-dime paradoxical hypocrisies I was living. Particularly regarding passions, the 'Futuh' revealed how my passions ruled me,and how I needed to ride herd on them to bring them under MY control rather me being under my passions' control.
These two treatises were my "Yellow Brick Road" of my pilgrimage. They provided the direction and the signs that would eventually bring me to see that purity can not be found when your vision is clouded by a junk yard of thoughts and visions.

Testimony Four
The last ride of passion

I was still hanging onto the hope that temporal events were the source for the ecstasy to spirituality. A book on Krishna gave me an alternative view of spiritual passion from that of the Pentecostals. Krishna is a beloved personality and object of infatuation and passion in that book. I speculated, that if one could be passionate in one's religious devotions, one should be able to show a closely similar passion for the significant imperatives of one's own life. The problem was my own excesses and deficiencies, plus the same for others, made that hope treacherously futile. The reasons for my passion were not totally altruistic, let alone virtuous. They were dependent on the motivating sentiments of situational relativism. Befriending a hooker in trouble was seen as the justification for my "com-passion" to her. The intent provided the license for the latter. My ends became a stalking glimpse of intense insights with burdensome baggage as my consequence. I was accumulating experiences but inching more backwards than forward along the spiritual path, at best. At the worst, I was paying a literal monetary penance for the excesses of that passion of good intentions. The temporal I was seeking to escape was becoming a greater burden to me on practical terms.
The irony of that greater burden was that it reduced the license of options I had been exploiting. As it turned out, those absent options were, in reality, more a livable inconvenience not to have than a cornering constraint upon my life. Without the means and license for action I formerly had, I was able to have a detached perspective of those actions and formerly desired circumstances.
They came in two basic classes. There were those actions whose opportunity were elective and superfluous. The other class of actions were those that were viscerally compelling but elective, also. Neither of the classes of actions included activity that was essential-just aesthetically whimsical.
Going to the movies is what I would classify as an elective and superfluous act that is aesthetically whimsical. At best, it is a aesthetic escape, at worst an attempt to fill empty meaningless time. In this case, you aren't confronting the underlying reason for seeking something to distract and divert your attention from your deficiency or deficit. You're avoiding or running away from it. Most people wouldn't use either of those descriptions to describe their involvement in those activities. They wouldn't say they've been conditioned to believe that such activities can be beneficial to them. They'd consider it one of the things they have come to take for granted as a presumption of choice. Even though you can find good or a benefit in most things, it does not absolve the negative affects it has inherently on your psyche. Even if seeing one of my favorite movies, "The Wild Bunch", I am third or second person actions for my lack of first person activity in another venue just as compelling as the characters in the movie. I (we) live our lives through second and third persons for our drama, while avoiding the true responsibility and reality learning experience we could have by taking on the drama of our times. That drama comes at us through the incongruities, inequities, and injustices that place a burden on those innocent by intent, but unfortunate by circumstance.
Lust or covetousness would be what I would describe as symptoms of seeking to add, have, or consume an external entity in the delusion that some form of completion and satisfaction would follow. In this stage you are uprooted from your soul-moorings. Like a hungry stray you seek to consume anything that would ease the starvation. Yet, the starvation condition comes from the interplay of illusion and your own ignorance. The illusion led you to believe that primary satisfaction comes from things and people outside your own talents. Your ignorance from the negligence towards yourself compounds the sin. The sin is not a moral affront to some god-head. The sin is not a deficiency, which is pathological, necessarily. I call it a "sin", because you have taken actions that annul your own be-ing and replace it with a second or third party phenomena to provide you with that you should be able to do for yourself. The lust of wanting passion showered on one by another comes from the fallacy that sensory agitations of that sort bring pleasure. They bring intense stimulation which we label as pleasure. That delighted or satisfied feeling derived from that interaction with another is not necessarily self-sustaining. Even with a mutually consenting partner, being able to live up to the future expectations will bring frustration and disappointment eventually, when you become dependent on another's performance to do for you, rather than you doing for yourself. Even if you were doing auto-eroticism to yourself, the frustrations from not achieving the climax desired would be tempered by your acceptance of your own limitations. Your own limitations would be easier to accept, since you experienced the process of futility and frustration, first hand (no pun). Things would not be so with having empathy for another second-hand, without such a personal insight on your own capabilities.

Lust and covetousness described by moralizers as a sin, is better seen as a utilitarian dysfunction. It is when one hopes for another force outside of themselves to do for them and put them in a state in which they have become negligent in being capable to do. The individual has become so detached from their native abilities, that their energies are in third party dispalcement visions of themselves rather than of their own effectual actions. This is incongruous to the Tao of Less, since the means of lust and covetousness seek diverting and distracting additions to ones-self beyond the serendipities and synchronistic resources available for one's 'natural' maintenance for the moment.
This increasing detachment from first person activity is a contributing factor in seeking more. Since the energy and mechanisms for creating, that take a considerable amount of energy and psyche, are not being used, you are falling back on activities that do not make that great a demand on your system. The human body over its millions of years of development and evolution has accomodated itself to being under a certain level of stress for which it is tuned for its most efficient use. The increase of using third and second party venues for one's increasingly virtual reality, leaves the body thinking up things to do and have as surrogates for the basic activities that are anachronistic inconveniences in this increasingly technologically driven age. These surrogate and tangent actions create a logic knowledge that further perpetuates the estrangement of mind from the welfare of the body. That perpetuation undermines the health and temporal well-being of your body. Your body's well-being was your intention in the pursuit of those tangent and surrogate activities.

You are nolonger are aware of the insidious slippery slope you are on. It is so ubiquitous and commonly shared in enthusiastic consensus by others in a market manipulation (http://rebirthofbusiness.tribe.net/thread/78db61ae-e937-4dd0-92f3-035ec6d66dad) that you are no better than a frog simmering in water whose temperature is gradually being increased. Like a Pavlovian rat you are being conditioned to"feel" that satisfaction comes from some form of mechanical or cognitive consumption outside of your body's own processes. The lack of ability for you to have the talents to use your own body as the source of resolution for your issues, makes you dependent to the point of feeling that you have an entitled right for being provided the ends you have defaulted to a second or third party. When you fall into that spectrum you become a physical and psychological indulgent, since there are too few limits of the practicality of your own actions and developed talents curbing your desires. Your whims become your expectations on others and circumstances. To this extent the conservatives with their "rise fromyour bootstrap" philosophies are correct-but for the wrong ends.

Testimony Five
Natural Maintenance for the Moment

The natural maintenance is the consequence of awareness, serendipity, and synchronicity, and abiding with the challenges and opportunities those factors create. From the precedents of former encounters one continues in the meaning of resonance that the synchronicities of serendipity have provided you about the the imperatives of your path.

How do things become one's imperatives? They become imperatives by being the irresistable symbols of the revealed truth of reality. As they occur fortuitously or infortuitously in synchronicity they announce a reality of which you had no design or control. But, that reality was profound in its effect of your circumstance. The depth of its profundity is usually turning the situation around 180 degrees. Three memorable situations in 1996 demonstrated the profound nature of the synchronistic event.

The first concerned a dream I had after a disheartening day. The dream was particularly solicitous of my morale in making indirect allusions to the events of the day. The comforter of the dream was an high school budette in the form of an angel. When I awoke I reflected on the dream as a masterful work of my psyche coming to the aid of my ego. Yet, the next day, an accidental visit at the "wrong" time at the wrong wake provided me with the flyer of the wake whose pictoral theme was the very scene of my dream of the night before.

The second synchronous serendipity occured as I was doing my laundry at a friend's house. I was by myself in the house. Noone knew presence at the house. But after arguing with the propositions being made on a radio program by secular reductionists about the irrelevancy of spiritual and religous beliefs in the post-modern era, I answered my friends' house phone to discover that the caller was looking for me to make a job offer to me. I had not used my friend's phone number as my contact number, since I had my own phone at my apartment. The caller found me by a most circuitous means of luck.

The third synchronistic event occured after I had given my employer just cause to fire me. I was totally worn inwhat I had done and deserved the punishment. The punishment left me jobless. When I got home my answering machine message light was blinking. The message left on the answering machine was from an employer following up on a job application and seeking to have me come in for an interview and possible job offer. As it turned out, that phone call for the interview saved the day and my circumstance.

In all three events the serendipity is random and out of the blue. BUT its timing is extremely fortuitous for my NEEDFUL circumstance of the moment. The character of the synchronistic event begs the question that there is a mentoring consciousness overlooking the needs of my soul and basic material maintenance.

At first, I believed that I was being given special dispensation or was in a state of blessed grace. As time has passed I have altered my opinion that the synchronicities were acts of jubilee in which I was returned to a state of basic stability-the default state for self-reliance. This default state was not as if I was given a new license for my own will's sake. It was a new lease for me to be a diligent caretaker. This perspective wouldnot be comprehended fully for another nine years.

Being the diligent caretaker of one's 'lease-on-life' involves the realization that this life of 'our' identity is for the realization of the limitless beyond the paradigms of limits that otherwise define our world. Synchronicity and serendipity are the invisible glass breakers of our cognitive self-confinement. We are enabled to go beyond the limits we thought were made in stone and to explore the here-to-fore unthinkable. The unthinkable when harnessed by the utilitiy of the feasible and the liberating forms the basis of the new relationship you begin to have with your social and physical world. That relationship will be based on those principles which comprise your bliss. In bliss there is not the 'noise' of emotional agitation. There is loving contentment for what you are about and what you are doing. It's a state of altruistic peace. In this peace your ego is one with its environment-not separate or above the environment.

Testimony Six
Ego-less Humility-the ultimate anonymity

Ego-less humility occurs so to beable to move through 'the eye of the needle'. It is the abandonment of the last invisible bulk that burdens you. You, the personality, is secondary to the person of their karmic duty. The main to accomplish this is the expression of physical action, the most silent of linguistics. In channeling the energy with which you articulate verbal speech and thought into action you begin to see the currents which flow through the moment. On those currents you travel to the broader and greater body of being.

In the act, there is only the expediting of the moment to maintain your bliss. The contentions with others diminish in importance to near irrelevancy. Only what is physically and organically imminent is your concern. The drama stirred by the provocation of words will be blunted and restrained by the disicpline of your organic and cognitive development. It will nolonger be "I", it will be "what". Rectitude in action will be the determinant, not the easily bruised esteem of the ego.

Since your movements of body rather than the articualtions of your mind are your expression, then your actions to others will be less likely to stir their provocations and more likely to seek unselfish and altruistic actions.

Testimony Seven
Existential Aesthetics

Existential Aesthetics are those things you labels as qualities you have or desire for yourself. They are also those qualities through which you express yourself. If you consider yourself a sensual being, then those concepts would evolve around the sexual stimulation of yourself or another. In light of the Sixth Testimony, 'Existential Aesthetics', is an incidental and need-to-know expression- "Don't tell, if not asked or solicited". Those aesthetics for your bliss should be those which heal yourself, heal the moment, and heal the times. If not that, the rectitude of the situation would determine the necessity for the expression of other aesthethic qualities. The need to project those qualities is subordinate to the altruistic duty owed to one's soul, the moment, and our common times. One's duty can be mundane or transcendent. Either way, it is the actions and movements of the doctor "healing thy self" that will find its healing derivatives out for others. the reair of the psche and organic tear that occured when either by evolution or the 'apple of knowledge' humans assumed the hubris of artifacts imitating and enhancing the natural (cosmic) world.

Testimony Eight

Exhuming the Soul

The other name for this testimony could be 'buried alive'. We could not fit into an airplane or bus seat with the girts some of us carry. Forget about fitting through the 'eye of the needle'. Our morphology is a metaphor for what's wrong with our metaphysical fitness. Our use of consumption for our satisfaction is our mundane disabler and our life killer. My focus for this testimony is the souls buried within this logic of seeking more consumption for satisfaction.

The term 'big beuatiful women' begs at the assertion that the soul and being that people see for themselves is hidden under the appearance. Granted, that there is more beyond the surface, but it ignores what has brought about the surface. Food, I see as the surrogate stimulation for the lack of a focused meaningful purpose. For many people food is the compensation for not receiving the inter-personal stimulation from others.

As an old acquaintance once said, "If you're cute, you don't have to be nice. If you're not cute you better be nice!" Cuteness applies not only to facial and morphological beauty, but also to the esteem one feels for themselves. The knowledge that big women are easy lays, as are the girls seen as white-trash is a common ancedotal truism. For both classes of these women their need for affirmation and appreciation makes them easy targets for predatory abuse that continues their vicious cycle of over-indulgence for food and sex, respectively. Using these two classes of women as my example for my point for 'more is less', both classes have come to look beyond themselves for the satisfaction denied them by their social peers and culture. Yet, it is the same social norms and culture which has set the bogus paradigms that entraps these women in the vicious circle of their conditions.

Both classes show the cultural tendency to equate the manipulated or conditonal "deprivation" of their status as the motivator and the reason to use the over-indulgence of food and sex as their momentary escape from their repressive circumstance. The escape is the 'easy' distraction and diversion which the culture and society provides for them. This is a society and culture that denigrates to insignificance the worth of the individual beyond their commercial value. People seek the trappings of worth and value to enhance themselves. Even the enhancement I see as a negative acquisition. For the people who have a comparatively less enhanced existence, they are further stressed to seek other means of existential compensation to bolster themselves. As can be visually seen and insightfully perceived, the forms of their bolstered enhancement become more of the burden than the uplifter for them-in the absence of enablers. With or without the enabling, the person seeks an excess from the true genetic physiological needs of their body, which had been derived over hundreds of thousands of years being part of the organic ecosystem of the Earth. The excesses have been accelerated in this post-industrial age. The acceleration is seen as temporal progress that translates itself into the presumption of acceptable as a paradigm.

The physical and mental abuse people put themselves through accomodating to the mores of the time shows its affects in poor physical and mental health. Underneath it all, for those not entirely damaged to some pathological or depraved condition, there is a person still needing that connection of affirmation. The affirmation they seek is not with participants of the fabric that has brought about their deprivation and near-pathology. The affirmation is to their organic human nature. I'll be the first to admit my mea culpa on my ignorance of bio-chemistry and bio-genetic, I would say that it would do me and any intersted reader to find an online text of

"bio-chem and bio-genetics for dummies". A knolwedge and nodding understanding of these concepts would bring our metaphorical examples of the big-girl and the 'easy-girl' to their own senses and sense of their true selves that lay underneath the layers of physical and emotional damage.

For those of you who consider yourselves physically fine and mentally normal, I ask that you look around you at your living and working partners and speculate what is under the veneer of the public personna they present. From the face that could make the cover of a glamour magazine, but have the personality that would have you rolling your eyes; to the personality whose charm and warmth belies and offsets a less attractive exterior. Take that whole spectrum and consider the people and consider where you fall in that spectrum. What is underneath the roles we personify for work and social necessity? I say that we repress ourselves and stay detached in our function that makes our personalities frauds. Our souls know intuitively the bonding we have for the natural natures of our environment. I assert that our souls seek the connection and to learn of connections for which we were apart before our tool making became so intellectualized and abstract that we forgot about the natural processes for the artificial processes of our mechanical and abstact tool abilities.

The tools we were once able to use subconsciously we must consciously rediscover to return to the wholeness of our holistic being. To beable to directly express our soul in connection with other phenomena of our environs, we must go dig into the wealth of our naturally born virtues and celebrate them. The abuse of self-denigration that inherently robs us of our own esteem for our own virtue, leads us to look outside of ourselves for that compensating tool. That by my organic view of ourselves is the beginning of exist and the gross existence.

Testimony Nine

The toxic environment

Knowing our metaphysical karma reveals to us the toxicity of our environment. Between realizing the physological nurturings for our bodies and our present presumptive compulsions, you'll see how environment is prologue for the being. Perception and paradigms are inherently limited without the further obstruction of a toxic environment as the added baggage which prevents us from going through the spiritual 'eye of the needle'. People are depraved not so much from the free-will they employ but from the conditoning signals they have picked up from the media of their environment. Like the proverbial frog in the simmering pot of water, we so acclimate ourselves, as our bodies are engineered to our environment, that without the higher self, the sixth sense, we become the pawns of that environment. Except for extremes circumstances of physical or psychological trauma we accept the suppositions of living acted upon by others in our environment. Until we encounter an epiphany that opens a radical perspective to these suppositions we live in this media womb that feeds and programs us.

Unfortunately, our family and locale are the greater determinants of the formation of our 'program' since they control what stimuli-information we receive and how we perceive it. The weekly ancedotal phenomena of "deranged" perpetrators of outrages is a clue to the discerning that these "criminal' may actually be the canaries in the mine-shaft for the rest of us. Their derangement comes fromthe metaphysical toxins in the environment to whichthey were more susceptible by place and time. as the saying goes, "By the grace of God, there goes I."

As soon as you can, to save yourself and your humanity, you should begin to listen to your intuiton and watch for the signs of serendipity and synchronicity to lead you back to the bliss of your genotypic physiology and away from the learned phenotypic responses of temporality. With out dis-indoctrinating yourself from the fallacies which your environment conditons you to assume as eternal, you become as subject to the tragedies and humiliations of those whose lives have been twisted to notorious infamy.

Again, living and seeking less for your material convenience will create the mental, as well as the material environment in which you live more directly involved with perceptual clarity, than when you live in the second or third person role of effectuator for your wants. By living in the first person, eschewing the tools that do things for you that you could do within the capabilities of your physiology, you develop a life philosophy that departs from t he consuming being to the producing being.

Testimony Ten

The "God" Within

When it is said, 'the god within you', do not delude or flatter yourself tat you possess some inherent goodness. Moralism are a temporal relativism to space, people, and time. 'Goodness' is not the primary ends and it is not the characteristic of 'the god within'. The god within is the energy potential to inspire your mind to visions and transcendent acts of new identity associations. The god-within is recognizing your organic and visceral connection to the enveloping cosmophere that is your womb. You share in the energy. You are a metaphorical nuclear reaction. You are complete, as well as an extensionof a broader dimension and conception to comprehend.

Once you begin to put your mind into this concept of an energy extension of the source, you will begin to see your emotions as energy generators that provide the means for inpsiring visions for action.

Testimony Eleven

The Purpose is the Mission

Focusing on what are the revelations of serendipity and synchronicity for your soul gives you the relevance of focus to narrow and focus your energy for the bliss. Your soul is on a mission of peeling away the after-birth of temporality and re-finding it spiritual roots. Those roots exist in our previous worlds. We chose this dimension to accomplish an expansion of the powers of being and their broader connection to the rest of the cosmos. We should not let the distracting congestion of others karma playing out in close proximity to ours as the cue for us to look to them as the answer or resolution for our fate, karma, and destiny.

We have a duty to the truth given to our soul by "S & S", as well as dreams. It is through these phenomena that we live and exist and are the real identity away from the fabricated one for being used as a cog of secualr temporality.

Testimony Twelve

Distractions of Human Congestion

The condition we homo sapiens have made by our following the commandment of "be fruitful and multiply (for human's-your- sake") has created a self-absorbtion that is a species-wide distraction. You're pursuit of multiplying yourselves at the expense of the ecosytem you are apart has made you a virulent pathogen of the land to others, and unwittingly, to yourselves.

You are caught up in the aesthetics of your culture that is toxic to your perception. What goes for beauty is just a deluding allusion. Your self-flattering vanities ensnare you in behaviors that further take you estray from your biologicaland spiritual root. As of now you are detached from your feeling and your bodies, as the crimes you committ against yourselves and your lack of physical conditioning now shows.

Take a look at the phenomena of other living creatures. Do they show the same morphological and psychological pathologies that you men carry? Only you men who have placed yourself above creation suffer from being separated from the cycle of taking what is needed for your basic survival of you and the group while GIVING BACK to the environment from which you extracted your needs.

You must come to this Truth by your own conscience or suffer the continued symptoms of your pathology in yourselves, the people you "care" about and the continued deterioration of your world.

Testimony Thirteen

Hyper-Stimulation

Our most insidious struggle is with the hyper-stimulation brought on by the over-congestion of our species and the self-absorbtion for indulgent self-satisfaction. From gossip to substance abuse, we utilize escapes as surrogates for the metaphor of attempting to have some sort of feeling of meaning for the moment. It's done because we have culturally evolved eliminating spontaneity from our work and social environs. How many of you have either the numbed or stress feeling doing your job, and find that you "make-up things" to spark energy and interest in the moment? How many of you can say that your job is so wonderful that you can't bear to leave it with out the urge to return and do some more work? Just these two rhetorical questions about your job point ot how much we've driven the visceral spirit out of people as they become commodities of utility that serve things other than their soul.

Because of this people seek different forms of hyper-stimulation to compensate themselves from what has been taken away as a natural incidental course for their well-being. In this hyper-stimulation comes the excesses that seek and desire "the more" beyond the body's needs. In this pursuit of happiness of hyper-stimulation are the pathologies that kill others and ourselves, traumatically and subtley.

Recognize how your soul is being nullified and diverted into these artificial stimulations. See how you have become a third and second person actor, the being that lives through others or through visual or rhetorical stimulation of yourself, to the person that IS in the moment with your being. This will take a divorce and estrangement from those activities that inhibit and obstruct this to your "Self" and those activities which give the opportunity for this. As a caveat, you can't have your cake of the soul freedom and eat the indulgences of physical and mental hyper-stimulation. You will have to see your activities for their hyper-stimulating characteristics and make the corrective actions.

Testimony 14

Who we are

This is why you should be motivated and inspired-we are Spirit. To this realm, we would even be considered gods. We are part of the consciousness that is the self-consciousness of the Universe. We are immortal energy that has incaranated for the sake of vitalizing the vessels we occupy. Our purpose is as channels for the energy and metaphysics that exists in the realms. By the particular channel at which we exist we receive our knowledge and consciousness. The more limited the scope of your channel, so will be the limitations on your preconceptions of yourself and your world. We are not here as inhabitants,but as transients.

Our bodies are no more than sentient tools for the reception of the most discreet stimuli capable. Any feelings or sentiments we have developed are tangent to irrelevant to the data which generated those responses. Our responses that are affected by sentimentalisms of status rather than the operational function which the entity represents leads us to delusion and illusion. The two best examples are family and lovers. Either of these two would have an undue influence by their sentimental status, rather than their actions, which could be as henious as any stranger. But because of their sentimental status we would grant them "a pass", discounting their behavior and character for which we would judge others not of that status more harshly. It is this snare of sentimentality that comes from our being sentient vessels that has most of our consciousnesses lost amongst the trees in this forest of carnal temporality.

In fact, our consciousnesses are part of a larger network, as numerous as the stars of the heavens. That network which is not and has not subordinated itself to its physical vessel, exists with the power to effect lower more dense dimensions. To digress a bit, Jesus' saying of a camel making it through the 'eye of a needle' alludes to how the higher consciousnesses, unburdened by possessing the things and trappings of their dimensions are able to move unencumbered by what would be the baggage of the dimensional planes they find themselves.

With this proposition, I declare that the temporal ties of family, culture, nation, religion, or other abstractions we label ourselves and others are the same irrelevant AND transient snares that keep us beknighted in artificial differences with other entities. We are all just energy in our functional form for this re-creation. As a former brother-in-law of mine once said about family, 'Family is no more than an aggregate of persons sharing the same coincidental gene-pool, but having little else in common beyond the emotional extortions derived from that coincidnece of genes'. Just as we have let ourselves be the pawns of family relations and other parochial or provincial relations, so we have subordinated the limitlessness of our being for the limits of our self-identifying temporality.

Many well-meaning and cynical persons have created whole credos by which they swear a solemn resolve or oath based on the subordination of the timeless and limitless nature of their true existence for the transient abodes of their physical body and its environs. By doing so they have sinned the apostacy of human ignorance and hubris-the sin of self-abuse. Aftes such an existentialself-abuse on themselves, the abuse to others is predictable, unremarkable, and inevitable. The philosophies and theologies created to give an allegorical narration to our present status further ensnares them by the vanity of the intellect expended to come up with these ingenious rationalizations of why an intangible consciousness is the function and property of a most limited entity. Quite mechanistic, don't you think?

Once we have made our consciousnesses the commodity chattel of our body, why wouldn't anything or anyoneesle NOT be so designated by another corrolary or tortuous twist of the same logic? I would describe the 'apple of the Garden of Eden' as the allegory of how we sold our limitless cosmic birthright for the confining paradigms of Earth. All evil we derived from that, cam enot from the seducing temptor,but our ownhubris of arrogance that sought the shiny object of oru lust at any expense-the most priceless of all metaphysical expenses. The Devil, Satan-aka, Lucifer, is only our own projecting ego creating the external bogeyman from our own denial about ourselves.

Interestingly enough, our salvation can be found within the makeup of our vessel, since it is the evolved fabrication of the energy of the cosmos. As has been quoted in sacred texts, our bodies are from the dust of the Earth. That relationship is the key. As we become one with the Earth while we have the vitality of our consciousness, we retune our 'senses' to the "grounded" facts of life. When our interaction with the womb of Earth which brought the vessel of our species to being becomes such that we are an extension of it, and IT becomes an extension of we, then we have reconnected with our selves and our cosmic heritage and exist in that hallowed state of which the sages of the ages have spoken. In that state we will KNOW of ourselves that we are an extension of all. We will see the symbiotic relation of our co-species and other species in the cyclical life dance of which we are participant and observer.

As some traditions have taught, our role and mission are as healers of the processes that sustain us. We're the "Lonesome Ralph" the repairman, coordinating and integrating our activity, NOT for self-centered and aggrandizing motives, but too keep the connection of consciousness amongsts ourselves and between our realm and other realms open for the continuing pollenization and fertilization of our psyches by our mentoring and guardian spirits who feed us the insights, intutions that come at such "synchronistic" and serendipitous" moments.

Once all the alluring and seductive archetypes have fallen away,

those pathogens of the psyche of a conatminated culture.

The temptations that moved us to compulsions will be seen for what they are,

the appendaged extensions of that contaminated cutlure.

Then there will be just our vulenrable nakedness

as the sanctuary for our last hope;

We will learn that we never have been alone.

We have always been a part,

though we have thought and fought ourselves apart.

Yet, in this reunion of our communion,

the existential village is life and being.

Everyone and everything DOES contribute,

profoundly to most humbly.

Yet is is one for all and all for one.

For we are as one in our interdependent connections as the source-

Our Cosmic Energy, Our God.

Testimony 15

In relation to Truth

I have thought and declared that if the metaphor-in-flesh for the truth, Jesus, could be condemned and denied by the friends, disciples, and people of his time, then we must look on our didactic and literal truth as Peter saw Jesus. I submit that our denial of the truth is the equivalent of denial, not only of the sacredness of righteousness, but, more insidously, the selling out of ourselves. Because we have compromised and accomodated ourselves withthe "objective truth" we do have a profound ignorance of our own subjective truths since we sold ourselves short fitting into a corrupting temporal world. Truth is important because within its zone is the power of miracles of the mystical. Being conscientiously diligent withthe virtues of the truth brings you within its grace and the powers of its grace. Living detached from truth makes you alien to objective truth, as well as an alien to your own being.

The violence, abuse, and corruption of the world comes from living and avoiding the truth. If you abuse the truth, you are abusing your birth-right-your "self". When you abuse and compromise your own virtue,how much easier is it to rationalize the abuse of others not as close as your own soul?

Not only is the abuse of yourself a sin against the virtue of your consciousness, but it debilitates you from knowing the full potential of your consciousness. For we are extensions and connection to all things. we are not some detached independent being . We exist in a symbiotic web that nourishes us and inculcates us in the wisdom of our existential purpose. None of this can be realized if we are tied to existential and metaphysical lies and denials of the truth.

To conclude, metaphorically, Jesus and all the sacred avatars stand as sign posts for the truth, asking us to enter the realm of their being and live the truth their being provides. But if we choose to live outside the truth of these holy avatars then allthe prayers and pleas are empty, vanities of posturing of our hypocrisy.

Testimony 16
For the sake of our Soul's Virtue

Why seek this "Tao of Less"? For the sake of your soul's virtue.

As was written im Matthew 3:5-10:
5People went out to him from Jerusalem and all Judea and the whole region of the Jordan. 6Confessing their sins, they were baptized by him in the Jordan River.

7But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: "You brood of vipers! Who warned you to flee from the coming wrath? 8Produce fruit in keeping with repentance. 9And do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham. 10The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

The "Baptist" did it not for acclaim or fame. Not for glory, riches, and creature comforts. BUT for the sake of virtue. I am referring to the virtue of intent, the spirit of virtue, the soul's virtue. If you are willing to sell-out for your own self-aggrandizement any entity of this Cosmos, you have simultaneously sold-out a piece of your virtue. If you have ever come across a person, whom when you look inot their eyes you have the sense of a cold emptiness to their persona, you have met a person who has sold their "self", their soul away, until nothing but the remains of an annihilated depth remains of them. Evil is not so much behaviors of social reproach as it IS the selling-out of your infinite cosmic birthright for the limited rewards of temporality. To that extent, we all fall short of the glory. But for those of us for whom we others would shake our heads and wag our tongues, they have surely gone past the veil of virtue into a censure for what they are doing to their eternal soul.

Our virtue is the vehicle by which we connect ourselves to all other entities of the Cosmos. The connection comes from our appreciation and empathy towards each state of "the other's" existence, and givingly reciprocate our virtue with theirs for the affirmation of the bonding that made us awre and appreciate the other. Also, our virtue is our conscience to act altruistically, with little to no regard for favor, privilege, or compensation. We do these conscientious acts as duty to our being and the karma we see that it represents to The Virtue.

Virtue is the realm of grace in which we experience the mystical and the miraculous. There is no greater treasure in existence than to be a part of that experience. Through that experience we grow, are healed, and heal. Virtue provides the answer to the 'meaning of life'. With that meaning comes the purpose and focus for prioritizing the imperatives of life and for death. Virtue is the adhesion that connects us to the universal perception of our place and role in the cosmos and to other physical and metaphysical entities with whom we share this dimension of existence.

Our primary relationship and measure of our 'self' is to virtue, the gold of all measures and rules. If you should not want that experience for yourself, then certainly, you should not want it for anybody or for anything else-in similar circumstances.Equity and justice along with compassion and empathy are your guides. These will take you on the straight and narrow winding path and journey to the greater blessings of the virtuous life.

We have sold our souls out for all forms of material security, and have achieved only the anxiety of losing or defending the things which bring us that insecurity. Material items are an ephemeral, seducing convenience that bring our vision to a myopic blindness of perception for the greater possibilities of our personal and communal destiny. All the comforts and privileges of the world cannot stave off the scythe of calamity. Even as you, who find yourself surrounded by a flock of "good" fortune and are hardly first or second hand participants or observers of calamity, knowing it only by the third person reports of the reality from which you are insulated, if you open your eyes and ears, you can sense what is happening at the edges of the flock that is your good fortune. The ravages at the margins of the flock are not just the particular tragedy of the mis-fortunate undergoing it, it is the canary in-the-mine-shaft warning to you of your own loss and eventual material undermining. That under-minng can be in intangible, as well as the more dramatic tangible ways. The continued conveniences of your existence are not the measure of your life when others are falling by the wayside. IF anything, they are the measure of the paucity of your perspective and the smallness of your soul that it does not reach out to the preservation and defense of those whose souls are an extension and branch of your own creation.

This dog-eat-dog rat race for the nano-crumbs of the cosmos, speaks to the ignorance of those who have led and counseled you to the wealth of existence, that originates in the embrace and sharig of your virtue.

Testimony 17

Indulgence, per se, or the incidental consequence

When one considers the myriad of wondrous and beautiful things to sense and enjoy in this limited moratl life span, why should one dissipate these precious moments in the pursuit of qualities considered esoteric and obstructive to the full enjoyment of the qualities. Many of the qualities would exist-the sun would still rise; the flowers would still grow-with or without your participation in the pursuit of a particualr ethic and spirituality. so why burden yourself with questions that deny the full sensory expereince of the wonders and variety of this realm?

My answer to that question is that we have a duty to others that share this existence. Any abuse, inequity, or injustice that goes to the unwarranted jeopardizing of another entity is reason for us to act. As has been shown ingeo-ecology, the degradation and annihilation of one species effects the quality of life of other species inthat chain. We are linked in a chain as a network. We are not stand-alone organisms. We belong to a symbiotic collective. That which satisfies our ego, solely, is not necessarily the best thing for ourself or the other entities that are effected by our satiating use of that resource.

That which could bring great escatsy could be toxic to us physiologically and emotionally. What is poison and toxci tous is not in the pleaantness of its sensation but bythe affects it has on the system. Though we have the capacity to be physical and metaphysical omnivores, there are limits to the gentic paradigm that makes us the creatures that we are. That paradigm has its associated values and norms that provide the optimum functioning of our being. The rose garden or the full buffet table, though opleasant tothe eyes and senses canhave hidden dangers that negatively effect us inthe short or long run.

Even if we are not directly effected, I return to the propositon that we are part of a communal network that was built for the whole not exclusively for the singular, possessive "I". As aprt of the Earthly, cosmic whole we must look beyond our place and time and see ourselves within the broadest limits of our existence. for within those limits there is a more appreciable comprehension of what is bests for us and the others who share this existence.

The life of our existence will bring us to many of the things we lust and covet for, but it will be in the path of the duty we are fulfilling in our re-birth to our ontology and its purpose. We must not let the blind hunger of our senses blunt the discernment for what our duty should be as one with all and all for one. As I have come to sense, the "Golden Rule" is more than a moral imperative. It is a declaration of our connectedness with all things that are extensions of our existence. That which harms them is just as toxic to us though we donot suffer the immediate harm and abuse. It's like gangrene. We think that loosing a distal appendage is tolerable, but it has its delterious affects on us over time. This is how it is with other entities and our steward-fraternal duty to them. They are us and our agents for the purpose they serve. per se. They being physically detached doesnot denigrate their importance to us or our need for them as part of the holistic organism of this existnece.

Lucifer's Heretic

PrivateerofPolemics@excite.com: LucifersHeretic@gmail.com

De Mayor is a Pandering Phony

How long will Guiliani live off the his myths of himeself during 9/11. He was a Mr. Cameo worse than Bill Clinton's 'I feel your pain". Too bad he was so negligent in preparing the possible emergency response after the '93 attempt on the Twin Towers. The only post-9/11 thinking he has is marketing opportunism.

Sentimentalism & Romanticism

Sentimentalism & Romanticism
Freedom is having options of economic flexibility

I came to the answer of what or how I would've lived my life differently. It wasn't chronologically possible, but it is in that parallel universe of scenarios. I was what I was. If it could have been different, I would have established a relationship with my mother as my business agent for investing my money in equities and businesses while in college and in the Army.

Before I continue along that line, let me backup and review where I was historically. Freedom was an emotional aesthetic of expression. Just being in a position to be expressive about the concerns of my soul had been a primary priority for me. There were no intended practical supports for this angst. The economics I lived were to support the life style. The life style was to "find MY voice and KNOW myself". The jobs I had in high school and college were to provide the trappings and the short-range operational wherewithal to be that "expression of the Self".

The material privileges and affectations of money I spurned. Those things and the status they brought were unimportant to me. Since privilege and affectations were the end-game most promoted by my temporal and social environment I viewed as preening and posturing, there was no ambition in that direction. Since that direction seemed to be the core motivator for my mother, father, and people of their generation-my potential mentors-I had an estrangement from the people who'd have been operationally valuable to me.

I lived in romanticism and sentimentality. Romanticism was the architecture of my perspective. Sentimentalism was operational mode. I had my ideals of what I wanted to be, existentially. I surrounded myself with ideas and people that nourished those visions. Romance, per se, was the template for all the other activities that were the derivative analogies of these romantic notions. If romance was defined as possessing, collaborating, partnering, mutual using or abusing, then the logic that ran that relationship became the underlying worldview for my other non-intimate and business relationships. Whatever was the means for approaching my intimate satisfaction became the justifying rubric for my public satisfaction. Romance as the iconic ideal of self-fulfillment was, perversely, the obfuscator for obtaining those desires and ideals. The heart's longings became the justification for the logic of the operation, instead of a guide post or road sign. To be in the moment was more important than the preparation for the moment. What was conceivable for that preparation was distorted by bias to other options possible. The bias was in the perception given to the means offered by the elder mentors. I associated their suggestions of the means with being literal extensions of their individual outlook and life, rather than being general metaphors with which I could design my own adaptations. Being unpracticed in the means suggested and being preoccupied with my temporary licence for emotional freedom delayed comprehension of what has been the underlying problem of my existence.

Being in college, facing the draft, being in the military were the excuses and rationale for not being interested in exploration, let alone involvement in seeking sustainable economic independence. In fact, the activities of those situations-activities of romantic sentimentalism-preempted thought beyond the romantic sentimentalistic life style. This was the sentimentalist aspect of my myopia. The preference and intensity given to the ideas, the people, and-lesser-the activities had more to do with emotions than practicality. What practicality used was to effect the short-term means, rather than a less emotion driven long-view perspective. The perspective was as emotion driven as it was because of the lack of other experiences that would have provided options for my emotional fulfillment: unchangeable earlier history.

Romantic-sentimentalism is a frivolous affectation outside of the operational pursuit for the economic independence that would sustain that lifestyle. I say this as a minimalist. Function over style is my credo. I would not and do not seek the trappings of luxury and ostentatious convenience that is idolized for the culture by the mass media. I can say, self-servingly-now, that I was not so much into appearance as far as clothes and external trappings, as I was in my posturing for my mental perspective. The old saying and derision, "If you're so smart, why aren't you rich?" would be applicable to me. I was able to avoid the indictment of that statement by my former references to not considering as important the material and aesthetic trappings of wealth as the definer of what I was about. The more valid indictment is, 'if you're so smart, why aren't you financially independent?'.

Financial independence and wealth are not necessarily the same thing. A minimalist, ascetic life style can have financial independence without the baubles, bling, and notoriety of wealth.

The former 'bling', 'baubles', and 'notoriety' mentioned are a part of the affectations of neuroses that becomes the snare for people defining their ego-freedom. Freedom is not the license for expressional indulgence. Freedom is having the operational options to maintain and sustain your interests. The availability of products for emotional or oral consumption are not the measure of one's wealth. They are the incidental describers of one's personality.

Personality, as the function of self-indulgence, is a vanity of a deluded ego. It is a superfluous artifact. The freedom to act is not, primarily, the right for emotional esteem, as it is the consequence of financial operations. There are ethical and moral imperatives that are the mentors and limiters to one's plans, as well as being the definer of the purpose for your efforts. Ethics and morals are targets of corruption and temptation without the economic means to give you the paths to lead you 'not in temptation, but to deliver (you) from evil'.

The economic means should be directed for you to be the boss and timekeeper for your paycheck. Whatever ethical and legal, modest, entrepreneurial activities you can do as the basis for giving yourself the time to be 'the boss' of your circumstances, however humble, should be the emotional angst of those seeking to have 'the expression of their soul'.



Harper
South Omaha
mhh_jr@msn.comPrivateerofPolemics@excite.comhttp://groups.yahoo.com/group/polemicistmailboxDonations: mhh_jr@msn.com at www.Paypal.com