Self as Art : Self as One

note to readers: this page is a work in progress to clarify the meaning of ultimate fulfillment; a draft of this page was first published on January 17, 2022, and was last updated on January 24, 2022

to know and love a selfhood in light of Self
is to know and love and trust a Self as One

I begin to know and love a pure selfhood with and through the best versions of itself, in light of Self, in light of the One, in light of serenity and serendipity, with flow, and freedom, and fearlessness, to be and do as it chooses and pleases, within the bounds of reason and conscience.

Let’s begin by becoming intimate with these definitions . . .


selfhood, n.: (1) the quality that constitutes individuality; (2) the state of having a separate identity

I know, deep down, that any word that I voice without care is an act of resistance against creatorship, just as I know, deep down, that any word that I do care to voice with care is an act of resonance with creatorship, and so, could knowing and caring be the essence of creatorship?

I will now suppose that knowing and caring are the quintessence of creatorship.

In other words, knowing and caring are both intrinsic and central to creatorship.

Loving, Lasting Relationships

To know and love a selfhood in light of Self is to know and love and trust a Self as One.

The self arises in contrast to Self, such that self and Self, together, comprise a totality of encounter and experience both, one that arises within the totality of all that is, which, speaking analogously, holds a colorful palette of infinite possibilities for encounter and experience both.

Yet I wonder . . .

What would happen if I kept inviting the flow of my experience between self and Self to expand and extend, by way of imagination and intuition, with gratitude and generosity, into the totality of all that is, attuning and aligning my intelligence with the intelligence of the Creatorship?

If self and Self cease suddenly and explicably to be a partnership by becoming subsumed by the totality of all that is, such that “I Be One,” then would these questions not cease to matter, at least for a time?


1
who? what?

2
when? where?

3
why? how?

In view of these elemental questions between self and Self, what roles do Love and Will play?

In my experience, love brings a wide range of positive emotional states, both intimate and ecstatic, from the most sublime, to the deepest of affections, to the sweetest of pleasures. Some of us also know that the most loving, lasting relationships move through these six phases:

1) attraction : “whoa, yes, I do like”
2) infatuation: “I can’t get enough!”
3) realization : “hmm, let’s get real”
4) disillusion : “huh? wait, what?!”
5) devotion : “ok, let’s keep it going”
6) consummation : “with a calling”

The wonder and wisdom of these phases is that they apply to all sorts of relationships, not just romantic ones, but do they apply to a relationship between self and Self? One also wonders: are these six phases a product of conditioning? Or are they themselves doing the conditioning?

In view of these phases of a self coming into relationship with Self, even as the Self keeps coming into relationship with the One, we can see and feel the play of willful-ness alongside willing-ness ~ that is, between resistance and insistence and the release of said resistance and insistence.

This dynamic is key to bringing innerstanding to a self in light of Self, which includes (a) a self separate from Self; and (b) a self yet to be made manifest, and so, in view of this innerstanding, what would it take to cultivate and calibrate a relationship between self and Self as One?

The short answer is this: “come to terms with anomie” (see below).

But first, let’s do a deep dive into what I call scoping and scooping.

Scoping and Scooping the One Infinite Creation

A relationship between self and Self seems odd. Obviously, I have a relationship with myself, but what about a relationship with Self? Think of it in terms of mindsight, which features three distinct modes of operation: (1) focal attention, (2) open awareness, and (3) relational insight.

With a mind on alert, I can focus on inner experience or outer experience (but not both) to garner facts or details; here, think of a flashlight or a spotlight. With a mind at ease, on the other hand, I enjoy access to inner and outer experience; think of a diffuse light illuminating both.

Where self is “the ever vigilant self on alert,” by way of focal attention, Self is “the ever aware Self at ease,” by way of open awareness ~ self and Self apply focal attention and open awareness, respectively. Think of this relational insight as insight into the relation between self and Self.

Intrapersonal integration between self and Self is what I refer to as “Self as One.”

This relational integration arises out of mutual care and respect, one that favors and savors similarities and differences, so as to cultivate a compassionately wise connection with others.

In light of these distinctions, let’s begin our journey into Self as Art.

* * *

The best relationship between self and Self, like any relationship between two subjects, is one of mutual care and respect; this mutuality is the most important indicator that love is alive and well on a basis of mutual trust and dependability, and, at key moments, a common sacrifice.

The keywords here are trust, care, respect, dependability, mutuality, and sacrifice (giving up that which is deemed worthy or valuable for that which is regarded as more worthy or valuable), whose influences have their roots in the fertile soils of love, light, life, and the lust for life.

Here, “light” is a figure of speech for the light of wisdom in the light of truth in keeping with the Creation and the Creatorship, respectively ~ in keeping with the Laws of Creation (in the light of wisdom) and in keeping with the Logos of Creatorship (in the light of truth), respectively.

Here, the Logos is synonymous with the Word.


and gscopin gscoopin: dsoe tish whta eman?
spcoing and scopiong: waht deos thsi mena?
scoping and scooping: what does this mean?

In my writing, I say “my word is my wand” because I know that the words I use convey meaning; they affect how I think and feel, and they leave impressions or imprints in the fabric of “my energy awareness with guidance” that shape, for better or worse, the quality and vitality of my life.

Words not only convey meaning, they also speak truth to power. Words that convey meaning comprise the Word, the medium of sentience and intelligence through which intent is communicated, by which thinking and feeling are inspired, through which worlds and lives are created.

Everything is here and now, and every natural, spiritual, universal, cosmic law of Creation has relevance and significance: (1) I exist, and in some form, I will always exist; (2) what I put out is what I get back; (3) the One is in All and All are in the One; and (4) change is the only constant.

With (1), I am satisfied with the clinical evidence that I survive death in a form and a way that permits the continuation and perpetuation of my evolution and ascension as a soul and spirit.

With (2), I am satisfied from personal experience that “karma is a tricky beast.”

With (3), I am satisfied, through a long study of the Law of One, that All is One.

And with (4), I am more than satisfied, through study and experience, that “change is the only constant,” with the only exceptions being the first three laws of Creation (given above).

In keeping with everything is here and now, I am also satisfied, from my study of the Law of One, and from my study of the clinical evidence of countless NDE testimonies, that a realm of being transcends and includes the reflective, projective illusions of spacetime and timespace.

Again, more broadly . . .


fact: everyone and everything are here and now . . .

(1) we exist, and in some form, we will always exist
(2) what we put out is, inevitably, what we get back
(3) the source, and sum, of All is the sovereign One
(4) excepting (1) to (3), change is the only constant

Admittedly, one might resist the first postulate without knowing the clinical evidence; one might resist the second without the experience and wisdom to really and truly grasp its relevance and significance; and one might resist the third without a robust perspective to support it, but with a true innerstanding of (1) to (3), one is hard-pressed to resist (4): “change is the only constant.”

* * *

I’ll be the first to admit these four postulates wield a profound and pervasive influence on the way I live my life. By way of the Word, and with these postulates, I create a world and a life, in spite of, or perhaps because of, my social conditioning and my psychological programming.

We exist and persist within containers of actualities and possibilities of our own making, and by dint of will, using imagination and intuition, we generate and perpetuate energetically, with awareness, forms and functions that inform and inspire the course of evolution and ascension.

We are embryonic gods evolving and ascending within matrices of Order and Chaos designed to have us test, tune, and taste our capacities for love and will in relation to one another. Within containers of energy and information, we construct and create our own bridges and mirrors.

And so, in view of these assertions, let’s revisit the initial question . . .


scoping and scooping: what does this mean?

First, it’s impossible to imagine the One Infinite Creation as a matrix of manifest order and chaos bound by space and time. The Omniverse of universes that comprise all versions and iterations of the Creation is impossible to conceive in terms that make any sense to the human mind.

Still, agile minds can nevertheless appreciate the beloved mystery behind the mastery.

We can also assume a witness perspective: here, I invite you to enter this perspective and be a Witness to all that you know, to all that you think you know, sensing and feeling your way into a space and a place where you can allow yourself to be and feel all that you require and desire.

By expanding and extending the purview of our collective awareness to include our celestial home, we can easily imagine bringing the palms of our hands under planet Earth before bringing our collective gaze to this world with robust feelings of goodness, kindness, and sweetness.

Next, close your eyes and be a Witness to this moment, represented as a mere Planck-level pixel of the One Infinite Creation, while keeping in mind that “everyone and everything are here and now;” this includes you, your avatar, Earth, the Sun, the moon, the entirety of Creation.

To wit: “me, myself, and I” in relation to everyone and everything, everywhere and everywhen.

In the radiant Void of potentialities, your slate, your canvas, your interface, is conceived as clean and clear ~ “karma klean, karma klear” ~ and the opportunity to “do what thou wilt” is open in keeping with the Law of the One Infinite Creation and the Logos of the One Infinite Creator.

Keep the Void in mind the next time you feel called to clean and clear a memory that no longer serves, and so, with adequate scoping of the One Infinite Creation, we can, each of us, as creators in our own right, scoop as we see fit, with and through the Logos of the One Infinite Creator.

I now invite you to come into resonance with the Huna Wisdom: “the world is what I think it is; there are no limits; my energy flows where my attention goes; now is the moment of power; to love is to be happy with; all power comes from within; ‘effective’ is the measure of truth.”

In Service to the Mystery with Mastery

Somewhere between loving fate to death and being a master of destiny lies the notion of “service.” In cosmic terms, service is a keyword for the evolution of soul and the ascension of spirit in relation to other souls and spirits, which implies a delivery of value in one of two directions.

From a witness perspective, I see that I can either make it easy (or easier) for another (or others) to realize the benefit of a desired outcome (at little or no expense to others) or I can make it easy (or easier) for me to realize the benefit of a desired outcome (at little or no expense to self).

The first service orientation, service to other (STO), tends to move time, money, effort, and energy away from concern for self or interest in self; the second orientation, service to self (STS), tends to move time, money, effort, and energy away from concern for others or interest in others.

Recognized formulae are as follows: STS is secured when STS > 95% STS (overall, Alpha is almost wholly selfish in the delivery of value to “me, myself, and I”), while STO is secured when STO > 51% STO (overall, Beta is “a little more selfless than selfish” in delivering value to others).

In view of these formulae, no meaningful delivery of value can be made in the absence of a service orientation, i.e., if I am neither polarized nor polarizing in either one or the other of these directions, then it cannot be said that I am delivering any kind of value in any meaningful way.

Value is delivered in a meaningful way when said value is conveyed and contrued as value, and when said value can be given and received freely, without any sense of obligation. Meaningful measures of polarization include frequency, duration, and intensity in the giving and receiving.

Another key point is that “polarization precedes perception” ~ not the other way around. That is, what I see and hear and feel is dictated by my service orientation; if I see and hear someone grapple with difficulty, I will, reflexively, either remain indifferent; turn my back, regardless of circumstance (“avoid the unlucky and the unhappy”); or offer meaningful assistance (“be my brother’s keeper”).

Now it might be said that those who have secured the STS orientation (95%+ STS) would have to have been deceptive, seductive, manipulative, and exploitative to have secured this orientation, but it is conceivable (though rare?) that they were merely tempted to be so, more or less.

By the same token, it might be said that those who have secured the STO orientation (51%+ STO) would have to have been selfless and sacrificial (selflessly sacrificial?) to have secured this orientation, but again, it is conceivable that they were merely tempted to be so, more or less.

It is interesting to ponder whether service orientation is mostly or wholly inborn (temperamental in nature, and encouraged or discouraged by nurture) or whether there is some meaningful measure of choice in whether to mostly serve the self or serve the other more often than not.

In light of these distinctions, let’s now attend to the relationship between self and Self.

Be the Sim You Wish to See

I’ve been giving a lot of thought to living inside a simulation ~ a sim partly generated and perpetuated by “me, myself, and I,” and a sim partly generated and perpetuated by a Self of which I am a part ~ a sim that I suggest is mostly if not wholly amenable to the play of Love and Will.

In light of this catalytic separation between self and Self, I (me, myself, and I) could be content with just doing my part, as it were, until death do us pair as One. Or, I (me, myself, and I) could expand my identity as a manifestor of my own destiny and bring Self along for the ride.

With the first, I could play amor fati (“love my fate to death,” in other words) with radical acceptance or, if you prefer terminology without the use of “radical,” I could play amor fati with an abundance of allowing and accepting whatever arises in the moment, moment to moment.

At certain times in my life, amor fati has been, at least for me, a perfectly acceptable way to be.

With the second course of action, I could attempt to play “master of my destiny” with radical (fundamental) intent, ever mindful of my roles as a manifestor and a co-creator of my destiny with a Self that acts in keeping with the Laws of Creation as well as the Logos of the Creatorship.

These two basic options for interfacing with my sim ~ “Love Fate to Death” and “Master my Destiny” ~ could, with all due respect to beliefs and feelings (my own and those of others), be construed and conveyed in terms of service, as extremes on either ends of a broad spectrum of play.

Again, the keyword here is “service” ~ as in service to self or service to other.

At rest, my sim is not unlike a canvas in Adobe Photoshop upon which to picture outcomes; in flow, my sim is not unlike an interface in Adobe Premiere upon which to project required or desired timelines and outcomes. Either way, imagination and intuition can be given their due.

I sense that this dual proposition could be a creative and productive frame with which and through which to explore service to Self in relation to self, but without the pitfalls associated with service to self (STS) as it is typically construed and conveyed by those in service to other (STO).

As an experiment in space and time, for a time, I could explore and express service to Self, but without yielding to the temptations of deception, seduction, manipulation, and exploitation, but also without any of the inclinations toward being selflessly sacrificial or sacrificially selfless.

While being mindful of these relations:

primary relation

be in service to Self in relation to self
be the sim I wish to see with harmony

secondary relations

be in service to Self in relation to Other
as I explore what I know, think, feel, believe

be in service to Self in relation to Another
as I learn to grow to love, trust, care, give

ultimate relation

be in service to Self in relation to the One
as I submit my self to both Law and Logos

While also being mindful of these themes:


theme 1: health, fitness, and vitality

in loving, I embody a pure love of self with grace and ease
note: “a pure love of self” projects as “a pure of love of care”

theme 2: a space or place to call home

in trusting, I cultivate a pure space to live at peace with love
note: a pure space to live can be internal or external, or both

theme 3: creative, productive work

in caring, I engender a pure path to joy in awe and wonder
note: in caring (for or about feelings, conditions, situations)

theme 4: sexual love and the joy of sex

in giving, I alchemize a pure lust for life from joy to bliss
note: the natural imperative to give can be idealized as follows:

I give and receive with gratitude, in a spirit of generosity,
for it is my joy to alchemize a lust for life into a state of bliss;
in giving, I alchemize a pure lust for life from joy to bliss

In view of these relations and themes, I am given to wonder . . .

What practical measures can be taken by a self to secure itself in service to Self without becoming a burden to others and without falling back on deception and seduction in the manipulation and exploitation of others? Would such a self be engaged in service to others, at least indirectly?

Allow me to speak subjectively and submersively: if I persist in doing whatever it takes to come alive and stay alive to my love and my joy mostly in service to Self, am I not serving the common good indirectly by not being a burden on others and by giving to others for my own reasons?

Or is there more to it than that?

Is “be the sim I wish to see with harmony” a (mostly) selfish proposition? Or does the realization of this so-called selfish proposition render any dichotomy between “selfishness” and “selflessness” meaningless?

Certainly, the appeal of approaching such a realization is great: any sense of obligation around giving and receiving could still be focused with intent on closing the gap between self and Self, and any sacrifices made could still be made within the bounds of reason and conscience.

As human beings, we know, more or less, of the vast potential for deriving meaning, purpose, direction, security, satisfaction, significance, and enjoyment from our relationships with each other, and so, it doesn’t seem to make sense to talk about a relationship between self and Self.

And yet, in my personal, private exploration of this relationship (between self and Self), I’ve noticed some intriguing signs that this relationship can be ~ through imagination and intuition, with gratitude, curiosity, and generosity ~ as loving, trusting, and giving as I care to make it.

In a world given over to a singular narrative, where spellcasters indulge their penchant for deception, seduction, manipulation, and exploitation, this is welcome news, but the question remains: can one bypass this penchant in favor of a genuine love and care of Self in relation to self?

Consider . . .


be in service to Self in relation to self;
be the sim you wish to see in harmony

foundational focus: health, fitness, and vitality

in loving, I embody a pure love of self with grace and ease,
where a pure love of self projects as a pure love of care for self

A mature egoic self operates according to the principles of reality (‘effective’ is the measure of truth) and pleasure (to love is to be happy with), but it can only see and do so much at one time, even with gratitude and generosity, with a wholesome imagination and a shrewd intuition.

For example, said ego can only consciously hold so much information and inspiration in mind at one time; it can only intentionally ponder so much information and inspiration at one time; and, it can only deliberately process so much information and inspiration at one time.

And so, who or what picks up the reflective, projective slack?

Love and Care : Embody and Express self and Self as One

The best version of a self that is manifesting through future presence with love, pleasure, desire, and intent, while manifesting through intuition, here and now, can both be construed and conveyed as guidance in any commitment to know, love, and care for a self in resonance with Self.

On the assumption that the Self to which I belong is supporting me by projecting the courses of my life with alternating timelines in accordance with my choices, while presenting a sensorial reality in 3D technicolor for my consideration, and doing so superconsciously and subconsciously, respectively, I can either (a) favor being wholly responsive, or (b) favor being wholly response-able.

I can, more or less, either love or care; that is, I can either . . .


love this Self ’til death do us pair as One => “love fate to death”

or

master the egoic self in relation to Self => “master my destiny”

In view of this rather stark choice, one best version of myself tells me that I should act in accordance with a structure of parallel processing, one that would guide me to be wholly response-able for my destiny (the projection), even as I remain wholly responsive to my fate (the reflection).

But which structure? And why that one and not another?

Inveterate Consumership, Deliberate Creatorship

We all love to purchase, own, and consume, even at the risk of being owned and consumed by what we purchase. We also love to exercise control of our selves and our lives ~ to consciously, intentionally, deliberately, and creatively crave and craft lives of deep satisfaction and fulfillment.

Even as a heartfelt commitment to deliberate creatorship makes for some interesting story for the mind and spirit in the light of destiny, so too does a mindful, albeit inveterate, consumership make for some interesting story for the heart of soul to find, and follow, in view of its fate.

The key moral duty for a life lived inside a simulation is that . . .


I should act in accord with a structure of parallel processing,
one that guides me into being wholly response-able for my destiny (the projection),
even as I remain wholly responsive to my fate (the reflection)

In contemplation of this moral duty, I can frame my relationship with Self in terms of presence, patience, and promise: presence as my guiding light; patience as my energetic portal or bridge to guidance (in response to fate); and promise (destiny) as presence and patience realized.

This structure of parallel processing, though simple and straightforward, can nevertheless serve as a sturdy, steady platform and posture upon which to “be the sim (Self) I (ego) wish to see with harmony.” This processing, in and of itself, is an ongoing (perhaps neverending) process.

But again, why this structure and not another?

The answer can only be given in terms of a delicate relationship that exists between what I call “inveterate consumership” and what is known in spiritual circles as deliberate creatorship. So what do I mean by this admittedly odd pairing of words that I call “inveterate consumership?”

Let’s spell it out for inveterate consumership in contrast to deliberate creatorship:


inveterate, adj.:
having a habit, activity, or interest that is long-established and unlikely to change

consumership, n.:
the quality or condition of being or becoming a consumer (inveterate or otherwise)

deliberate, adj.:
done consciously, intentionally; fully considered; done or acting in a careful or unhurried way

creatorship, n.:
the state or condition of being a creator; the function or power of a creator

Where creators aim to produce goods or services for direct use or ownership, as well as for resale or use in production and manufacturing, consumers acquire said goods or services for direct use or ownership, rather than for resale or use in production and manufacturing.

In a very real sense, most of us are inveterate consumers; that is, we take for it granted that consumership is, and always will be, essential to living, loving, and learning in a free society. Poverty, in contrast to prosperity, is not a condition that many of us would choose freely.

Some of us can nevertheless envision a free and open society not bound by the habit of consumership. Unfortunately, the habitual nature of consumership is so deeply embedded in the psyches of most people that it seems naïve to think that it could ever be readily bypassed.

Besides, there are too many wealthy and powerful people who profit from this arrangement; either that, or they have reason to believe that there is simply not enough time to make the transition to a consumer-free society, given the various crises that they see looming on the horizon.

Still, we have a contrast with which to work: deliberate creatorship in contrast to inveterate consumership. A sensible exercise for ourselves is to ask ourselves: to what extent do I favor being an inveterate consumer and to what extent, by contrast, do I favor being a deliberate creator?

On a personal level, we might profitably see inveterate consumership as fate.

By the same token, we might profitably see deliberate creatorship as destiny.

Where fate speaks to the soul of fate and the fate of soul, manifesting as resistance and insistence by way of fear, anger, and sorrow, destiny on the other hand speaks to the spirit of destiny and the destiny of spirit, manifesting by contrast as a love of life, a lust for life, and a joy of life.

This relation is quite beautiful and complementary, one worthy of the One Infinite Creation.

Where the egoic soul grapples with fate by way of consumership, the Self beckons the egoic spirit with destiny by way of creatorship, begging these questions: How best to grapple? How best to respond?

Might we “begin with the end in mind?” If so, what end?

Might we also “plan all the way to the end?”

Allowance, Acceptance, Accordance

We live in a world where any one of us could expire and transition at any time.

Those who have “crossed over” will tell us that our lives don’t end when we die, though they do change in a most radical way. We then might infer that we can take our time: if we don’t get it right in this life, we’ll have another chance at life somewhere else ~ “so take your time; be here now.”

To wit: “What’s the rush? What’s the hurry? Everything is perfectly fine just the way it is right now. So chill. Be at peace; be at ease. Drink some of that chamomile tea. Let everything be okay . . . it’s all good. Really. Seriously. Take a day (or two) off to meditate on the meaning of your life.”

For many, easier said than done, of course. Or is it?

What if, just what if, everyone everywhere took it upon themselves to shed their mismatches, their misalignments with life, love, and the lust for life? What if, in doing so, they returned to a spiritual ground zero where they could reclaim the opportunity to say “yes” to fate, to amor fati?

Sounds lovely, doesn’t it?

I mean, can you not hear the collective sigh of relief that would ensue?

The question, however, will always remain: what comes next? Or is there a “next” with amor fati? Can there be? Think of it: loving your fate to death knowing, or at least assuming and supposing, that death is not a death but a springboard to new life. How does one do amor fati?

Allowance? Acceptance? Accordance?


I hereby permit myself to allow, accept, accord
with everything, and everyone, come what may

In any given moment, all that anyone really needs for harmony is (1) a friendly curiosity (which implies allowance); (2) an attitude of gratitude for “whatever comes my way” (which implies acceptance); and (3) action taken with the common good in mind (which implies accordance).

A friendly curiosity can meet any certainty of judgment wherever it happens to be; an attitude of gratitude can meet any attitude of ingratitude wherever it happens to be; and actions taken with the common good in mind can meet any action taken with the uncommon good in mind.

In coming to know myself, can I refrain from certainty long enough to give curiosity its due? In coming to love myself, can I refrain from any ingratitude long enough to give gratitude its due? Can I refrain from indulging myself uncommonly long enough to know and love myself?

Perhaps meaning is not so much made as it is found, but what to do when no meaning can be found?

Anomie: When No Meaning Can Be Found

When families are intact and thriving, when communities are intact and thriving, there’s no shortage of meaning to be found, provided that one can follow the ethical and social standards that are driving the striving and thriving. Otherwise, one remains at risk of . . . of what exactly?

Any sort of social upheaval ~ rapid loss or growth (in culture, technology, or population numbers), warfare (stealth or otherwise), or casedemics masquerading as pandemics ~ can dampen or even weaken social cohesion, while leading to a loss of norms, leading to a loss of meaning.

Even so, a loss of story on the collective front might not matter so much if one can assume control of their own locus of control, supplanting any loss of collective meaning with more subjective meaning, but what if the sucking sound of the collective vacuum is just too loud, and strong?

Having no sense of personal meaning is a living death. Short of joining the Zombie Apocalypse or committing social, emotional, or even bodily suicide, what remedies are available to those looking for a respite from the vacuum of death? More to the point, what remedies are sought?

Typically, in a state of anomie ~ personal, social, or both ~ human beings tend to become more individualistic than is healthy for the whole, or else, they tend to become more egalitarian than is healthy for the individual or for individuality itself. Either way, they might become much too optimistic or tolerant than is warranted by what is going on inside them and around them.

Remedies? Let’s look at a few:

1) Create another reality and go there: by way of religion or spirituality, morality or ideology, lucid dreaming or magical thinking, creativity or productivity, conscientious people have many avenues by which to bubble themselves up in reaction to a loss, or threat of loss, of meaning.

Even at the risk of a psychosis, such people make up stories in the mind and project them outward.

2) Take matters into their own hands: by putting the world inside their heads, conscientious people attempt to arrange and re-arrange subjects and objects to suit their own needs and desires and thereby find some semblance of meaning in a wider world without much if any meaning.

Even at the risk of narcissism, such people make attempts to remake the world in their own images.

3) Explore and engage the value of nothing: in place of strategies 1 and 2, conscientious people rely on the (religious or spiritual) tactic of what I call “reflective submission through radical acceptance.” In bringing humanity through divinity, this strategy brings divinity to humanity.

Even at the risk of nihilism, such people bring themselves to nothing ~ so as to embrace everything.

Those sweet, gentle souls who flirt with nihilism seek to elevate (rather than exploit) nature; view and treat suffering as resistance to pain; shun the inhumanity of hierarchy in favor of a more equalitarian networking; exorcise any remnants of the world from within themselves to establish and maintain healthy boundaries between Self and Other, so as to foster their spiritual vitalities.

More than anything, these souls flirt with nothing by reducing themselves to their essential selves, by removing the many voices of authority to claim their one and only authentic voice as one singular author of themselves and their lives in a world with little if any meaning to offer. So beyond exploring and engaging the value of nothing, how does one graduate to embracing the value of nothing?

The Way to Do is to Be in Five (Not-So-Easy) Steps

The way to do is to be, but the fine art of be here now is the fine art of doing nothing ~ beautifully.

In primitive times, in primitive tribes, it never paid anyone to be a nobody, but it did pay to be a somebody: somebody young, healthy, vital, and attractive, for example, or someone young, strong, healthy, and powerful ~ if you catch my drift. Today, however, anybody can be “a nobody” by becoming mindful of reflexive aggression for the love of, in the light of, reflective submission . . .


Wait, what? Reflective submission?

Yes, dear friend, reflective submission.

But the tribe! What about the tribe?!

What about it? Are you still a slave to it? Are you still trying to best others, to one-up others? Still trying to aggress against others and dominate others? Still trying to bring others under your thumb? If so, why? Why not submit to love by speaking truth to power with care and wisdom?

Huh? Submit to love by speaking truth to power with care and wisdom?

Is that really so hard?

Come to think of it, I dunno. Maybe. It might be if the power is corrupt.

Not if it’s addressed with care and wisdom.

Even when the aggression that comes from corrupt power is subtle and cunning?

Yet does any such aggression not mask insecurity with certainty?

But I don’t wanna tell anyone “you’re being so insecure!”

No need, dear friend. Just meet certainty with curiosity in service to going and growing with the knowing and flowing. You see, any apparent certainty about anything is really an invitation to stay curious: “wait, can I really and truly be certain about this? Can you? Can anyone?”

Sounds like perpetual beginner’s mind!

It does, doesn’t it?

But won’t all this curiosity lead to ambivalence, indecision, ambiguity, uncertainty?

Like an invitation to become dysregulated?

Yes, that’s it!

Ah, that’s where Self as Art comes into play.

Please do explain!

Part of becoming an artiste of Self is to learn to grow into a healthy, vital expression of Self.

But how?

Well, for one, by treating yourself as a work of art in progress from birth to death ~ and beyond.

Nice. Tell me more!

Two things: (1) you wanna drop any insistence on having certain outcomes and replace this insistence with an allowance for being flexible with your desired outcomes ~ “this, or something better,” for example ~ and (2) you wanna cultivate a preference for the plain and simple truth.

Wait, I’m not sure I understand this second thing: why the plain and simple truth?

As you may know from personal experience, complexity can all too easily lead to complication, which in turn has a most unfortunate tendency to obscure the meaning of what it is you seek to realize for yourself and others. Keeping it plain and simple adds up to keeping it meaningful.

Keeping it meaningful?

Keeping it plain and simple fosters meaning ~ welcomes meaning, invites meaning, allows for meaning.

Interesting.

In a nutshell, the artiste of Self moves . . .

1) from a habit of reflexive aggression to a posture of reflective submission
2) from certainty to a friendly curiosity in order to keep growing with the flowing
3) from a dysregulation of self as art to a healthy, vital expression of Self as Art
4) from insisting on certain outcomes to being flexible with uncertain outcomes
5) from complexity and complication to the plain and simple truth

Hmm, in a complex and complicated world, this sounds and feels a tad risky.

For the artiste of Self, it does sound edgy, doesn’t it? Here, let me help you out; let’s reform number 5 as: “from complexity and complication to the plain and simple truth in favor of ever more complexity” ~ here, we play it smart with the dynamic between complexity and simplicity.

While keeping complication in its place! Nice. I bet whole volumes could be written about each of these steps.

I imagine so; think of these steps more as threads that weave a tapestry of Self as Art.

So where do we go from here?

Self as Art > Self as One?

It’s all too easy for artistes of Self to get lost in the journey.

Sure, the journey’s important, but then, so is the destination, but which destination? A destination where self and Self are One? Or a destination where Self is One with all that is? Both? Neither?

Where the journey’s concerned, do artistes of Self wax poetic about a journey of experience, through experience? Or a journey where they get to sculpt and shape their own characters as artistes?

We’ve all heard it said, perhaps more times than we care to bear: be authentic, be sincere, be honest, be integrous, be fair, be wise, be genuine. But in relation to what? And in contrast to what?

At what point does the artiste of Self say: “okay, I am done; I am Self as One.”

This simple spectral heuristic might help:


0 …………………………………………………………………………………………………………………………………….. 9

(Self as One) contentment <<<<<<<<< egoic fulfillment >>>>>>>>> enchantment (Self as Art)

egoic fulfillment = ? < involvement, improvement < discernment > enhancement, engagement > ?

For the intuitives among us, this spectrum speaks mostly for itself. Still, the artistes of Self can ask themselves: on a scale of 0 to 9, where 0 is wholly contented and 9 is wholly enchanted, where am I in relation to (a) this moment? (b) this life I live? and (c) this Self I know and love?

Here, there are no right or wrong answers ~ just answers that feel right or wrong to the artiste in the light of everything that has been revealed thus far, as well as everything that might yet still be revealed.

To get a taste of what I mean, let’s examine the contrast that follows.

Here, one of the most powerful men who ever lived reminds himself . . .

Think of the whole universe of matter and how small your share;
Think of the expanse of time and how brief the part marked for you;
Think, too, of the workings of fate and how infinitesimal your role

~ Marcus Aurelius, Roman Emperor, Meditations, 5.24

From a cosmic perspective, this is altogether too modest ~ try this . . .

Feel into the whole universe of spirit and how large your share;
Feel into the expanse of time and how infinite the part marked for you;
Feel, too, into the workings of fate and how immense your role

In and of themselves, both of these awesome (awe-filling) perspectives are valid, but the paradox is clear: Self as One is one of possibility and impossibility. Self as Art, on the other hand, is as large, expansive, infinite, and immense as the committed artiste of Self cares to make it.

Love, Will, and the Care of Self as Art

Do I care? Can I care? Could I care less? Or could I care more?

Just how much do I care? Here and now, just how much can I care? Looking forward, how much could I care? What is the baseline for my timeline? What is essential to me, myself, and I in relation to Self as Art, in relation to Self as One? What is ideal for me, myself, and I?


love and will? or love and care? am I free to care here? or there?

All of us, everywhere, are born into a matrix of care and control. The practicalities of these lives we live are relational, nutritional, occupational, and financial. At birth, we have those who would support us, however inadequately, until we ourselves can support ourselves, more or less.

As we grapple with provocation, temptation, or obligation, we eventually recognize the power of choice; we come to terms with yearning ~ to be better, not bitter ~ even as we grapple with the many differences between real and fake, true and false, good and bad, right and wrong.

Eventually, we recognize a need for preparation ~ for what lies ahead, for what might or might not happen, even as we realize a persistent need for purpose ~ for the guiding principle and the highest priority ~ even as we grapple, by contrast, with the allure of being without purpose.

Eventually, we learn to withhold or withdraw assent, so as to be free of deception about what is and what is not within our care and control, even as we stand ever ready to ingest and digest the latter, to inform and inspire ourselves with this cosmic distinction between fate and destiny:


I should act in accord with a structure of parallel processing,
one that guides me into being wholly response-able for my destiny (the projection),
even as I remain wholly responsive to my fate (the reflection)

Eventually, we learn to focus less on the external trappings of security and money, and more on the internal trappings of learning and growing, exploring and expressing, creating and producing, engaging and enjoying, evolving and ascending to a point and a place where Self is Art.

Eventually, we come into resonance with the Huna Wisdom ~ to wit: “the world is what you think it is; there are no limits; energy flows where attention goes; now is the moment of power; to love is to be happy with; all power comes from within; ‘effective’ is the measure of truth.”

Eventually, we find and follow a path of attunement, alignment, and advancement to sculpt and shape a character, leaning less on patterns of past success and more on following the twists and turns of a path with heart ~ we grow past anomie to embrace a true love and lust for life.

Eventually, we stand on the cusp of a pure godhood, poised with presence, patience, and promise, between mystery and mastery, with a stable, steady focus on the frequency of faith that is imbued with love ~ pure pain, here now; bless you, thank you ~ in view of flow and freedom.

Self as Art in View of Self as One

be know feel do have and love trust care give share

I would suggest that the six phases of a loving, lasting relationship apply to a relationship between self and Self. I would submit that I can learn and grow to cultivate and calibrate this relationship with and through these phases into an uncommonly satisfying and fulfilling relationship:


1) attraction : “whoa, yes, I do like”
2) infatuation: “I can’t get enough!”
3) realization : “hmm, let’s get real”
4) disillusion : “huh? wait, what?!”
5) devotion : “ok, let’s keep it going”
6) consummation : “with a calling”

Ultimately, Self as One is a triadic union of “self, Self, and One as One,” one where selfhood, Selfhood, and Godhood merge as One, one where the Witness becomes privy to the One as One. That is to say, the submersion of self in Self eventuates in the submersion of Self in One as One.

With the Witness, I, self, can attend to the reflections and projections offered by Self. Some I like, some I don’t. This is promising: what I don’t like points me to what I do like, but sometimes I can’t seem to get enough of a certain thing and not even realize this, and I suffer as a result.

Eventually, I come to realize that a Witness perspective can help me keep it real, but even so, this perspective can buckle under pressure, under the influence of reflexive thinking, reactive emotion, and thoughtless action. Herewith, I can either lose faith or renew faith with devotion.

But which devotion? And why one and not another?

For me, a relationship, to be loving and lasting, can only be cultivated, calibrated, and celebrated with and through a calling, one that ultimately is consummated with and through a stable, steady focus on the frequency of faith with love and care, in flow, through wisdom and freedom.

even if the worlds of those around you are disharmonious and difficult,
as your mind aligns with the unity of Creation, your world is harmonious,
and this will not be by your doing, but by the simple love of the Creator

~ source unknown by yours truly

In view of this ideal of Self as One, wherein lies the juice of Self as Art?

The creative juice of life for a Self as Art flows in tandem with two basic types of tension: (1) tension between resistance and allowance, and (2) tension between insistence and acceptance, both of which arise from (a) a self separate from Self; and (b) a self yet to be made manifest.

Respectively.

Could I allow the reflections of fate to come into harmony with Self?

Could I accept the projections of Self to manifest a creative destiny?

In response to these questions, how does it feel to cultivate and calibrate a relationship between self and Self as One? And how does it feel to consummate and celebrate this relationship as One? Is it enough to keep posing these questions so as to raise awareness of their answers?

Or is there more to this than meets the eye and ear? If so, what?

What do you think? And, more to the point, what do you feel?

Serenity, Equanimity, Tranquility

Peace of mind is the ultimate prize.

Monumental masons put RIP on tombstones for good reason.

So let’s ponder these candidates for having peace of mind:


serenity: a state of mind free of agitation; composure is but one sign
equanimity: a state of composure in the face of adversity or difficulty
tranquility: a condition of quietude that lends itself to being at peace

In reading these definitions closely, we can see that peace of mind is synonymous with serenity; equanimity and tranquility are mere means to having peace of mind, which is not to downplay equanimity and tranquility; they obviously give us important clues to cultivating serenity.

We can tell the difference between someone who is composed in the face of hardship (equanimity), someone who is composed in the absence of adversity or difficulty (tranquility), and someone who is composed in the midst of mundane comings and goings of everyday life (serenity).

It is also clear from these definitions that peace of mind is not so easy to come by, which means that peace of mind must be made a priority to have peace of mind, so how does one make peace of mind a priority?

I would start by saying that no peace of mind can be realized without coming to terms with emotional agitation (feeling anxious or feeling nervous) in the face of adversity or difficulty, so one question seems obvious: in the face of adversity or difficulty, how does one keep the peace within?

Again, the definitions give us clues:

(1) it seems more than a little obvious that to be free of agitation, one must, at the very least, be ready and willing to acknowledge, if not accept, feeling agitated (anxious or nervous);

(2) it is also safe to assume that adversity and difficulty are inevitable features of life, and so it pays us to make a state of composure (feeling calm, and in control) a constant priority;

(3) a condition of quietude (making time and space for quiet and calm) is a matter of personal discretion: too little can make us susceptible to agitation; too much can make us go soft in the head

nothing is clear to them because they rely on the most uncertain of guides ~ common opinion

~ Seneca, Moral Letters, 95.57b-58a

Each clue invites a corresponding piece of advice to cultivate peace of mind:

1) whenever, wherever, make time and space to feel anxious or nervous: could I welcome this feeling as best I can? could I allow it to be just as it is? could I let it go just for now? would I? if not now, when?

2) composure (feeling calm, and in control) is made a priority by making courage a priority, for is it not true that genuine charm, charisma, and confidence are the fruits of calm, control, and courage? Composure is too far important not to exercise courage, not only to circumvent needless adversity and difficulty, but to prevent said adversity and difficulty

3) the matter of quietude (quiet, calm) is a matter of calibration: how much quietude do I need to feel at peace with myself? and just how much quietude do I need here and now to restore peace of mind?

To recap, peace of mind deserves to be made a priority, if not a high priority; there are just too many amazing benefits to do otherwise. We make peace a priority by (a) making time and space to process and release feelings of agitation; (b) exercising clarity and courage around what is good, right, better, or best for ourselves; and (c) giving ourselves time and space to rest and relax in peace.

Yet what is peace without a pitch perfect positive life?

And how does one even begin to mindfully, skillfully, and artfully channel the vagaries of life into cultivating, calibrating, celebrating, and consummating a pitch perfect positive life?

What does it mean to live a pitch perfect positive life?

Pitch Perfect Positive

What if I told you that this world in which we live is not only the best of all possible worlds but also pitch perfect beyond belief? You might think I’ve lost more than just my marbles, but wait: I didn’t say “pitch perfect positive beyond belief;” I only said “pitch perfect beyond belief.”

And when I say “pitch perfect beyond belief,” I mean “pitch perfect beyond belief.”

Pitch Perfect Beyond Belief?

Now when I say “belief,” I trust you understand that I’m not talking about a firmly held opinion or conviction, religious or otherwise. I also trust you understand that I’m not talking about something that can be accepted and assumed as real, true, good, right, fair, fine, wise, or pure.

No.

When I say “belief,” I’m siding with the philosophers when they say that “belief is an attitude that X is the case,” where X is any proposition that presumes to speak truth ~ not that X is true, necessarily, only that X is a proposition about the world that rings true, but might not be true.

Did that make sense?

Let’s take this a step further: the presumption of truth implies trust, faith, confidence.

Take your pick.

Now when I say “beyond belief,” I trust you understand that I’m not talking about something “incredible” or “astonishingly good or bad,” both of which are human interpretations. Rather, when I say “beyond belief,” I only mean “beyond any presumption of truth made in good faith.”

So where does this leave us?

In a world that is pitch perfect beyond belief.

Wait, what? How is this the case?

By merely stating the case, to the best of our belief: “this world is pitch perfect beyond belief.”

The mechanics of this world are such that this world is pitch perfect, and it doesn’t matter what you or I or anyone else thinks or believes is the case about this world at this time. “This world is pitch perfect,” and so it now behooves us to comes to terms with our expectations about it.

Pitch Perfect Positive?

Expectations: we all have them, even as some try to water them down into preferences.

Most expect the sun to rise within the next 24 hours, even though there’s no ironclad guarantee that it will. Nevertheless, we go about our lives presuming the truth that the sun will rise as expected. I’ve never yet heard anyone say “I prefer that the sun rises in the next 24 hours.”

Have you?

Regardless, if the sun does not rise, can we not assume there’s a good reason?

That is to say, a “pitch perfect” reason? One that is “pitch perfect beyond belief?”

So how do we go from “pitch perfect beyond belief” to “pitch perfect positive?”

The key, I think, lies in the ways in which we handle our own . . .

a) assumptions

b) expectations; and

c) predictions

Let’s start with predictions and work our way backwards.

Scientists like to make predictions, but not everyone is a scientist.

For many, it’s more like this: “I just set my sights on X, and so if I say and/or do Y, where Y is any set of words and/or deeds that I believe I must say and/or do to obtain Z, then Z will be my result or outcome.”

We make these sorts of predictions all the time, often without realizing it.

But what we might not realize is that X was not good for us (and thankfully, without knowing it, an invisible hand intervened); that Y is not a complete set (or if it is, someone or something intervened, visibly or invisibly, for our benefit); or that Z did not meet our expectations.

In plain English, we have plenty of tales where invisible hands have intervened on behalf of those headed for a bad place, just as we have lots of examples where predictions were dashed by a lack of persistence or by interventions that turned out to be very beneficial for everyone.

As for expectations, who doesn’t like to have someone exceed our expectations?

For myself, I am quite content to merely have my expectations met, but they’re not always met, or met in the ways that I like; I think most can relate to this all-too-common experience, and so how does one reach a place where pitch perfect positive expectations are par for the course?

Consider: “Z did not meet my expectations, and so now I’m pissed ~ sucks to be me.”

Let’s view and treat this sucky attitude in terms of “pitch perfect positive.”

Let’s take a close look at five assumptions that we make about this world:

1) This world should always behave in the ways that I expect (said “the entitled one”)

Rejoinder: Should this world always, always behave? What about “behave more often than not” or “behave at least some of the time?” Would this then not leave a bit of room for “easy come, easy go?” Perhaps “wear the vest of your expectations lightly” might come in handy here.

What do you think, O entitled one?

2) This world should always make sense, and if it doesn’t, then this world blows!

Rejoinder: Again, always? Again, how about more often than not or, more humbly, at least some of the time? Sense making is an art, as much as it is a skill, and so perhaps, just perhaps, this world would not seem to blow if we took it upon ourselves to upgrade our maps.

What do you think, O entitled one?

3) If this world wants to talk to me, it should always send me clear signs or signals

Rejoinder: Enough about always; what about a world that communicates? Yes, perhaps, if this world is a simulation. On this assumption, maybe the signs or signals that it sends are crisp and clear; could it be that the sign or signal is clear, but that we ourselves are not clear?

What do you think, O entitled one?

4) If this world is a simulation, then its intentions should line up with my intentions

Rejoinder: Now wouldn’t that be nice? Think of it: because I intend to be, have, or do X, then the world should also intend that I be, have, or do X, but doesn’t this sound a little too convenient for my own good? I mean, come on now, where’s my learning and my growing gonna come from?

What do you think, O entitled one?

In view of these assumptions and rejoinders, might it not be better to think of signs, signals, and synchronicities as invitations to explore, without always knowing where they’re going to lead? And if they do lead to a sticky (stinky?) outcome, might this outcome itself be a blessing in disguise?

Or is it more true that excessive use of “should” and “always” screams “entitlement!”?

Alright, one more assumption. I did say “five assumptions,” did I not?

The Mother of All Assumptions

In tracing our way backward, we saw how assumptions get wrapped up inside expectations, which get wrapped up inside predictions, which are made, more often than not, without much if any awareness that they’re being made and delivered through expectations (and assumptions).

We also saw that four simple challenges to four simple assumptions can shape our expectations for the better, enabling us to make much better predictions in the course of living and loving our lives, with a view towards reaching a place or a space of having a pitch perfect positive life.

This world is pitch perfect beyond belief, but my relationship with it only becomes pitch perfect positive when I can occupy a mostly peaceful, loving, joyous, blissful place or space. True enough, I don’t always ~ can’t always ~ see the perfection, but this is not the fault of the world.

Commentary: We would do well to concede that this world is full of apparent flaws, faults, and follies, and I emphasize apparent here for the simple reason that these apparent imperfections serve as contrast for any appreciation of perfection in view of a pitch perfect positive life.

Let’s also concede that “my world” might be a tiny portion of “this world,” though “the entitled child within” is sometimes (oftentimes?) hard pressed to see this. “Could you, dear child, allow room for surprise? For doubt? Or are you so convinced you’ve got it all figured out?”

What say you, O entitled one?

Trust Self as One, Believe in Self as Art

No treatment of Self as Art would be complete without a few words about trust and belief.

Serenity is beautiful and wonderful for two reasons: not only does it indicate trust and belief in Self, it also serves to retain said trust and belief. Serenity, however, can only remain within reach for those who aim, coherently and consistently, for eudaimonia by way of euthymia.

You may have heard of logos and mythos and sophos, but have you heard of thymos? Thymos is the impulsive, fiery side of human nature, and thymia can be translated as “the condition of impulsivity”: where dys-thymia tends to be dys-functional, eu-thymia tends to be functional.

And, of course, where there is “functional,” there is also “highly functional.”

A well-calibrated euthymia is a well-regulated mood with wholesome impulses. Eudaimonia, on the other hand, speaks to “a good soul,” a whole soul who is given wholly to wholesome impulses, all of which foster healthy relationships with tranquility, equanimity, and serenity.

It’s not that we must be clear and certain about everyone and everything ~ only that we remain clear and certain about what we know and love, and what we do not know and love, rest assured that we are heading, moving, flowing, meaningfully and purposely, in the right direction.

We need not compare ourselves to others, nor change our minds every few seconds based on new information or inspiration. For peace of mind, we need only “stay the course,” making tiny adjustments as we go, and flow, while getting really, really good at dispatching distractions.

Easier said than done, I know.

Such are the vagaries of life in realizing Self as Art in view of Self as One.

/

I know and love the point of my life; I know and love the point of my story
I know and love the purpose of my journey through this life, in this world, at this time

my life, my story, my journey, my self in relation to Self ~ all works of art in progress:
do I now feel ready to come into harmony with Self to manifest a destiny?

~ yours