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By William Samuel (Unpublished papers 1985)

THE CHILD AGAIN; The Cornerstone The Builders Rejected

Metaphysics is the pathway of knowledge, the subjective way, or, as the Oriental might call it, the Yoga of knowledge. The Christian master, Jesus, speaks to love--another pathway. "Love God with all your heart and your neighbor as yourself." While Jesus clearly speaks out of the pathway of knowledge (the logias in The Gospel According To Thomas, for instance, can only be understood when interpreted from their subjective foundations) he speaks of love as the paramount means to the Child's rebirth--the goal of life.

So, the rediscovery of the Child within is paramount, however we come to it. We come to it by all the pathways, but we come to it via love and subjectivism if we are to do it as the Christ proclaimed. That is how it has happened for me, at any rate. Not with excessive study, but only that study that begins at the beginning, with Perfection, reasoning "down" from there, assuming the End of all things must be their Beginning.

Twenty years ago I made a subjective statement to the world about Love. Now, I'm finding another expression, spoken out from subjectivism's Beginning, but embracing (this time) the Child and it's activities of giving and receiving.

It seems to me, the real love lived in the world is the matter of The Equation LIVED--and this is to exercise both commandments: Love God and love ones neighbor. If ones energies are given to that, can he be defeated again?


There has been much speculation about the "corner stone which the builders rejected." Who hasn't wondered exactly what the Christian Master meant? Mystics of the world are certain they know--the churches from whom they removed themselves had omitted the major mysteries. Some doubted that the church ever knew them. To the mystic, the "cornerstone" was surely one of those esoteric mysteries, if not the body of them.

Western metaphysical groups have the same idea. They also say that subjectivism is the cornerstone rejected by the builders of "old theology"--omitted by the creeds to whom the discovery had never come. An unbiased search of Jewish and Christian theology, however, reveals that subjectivism is included in the Bible, hidden in arcane symbolism and esoteric figures of speech. Indeed, subjectivism (Subjectivism: Non-duality, one Awareness which God is being and includes all views within Itself {editor}) is present in the holy books of the west provided one gets far enough along with just the "correct teacher" capable of eliciting the proper mode of mind that subjectivism demands. It is certainly true that the subjective idea has been shunted or short-circuited by churchdom, not the least reason being that the "experience" doesn't happen through teaching but by those modes of mind and God's grace.

A metaphysician recently said to me, "Subjectivism was missing in the teachings of Jesus's day and that is what he was railing about when he denounced the Pharisees and scribes." But the Priests and Rabbis of Christ's era weren't dummies. They had been exposed to subjective thinking and much else believed to be secret."The Subjective Experience" is faithfully recorded many times in the Talmudic teachings to those with eyes to see it. It is there to be studied and discussed--albeit, then as now, the study of subjectivism was undertaken cautiously by the Jews, if at all. Metaphysics (Non-duality) cannot be understood by everyone, they insisted. It wasn't even for all the rabbis. They cautioned against the study "of the mysteries" unless done with teachers who knew their mysticism and had lived it successfully in the world. This was tantamount to telling a Jew that he could study metaphysics only with a bonifide prophet. It was not something he should undertake by himself.

The Cabalists were convinced that the prophets came from a priestly caste that had the subjective idea. The Essenes were believed to have taught forms of subjectivism and there is fair evidence that John the Baptist and Jesus were familiar with the teachings of the Essenes, if not actual members of that esoteric community. The Apostle John was familiar with their works as well as those of the Gnostics, both Christian and Jewish. There is circumstantial evidence aplenty that the first people attracted to the messages of Jesus and John were the Essenes of the period. The fact that all mention of that group has been stricken from the canonical works is a powerful indication that the assemblers of the scriptures considered the Essenes and Gnostics a threat to the new organizations growing in the world.

The Gnostics of the first century made no secret of the power of subjectivism and insisted that the words of Jesus as Messiah could not be understood outside its context. Indeed, the Jews, generally unfamiliar with the mystery teachings, didn't comprehend Jesus as Messiah but those who had a knowledge of "the mysteries" reverently welcomed him as Messiah. Metaphysicians of this era are in agreement with the Gnostics of yore that the words of Jesus can't really be understood without interpreting them subjectively.

Now, having considered these things, what was meant by the messianic comment of the missing cornerstone? Was this an allusion to subjectivism, as metaphysicians insist? Could there have been another meaning, a greater meaning applicable to this day and time as it was then?

I would suggest something new--and very old.

While metaphysics wasn't emphasized by the priesthood of the first century, it was certainly present. The subjective idea was sufficiently established to allow such leaders as Jesus and John, the apostles, Paul and the early Church Fathers to attract large followings.

There is no question that "religion"--the desire to be bound back to Godhead--was present in those days. Then what was missing that Jesus came to add? It seems to me, the entire ministry of Jesus was about the Child--the need to acknowledge the Child, the need to return to the Child, the need to allow the Child to be up and out again in the affairs of the individual. Presently, neither of the groups--religious or metaphysical--address themselves to the Child-one-is. Knowledge of the Child is missing in the western metaphysical literature. With all the metaphysical talk of oneness, allness, non-duality, God as all in all, there is no evident discovery of the Child within metaphysical ranks, nor even a knowledge that the Child LIVES.

In religion, there is talk of "the immortal soul" or "the soul that survives" et al. The Child of us IS the soul of us--the building block, the cornerstone which the builders of the creeds and subjective (Non-dual) schools have either overlooked or rejected. In the process of living subjectively for a very long time, here is what I have found. I look out and do, indeed, see how theology has ignored the subjective idea. But subjectivism is present within the experience of all "who feel the working of the holy Spirit" wherever those people come from and regardless of their philosophy or theology. What I see missing isn't missing in theology, but in the present generation of metaphysicians (non-dualists) who think of them selves as first in their knowledge of Truth. I see the workings of the Child, the "holy spirit," much more often outside the subjective organizations than in them.

Something else. Though subjectivism is one of the mysteries "given to the few to fully understand," subjective thought isn't the whole of the mystery to which Jesus speaks. The greater mystery--"the simple Mystery"--to which Jesus gave his full attention, had to do with The Child and the Child's Equation. That "equation" is Love, spelled with the capital letter. Love is also called the "pathway of the Child." I look at the present Christian metaphysical groups and find they know nothing whatever of that aspect of the Christ message. The REST of the mystery--the Child and the Child's equation--are nowhere to be found in the subjective teachings of the west.

There is little evidence of Love in organized western subjectivism, a strange and sad sight to behold for those institutions that insist that each of their sanctuaries have a sign stating that "God is love."

There is no easy way to tell a metaphysician that something is missing in HIS philosophy. But the moment one discovers the Child of himself and hears of the simple guideline of the Child, from that moment he can look and plainly see that much is missing in the world's subjective presentations. He sees to his surprise--listen, listen-that the Child is not missing from ordinary religion! Even the so called 'heathen' statements the world over include the Child and living the Child's natural equation.

It will be the discovery of the Child in us that finally brings the world alive and forever eliminates the need for churches and spiritual instructors in the land as John foresaw. Listen carefully. The student of Truth who finds the child becomes the Christ Itself within his subjective view of things.


In the presentation of this work, I perceive the words " Deific Solipsism," "Subjectivism" and "metaphysics" to mean the same. Those words are used interchangeably. The other terms above are dramatically different from one another but closely linked in certain ways. The informed seeker will be wise to understand the differences for himself so he knows exactly where he stands as he listens to the messages coming from every quarter.

A flap has already begun in religious circles about the "evil" of "secular humanism." In the years ahead, uninformed orthodox schools will (correctly) expand the flap over humanism and are likely (incorrectly, for the most part) to insert "religious metaphysical" groups into their secular humanism net to be condemned.

Through the years, theologians have been the great condemners of other theologians or non-theologians who don't hold to the specific doctrines they take to be correct. While a general tolerance of diverse groups has developed in the western world, that tolerance is certain to end as world turmoil grows and as people begin a re-examination of their own failing theologies and doctrines. It is inevitable that subjectivism in all its forms will be condemned again by the conservative objective religions. St. Doxey and Calvinapolis have always had their scapegoats to blame for their own inadequacies. (Not a bit less than Metadelphia has condemned the blindness of "old theology" for the reluctance of religionists to examine their metaphysics.) It is not likely to be any different as the pendulum swings further toward the "fundamental," conservative side of things. When objectivists actually become aware of the power inherent in true subjectivism, they will be all the more prone to blame it for many of the world's ills. Beset with its own problems, poor Metadelphia doesn't see the attack coming. Even if they did, their staunch denial of the appearing would insist that they belittle or ignore the threat, calling it a dream or "nothing going on." Into what category do the ideas of this book fall? ({Editor} William is speaking of his book "The Child Within Us Lives!") Many of the disclosures here are entirely new to the religious and metaphysical world. It remains to be seen how a balanced TOPDOWN/ bottom up cosmology will be classified by the people who put new ideas into slots. There isn't likely to be enough time to worry about it. However, to assist the reader, the subjectivism spoken of herein, a major part of the book, might best be classified as Deific Subjectivism because it holds firmly to the concept of a simultaneously immanent and transcendent Godhead as the all and only of everything.

For centuries, knowledgable metaphysicians and mystics have been saying that it was not possible to write a clearly rational subjective statement, but I believe I can. Whether that happens or not remains to be seen. ( He did write it, and the book is now available "The Child Within Us Lives!")


Now hear this: Metaphysics by itself isn't enough. Subjectivism alone brings its wonders for a time, but a terribly short time, as we learn in retrospect. The apparent end of the metaphysician is worse than the beginning if he doesn't take his subjectivism into the world and live it there in ongoingness.

There is a balance between the objective church in the world and the subjective heart within. It is essential to find that balance if one expects to bring the Child of Identity out from its burial into the light of life again.

Unfortunately, metaphysicians are not likely able or willing to live their subjectivism openly very long. Back when they did, however, their movement grew and prospered in the world. Now the metaphysical organizations reflect the reticent actions of its members--a shrinking, cloistered, silent little group wondering what has happened to its wonderful Idea and why it isn't working as it did. Nothing has happened to the Idea except that it isn't being lived openly. The joys of subjectivism have been buried again by the very organizations charged with bringing them into the light of the world.

There is a parallel that we might think of here. Quantum arithmetic is nothing by itself but it has been the means to bring all physics alive where it (quantum) is applied.

Exactly so, subjectivism is capable of bringing the world to new life when it is lived openly and objectively.

Quantum mechanics contains no mention of its application. The equations of Einstein don't tell how to build a bomb or a power plant in the world. How one uses quantum in the world comes to the one who takes the arithmetic into himself, studies it from within himself, and looks for its application "outside" himself. So it is, neither the words of subjectivism nor the study of metaphysics contains no mention of HOW TO DO THIS. The way to do it is via the Child of oneself--but, lo, metaphysics contains no mention of the Child nor the Child's Equation. Knowledge of that comes from within the individual, not from his textbooks books nor study of them.

Therefore, people like Jesus and John, Moses and Ezekiel, Isaiah and Jeremiah have been necessary to show us how to live the subjective idea in an objective world. You and I are also here to tell the religious and metaphysical worlds of the unheralded and unrecognized Child within themselves. And to state exactly how to make the subjective search for that Child Within, how to run with the Child of oneself through the worlds terror and tribulation.

I say again, metaphysics by itself isn't enough. Religion by itself isn't enough. We are here to rediscover the Original Child of ourself, thence to tell others of that discovery. That Child is well and alive within us, awaiting our summons to bring it forth. Line upon line, precept upon precept, here a little, there a little we find the Original Child. And, here a little, there a little we become that Child again, right here in the world.

As we do, we come alive; our bodies become vibrant again and we are given the strength and the means to do whatever may appear necessary for the days ahead, whatever that activity might be and however it unfolds.

Dear reader, we'd best be at it! That unreal stuff called time is slipping away and isn't to be with us as it has been. Soon, for each of us, there will be no time left.

William Samuel (1985)--Woodsong on the Hill---