Absolute freedom is the natural, divine state of life. As human beings, capable as we are of exchanging ideas and recording events through the vehicles of images, symbols and language we become distracted from the deeper truth of this to a degree which animals do not.
Recently, I made fanciful speeches to myself of the notion that masses of rabbits populating the beaches of Vancouver may gather at the "bunny tree" to share the stories of their kind, and to scratch recordings of the lore of their kind into the bark of the tree. Later it would be learned and added to by succeeding generations, time would change the markings and their interpretations in changes of language, and the bunnies would change their ways in accordance with changes in the landscape and their culture.
There are cultures of Earth which, despite the pervasive efforts of religion, have not become aware of the teachings of various beliefs about a Creator, or certain messengers of its will or any belief regarding their authority and divinity. Among those who imagine any judgement based upon observance of rituals, sacrifices and other civility of conduct, there may be some concern that people raised by the wild animals around them might become condemned for their ignorance. Meanwhile, enough people abstain from both religion and any belief in spirit beyond the material world that the discussion often ignores possibilities which exist outside of both extremes.
The histories we have place divinity in the souls of those who passed through the extremes of human life, fighting in wars, leading debates over principles, achieving feats of magic, leading masses in the practices of love, family, farming, animal husbandry and empire building. These names we remember are those of people who made choices which were always controversial, within the context of these extremes of cultural shift. The experience of the witnesses of these times must always influence how things become written, and then how they become read. Ironically, some attention can also be applied to what materials entered the blood of those who used them to write, paint or scratch these histories.
If God can be supposed to have had various kinds of opinions about himself and the other kids in his school-yard, we may or may not discover the truth about them, having learned what we have from messengers who may have had their own perceptions and an interest in what they could make of our perceptions. Any distortion doesn't need to be the result of mischief. It could simply be any collection of passionate expressions, filtered through what was recorded of them, and filtered again through the ways in which we interpret them. So Gord might feel quite differently about such personalities as angels and prophets from what any of their contemporaries did, or God.
'Divine' personalities come with magic powers and the most prevalent among them center around perception and influence. They sense the presence, the emotion and the intentions of those around them, and it generally follows that they can influence those around them to a similar degree. I mention this because if such 'divine' abilities as telepathy and tele-presence evolve into a common experience, there is a period in which we need to interpret its implications. If a mind, in a moment of passion, reaches out to speak to a person, to touch a person, to see a person in an experience, then this becomes the unit of exchange in a shared experience which might become described as awarenessing. Awarenessing then becomes definable as an act of sending a perception to a person or persons, with or without intention. If such an ability becomes commonplace, then it bears upon our assumptions about dreams and fantasies. It also bears upon morals, but not in the way that we might think.
Again, freedom is the natural, divine state of life. An animal hunts prey with decisive violence, defends territory with voice and behavior, and attracts mates and companions in the same way. It is helpful to interpret ourselves in terms of animal behavior, because our behavior towards each other is often different from the behavior we might imagine in our private thoughts, and it would be reasonable to suppose that animals are similar in this respect. Our laws and cultural codes have limited ability to control this, and so much more can be made of our natural tendency to value each other as we value our selves. In spite of this, moments of passion might inspire fantasies which we would regret if they were followed in our behavior. In a context of awarenessing, this suggests both a need for discipline in our thinking and imagining, and a tolerance for our occasional lack of it. If such an ability becomes a prevalent condition of birth, then we should not need to feel threatened by the dangers of an attack of the terrible two-year-olds.
If many people observe an event or personality, then what people share is an aggregate of observations and opinions about that event or personality, in addition to the truth of it. It is important to notice this distinction, because it is likely that bodies of opinion will have more influence on subsequent events and perceptions than the truth may have. That is an undesirable condition and awarenessing enforces a need to sustain a clear focus. It is better not to have an opinion to bring forth about each other than to risk promoting a fraudulent one. Awarenessing points to the necessity of honesty amongst each-other. We can ignore the notion of 'honesty before God.' If God never entered the room, we would face the same need for truthfulness, the same need to believe in ourselves and each other, the same need to believe in our endeavors together. The whole package of Sunday-rituals becomes needless in comparison to the need to abandon our insecurities about being aware of each-others' humanity, and other's awareness of ourselves. These are the main challenges in our growth in awarenessing.
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