Sunday, July 16, 2017

Message to Political Activists, Religious Adherents, and those who gain meaning purpose, and identity in their professions and hobbies.

Stream Orchid - Image by Keith F. Saylor

A Spirit is come in this world that is calling people out of a way of life that anchors meaning, purpose, and identity in outward forms and activities. People find themselves caught up in or enchanted by the conjurations of political, religious, social, and secular leaders. These leaders conjure up outward political, religious, or social ideological constructs to enchant people and lead them into identification with that which they advocate. These outward professors promise meaning and purpose if only their conjurations are embraced and identified with. Their are those who have been captivated by these leaders, but who sense, at the margins of their soul, a disaffection with the purveyors of a process wherein personal identity, meaning, and purpose is anchored in the embracement and coming into identification with outward political, religious, social, and economic constructs.
I have seen, with my own eyes, those disaffected drop their political signs and banners and walk away when the message of the sufficiency of inshining Spirit is come to them and they are come into a different immanent habitation and the conjurations of political and religious and social leaders lose power. Those disaffected or disenchanted with political and religious leadership that are come into the flawed process of identification with outward forms and ideological constructs, are the focus of this testimony.

Throughout the history of human being, these outward leaders have, in one way or another, promoted and encouraged the process of identification with outward ideologies, practices, and institutions to anchor and inform human relationships. Throughout, human history this process of identification with outward ideologies, practices, and institutions has proved unsustainable and essentially flawed. The answer (in the face of crumbling forms and institutions) of these leaders of this flawed process is not to question the process itself but to conjure up and establish another set of outward political, religious, and social constructs and lead people into identification with them. This cycle of conjuration, and people's embracement of it, is the source of the power of these outward leaders. Innately and intuitively each person, to one degree or another, has glimpsed the flaw of this process and has sensed disenchantment with it. Intuitively people experience or glimpse an impulse shining somewhere deep in the corner of their conscience. This inshining impulse is the way out of the need to sacrifice human consciousness and conscience at the alters of political, religious, and social institutions and follow the teachings of those leaders who promote and profess the need for adherence to their outward conjurations. Experientially, each of us senses their is a way out of this process and out of enchantment with outward constructs and institutions and the leaders who promote and are are empowered by the flawed process.

The way out is to mind that inshining impulse that is available to each person. It is unrelated to any outward political, religious, and social construct or those who promote them. The inshining Impulse is right there in the conscience of everyone in all circumstances and in all things. For those who are come into disaffection with the process of identification with outward forms, their a an answer, a different way ... a way that is sustainable and not conditioned upon circumstance or the outward teachings or institutions.. No matter where you are. No matter what your circumstance or condition. Right now, you can turn and mind that inshining Impulse in your conscience. Lay down identification with all outward political, religious, and social forms and mind and wait upon only the inshining Light and an increased illumination will happen and there is a coming out of outward forms and into the inshining Impulse itself in itself. Personal identity, meaning, and purpose comes into relationship with and participation in the inshining Light itself in itself. Personal identity is existence itself in itself. The ideological and institutional mirrors through which we once could 'see' ourselves are shattered and we are come into a different habitation. The Life itself in itself is our Life, meaning, purpose, and identity and we truly know a new 'I am.' To speak I am is to speak that which we share with all other human beings. "I am the Light and the Light is in me and you are the Light" is not heard through the physical ear, it is experienced directly and heard in the inner ear and, in the speaking, we experience the Light itself in itself in our own conscience.

To those disaffected with outward political, religious, and social ideological, theoretical, and institutional forms, there is another way. You can fully come out being enchanted by the outward conjurations of the purveyors of a process of identification with outward forms and come into the Life itself in itself as it takes its place anchoring consciousness and informing the conscience and guiding your relationships and interactions with other people without regard for an outwardly based flawed process and those who nurture that process.

Friday, July 14, 2017

The Mystery - I am the Light

Photo by: Keith F. Saylor - Free to use with Credit

The Mystery - I am the Light


An important part of my experience or witness of the inshining motion of Presence is self-awareness being led out of dependency upon outward forms and into an embracement of and a growing into dependency upon immanent Presence itself in itself. This dependency is the experience of awareness anchored in immanent Presence itself in itself so that which I am is immanent Presence. It is a coming into unity with and in the inshining Light itself in itself. In fact, that is the power of the experience. I am coming out of a way of being that is dependent upon outward forms as mirrors through which being is reflected to see or be aware of self. In this experience, the Light is and I am the Light. I have been asked whether this means speaking the experience of who I am in the Light itself in itself is the same as calling or making myself God. Christ did not say the person in that specific body who is named Keith Saylor is the Light. Christ is the Light and the Light is in me and as I am come into the Light, I am the Light and you are the Light. This experience of identification in and with the Light itself in itself is not an experience of Keith Saylor in the flesh being God, it is the experience of coming into a way of being that you know is shared by all other human beings. So that, when one person says "I am the Light," it is recognized in another as if the words were coming from themselves. When the inward Spirit itself in itself speaks "I am" all others who are of the same witness hear it as being spoken from within themselves.


I am the light and the light is in me and you are the light and the light is in you. The mystery of a conscious anchored in and a conscience informed by inshining Light itself in itself is the appearance of the image of Christ. In this appearance, we come into the experience of being the image and knowing the image within our consciousness, In this knowing, we no longer are in relationship with divine Presence as at a distant but as who we are in ourselves. We are come into divine being and divine being is in us and we are divine being. That which I am, you are. I am the light itself and in the Light you are. Immanent participation in the Light discovers unto us the only source wherein we can truly be at one with one another. Shared outward Political, social, and religious forms, methods, and practices, are not the stuff of spiritual oneness. I am the Light and you are the Light proclaims the only source of Unity. To mind the Light is to mind unity with one another and to speak to and through one another.


To affirm I am the Light and the Light is in me is sometimes reflected on by others as a claim of being God and that there is a separation between God and human beings. A claim by a particular person in physical form to be God himself in himself is the manifestation of drawing the conscious and conscience of people into idenitification with a particular outward form. This is a form of conjuration designed to enchant the conscious and conscience of people to a particular figure or type. Again, Christ did not say that Keith Saylor, for example, is the way, the truth, and the Light. Christ said, I am the Way. When a person claims to be the Light in his or her particular outward physical body, that person makes an idol of his or her body and is idolatrous and brings those who regard him or her into idolatry.

To affirm I am the Light and the Light is in me and you are the Light is not a fashioning of a particular body or personality into an idol and the drawing of people into identification with that physical body or personality for meaning, purpose, and identity. The affirmation that I am the Light and the Light is in me and is in you and your are the Light is the witness that Christ is Spirit and the throne of the Light is in the conscience and conscious. The witness of I am the Light and the light is in me and you are the light is the coming into identification with the Spirit itself in itself is our conscience. This identification with the Spirit is a drawing of the self-conscious out of identification with outward forms and not one of idolizing outward persons, places, ideologies, or theologies.


The mystery of a conscious anchored in and a conscience informed by inshining Light itself in itself is the witness of a bridging between the Light as an object and the Light as immanent within the conscious and conscience of human being. The Throne of Christ is the conscience. Christ Jesus is no longer participated in as distinct being once his inshining Spirit illuminates the conscious and fills the conscience. His image is our image in the conscience. By the power of this bridging human being is come into a witness of that which is shared by one another and is the only source of sustainable unity and relationship between human beings. Identification with all outward forms (which is relationship from a distance) is separation from both the Light itself and other human beings and humane relationships.

Invitation to the Life itself in itself

Each one of us can witness within themselves the transformation of the very foundation of their conscience and consciousness and be gathered into a different way of relationship with other human beings. To experience coming into the invisible gathering or habitation in the inshining Life and LIght itself in itself, there is no particular practice or method. Simply begin to lay down identification with outward forms as a source of meaning and person and wait upon the appearance of the image of Jesus Christ in you conscience and consciousness. In this patient waiting the grace of inshining Light will appear in your conscious and conscience and will reveal, according to the measure given, the inward rule and government of the Spirit of Christ itself in itself and you will take up habitation in the inward eternal way of the invisible gathering.

Also published on QuakerQuaker:

Friday, February 3, 2017

A Response to


Some text pulled from "The Christian Quaker ..." written in 1680 by William Rogers, for your consideration and recommendation. Spelling and Usage has not been updated.

We acknowledge that we owe Obedience either Active or Passive unto this Magistracy; and that such obedience is as well grounded in the Light of Christ within, as warrantable from the Scriptures of Truth without; for when the Magistrate doth command Obedience unto any Law, which is agreeable to the Law of God (as indeed no Laws of England according to the Constitution of its Government, and those maxims which are declared for Law, ought to be contrary thereto) then we ought to yield Active Obedience; and whilst the Magistrates are in Execution of such Laws, they are (as occasion requires) Punishers of those that do Evil, and a Praise unto them that do well[1]; which is agreeable unto the testimony of the Apostle's touching Magistracy, unto whom in such cases Active Obedience is to be given for the Lord's sake.

Obj. You speak very well so far as you have limited your Obedience to Good Laws; but what if those in power should make such Laws, which you account bad, and not grounded on the Law of God, but directly against those whom you term God's People; dare you then say that 'tis agreeable unto the Light of Christ within, and Scriptures of Truth without, to yield Obedience in such cases?

To this we answer, 'tis agreeable to the Light within, and the Scriptures of Truth without, that a Christian yield Passive Obedience, since for Conscience sake (chusing rather to obey God than man, which was the Apostle's Case)[2] he cannot yield_ Active Obedience: For we find the Counsel of Christ to be on this wise;_Resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other[3]; which clearly shews 'tis against the Doctrine of Christ  to resist; and so consequently we ought to be Passive; and therefore, since we have not at any time pleaded for any other Light within, save the Light of Christ; it is as well agreeable unto the Light of Christ within, as with the Counsel of Christ in the Scriptures of truth without, that men, under the profession of _Christianity, put in practice that wholsom Counsel, which was given by Christ the Son of God, whose ways are unchangeable, _viz. Resist not evil. 

The Christian Quaker ... William Rogers, published 1680. Second Part pg. 30, 31

The Outward Government is represented by Visible Persons, invested with Power to execute Outward laws, visible by our carnal Eyes, and is suffered by Almightly God, to be executed under variety of Forms, and diversified of Laws, and for divers ends, which we do not now pretend to be reveal'd to us; but yet we believe it to be our duty either actively or passively to submit unto the Outward Government, under which we live, without designing to work our own deliverance (from under such Laws which we have or may account oppressive) by outward force or Violence, which is as much as is with us to say on this occasion, with respect of Outward Government.

The Inward Government chiefly designed to be treated upon is, the Government of Christ, which we do not believe to be represented by visible persons, certainly known by outward Names, distinguish'd by outward marks and tokens, and invested with Power form him to execute Outward Laws, in a Outward Form of Government, visible by our Carnal Eyes, as aforesaid. 

The Christian Quaker ... William Rogers, published 1680. Third Part pgs. 3,4.


I appreciate the use of "Passive Obedience" in Rogers quote above. He does not use "Passive Resistance." He, in fact, goes so far as to highlight Christ's words "resist not evil." In Passive Obedience, the focus is on obeying the appearance of the inshining Light in our conscious and conscience. The focus is not on resistance to anything. Instead, the focus is on obedience to the inshining impulse of the Light of Christ. This shift in mind or conscious is the difference between trampling over the prerogative of Christ's rule in our conscience and giving the prerogative to Christ's inshining impulse. 

If we as Quakers are engaged in  "passive resistance" **against** a government or government leader we have labeled (demonized or villainized) as, for example, Fascist, we are not of the mind of Christ and have trodden upon the prerogative of the inshining Light itself in itself  

to rule our minds and hearts. When our minds and hearts are settled down into the foundation of Christ's inshining Impulse onto our conscious and conscience and **embrace** Passive Obedience to that impulse then we know a Pure Mind in the rule and government of the Light itself in itself ... that knowing is the coming of Heaven on Earth. 

[1]: 1 Pet. 2. 13, 14.

[2]: Act. 5. 28, 29.

[3]: Mat. 5. 39.

Saturday, November 5, 2016

Update - William Rogers Project

Update - 11.5.2016

William Rogers Project

There has been a number of folks interested in studying Rogers' text, however, they report difficulty or frustration over reading the facsimile copy. 

It has been part of of William Rogers Project to manually retype the entire manuscript. My intent to re-type was two-fold. 1. To completely immerse myself in the manuscript through the activity of re-typing the document. 2. To transform the manuscript into a research document that is easily searchable and allowing for more precise annotation etc. 

The text will be re-typed without editing original spelling, capitalization, syntax, sentence structure, and type-set. The re-typed manuscript will have line numbers inserted into the body of the text to make for easier reference and cross-reference. It is my belief that the first re-typing the manuscript should be true to the original. I personally find the use of various type-set helpfully to understanding the meaning and the importance of some words and ideas over that of others.

However, because of the input of others, I have now integrated a 3rd reason to re-type Rogers' manuscript. That being to create a copy of the manuscript that is easier to read. I have decided to leave off some of the research I am currently engaged in (relative to William Rogers) to produce the re-typed manuscript earlier than I originally intended. 

Here is a link to re-typed draft copy of the Preface of William Rogers "The Christian Quaker ..." for your perusal. 

PDF of Re-typed Preface from Facsimile hosted on Dropbox:

Please feel free to email me your comments and suggestions at

Keith F. Saylor

Saturday, May 7, 2016

Living and sustaining in by the Source itself in itself.

The circumstances of my life at this moment is that I spend a much time in the natural world and with many people. In these meetings and greetings with individuals and the various forms in the natural world, there is an ever-present and abiding grace. There was a time when the visible things of the natural world (through the bodily senses) and the world of people and the institutions we build formed my conscious and informed my conscience. In ever-present and abiding grace the outwardly given things no longer serve such a purpose. Presence itself in itself (imminent awareness) has replaced outwardly given things so that conscious, conscience, meaning, purpose, and identity is sustain without reference to any outward form. In the photograph above there is the Semipalmated Plover in the foreground, and the Dunlin flying, and the Western Sandpiper feeding in the background and the large bird is a Marbled Godwit; then there is the sand and the water and the bubbles floating on the water. The grace of imminent awareness itself in itself is a life or consciousness that exists and sustains in between all those given things. In this new life, we know the Source directly and in all things and circumstances; without reference to the outwardly given things. In this different life, being or awareness exists all around and within the given things. The light shines itself in itself.  The lighted things no longer serve as reflectors of the light so that consciousness happens. This new life or consciousness is salvation and eternal life even here on this earth. Each one of us partakes in the imminent awareness in a certain measure. Each one of us can know this new life in fullness and live in the spirit that breezes and breathes between and within. 

Saturday, April 23, 2016

A meditation toward imminent awareness (the Holy Spirit or the inshining Light).

There are many of us who are witnessing (living in) an existence wherein our conscious, conscience, meaning, purpose, and identity is established in imminent awareness itself in itself without regard to outward ideas, institutions, scriptures, persons, in political, religious, or economic contexts.  To testify to this way of existence is not in itself an act of judgementalism against an existence anchored in outward forms. Here is a testimony that may open a passage wherein imminent awareness (the inshining Light) may break in or reach into your conscious and conscience and show some of what is of the nature of imminent awareness. There is no specific place or context wherein it is better to engage in this meditation. Anywhere or anyplace and under any circumstance is as good as any other. This meditation is a mere testimony to a way of existence witness directly and that is open to anyone. The testimony itself is of no value in itself and should be summarily disregarded if there is no opening to imminent awareness itself in itself. What matters is not the testimony or meditation but the actual and real witness (experience) of the inshining Light itself in itself.
Consciousness is lost upon the death of the physical body for those whose consciousness is anchored in the outward forms or outward nature. I am testifying to a reality that can be tested on a personal level by anyone when they consider their selves without physical sight, physical hearing, physical smell, physical touch, physical taste, and physical brain to mirror ideas, emotions, and desires. Imagine your self without these. Then ask the simple question: "What is left?" I there anything to hold on to? Is there awareness or consciousness? If your answer is no, know that others have witnessed (experienced) a way of being wherein awareness is no longer dependent upon the sensations, ideations, and will of the body or outward nature. This way of awareness or being that sustains even upon the death of the body is open to anyone without regard to circumstance or condition and, in the act of imagining existence without the bodily or outward nature, you have come right up against eternity. Look at the hands you call your hands or the arms you call your arms and ask "who or what is looking at those hands or arms?" Again, take the time to really, really, really, ask yourself "who or what is looking at those hands or arms?" Do you "feel" or "sense" that otherness looking at those hands or arms? In the very act of experiencing that who or what, you are experiencing or witnessing or in awareness of that which sustains upon the death of the physical body. The hands or arms you call your hands or arms are not truly you ... you are that which is looking at those hands or arms. When those hands or arms no longer function and decay ... that which is right now looking at them is your eternal nature. To live and move and have being and awareness in that which is looking at those hands is to come into eternity. 
Daily rest in the act a living in that which is looking at your hand and arms. Slowly, in due time and with patience, you will begin to experience that which is looking at those hands when you are looking at your husband or wife or mother or father. You will then experience that which is looking at those hands when you look at trees, flowers, buildings, animals, doors, and when you are mopping the floor or reading scripture you will witness that which is looking at those hands or words. Then, in all things and circumstances, you will experience that which is looking at those hands. Your identity, meaning, and purpose will become more and more ordered in the Light of that which is observing those hands and arms. That which is observing those hands and arms will become more and more imminent in all those things you do and observe in daily life. 
Then, when you imagine being  without eyes for seeing, ears for hearing, nose for smelling, tongue for taste, nerves for touch, and a brain for ideation, emotion, and will you will know and experience that which looks at eyes, nose, tongue, ears, nerves, brain is that which sustains even upon the loss of these upon physical death. For you will know and experience the being or awareness that is the withness or witness behind or before the bodily or outward nature. 
The withness in all things and circumstances in daily life is the testimony of a Witness which is a new way of awareness or being and it is wonderful to live in the glory of this grace that is upon each and every one of us. It is just right there and all we do is take a moment and live in that which is doing the seeing, thinking, feeling, tasting, smelling, touching, hearing and to rest in that instead of a way of existence that is anchored in the outward manifestations like hands and arms. 
Eternal life or awareness itself in itself is so close and it is upon each one of us ... there is no special place or time or event or institution, or testimony, practice, or tradition, or idea, or theology that captures this witness (experience) or that is needful. The witness (experience) is with us right now and in our place and circumstance and offers a new way of existence without regard to political, religious, and economic, tradition, practice, faith, institution, or tradition ... a way of existence free from faith and hope in the outward nature but that is faithful and hopeful in the actual witness of imminent awareness that shatters the conscious, conscience, meaning, purpose, and identity, bound to the outward manifestation of politics, religion, and economics. 

Saturday, April 9, 2016

To those whose living Witness is our testimony and who are being led out of outward forms.

There are many of us today whose way of existence or awareness on earth is inherently anchored. That is, our conscious or awareness is inherent in itself and our conscience is formed or informed inherently; our identity, meaning, and purpose is in direct and unmediated awareness itself in itself. This inherent existence is sufficient in itself to sustain awareness and to sustains our identity, meaning, and purpose in all things on this earth. We experience life on earth somewhat like this:

"When mopping the floor ... I am. When speaking to students on Natural History ... I am. While watching hummingbirds build their tiny nests ... I am. When I read scripture ... I am. While watching a Pileated Woodpecker pair feeding their young in a nest cavity ... I am. While attending local theater ... I am. While worshipping in a church building or Meeting House ... I am. As I garden ... I am. While I work on an upholstery project ... I am."

"I am in all things and circumstances and I am none of those things and circumstances. I am predicated to no-thing, tradition, or institution."

For the purposes of this letter, I will use the phrases "inherent existence" and "imminent awareness" interchangeably. Anywhere these two phrases are used, the terms and phrases, such as God, Christ, inward Light, etc. can be replaced for clarity.

I am inherent existence experienced directly in the conscious and guiding the conscience. Inherent existence is sufficient in itself (without regard to outward forms, people, things, circumstances, community, etc.).

Be ever watchful and vigilant over losing your witness in the face of anger, innuendo, and misrepresentation.

To those who witness or experience (or who are coming into this witness) the sufficiency of imminent awareness without regard to outward forms, traditions, institutions, or the professors of form and go about testifying about this witness, there will be those who, by their own admission, do not share our Witness and who are skeptical as to the reality of that which we witness and testify.  They will affirm their need for outward forms in regard to matters of the conscious, conscience, identity, meaning, and purpose. They will then argue that because their conscious, conscience, identity, meaning, and purpose is bound to outward form, they cannot imagine otherwise. Some (not all, by any means) will become angry, frustrated and even hostile and lash out with various accusations, innuendo, etc. In these circumstances, those of us who experience imminent awareness in all things and circumstances must be ever watchful and vigilant concerning our witness. 

It is important that we do not become so caught up in our testimony that it takes the place of our actual witness (inherent existence). One way to know this is happening is that we are no longer in the witness when we speak or write our testimony. That is, we become defensive and overly concerned with our testimony. The testimony solidifies and awareness hardens into it.   Then, when we are attacked by those who do not share a sustained life in the sufficiency of inherent existence itself as our identity meaning and purpose, we will often respond from the hardened brick of testimony and not from our witness itself ... imminent awareness. Under these circumstances, we have lost our witness. That is, we are no longer living in or witness (experiencing) inherent existence itself. It is very easy to become enchanted by our testimony which is then Witness lost.

Note: Very early in Quaker history, a rift happened between those founding Quakers who established outward forms amongst those gathered in the inshining Light and those who did not accept the establishment of outward forms like Monthly Meeting, Quarterly Meeting, Yearly Meeting, Men and Women's Meeting, set time for worship, etc. because they affirmed the sufficiency of inherent existence (the inward Light) to guide them in matters of conscious, conscience, identity, meaning, and purpose without regard to outwardly established forms. They testified to their Witness (experience) that they were led out of a dependency on outward forms in matters of conscious, conscience, identity, meaning, and purpose and that, for conscience sake, they would not participate in the forms other founding Quakers established. William Rogers' book written in 1680, entitled "The Christian Quaker ..." documents the testimony of the latter. The book is a wonderful testimony to their Witness of the sufficiency of the inshining Light itself in itself in matters of conscious, conscience, identity, meaning, and purpose. It also illustrates (not on purpose) the pitfalls of Witness lost in the face of criticism and angry backlash from those founding Quakers who institutionalized the Witness. The established forces were brutal in their angry criticism of those who spoke out for the sufficiency of the Witness itself regarding conscious, conscience, identity, meaning, and purpose; and the latter responded in kind ... Witness (inherent existence) Lost. There is much we, who share the Witness of those founding Quakers who testified against those other founding Quakers who institutionalized the gathering; both edifying and unedifying. 

This is where watchfulness and vigilance are important. When imminent awareness is no longer Witnessed while writing or speaking and anger and frustration lead our response, it is time to stop writing and speaking and to re-turn into your Witness (experience) and to let go of your testimony. That is, we must lay down the hardened testimony we have idolized and break it apart in and through our Witness in inherent existence.

Our living Witness is our conscious, conscience, identity, meaning, and purpose is independent of outward forms and our testimony must ever come out of that Witness. After all, if we lose our Witness (direct inherent existence or imminent awareness) we allow our testimony to turn us back again in that which we have been led out of in inherent existence.

In all things and circumstances, even in the face of angry criticism, we hold to our Witness and testify to it in and through the Light of the Witness itself. It is not ours to expect acceptance or to judge the anger and frustration of others, ours is to lay down our tender Witness before others and without expectation.

In our living Witness, we have victory over all circumstances and events is our lives and inherent existence is ever before us which is the joy and peace of heaven.