If one had a desire to define the word god where would he begin?  Why would he assign the traits he did to the word?  Would he want to assimilate traits that he perceived to be godlike?   Would he obtain a clearer vision in a realization of the futility of aspiration, or would pragmatism and adamant tenaciousness afford him a better route?  Perhaps we all could benefit by a reassessment of our affinity with god.
  
The metaphysical extremities of human nature provide man with a multifaceted image of the possible psychic states of God. Objectivity has led man away from the true nature of his need many times at this point.  Any retrospective analysis of man’s personifications of deity most often leaves one lost in the quandaries of the psychic quagmire.  The weaknesses created by man’s lack of a universally acceptable id conclusion have elevated many philosophical or theocratic hypotheses to the level of demagoguery.

One method which has been used by theologians in attempting to induct a sumerial derivation from the vast warehouse of human religious extrapolation is the concept that perhaps basic truths can be affirmed through the theory of sufficient constancy of conjunction. Which is to say that reasonably analogous conjectures can be found in the depths of religious pervasion.  But this is not strictly true.
  
The ancient Babylonians, like the Indians, were polytheistic. They worshiped gods of nature, tribal union, fertility.  Deifications created from allusion to natural analogies, yet often imbued with a euphemistic optimism.  Where as the pantheon of Grecian deities often seems an almost banal personification of psychological metaphors from the darker side of life.  Zeus a fallibly omnipotent being who pompously subverts all beneath him to his will.  Who along with Apollo and others roam the countryside ****** and adulterating the women of their choice.  And Ares the formidable God of war who’s natural lust for violence leads him and his cohorts to vicarious involvement with mankind’s altercations.

Egyptian theology seems to have been an amendable and progressive state that began with sun worship and gods of nature, and moved on to attempted assimilation of godlike traits through a natural alignment with the perceived nature of God.  There were in depth studies of the nature of time, and life, and notions of existential transcendentalism.  The momentum of this progression led them to the ultimate grandiose delusion in which the Pharaoh was worshiped as the universal supreme being, omniscient and omnipotent ruler of the ultimate utopian society. 
 
The Jews worshiped a God who was at once both a part of them  and an exogenous force believed to have created them in its own image. A God that deliberately instilled an understanding of it’s intended wisdom by instructing them of the laws they were to live by.  These divine revelations were often considered as the unadulterated word of God.  This God was jealous and demanded the adoration due him as the supreme essence.  His worship became the underlying force in their social conjecture as they attempted to inspire his continued grace and benevolence.  A seemingly irrational solution to the quandary of idealism.  An allegiance who’s impetus was unquestionable.  It seems by me to be improperly rooted on a personal level in that it overemphasizes the need or expectation of divine inspiration.

The ancient Chinese social wisdom was by me commendably rational.  Unlike the Jews they do not seem to have overemphasized the expectation of divine inspiration.  Instead they, like the Egyptians emphasized an alignment with the perceived nature of God on a personal level as the way to strength.  They of course had a conception of the possible natures of deity, but considered wisdom to be an honorably truthful self orientation.

Another realm of intellectual extrapolation from which one might hope to surmise a depthfully pervasive generality would be man’s philosophical treatises on the possible natures of God. Unfortunately due to the myriad nature of possibility this again appears paradoxically difficult.  To me this seems to be a product of the nonempirical nature of these conjectures.  Humans experience a reality which does not necessarily  have any relative effect on the transcendence of their conception of the possible nature of God. Although many have attempted to empiricise their conjectures through rational logic they are most often refuted by the possibility of ultimate transcendence or quandrified by the actuality of paradoxical argument.
  
Some good examples of these points are perhaps the arguments of Lucretius who attempted to empiricise that God can not revoke mathematical truths.  But what is the relative reality of those truths to the transcended essence of ultimate beingness.  They are refuted by irrelevance.  Another example might be the statement that God has aseity.  That is if he exists his existence is not caused.  This statement seems easy to refute for the supreme being could be all of the things possible for him except this and have evolved out of eons of cosmic continuum into natural omniscience and or through assimilation of the forces innate to the cosmos have achieved relative omnipotence.
  
One generally accepted statement that is refuted by these arguments is “the cosmos does not have infinite existence and is therefore not the supreme being.”  For if this supreme being has not yet evolved if it’s transcendental form could be said to have become out of cosmic continuum then the cosmos will indeed have achieved infiniteness.  But this already seems intuitively necessary to the ultimate cosmic essence regardless of a lack of self consciousness or even a physical form.  Perhaps what is possible and eons of void are the root of all force and matter, and perhaps this as yet unfulfilled sequence cycles on to nirvana.  Then again perhaps the supreme being does in fact preempt all as a self conscious entity.  This also would seem to be intuitively necessary to the essence of totality which of course has always existed and is in fact the supreme being in at that at that although not necessarily the true form of it’s transcendental being.
  
On this lofty note I would like to reiterate my thesis.  Perhaps we all could benefit from a reassessment of our affinity with God.

A man can accomplish many things with his concept of God. What is extraneous?  Perhaps the question would better be put what is expedient, but that becomes subjective.   You have to define your goals.  Where in lies wisdom?  Can man truly aspire to godhead or is this personally nonproductive?  Man seems to perceive a sort of manifest destiny for himself.  An intrinsic affinity with infiniteness that just must be dealt with.   Perhaps our beliefs in life after death are a grandiose delusion in which we hedonistically waste our time pampering our egos. Which brings me to my third and final argument.

Perhaps conscious regimentation and an affiliation with earth bound logic would bring us closer to our affinity with God.
One of the ideas presented by my philosophical references was that many of mankind’s inspirations to define his affinity with God grew inadvertently out of social realism and the powers assumed. Although often the subjective truths of these understandings went unmentioned out of a desire for objectivity.  For example what God must be if God is to be God.  Perhaps one would do better to relate personally to his affinity with God.

I think this is true.  Although we seem to lack omnipotence we are all individually speaking a preternatural corporeal state.  Perhaps we all should assert our godliness instead of hiding our talents in the sand.  Perhaps then we could construct a contractual reality.  An aspiration to the perfection of the human social mechanic.  I salute this concept.  In fact I firmly believe that by conscribing unalienable rights to our beings we have already performed the rights of the human social mechanic.  Our aspiration to godhead is complete in it’s conjecture.  All that is left is to obtain expedience and accuracy in our amendment toward continued obtainment of the majority goal.

If one had a desire to define the word god where would he begin?  Why would he assign the traits he did to the word?  Would he want to assimilate traits that he perceived to be godlike?   Would he obtain a clearer vision in a realization of the futility of aspiration, or would pragmatism and adamant tenaciousness afford him a better route?  Perhaps we all could benefit by a reassessment of our affinity with god.
  
The metaphysical extremities of human nature provide man with a multifaceted image of the possible psychic states of God. Objectivity has led man away from the true nature of his need many times at this point.  Any retrospective analysis of man’s personifications of deity most often leaves one lost in the quandaries of the psychic quagmire.  The weaknesses created by man’s lack of a universally acceptable id conclusion have elevated many philosophical or theocratic hypotheses to the level of demagoguery.

One method which has been used by theologians in attempting to induct a summerial derivation from the vast warehouse of human religious extrapolation is the concept that perhaps basic truths can be affirmed through the theory of sufficient constancy of conjunction. Which is to say that reasonably analogous conjectures can be found in the depths of religious pervasion.  But this is not strictly true.
  
The ancient Babylonians, like the Indians, were polytheistic. They worshiped gods of nature, tribal union, fertility.  Deifications created from allusion to natural analogies, yet often imbued with a euphemistic optimism.  Where as the pantheon of Grecian deities often seems an almost banal personification of psychological metaphors from the darker side of life.  Zeus a fallibly omnipotent being who pompously subverts all beneath him to his will.  Who along with Apollo and others roam the countryside ****** and adulterating the women of their choice.  And Ares the formidable God of war who’s natural lust for violence leads him and his cohorts to vicarious involvement with mankind’s altercations.

Egyptian theology seems to have been an amendable and progressive state that began with sun worship and gods of nature, and moved on to attempted assimilation of godlike traits through a natural alignment with the perceived nature of God.  There were in depth studies of the nature of time, and life, and notions of existential transcendentalism.  The momentum of this progression led them to the ultimate grandiose delusion in which the Pharaoh was worshiped as the universal supreme being, omniscient and omnipotent ruler of the ultimate utopian society.

The Jews worshiped a God who was at once both a part of them  and an exogenous force believed to have created them in its own image. A God that deliberately instilled an understanding of it’s intended wisdom by instructing them of the laws they were to live by.  These divine revelations were often considered as the unadulterated word of God.  This God was jealous and demanded the adoration due him as the supreme essence.  His worship became the underlying force in their social conjecture as they attempted to inspire his continued grace and benevolence.  A seemingly irrational solution to the quandary of idealism.  An allegiance who’s impetus was unquestionable.  It seems by me to be improperly rooted on a personal level in that it overemphasizes the need or expectation of divine inspiration.

The ancient Chinese social wisdom was by me commendably rational.  Unlike the Jews they do not seem to have overemphasized the expectation of divine inspiration.  Instead they, like the Egyptians emphasized an alignment with the perceived nature of God on a personal level as the way to strength.  They of course had a conception of the possible natures of deity, but considered wisdom to be an honorably truthful self orientation.

Another realm of intellectual extrapolation from which one might hope to surmise a depthfully pervasive generality would be man’s philosophical treatises on the possible natures of God. Unfortunately due to the myriad nature of possibility this again appears paradoxically difficult.  To me this seems to be a product of the nonempirical nature of these conjectures.  Humans experience a reality which does not necessarily  have any relative effect on the transcendence of their conception of the possible nature of God. Although many have attempted to empiricise their conjectures through rational logic they are most often refuted by the possibility of ultimate transcendence or quandrified by the actuality of paradoxical argument.
  
Some good examples of these points are perhaps the arguments of Lucretius who attempted to empiricise that God can not revoke mathematical truths.  But what is the relative reality of those truths to the transcended essence of ultimate beingness.  They are refuted by irrelevance.  Another example might be the statement that God has aseity.  That is if he exists his existence is not caused.  This statement seems easy to refute for the supreme being could be all of the things possible for him except this and have evolved out of eons of cosmic continuum into natural omniscience and or through assimilation of the forces innate to the cosmos have achieved relative omnipotence.
  
One generally accepted statement that is refuted by these arguments is “the cosmos does not have infinite existence and is therefore not the supreme being.”  For if this supreme being has not yet evolved if it’s transcendental form could be said to have become out of cosmic continuum then the cosmos will indeed have achieved infiniteness.  But this already seems intuitively necessary to the ultimate cosmic essence regardless of a lack of self consciousness or even a physical form.  Perhaps what is possible and eons of void are the root of all force and matter, and perhaps this as yet unfulfilled sequence cycles on to nirvana.  Then again perhaps the supreme being does in fact preempt all as a self conscious entity.  This also would seem to be intuitively necessary to the essence of totality which of course has always existed and is in fact the supreme being in at that at that although not necessarily the true form of it’s transcendental being.
  
On this lofty note I would like to reiterate my thesis.  Perhaps we all could benefit from a reassessment of our affinity with God.

A man can accomplish many things with his concept of God. What is extraneous?  Perhaps the question would better be put what is expedient, but that becomes subjective.   You have to define your goals.  Where in lies wisdom?  Can man truly aspire to godhead or is this personally nonproductive?  Man seems to perceive a sort of manifest destiny for himself.  An intrinsic affinity with infiniteness that just must be dealt with.   Perhaps our beliefs in life after death are a grandiose delusion in which we hedonistically waste our time pampering our egos. Which brings me to my third and final argument.

Perhaps conscious regimentation and an affiliation with earth bound logic would bring us closer to our affinity with God.
One of the ideas presented by my philosophical references was that many of mankind’s inspirations to define his affinity with God grew inadvertently out of social realism and the powers assumed. Although often the subjective truths of these understandings went unmentioned out of a desire for objectivity.  For example what God must be if God is to be God.  Perhaps one would do better to relate personally to his affinity with God.

I think this is true.  Although we seem to lack omnipotence we are all individually speaking a preternatural corporeal state.  Perhaps we all should assert our godliness instead of hiding our talents in the sand.  Perhaps then we could construct a contractual reality.  An aspiration to the perfection of the human social mechanic.  I salute this concept.  In fact I firmly believe that by conscribing unalienable rights to our beings we have already performed the rights of the human social mechanic.  Our aspiration to godhead is complete in it’s conjecture.  All that is left is to obtain expedience and accuracy in our amendment toward continued obtainment of the majority goal.

A few titles
A few songs
A few artists
Combine
for compound fractures
of my consciousness

For, lo, the ulcer just by nourishing
     Grows to more life with deep inveteracy,
     And day by day the fury swells aflame,
     And the woe waxes heavier day by day—
     Unless thou dost destroy even by new blows
     The former wounds of love, and curest them
     While yet they're fresh, by wandering freely round
     After the freely-wandering Venus, or
     Canst lead elsewhere the tumults of thy mind.

Yes, a swollen skin
fragmented bone
I walk
and flee her capture.

Lucretius envisioned the universe
as made of atoms governed by chance,
with a "swerve" reserved in the void to
salvage some semblance of free will.

Breathtakingly, he foresaw the chief
discovery of our age: atomism, which
we harnessed for energy, genomes,
and the horror of Hiroshima.

His brilliance cannot compete
with the mushroom cloud's darkness.
He foresaw the building blocks
of reality; we deconstructed them.

Insight, wisdom and true philosophy
live of one side of the millennia.
On the other, that same wisdom
crumbles into fusion, fission and death.

Good can be used for ill, unwittingly;
ill can rarely, if ever, be used for good.
Lucretius peered into the anatomy
of the universe and beheld the atom.

Science of our age followed his vision
and beheld, unwittingly, the ferocious
power of destruction, all atoms swerving
from their path. Free will would have its day.

The poet speaks on anything
thinking their words are fresh as spring,
logical as philosophy,
and tuned to nature’s harmony



Socrates reasoned that the voice
of poets was not one of choice,
but rather was much inspired
by gods touching minds with fire

The audience finds more meaning
in the mad poet's own ramblings
than the epileptic speaker
himself will ever dare ponder

They speak first on others behalf
as if they are the better half;
fancying themselves conqueror,
fisherman, a seer, and doctor

By what means are they qualified
to serve as humanity's guides?
How do the epics of Homer
make you more than imitator?

Cicero, Plato, Lucretius
Davinci, and Heraclitius:
Rare to find artist and scholar
in the wise true philosopher

Be wary of the charms of rhyme
and seduction of meter’s time
As these are well known to allure
common fools to charleton's words

I see atoms
Fall down like rain
A paper thin curtain
Hiding the eternal
A weak barricade
Though strong enough

Scientists researching nature and man,
sing, Muse Kalliope, about arcane progress
of inventive magicians, wizards, druids,
philosophers, alchemists, and physicists,
bright curious people who study our world
and organize knowledge in holy books
to record wisdom gleaned by supple minds
as they experiment on sacred quest
to discover truth and invent better ways
we perform tasks to rule civilization
that programs actions of each crafting hand.
While Homeros once sang of manic rage
and versatile wiles, Hesiodos of gods,
Valmiki of loyal love, Vyasa of conflict,
Lucretius of atoms, Vergilius of arms,
Ovidius of bodies transforming shapes,
Ferdowsi of wisdom and civilization,
Dante of punishment and search for faith,
Chaucer of lust and fierce desire to live,
Ariosto of chaos, Tasso of order,
Camoens of discovery, Spenser of virtues,
Shakespeare of outrage at horror of death,
and Milton of paradise lost and found,
I, Surazeus, inspired by Muses sing
of philosophy, science, and inventions
when curious men and women observe nature
and seek to comprehend physical laws
that govern vital scheme of evolution
transforming matter of swirling universe
in galaxies, stars, planets, and conscious life.
Why are heroes in ancient tales poets sing
warriors who fight and **** in brutal wars,
biggest, strongest, meanest, and wiliest men
who wield weapons of death, and crown themselves
god-kings, then claim divine right to rule lands?
Ten thousand years men argued and fought wars,
joining groups lead by men who organize
gangs to battle for control over land,
following men with loyal obedience
who comprehend best how rich nature works,
and perceive future possible events
when they analyze situations well
and build strong forts for well-trained warriors
to occupy strategic points on hills
that guard close fresh-water rivers and lakes.
Warriors who founded dynasties of kings
play grand roles of power on martial stage
of history, killing tyrants and thieves,
and decree rules that foster common good
to stabilize smooth social interactions
between groups, manage prosperous production
of commercial enterprise on lush farms,
and support design of religious art
in songs and plays that relate noble deeds
of great hero who founded nation state.
Yet every great hero king, mortal man
who inhabits body of flesh and blood
like us, grows old, dies, and crumbles to dust,
and power of his personal authority
dissolves in wind that howls in empty halls,
and all his grand Ozymandian boasts
echo dumb over waste land of his works.
New generations rise who fight again,
arrayed and lead by power-hungry kings
to impose their world view on other groups,
and millions die in brutal fights for power
in endless cycles of destructive wars,
so fighters fail to provide secure way
that constructs stable secure social state
where all individuals prosper and thrive
pursuing personal dreams for happiness.
While warriors fought each other for power
and fame, to play gods on stage of history,
humble men and women, seeking solutions
to solve problems, discovered sacred laws
of nature, and expressed visions of life
to state concepts that explain how things work.
While mad warriors destroy to gain control,
wise philosophers and genius scientists
ask questions, conduct research, observe nature,
state hypotheses, conduct experiments,
analyze data, and develop theories
to describe how our universe operates,
created in process of cause and effect.
While warriors destroy, scientists create
better ways to comprehend and describe
complex universe that nourishes our souls,
so clever thinkers and builders through time,
who search for truth beyond outdated modes
of linguistic models, and build world views
that assist people struggling to survive
by providing accurate facts about life,
are true heroes who build civilization.
Nations base myths of their right to exist
on founding fathers, empires on bold kings
who ****, and religions on peaceful prophets
who teach social rules of moral behavior,
while science builds theories of observed facts
on exact research of philosophers
and scientists into true nature of things.
I sing of scientists, who observe nature
and develop clear theories to describe
how our universe works, rather than warriors
who fight and ****, because their honest work
constructs Temple of Truth secure on facts
which shelters us from storm of social chaos,
preserving peace inside strong garden walls.

Old Madrid in thy streets great stones are helpful it allows the spirit to brood to go far afield you walk at
Length you stand before a great continuous stone wall it is only a guess to what is on the other side but
There is a break a stone arched gate through this passage she emerged it was with the air of Mata Hirai
Lucretius Borgia but more closely she fit the person of Lola Montez it is documented of her travels
Through many countries including Japan and Spain and her respectable lecturing she offered again it is
Not a surety that it was her and it was fashionable for women to use oils and fragrances this I do know it
Was as a wistful one was carried upon the mist and fog she had these great beautiful eyes and she
Seemed to float on air and these scents preceded her the orient in many ways is distinctive you knew
Japanese cherry blossom hung in the air and the rich fragrance of wild honeysuckle with the loveliest
Touch of exotic coconut weighted the still night air she danced a Spanish dance then she drew near in a
Hushed voice she said her mission was to share some important words the starry night was entrancing
She started with the smallest scolding the vestige of life and promise is undermined my travels have
Given me unique opportunity and advantage who ever she truly was she held me spell bound by these
Words the night air is heavy it holds much wisdom how we turn truths and sensational reality into waste
She began to speak and her words were as fire it wasn’t fire that devours and blackens but the unjust
And smallness in my heart turned vaporous how light and joyous I became as it was carried skyward
Other benefits were soon realized how surprising was my heartfelt interest in others it wasn’t a
Calculating predatory interest as before but now I was thinking of them the same way I thought of my
Self suddenly I was aware as never before of their difficulty how it pained me and how they grew in
Distinction they weren’t petty but honorable my action wasn’t hasty but deliberate I felt such a flow of
Satisfaction that I longed for but always seemed to bypass me before she would speak and as her words
Would end there was this incredible silence and peace but it was the feeling of hidden springs were
Filling the dry fields of my life a great thirst was being satisfied it started slowly but one after another
Came to be consoled many were the times of refreshing truly the desert bloomed as a rose my words
Changed they were more colorful and they possessed life they created shelter a bountifulness sprang up
Deep and lush no longer did barrenness rule with cruel want now it was splendor
Lustiness captured hearts and laughter echoed rich and full as I thought on these things and
Wondered what power she possessed to unleash such change I looked up at the night sky I saw
Stars and from them such an array there was nothing less than bright particles falling
Everywhere and as it filled everyone’s hair and the evident glow gave such thrills it was easy to
See she was pouring forth indescribable understanding nothing hidden it was blinding earths
Limitations were drawn aside it was true sight in these simple words everyone knew the future
And was able to see clearly their place when the words flashed we will even judge angels we
are sons and daughters of light that will blaze more powerfully than the sun a new realm of
thought was entered defeat was swallowed in victory weakness lifted heads that were bowed
now the heart roared as a lion and all was sensational enjoy your life eternal Imperfect in you be made perfect

If one had a desire to define the word god where would he begin?  Why would he assign the traits he did to the word?  Would he want to assimilate traits that he perceived to be godlike?   Would he obtain a clearer vision in a realization of the futility of aspiration, or would pragmatism and adamant tenaciousness afford him a better route?  Perhaps we all could benefit by a reassessment of our affinity with god.
  
The metaphysical extremities of human nature provide man with a multifaceted image of the possible psychic states of God. Objectivity has led man away from the true nature of his need many times at this point.  Any retrospective analysis of man’s personifications of deity most often leaves one lost in the quandaries of the psychic quagmire.  The weaknesses created by man’s lack of a universally acceptable id conclusion have elevated many philosophical or theocratic hypotheses to the level of demagoguery.

One method which has been used by theologians in attempting to induct a summerial derivation from the vast warehouse of human religious extrapolation is the concept that perhaps basic truths can be affirmed through the theory of sufficient constancy of conjunction. Which is to say that reasonably analogous conjectures can be found in the depths of religious pervasion.  But this is not strictly true.
  
The ancient Babylonians, like the Indians, were polytheistic. They worshiped gods of nature, tribal union, fertility.  Deifications created from allusion to natural analogies, yet often imbued with a euphemistic optimism.  Where as the pantheon of Grecian deities often seems an almost banal personification of psychological metaphors from the darker side of life.  Zeus a fallibly omnipotent being who pompously subverts all beneath him to his will.  Who along with Apollo and others roam the countryside ****** and adulterating the women of their choice.  And Ares the formidable God of war who’s natural lust for violence leads him and his cohorts to vicarious involvement with mankind’s altercations.

Egyptian theology seems to have been an amendable and progressive state that began with sun worship and gods of nature, and moved on to attempted assimilation of godlike traits through a natural alignment with the perceived nature of God.  There were in depth studies of the nature of time, and life, and notions of existential transcendentalism.  The momentum of this progression led them to the ultimate grandiose delusion in which the Pharaoh was worshiped as the universal supreme being, omniscient and omnipotent ruler of the ultimate utopian society.

The Jews worshiped a God who was at once both a part of them  and an exogenous force believed to have created them in its own image. A God that deliberately instilled an understanding of it’s intended wisdom by instructing them of the laws they were to live by.  These divine revelations were often considered as the unadulterated word of God.  This God was jealous and demanded the adoration due him as the supreme essence.  His worship became the underlying force in their social conjecture as they attempted to inspire his continued grace and benevolence.  A seemingly irrational solution to the quandary of idealism.  An allegiance who’s impetus was unquestionable.  It seems by me to be improperly rooted on a personal level in that it overemphasizes the need or expectation of divine inspiration.

The ancient Chinese social wisdom was by me commendably rational.  Unlike the Jews they do not seem to have overemphasized the expectation of divine inspiration.  Instead they, like the Egyptians emphasized an alignment with the perceived nature of God on a personal level as the way to strength.  They of course had a conception of the possible natures of deity, but considered wisdom to be an honorably truthful self orientation.

Another realm of intellectual extrapolation from which one might hope to surmise a depthfully pervasive generality would be man’s philosophical treatises on the possible natures of God. Unfortunately due to the myriad nature of possibility this again appears paradoxically difficult.  To me this seems to be a product of the nonempirical nature of these conjectures.  Humans experience a reality which does not necessarily  have any relative effect on the transcendence of their conception of the possible nature of God. Although many have attempted to empiricise their conjectures through rational logic they are most often refuted by the possibility of ultimate transcendence or quandrified by the actuality of paradoxical argument.
  
Some good examples of these points are perhaps the arguments of Lucretius who attempted to empiricise that God can not revoke mathematical truths.  But what is the relative reality of those truths to the transcended essence of ultimate beingness.  They are refuted by irrelevance.  Another example might be the statement that God has aseity.  That is if he exists his existence is not caused.  This statement seems easy to refute for the supreme being could be all of the things possible for him except this and have evolved out of eons of cosmic continuum into natural omniscience and or through assimilation of the forces innate to the cosmos have achieved relative omnipotence.
  
One generally accepted statement that is refuted by these arguments is “the cosmos does not have infinite existence and is therefore not the supreme being.”  For if this supreme being has not yet evolved if it’s transcendental form could be said to have become out of cosmic continuum then the cosmos will indeed have achieved infiniteness.  But this already seems intuitively necessary to the ultimate cosmic essence regardless of a lack of self consciousness or even a physical form.  Perhaps what is possible and eons of void are the root of all force and matter, and perhaps this as yet unfulfilled sequence cycles on to nirvana.  Then again perhaps the supreme being does in fact preempt all as a self conscious entity.  This also would seem to be intuitively necessary to the essence of totality which of course has always existed and is in fact the supreme being in at that at that although not necessarily the true form of it’s transcendental being.
  
On this lofty note I would like to reiterate my thesis.  Perhaps we all could benefit from a reassessment of our affinity with God.

A man can accomplish many things with his concept of God. What is extraneous?  Perhaps the question would better be put what is expedient, but that becomes subjective.   You have to define your goals.  Where in lies wisdom?  Can man truly aspire to godhead or is this personally nonproductive?  Man seems to perceive a sort of manifest destiny for himself.  An intrinsic affinity with infiniteness that just must be dealt with.   Perhaps our beliefs in life after death are a grandiose delusion in which we hedonistically waste our time pampering our egos. Which brings me to my third and final argument.

Perhaps conscious regimentation and an affiliation with earth bound logic would bring us closer to our affinity with God.
One of the ideas presented by my philosophical references was that many of mankind’s inspirations to define his affinity with God grew inadvertently out of social realism and the powers assumed. Although often the subjective truths of these understandings went unmentioned out of a desire for objectivity.  For example what God must be if God is to be God.  Perhaps one would do better to relate personally to his affinity with God.

I think this is true.  Although we seem to lack omnipotence we are all individually speaking a preternatural corporeal state.  Perhaps we all should assert our godliness instead of hiding our talents in the sand.  Perhaps then we could construct a contractual reality.  An aspiration to the perfection of the human social mechanic.  I salute this concept.  In fact I firmly believe that by conscribing unalienable rights to our beings we have already performed the rights of the human social mechanic.  Our aspiration to godhead is complete in it’s conjecture.  All that is left is to obtain expedience and accuracy in our amendment toward continued obtainment of the majority goal.

Religion, a force for good they say.

Medieval curds and whey.

A mixture of promises threats and worse,

Blight on the world this ancient curse.

Comfort can be drawn in times of woe,

Of this I'm certain and indeed I know.

If only the good that does exist,

Had not been twisted to misfit.

Vicars, Bishop's shepherd and flock,

Have turned mankind into a fearing lot.

To say that the Lord watches all,

Seems to make no sense at all.

Sleeping, waking at all times,

A foot out of place an eternal crime.

And whilst I see a place for it,

I can't accept this hallowed writ.

Hitchens, Russell, Dawkins and Harris

Spinoza, Lucretius could of stopped the damage,

Now done it can never be repaired,

A shame as mankind could of been spared.

The slightest sound
Reminds me that my soul is bound
No longer profound
I am silenced

The abject emptiness
My heart cannot support the weight
of this
heaviness

I wonder
On the nature of things
Lucretius

My constant wondering if this is it
I can no longer sit

Around and be idle to this idol
What is it that I am choosing to be?
Is this me?
Is this what I am meant to see?

Of where I've been
The halls I've wandered
The solitude encompassed in the empty rooms
When I am alone with me

My past,
My memories
I try to ignore her
But she demands and audience
With herself

Who am I to deny
Her of her own being

This is not a poem I have written for you
This is why you are confused

I am my own muse.