There are people whose identity, conscience, and consciousness is, generally speaking, guided and informed autonomously. That is, they are self-regulated and individualistic in their interactions and relationships in the sense that they move, act, and relate to others the context of the various outward social, political, and religious ideas, morals, ethics, opinions, values, and institutions. The conscience and consciousness of the autonomous or individualistic person is guided and informed from within the sphere of those outward formalities they decide to follow. Often, they are accused of being selfish or self-centered because, in their interactions with others, they value and their own sphere of outward social, political, and religious formalities over others, and often at the expense of others, and groups. The self-regulated conscience values the sense of independency above conformity to the conscience of the group.
There are those people whose identity, conscience, and consciousness is guided and informed in a communal or concorporate context, wherein the body or assembly has a role, relatively speaking, in guiding and informing the conscience and consciousness in regard to relationships and interactions with people. These people are often criticized for being idolatrous in their concorporate identity in the sense that they are value and uphold the outward opinions, values, ethics, moral, practices, prescriptions, and institutions of the gathering and impose the body over against the individual. The concorporated conscience values (relatively speaking) the security, strength, oversight and confidence of a conscience and consciousness and relationships and interactions guided and informed by the outward formalities of union in a mass context.
There are those whose identity, conscience, and consciousness, is guided and informed by the experience of and immanent Presence (the spirit of Jesus Christ) shining upon there conscience and consciousness so that the movement or impulse (relatively speaking) of the inshining Presence rules, guides, and informs their relationships and interactions. This christonomous conscience is distinguished from the autonomous and concorporate conscience in that their actions, interactions, and relationships, are not guided and informed in the context of identification with and participation in outward social, political, and religious formalities, prescriptions, and institutions regardless of their individualistic or concorporate nature. The christonomous experience is one of being come out of the process of identification with and participation in outward formalities. It is an experience of being led solely and sufficiently by the inshining impulse of immanent Presence in the conscience and of coming out of identification with outward forms. Many people criticize the christonomous experience as individualistic, self-regulated and selfish in the sense that the outward forms of the concorporate gathering are not regarded. It is also criticized as idolatrous in the sense that some who come to the touch of the christonomous experience are guided and informed by the outward form or notion of not being not following outward forms. This is a valid criticism; and those who know the christonomous experience would do well to stay watchful against coming back into formality by their conscience and consciousness being guided and informed by the outward form of coming out of form; rather than keeping to their habitation in the direct experience of immanent Presence in their conscience.
[^1]: To unite in one mass of substance. (Source: The Dictionary of the English Language, Johnson, 1756.)
"I stand only to the Lord in respect of my selfe."
James Nayler, Sauls Errand pg.15 1654
"Let him to whom an Idol is nothing, to whom all shadows, Types and Figures, are come to an end, let him exercise his freedom; yet with all tender love and forbearance to those that see not the same liberty;"
Robert Rich, Hidden Things Brought to Light
God hath a People among them [Quakers], many of whom have long been reviled and falsly accused and slandered, because they have conscientiusly refused to conform to Prescriptions without Conviction
Thomas Crisp, Babels Builders, Preface pg.1, London, 1681