06-16-2018, 12:43 AM
I, too, have pondered this question. I have asked it in another form as well: Why is there a creation at all?
Could it be that our confusion arises from our particular vantage point? Our perch within the All, as glorious as it is, is finite. So we perceive things as discrete and solid, situated within a linear flow of time.
However, our Creator is infinite. In (Ra 1.7), Ra says, "That which is infinite cannot be many, for many-ness is a finite concept. To have infinity you must identify or define that infinity as unity; otherwise, the term does not have any referent or meaning. In an Infinite Creator there is only unity." So, although "intelligent infinity invested itself in an exploration of many-ness" (Ra 13.12), this many-ness, or finitude, is an illusion.
In my understanding, I equate "illusion" with "thought." We are familiar in our own experience with how real our own thoughts seem. I ask you now to imagine an apple orchard. Can you feel the cool lushness of the grass beneath the trees? Can you smell the sweet aroma on the wind from the fruit? I can, and yet these sensations are also only adjacent to those that I experience in my "actual" locale. What if we were to focus more strongly? In (Ra 16.55), Ra confirms that our daydreams can become real - at least in some way. If we imagine something incidental, then it likely manifests in some other sub-density or in some other location. If we imagine something happening to our own self, then it may actually come to us. Now, what is the source?
Of course, we know - it is the Creator. We can think because the Creator can think. Yet, how are our thoughts different from the Creator? How are we different from the Creator? The entity Yom reveals in (1989_0416) that "it is necessary in this process [of creation-through-thought] that there be some action of a concrete nature taken at some point within the thinking process." Why is this so? We are part of the illusion of many-ness, and so again I say we are finite. It may be said, if we borrow a concept from physics, that we have locality. To effect change within some thing, we must move our body through a space and interact with that thing. However, Ra indicates that if we were "to view the universe as one being," we would be able to "proceed from locus to locus by thought alone" (Ra 51.2). The Creator may be said to be non-local, as the entirety of existence is the body of the Creator, so there is no need for movement. Thought and labor are, for the Creator, identical. And so the Creator remains in a state of eternal contemplation. This is where we derive the principle, "All is Mind." We are all in the mind of the Creator, my brother.
So, in one sense, there is no creation. We are not real. We are the Creator's own daydream. And to answer your actual query about why there appears to be a "rush" - do you not occasionally race from thought to thought? So too does the Creator.
However, while we may sometimes lose our train of thought, the Creator is a most diligent conductor. The Creator's focus is strong. Infinitely so, in fact. We know this focus as the Logos, or the Word, or the Original Thought - or Love. And so if we say we are imagined, or created - we are really saying that we are loved. And not only that, my brother. The Creator is not just loving; the Creator is this Love (Ra 13.7, 2010_0213, 1 John 4:8 KJV). And, of course, if the Creator is all that there is, then in one sense we are the Creator - and so not only are we loved, but we, as the Creator, are also Love. So although I said, "All is Mind," it is more accurate to say, "All is Love." Love will never be lost. It is given, and received, again and again and again.
Could it be that our confusion arises from our particular vantage point? Our perch within the All, as glorious as it is, is finite. So we perceive things as discrete and solid, situated within a linear flow of time.
However, our Creator is infinite. In (Ra 1.7), Ra says, "That which is infinite cannot be many, for many-ness is a finite concept. To have infinity you must identify or define that infinity as unity; otherwise, the term does not have any referent or meaning. In an Infinite Creator there is only unity." So, although "intelligent infinity invested itself in an exploration of many-ness" (Ra 13.12), this many-ness, or finitude, is an illusion.
In my understanding, I equate "illusion" with "thought." We are familiar in our own experience with how real our own thoughts seem. I ask you now to imagine an apple orchard. Can you feel the cool lushness of the grass beneath the trees? Can you smell the sweet aroma on the wind from the fruit? I can, and yet these sensations are also only adjacent to those that I experience in my "actual" locale. What if we were to focus more strongly? In (Ra 16.55), Ra confirms that our daydreams can become real - at least in some way. If we imagine something incidental, then it likely manifests in some other sub-density or in some other location. If we imagine something happening to our own self, then it may actually come to us. Now, what is the source?
Of course, we know - it is the Creator. We can think because the Creator can think. Yet, how are our thoughts different from the Creator? How are we different from the Creator? The entity Yom reveals in (1989_0416) that "it is necessary in this process [of creation-through-thought] that there be some action of a concrete nature taken at some point within the thinking process." Why is this so? We are part of the illusion of many-ness, and so again I say we are finite. It may be said, if we borrow a concept from physics, that we have locality. To effect change within some thing, we must move our body through a space and interact with that thing. However, Ra indicates that if we were "to view the universe as one being," we would be able to "proceed from locus to locus by thought alone" (Ra 51.2). The Creator may be said to be non-local, as the entirety of existence is the body of the Creator, so there is no need for movement. Thought and labor are, for the Creator, identical. And so the Creator remains in a state of eternal contemplation. This is where we derive the principle, "All is Mind." We are all in the mind of the Creator, my brother.
So, in one sense, there is no creation. We are not real. We are the Creator's own daydream. And to answer your actual query about why there appears to be a "rush" - do you not occasionally race from thought to thought? So too does the Creator.
However, while we may sometimes lose our train of thought, the Creator is a most diligent conductor. The Creator's focus is strong. Infinitely so, in fact. We know this focus as the Logos, or the Word, or the Original Thought - or Love. And so if we say we are imagined, or created - we are really saying that we are loved. And not only that, my brother. The Creator is not just loving; the Creator is this Love (Ra 13.7, 2010_0213, 1 John 4:8 KJV). And, of course, if the Creator is all that there is, then in one sense we are the Creator - and so not only are we loved, but we, as the Creator, are also Love. So although I said, "All is Mind," it is more accurate to say, "All is Love." Love will never be lost. It is given, and received, again and again and again.