Divine Creation
Divine Creation
Divine Creation

Contact With Spiritual Substance Human Essence True Being
Discovering the Spiritual Domain The Great Doing Elemental Nature of Reality
Elemental Mysteries Spiritual Healing Spiritual Substance

"Since this world of ours is beautiful and its Creator partakes of the Form of Goodness, then clearly the Creator has selected the primordial Form of Beauty as the blueprint for the world. . . The Creator produces the universe through bringing order out of chaos, because a realm of order allows for harmony, understanding, and wisdom."

Plato, Timaeus

   In this essay, we're examining the nature of Divine Creation and the nature of the elements (persons, energies, events, ideas) of God's creation.

   The Perennial Tradition explores, among a great variety of subjects, how Divine Consciousness manifests through ordering principles which Plato called Forms. Perennialist teachers Pythagoras and Plato explicated how Forms comprise the elemental substrate 1  of both supersensible and terrestrial Reality.

   In the early Greek field of physics, originating from the Greek terms φυσικός (phusikos) "physics" and φύσις phusis 2 "nature," philosophers sought the substrate of terrestrial substance, asking whether it is matter 3 or consciousness. 4  Physics became the science of the natural world in the broadest sense, dealing with matter, energy, and the fundamental forces of nature that govern the interactions between particles. This field was called natural philosophy until the late nineteenth century.

   The two contending explications of the substrate of terrestrial substance were posited by Democritus and Plato, Democritus contending that matter creates consciousness and Plato claiming that supersensible Forms create matter.

"... In the philosophy of Democritus the atoms are eternal and indestructible units of matter, they can never be transformed into each other. With regard to this question modern physics takes a definite stand against the materialism of Democritus and for Plato and the Pythagoreans. The elementary particles are certainly not eternal and indestructible units of matter, they can actually be transformed into each other. As a matter of fact, if two such particles, moving through space with a very high kinetic energy, collide, then many new elementary particles may be created from the available energy and the old particles may have disappeared in the collision. Such events have been frequently observed and offer the best proof that all particles are made of the same substance: energy. But the resemblance of the modern views to those of Plato and the Pythagoreans can be carried somewhat further. The elementary particles in Plato's Timaeus are finally not substance but mathematical forms. 'All things are numbers' is a sentence attributed to Pythagoras. The only mathematical forms available at that time were such geometric forms as the regular solids or the triangles which form their surface. In modern quantum theory there can be no doubt that the elementary particles will finally also be mathematical forms but of a much more complicated nature."

Werner Heisenberg (1901-1976), Physics and Philosophy:
The Revolution in Modern Science
, 1958

     One of Plato's most important contributions to Western thought was his alternative explanation of reality. He discerned that there is both a terrestrial realm and a supersensible or spiritual realm. He examined physical objects and discovered that their "matter" is continually changing. Their forms are the only constant element. All things, he concluded, are made up of nonphysical, nonspatial, nontemporal, universal, eternal Forms (ideai, eide) manifesting in the physical universe as individual objects. Most leaders in the new world of quantum physics such as Max Planck, Louis deBroglie, Niels Bohr, Arthur Eddington, Erwin Schrödinger, and Albert Einstein agreed with Plato's view as to the ultimate makeup of reality.

     Plato saw ultimate reality composed of two distinct "worlds" or dimensions of being. The world of physical objects in space and time is known through sense perception and ordinary thought. Apart from this is the supersensible or spiritual realm of Forms known only through philosophical contemplattion-meditation and dialectical interchange. The world of Forms is a domain beyond ordinary experience and requiring special capabilities to apprehend and comprehend.

"Beings Released Out of Brahman Into Existence"

  "What does the word physis denote? It denotes self-blossoming emergence (e.g. the blossoming of a rose), opening up, unfolding, that which manifests itself in such unfolding and perseveres and endures in it; in short, the realm of things that emerge and linger on. . . 5

     The Greek concept of physis refers to a process of emerging into being, a self-revealing reality which is constantly unfolding. This understanding of creation was masterfully explicated by an Indian seer to a Western psychiatrist.
"Let us now meditate on the fundamental outlook which from time immemorial has induced Indian thinkers to experience all beings not as something made from the outside, but as something appearing, emerging, growing from within as beings released out of Brahman into existence. They have not seen beings as things to be represented in the consciousness of an ego-centred human subject in the forms of inner-psychic pictures, but as things revealing themselves directly to the human existence. This approach can not be a mere astonishment and amazement at the fact that something is-and how it is. Nor can it be a doubting of the reality of the world. Only a human being who is deeply moved by awe and who remains in a state of reverence does not fall prey to the will-to-explore-and-dominate that which shows itself to him, but remains all ears and eyes for the summons of the awe-inspiring phenomena. The awe-inspired person does not want to get hold of or to possess what he reveres, with the aid of his intellectual concepts. He seeks only to get himself into the frame of mind appropriate to the revered object--one which renders him open to its summons and makes his vision clear for its beckonings. He knows: if he manages to comply with the phenomenon that is worthy of his awe so perfectly that he catches sight of its entire truth, he has succeeded also in releasing himself from the chaos of all delusions.

Medard Boss, A Psychiatrist Discovers India

  God creates living and non-living entities. Living things are those that display the following characteristics:
  • an organized cellular structure
  • requiring energy to survive
  • ability to reproduce
  • ability to grow
  • ability to metabolize
  • ability to respond to stimuli
  • ability to adapt to the environment
  • ability to move
  • ability to respire

   At present, the question concerning the nature of ultimate reality is being discussed in relation to what is called "the simulation hypothesis." According to this theory, reality is a simulation. The word "simulation" refers to the technique of representing the real world by a computer program. The difficulty with the word--and concept--simulation, is that it refers to an inferior substitute imitating an original.

Plato's Explication of Divine Creation

"Concerning the Cosmos,--after which of the Models did its Architect construct it? Was it after that which is self-identical and uniform, or after that which has come into existence. Now if so be that this Cosmos is beautiful and its Creator good, it is plain that he fixed his gaze on the Eternal; but if otherwise (which is an impious supposition), his gaze was on that which has come into existence. But it is clear to everyone that his gaze was on the Eternal; for the Cosmos is the fairest of all that has come into existence, and He the best of all the Causes. So having in this wise come into existence, it has been constructed after the pattern of that which is apprehensible by reason and thought and is self-identical.

"Let us now state the Cause wherefore He that constructed it [the cosmos] constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. For God desired that, so far as possible, all things should be good and nothing evil; wherefore, when He took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, He brought it into order out of disorder, deeming that the former state is in all ways better than the latter. For Him who is most good it neither was nor is permissible to perform any action save what is most fair. As He reflected, therefore, He perceived that of such creatures as are by nature visible, none that is irrational will be fairer, comparing wholes with wholes, than the rational; and further, that reason cannot possibly belong to any apart from Soul. So because of this reflection He constructed reason within soul and soul within body as He fashioned the All, that so the work He was executing might be of its nature most fair and most good. Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God."
Plato, Timaeus

                              Divine Creation occurs when the One Quintessence, manifesting ceaselessly throughout the supersensible and terrestrial realms, manifests for specific purposes.

  The constantly radiating Transcendent Power is instantiated in objects, persons, events, and ideas, relative to the purpose of the propagating force. A person, idea, or object must provide a stress point for the Higher Force to be embodied in a particular actuality. Manifestation of the undifferentiated All-Consciousness is possible only by the interposition of some form of resistance (purpose or device).

"The infinite universe is a flow of unbroken and unmanifested harmony. . . Manifestation in the finite is an arresting for the purpose of visibility, so to speak, of that flow. That arresting can take place only by what we will call creative intelligence. Intelligence works in creation only by means of a conscious act of will. The act of creation is the setting in motion of a specific set of vibrations. That set of vibrations takes its form in manifestation according to the medium in which it is expressed. Its dynamics may be sufficiently powerful to carry it beyond its first medium of expression into other and different media, in which case the form of manifestation may be different. But it will be the same in power and degree of harmony."

Betty White, Gaelic Manuscripts, 1925

Dialectical Communion With Higher Beings About Divine Creation

Perennialist Savant: "Why was I divinely created as a specific being who has lived the specific life I have lived?"

Higher Being: "So that you could develop into a person with understanding of yourself and your world, social consciousness, and the ability to commune with Higher Beings."

"By thinking into manifestion (Greek: ἐν φαντασίᾳ), God thinketh all things manifest. . . Thinking into manifestion is nothing else than creating. . . He manifests through all things and in all, and most of all in whatsoever things He wills to manifest."

Corpus Hermeticum, VI, "Though Unmanifest God Is Most Manifest"

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1 Substrate: the underlying essense of which an element (person, event, object, or idea) consists

2 The Greek word, phusis, comes from the verb, phuo, meaning to grow, to produce, to generate. Our word, nature, comes from the Latin verb, nator, to be born. Nature, in English, suggests something fixed and given, a starting point. Human nature for instance, is the sum total of qualities with which a man starts when he is born. It is what distinguishes him from the other creatures. Aristotle would agree with this view, but would improve upon it. Human nature sets man apart from the world about him not only in the sense of identifying the characteristics common to man, but also in the sense of differentiating the principle of human behavior. The phusis of anything is its capacity to realize all that it can possibly be. It at once determines what anything will become and how it will realize that end. Nature, as something inside and present in a natural body, is, in Aristotle's view, that body's principle of motion.

3 Matter: That which occupies space and has mass; physical substance

4 Consciousness: an alert cognitive state in which you are aware of yourself and your situation; possessing intelligence, the ability to comprehend; to understand and profit from experience; possession of the qualities (especially mental qualities) required to do something or get something done

5 Martin Heidegger, An Introduction to Metaphysics, 1959