Introduction: The Image of Thought Code

Of all the elaborate studies one may have, the machinations of creation are the most diverse and the most precarious. One may isolate their time towards any single distinct study of existence they desire, since engaging the totality of Creative Thought or Action would seem ludicrous. Still, to embrace the whole is to embrace the self, and to embrace the self is to embrace the whole. There is no boundary between the infinite “all” and the finite “self’, since the boundary itself is imaginary – invented by an Ego that subsists without rhyme or reason for its own existence; living with no acceptable explanation for its own existence. The benevolent notion of “I think, therefore I am” is lost in its own imaginings, like a child without parent – a spirit without consciousness – it is empty when repeated over and over in an attempt to convince itself of its own being. As with most conditions or experiences, the ego tends to mock what it cannot define or understand; cloaked behind the belief that it is better to reduce the tension of dispute than to accept the costs of remaining oblivious to something. This is simply called self-denial – or possibly, ignorance. And, as with many levels of self-perception, its guises are acceptable when left unattended and unmotivated – it is merely absorbing its own collateral damage.

One could say that Absolute Creation is based in ‘knowing’; knowing all there is to know and to experience the causality of the unknown, all to motivate innocence towards integrity. Creation consists of objects ‘less-than’ the superlative nature of its Creator, as the Creator is not to be made impure through its own devices; it is to remain impartial, if not Innocent. Creation inwardly galvanizes the causality required to induce ‘expansion’ experienced in space and time, embedded in systematic acts of development, augmentation, intensification, evolution, and progression, by outwardly reflecting the process. The experience of such conscripting is equally determined in simultaneous states of chaos and order, where the vacillating tentative facets of Thought are motivated towards determination – bred in Acts of tenacious resolution. The Integrity of creation is determined by its ability to be receptive to itself, allowing a flow of experience that is pure and focused in its desires of being; it is attempting to be ‘fulfilled’. The amount of purpose given to any intent is then balanced by its own sense of being as it is meant to be – never repeating itself, and never denying itself.

The conceptualization of something begins in the rooted stimuli of Thought. Its ‘code’ may have no preset design or schematic for what it will produce when all it needs is to realize the notion to produce at all. As with any structural code, one only requires the space to express the code to visualize it and the time to reciprocate, where placing the parameters of its intent is secondary. Expressing its intent is tertiary, expressing it into Action. And finally, in the end game, waiting upon its outcome – when all the elemental instruments determined by its composition sound off in an orchestrated order – it artistically includes a level of chaos (free-will) to harmonize the explosive nature of Thought into Action.

To attempt to visualize the “creative field”, or space offered to Thought, one has to consider modern physics and the description offered in certain concepts. There are two tricks to the inflationary process that defines the ‘inside-out’ progression. The standard Big-Bang model, occurring at a point referred to as time-zero at the beginning of the current universal model, is considered a single creation event; truncated to a singularity embedded in one minute location. Just as a stick of dynamite explodes only when it’s properly lit, in inflationary cosmology the ‘bang’ happened only when conditions were right – when there was an inflation-field whose value provided the energy and negative pressure that fueled the outward burst of repulsive gravity. This principle had no requirement that coincided with the “creation” of the universe, per-se. The inflationary ‘bang’ is best thought of as an event that a preexisting universe experienced, but not the event that birthed the universe as a whole. [Greene; 2004]

Still, it may be more conceivable if one were allowed to envision this as happening as a ‘blanketed’ effect rather than a singularity; that every location of the universe model ignited evenly across the cosmos. Regardless, this concept explains why there is ‘something’ instead of ‘nothing’, such that an explosion of such energy neither annihilated nor dispersed itself entirely. It quite possibly occurred across a universal field simultaneously as a sequence of several events unfolding in every location of space/time. Essentially, an entire field of space/time lit up at once – across a cosmic blanket – if not in the rapid succession of collapse and expansion across and throughout the illusive All.

Similarly, the theological intent of creation found in Genesis is immediate, predesigned, and communal. The idea of it all being generated on the fly would seem fantastic and seemingly deny God the opportunity to adjust or copyright his handiwork. This may sound a bit peculiar at first but, when one considers the elaborate view mankind has of a Creator – that is over assumed and underestimated – the intent of Creation is lost in the shadow of human limitations. For thousands of years humanity has fought over individualistic ideals enough to produce hundreds of extreme religious tenets to feed its impression of God. As far as man is concerned, God should be left standing in the reflection of thought and action found in mankind’s own mind. If man is created in the ‘likeness’ of such a diverse force of nature, even if force and nature are congruent in intent, then God is just as limited in his purpose as our own ability to perceive that purpose. Had we truly been imbued with His prowess then we would not have to struggle to understand it. So, what’s the point of being created in the ‘lesser’ state when the ‘higher’ state has purposely been placed out of reach? Sadly enough, this is a common thought problem in all religious circles; embedded in the questions kept in secret within the quiet followers of one’s own congregation.

For the most part, we tend to believe that Consciousness is as superlative as its creator – that there are no divisions or levels to consciousness, and that mankind has been imbued with equal amounts of creative nature to match and define the ‘likeness’ spoken of in biblical tenet.
A problem exists in just what initiated creation in the first place. Was it loneliness or divine eccentricity that sought cohesion, or possibly a dispirited mind that sought control and manipulation through absolute influence and sovereignty? Regardless of motive, is it the proportional sequencing of other systems unfolding in a perpetual cycle, along the fibers of a cosmic multidimensional blanket –
such that an All can experience something more than All? Can we even imagine a supreme God as needing more of its own self than supposed, just to be as it is?

Creation in itself is generated through the Image of Thought, where the Kabbalist – that is vindicated by its own Judaism and historical expression – is aware and accepting of God’s imagination to produce more that is actually less than Himself. “One of the most important foundations of our faith is the belief that God is an absolute unity in every possible respect. There is no element of form, structure or plurality in him whatsoever. This introduces a tricky question. How does God, who is absolutely simple, interact with the different aspects or parts of creation? How does the One interact with the many? God’s simple essence is so powerful that it must be ‘hidden’ if creation is to exist at all. If, on the other hand, God were to withdraw himself completely, creation would utterly cease to exist. We thusly have the paradoxical situation where the very existence of anything but God becomes extremely tenuous. The question therefore is no longer “how can the one interact with the many?” but “how can a many exist at all?”[Kaplan: 1990]

Spiritual Dimension – as an absolute cast or form of space/time – presents the means to explain the multiplicity of the Absolute. It is where ‘dimensional strands’ are composed of every basic ‘thought-code’ required to compose and protract universal archetypes distinct to its natural “island-bridge-island”, as divine galactic layering. In which case, are Black Holes the cosmic bridges between individual universes or dimensions that compose an interactive and cohesive multifaceted realm? Is there a ‘faceted-bridgework’ set between creator and creation that provides a mechanism for reducing the Superlative nature
of God to flow into an Absolute/Supernal of Him that allows creation a station of existence? According to the Kabbalah, any action or state of being one ascribes to God refers to something that God created in order to interact with creation – not to God himself. [Samuel: 2007]

It is better to state that ‘dimension’ itself is a Reflection of ‘absolute thought’ manifesting ‘conditional action’; that action is an echoing response to thought, becoming self-perpetuating in the process. In order for the creative process to engender existence from the spheres of greater consciousness into the blended states of lesser levels of consciousness a type of ‘duality’ is required. It is only within ‘thought’ itself that reduction of ‘action’ can be prepared to endure release – like the flow of heat to cold, force towards incidence, thought into action. With every step taken to manifest “action from thought” a level of conscious coding is required, and thus, consciousness reduces itself in order to protract (expand) even though it is restrictive (limited); that are the bipolar states of conscious intent. There is no ‘lost’ energy, but converted energy that inherently re-stabilizes itself for perpetual creative ‘bridging’. This is the aspiration/proposition set between God-Force (Superlative Thought) and God-Self (Supernal Action) that will be discussed herein, as the foundation of the language-code intrinsic to Consciousness.

Simply put…the ideal and intent rooted in ‘triadic’ creation – as the expression of spiritual and physical presence that the divine personality or consciousness presents in the distinct interaction of Creator through Creation to further procreate itself – is unfolding through Perceptive Reflection, as if one eye could look into the other eye; akin to a mirror standing before another mirror. This is the primary aspect embedded in the First Cause of Thought/Action that stands ‘between’ the reflective mirrors as the origin of “reflection” that defines the image of what the reflection expresses. It is within Kaballistic ideals that the originating aspect or force is the Creator as its likeness is indicative of its personification and distillation, establishing the reflective natures of Creation manifested through The Son and The Holy Spirit. This is the same likeness specific to human creation, where the spiritual and physical bodies ‘reflect’ the nature of the creator – one permeating the other. For a basic image of this, in how it allows for ‘one’ to become ‘many’, the influence of Divine Thought is merely reflection set into reflection and not an actual force of nature. The triadic nature present in consciousness is found in-between dimension(s) that have always been present. All other states are therefore dissimilar, flowing out of the in-between; the internal volcanic birthing of the external. It is embedded in the darkness of the ‘in-between’.

Imagine this as a plain sheet of paper, seemingly empty, void and without essence. The appearance of letters, then words and sentences, is the primal instinct of consciousness breeding itself from what appears empty. The white of the paper is a ‘no-thingness’ that is dark and elusive, while the print of words and sentences taking form is an act of Thought permeating the darkness, manifesting into the physical – for behind the physical world, there is nothing but Thought-Consciousness; the darkness of the Void. There is no ‘birth’ or beginning of consciousness, as it must be accepted as having always been. The birth of the universe, as we understand it, from this ‘darkness’, is after words form sentences, sentences form paragraphs, and therefore a much later/younger stage of Creation. What is considered the ‘birth of creation’ is an act of manifestation when it reaches one level of ‘fullness’ and must resonate into or towards the next level. This is the intent behind the phrase “In the beginning…” that defines the realms of Man — not the realms of Heaven. Heaven, by whatever definition one believes, has been and will always be Eternal; as the covers of a book with blank pages. The pages present space/time, the Void that is initiated for creation to permeate the empty reflection. Long after letters, words and sentences appear, we are brought to six days/eras of creation – an appendix, of sorts – to reside in the seventh day of humanity; that is focused on Soul-Mind, not the Body-Mind or the physical brain.

The essence of divine-consciousness is a ‘reflection’ of the Superlative Force from a focal point in-between the layers of space/time, from the Void within. Between such two divine mirrors is the even more elusive spiritual component of Thought/Consciousness that drives the Action, or spin/rotation of the physical realms. They ‘reflect’ all the aspects of the Supernal/Absolute Self. If this concept can be considered as the principal articulation of Creator and Creation then the conscious realms of The Fathering force can be defined as unfolding into expressions of ‘divine conscious stratum’.

The likeness that humankind is heir to begins to rise and fall in accordance to the dimensional relationship of interfacing mirrors, deep within the infinite depth of their reflection, and the end result is Creation. Thus, in the Kabbalic, the essence of the Ein/Ayn Sof,  the ‘no-thingness’ produces Divine Light, the spark of existence, that constructs the ‘quantum’ essences, that in turn explode into manifestation, and immediately implode back into the depths from whence it came. The Quantum realms then follow suit and explode/implode into the Relative, that will always be distinct from that of the Quantum since it is an entirely different caliber of creation as it crosses into ‘lesser’ levels of manifestation. In other words, as energy hardens, it gains density, mass, and punctures the quantum fabric in regard to its presence. And Gravity becomes an end result of being present, in how mass punctures from without the ‘no-thingness’. As such, all levels of manifestation – quantum to relative – present a ‘folded-edge’ or event horizon that vacillates from the ‘energetic-void’ that breeds and constrains the code of its subsistence – that is itself, a ‘subductive or scaffolding process of conscious. Thus, in many ancient texts, the term ‘scaffold’ is used in an attempt to visualize this portion of cosmic structuring.

Still, it will be the mirrors themselves that ‘contain’ the levels of force that are required for reflection and manifestation – the bi-polar essence of quantum rotation/spin. The Ein Sof, or the no-thingness of the ‘in-bewteen’, is actually an extremely high level of energetic consciousness capable of conceptualizing, composing, and radiating, all manifestations of creation.  The problem with such a substantial level of ‘supernal force’ is its ability to lay waste to anything it may conceive. It therefore requires an opposite, yet relative synchronization of force to be never ending — the forever state that it subjective to ‘time’, yet contrived to endure only until the next cosmic cyclic state of divine Eternity. It must be “contained” in such a way that the inhibiting force never disallows continuation.

Containment of existence is founded in Tzimtzum, or contraction, the ‘self-constriction’ of Divine Light, or energetic ‘spark’ – bound within the extension of the mirrors themselves; the heart of the quantum world.

God must be in the world; yet, if he does not restrain himself from it all then creation would be overwhelmed by His essence. [Sefa Tal] The reason for Tzimtzum is so that creation may take place. Creation must exist as an independent entity and cannot be totally infused with the Divine essence. [Shomer Emunim (HaKadmon) 2:49] At the same time, “there is no place empty of Him” [Tikuney Zohar 57] God therefore ‘divorces’ himself from creation while remaining intimately connected to it thus, the ‘reflection’ of Him is consistently present. The paradox of Tzimtzum is related to the dichotomy of God’s immanence and transcendence of God’s ‘filling’ and yet ‘encompassing’ all creation. [Nefesh HaCaim, 3:7-8] Thusly, Tzimtzum is the ‘vacated space’ presented in the reflective depth of the mirrors.

Manifestation is an articulated ‘reflection’ of conscious movement that is, in many ways, a silent notion being brought into a verbal calling out – similar to how thought becomes speech, moving from the head to the throat. If one places the ‘mind’ as a central core, or within the in-between, surrounded by the mirrors – as left and right hemispheres – then the human field of consciousness may be viewed parallel to that of cosmic or supernal consciousness. [Kaplan: 1991] Fields of logic and emotion are required to induce conscious states of being or becoming that illuminate the creative process as a whole; where the electromagnetic field of supernal consciousness is imitated throughout all of creation and its manifestations.

To spend a lot of energy on the ‘pointer’, rather than what is being ‘pointed’ at, is a Taoist view. Zen Buddhist state that a finger is needed to point at the moon, but that we should not trouble ourselves with the finger once the moon is recognized. The Taoist sage Chuang Tzu wrote: “words are employed to convey ideas; but when the ideas are grasped, men forget their words.” [Capra: 1991] Yet, we must consider, that to forgo the pointer entirely is to remove us from what called the conscious curiosity into the mind in the first place, and that the essence that motivates all creative force is drawn in the spaces in-between the ‘seen’ and the ‘unseen’, as the ‘in-seen’ or hidden divine nature of creation.

So why, what, where and how has the divine pointer, or consciousness, given up its singular divine/absolute state for creating a cosmic/provisional reflection that seeks and needs personal recognition in order to produce growth for itself? And for which measure or order of creation, through an individual and collected consciousness, has it been given to?

What is the purpose of Divine Consciousness?


Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google+ photo

You are commenting using your Google+ account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )


Connecting to %s