I wish to continue the description of Ra’s cosmology.
All things are part of One Infinite Creator. What is the One Infinite Creator?
Everything which one has ever known, felt, or experienced is that portion of the Creator with which one is familiar. The whole of the Creator vastly exceeds that which any person is familiar with, and so these small and disorganized fragments only give a hint as to its nature. By seeking the unity behind these fragments we obtain a clearer notion of the nature of the Creator.
It is not possible to do anything other than come to know the Creator better and better. This is so because everything which it is possible to do, experience, or pursue is merely another face of the Creator. Because we are part of the Creator, every event can be regarded as an instance of the Creator knowing itself.
The Creator has infinitely many facets, and taken together these facets form a single whole, without boundaries or limits, and without good or bad, right or wrong, true or false. Therefore it is One Infinite Creator.
There is an unfortunate plethora of vocabulary for this all-encompassing concept, with the problem compacted by the fact that not all of the words have precisely the same meanings. “God” means approximately what is meant by the Creator, with the difference that “God” is typically considered to be separate and distinct from the world of people and material things, and in some cases may even connote a particular being with definite and limited characteristics.
“Brahman,” “Tao,” “emptiness,” and perhaps even “the universe,” again have approximately the same meanings as “the Creator,” with various differences existing that are usually not so much philosophical as stylistic or aesthetic. In other words, these different concepts emphasize different aspects of what is being discussed.
No description of the Creator bears close scrutiny, because the nature of Creator is beyond the limits of language, logic, and thought. It can be apprehended, to the best of our capabilities, through mystical experience.
The First Distortions
In the beginning was the One Infinite Creator. It became aware of the possibility of finiteness. It chose to explore this possibility. It therefore began its journey through the infinite variety of forms which we still experience today.
The first forms or distortions of the Creator were free will, love, and light. In exploring these three concepts we will have our first encounters with leitmotifs which will repeat themselves many times throughout our subsequent investigations.
These concepts are difficult to grasp. As was the case with the Creator, I suggest that full understanding of these first distortions is impossible. Furthermore, I suggest that the deepest understanding possible to us is to be obtained through mystical experience. My ability to describe the concepts in words will therefore be limited by my own understanding, my linguistic abilities, and the inherent limitations of language. I apologize for the unavoidable fact that the resulting description will probably be somewhat confusing. I ask that the reader attempt to extract the essence of what I am saying, and differentiate it from what is accidental to the way of describing.
Free will is the positive, yang, male, or active principle. Love is the negative, yin, female, or receptive principle.
Free will may be understood as action or time, and love may be understood as potentiality or space. Free will’s action on love yields light, in a manner analogous to the igniting of a flammable material, or to the positive and negative poles of an electrical circuit coming into connection.
A further metaphor is that free will’s action on love is like the sperm fertilizing the ovum. Out of this union of opposites comes the whole universe. The sperm was much smaller than the ovum, and both were infinitesimally small compared to what they produced.
The light which comes out of the union is like a light illuminating a darkened room — the darkened room being the cosmic womb of love — so that what is potential in it can be made visible and manifest. Light is the basis for further distortion to produce the manifold forms of the Creator. Light is distorted into various shapes and colors, like a hologram, to produce any conceivable experience. This distortion is accomplished as light is refracted throughout the body of love by the driving energy of free will.
Everything that is experienceable is a distortion of light, and exists between the two poles of free will and love. Therefore free will and love are not themselves experienceable. If one looks for free will or love, one will not find them. Free will is that which is doing the looking. Love is the limit of experience, which is always just beyond reach, just at the borders of the visual field. Therefore neither is ever revealed.
One may draw an analogy to the experience of a single human being. A human being’s experience occurs through the union of their subjective awareness with the objective reality of the world. It is a fundamental characteristic of the objective reality that it is never revealed in full, but only revealed in pieces. To give a simple example, I know the contents of this room, but not the contents of the next room over. I know what this chair looks like from this angle, but there are countless other visual angles from which I may examine the chair, and from which the chair will be revealed to me in a different way. Since the total objective reality exceeds any knowledge which I may ever have of it, the objective reality is an unknown unknowable. The same is the case for love, which is analogous on a grander scale to the objective reality that we experience.
Similarly, one thing that I never discover in my experience as a human being is that which is doing the experiencing. My subjective awareness is only aware of things outside itself; it cannot turn back and examine itself. Even if I look at myself in a mirror or look at my thoughts in meditation, these are still more objects of experience and not the subject. The subjective awareness may isolate itself, pose itself as an object of study and say, “that is me,” but in this case it is still posing a duality between subject and object, and the subject watching is different from the subject being watched. Hence, the subjective awareness is an unknown unknowable. The same is the case for free will, which is analogous on a grander scale to the subjective awareness.
If love is like the objective world, and free will is like the subjective awareness, then light is like the experience resulting from the union of these two. If there were subjects but no world, then there would be no experience. If there were a world but no subjects, then there would again be no experience. When both of these are present, experiences manifest. One may then form a concept of light by imagining experience emptied of all its content, so that one is left with the pure fact of experience itself.
From these first three distortions, free will, love, and light, all the rest of the Creator’s forms spring. After the first three distortions there is a timeless period of chaotic unfolding of manifold and abstract forms, in preparation for what is to come.
Out of the first primordial chaos there emerged many Logoi. The term Logos is approximately congruent with our term “galaxy,” with the added connotation that it is an intelligent entity which exists on many levels besides the physical level which is studied by the discipline of astrophysics. The physically observable galaxy is like the body of an entity which also exists on mental and spiritual levels.
The Logos is like a thought in the mind of the Creator. Its content is an experiment in expressing the Creator’s nature. The Logoi exist in a progression, with each Logos drawing upon the material articulated by the previous Logoi and adding its own innovations. The Logoi therefore become progressively more eloquent expressions of the Creator. It is as if the Creator is making a series of self-portraits.
Each Logos has many sub-Logoi. The sub-Logoi are stars and planets, again with the qualifier that these are intelligent entities with mental and spiritual as well as physical aspects. The sub-Logoi in turn have sub-sub-Logoi. The sub-sub-Logoi of Earth include humans.
The precise demarcations of these categories are not entirely clear from the Ra files, so I use them only approximately. A planet only becomes a sub-Logos when it is inhabited by sub-sub-Logoi such that these sub-sub-Logoi have formed a collective mind for which the planet is the substrate. It is not clear to me whether or not plants and animals are sub-sub-Logoi. It may be the case that cells are sub-sub-sub-Logoi, and that atoms are sub-sub-sub-sub-Logoi, but this is not made clear.
Just as the Logos is a reflection of the Creator within the Creator, the sub-Logos is a reflection of the Logos within the Logos, and the sub-sub-Logos is a reflection of the sub-Logos within the sub-Logos. From this we discover that one of the Creator’s principal strategies for knowing itself consists of making fractal copies of itself within itself in continual variation.
When we engage in acts of creativity such as art, we continue this process further inwards, creating reflections of ourselves from ourselves. This is one of the many methods available to us of obtaining self-knowledge.
Each Logos, sub-Logos, and sub-sub-Logos exists on seven levels of vibration. These seven vibration levels as they exist on the Logos level have been discussed previously.
The following illustration summarizes the material that has just been discussed, showing the process of the formation of the universe according to Ra’s cosmology: