Lester Levenson: Creation

The eye with which I see God is the same eye with which God sees me. – Meister Eckhart

Whether we are aware of it or not, everyone is controlling matter all the time. Whether one wants to be a demonstrator or not, he is. It is impossible to not be a creator all the time — everyone is creating every day. We’re not aware of it because we just don’t look at it. Every thought — every single thought — materializes in the physical world. It is impossible to have a thought that will not materialize, except that we reverse it. If we say the opposite right after we have a thought, with equal strength, we just neutralize it. But any thought not reversed or neutralized will materialize in the future, if not immediately. So this thing of demonstration that we’re all trying so hard to do, we’re doing all the time, unaware of the fact that we’re doing it. All we need to do is to consciously direct it, and that we call demonstration.

Everything that everyone has in life is a demonstration. It couldn’t come into your experience had you not had a thought of it at some time prior. If you want to know what your sum total thinking is, it’s exactly determined by what’s around you, what you have: that’s your demonstration. If you like it you may hold it; if you don’t, start changing your thinking. Concentrate it in a direction that you really want until those thoughts become predominant, and whatever those thoughts are will materialize in the world. And when you begin to demonstrate consciously — small things — you may then realize that the only reason why they’re small is because you don’t dare to think big; that the exact same rule or principle applies to demonstrating a penny that applies to demonstrating a billion dollars. The mind sets the size. Anyone who can demonstrate a dollar can demonstrate a billion dollars.

This relates to what I have been saying, that there’s no difference between the spiritual and the material when you see it, the material being just an out-projecting of our mind into the universe and into bodies. And when we see that it is just an out-projecting of our mind, that it’s just a picture out there that we have created, we can very easily change it, instantly.

So to repeat, everyone is demonstrating, creating, every moment that he or she is thinking. You have no choice: you are a creator so long as you have a mind and think. To get beyond creation we must go behind the mind, and just behind the mind is the realm of all knowingness, where there’s no need for creation. There’s a higher state than creation: it’s the state of is-ness or beingness — sometimes called awareness, beingness, consciousness. That’s just behind the mind. That’s beyond creation. The mind finds it very difficult to imagine what it’s like beyond creation because the mind is involved primarily in creation, in creating. It’s the creating instrument of the the universe and everything that happens in the world, in the universe. So if you take this thing called mind, which is only a creator, and try to imagine what it is like beyond creation, it’s impossible. The mind will never know God because you have to go just above the mind to know God, to know the infinite Being that we are, to know what it’s like beyond creation. The final state is beyond creation. The ultimate state is the changeless state. In creation everything is constantly changing; therefore, in creation the ultimate truth is not there.

Jerry brought up a point, which is interesting — it’s very seldom brought out. How do you demonstrate wisdom? How do you demonstrate wisdom, spirituality, understanding? The same way. Keep your mind on it only and say, ‘I am what I am,’ and hold it. And just be what you are. But if you’re smart, you’ll first seek the kingdom of God. And then all the other things we talk about — things — will fall in. Demonstrating wisdom first is demonstrating the formula to everything. So as long as you’re demonstrating, demonstrate that which will give you everything: wisdom. And the way you do it is the same way: you hold the consciousness of it.

Levenson, Lester (1993). Keys to the Ultimate Freedom: Thoughts and Talks on Personal Transformation. Phoenix, Arizona: Sedona Institute.

Meister Eckhart: (Blakney, 1941)

“God gives to all things alike and as they proceed from God they are alike. . . . A flea, to the extent that it is in God, ranks above the highest angel in his own right. Thus in God all things are equal and are God himself. . . . In this likeness or identity God takes such delight that he pours his whole nature and being into it. His pleasure is as great, to take a simile, as that of a horse, let loose to run over a green heath where the ground is level and smooth, to gallop as a horse will, as fast as he can over the greensward – for this is a horse’s pleasure and expresses his nature. It is so with God. It is his pleasure and rapture to discover identity, because he can always put his whole nature into it – for he is this identity itself.” (“The Defense,” p. 303)

Blakney, Raymond B. (1941). Meister Eckhart: A Modern Translation. New York: Harper & Row.

For Plotinus and Porphyry, there is a categorical gap between two realms, the sensible and the intelligible. The latter realm contains three “hypostases”: the One, Intellect and Soul. Of these, the One is the first cause of everything else; it is characterized by sheer unity which renders it beyond thought and beyond description in language. Intellect is the sphere of real being, identified with the Platonic Forms, which are the thoughts of a universal intellect. Soul, the lowest of the intelligible hypostases, is the intelligible item directly responsible for the sensible realm. The sensible realm, which is an imperfect image of the intelligible, also consists of levels: There are [greater] organisms, of which the sensible cosmos is one, comprising the other, lesser organisms. Organisms are ensouled beings and thus include an intelligible component. Below them on the scale are forms in matter, bodies, and matter itself. These too are results of Soul’s creative activity but are not intelligible entities. – Stanford Encyclopedia of Philosophy

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