A God that set the world into motion. Many religious theorists believe, for example, that such a God created the world in such a fashion, and that the process of decay began at almost the same hypothetical moment that the creation ended.

Such an idea is much like some scientific ones, that see the universe running down, with energy being dissipated and order gradually disintegrating into chaos. Both versions conceive of a finished creation, though one is a divine production and the other is a result of nothing more than happenstance.

All in all, however, we are speaking of a constant creation, even though I must explain it in serial terms. We are discussing a model of the universe in which creation is continuous, spontaneously occurring everywhere, and everywhere simultaneously, in a kind of spacious present, from which all experiences with time emerge. In this model there is always new energy, and all systems are open, even though they may seem to operate separately. Once again, also, we are considering a model that is based upon the active cooperation of each of its parts, which in one way or another also participate in the experience of the whole.

In this model, changes of form are the result of creative syntheses. This model is seen to have its origin within a vast, infinite, divine subjectivity — a subjectivity that is within each unit of consciousness, whatever its degree. A subjective divinity, then, that is within creation itself, a multidimensional creativity of such proportions that it is itself the creator and its creations at the same time.

This divine psychological process — and “process” is not the best word here — this divine psychological state of relatedness forms from its own being worlds within worlds. Our universe is not the only one. Nothing exists isolate in nature, and to that extent the very existence of our universe presupposes the existence of others.

These were, and are, and will be, created in the same fashion as that i have explained — and again, all such systems are open, even though operationally they may appear not to be.

There are literally infinite numbers of sequences, faultlessly activated, that make the existence of our own world possible. I admit that it is sometimes inconceivable to me that a human being can imagine his or her world to be meaningless, for the very existence of one human body speaks of an almost unbelievable molecular and cellular cooperation that could hardly result through the bounty of the most auspicious works of chance.

In a manner of speaking, our universe and all others spring from a dimension that is the creative source for all realities — a basic dream universe, so to speak, a divine psychological bed where subjective being is sparked, illuminated, stimulated, pierced, by its own infinite desire for creativity. The source of its power is so great that its imaginings become worlds, but it is endowed with a creativity of such splendor that it seeks the finest fulfillment, for even the smallest of its thoughts and all of its potentials are directed with a good intent that is literally beyond all imagining.

That good intent is apparent within our world. It is obvious in the cooperative ventures that unite, say, the mineral, plant, and animal kingdoms, the relationship of bee to flower. And our beliefs to the contrary, we have closed our minds to man’s and woman’s own cooperative nature, to his and her innate desire for fellowship, his and her natural bent for taking care of others, and for altruistic behavior.

Either life has meaning or it does not. It cannot sometimes have meaning, and sometimes not — or man’s or woman’s life cannot have meaning while the lives of other species do not. But the meaning may not always be apparent, for of course when we discuss it, we discuss it from a human viewpoint.