The unusual Creator (machine translation)
Mitavma “Tamelius”, telling about the origin and structure of the Universe, begins with the logion “There was a time when there was no Universe; then there was a great living creature, which must be called the Creator ”(Tameli I, 1). This immediately raises the question: why is the Creator (that is, the one who creates) at the same time a creature (that is, one who is created)? To the perception, accustomed to familiar mythological and religious cliches, this looks like a paradox. Usually the creator of the world, whether he is a character in folklore, myth, or religious doctrine, is not himself someone’s creation (in the extreme case, he may be someone’s descendant – which is still not the same thing). From this point of view, the ability to create worlds is a form of manifestation of the highest power, and it is difficult to imagine an even more powerful force that can create the creator himself. But such power is known to the Teaching. This is evolution.
Our Creator lives in his own world, which is a particle of Genesis, and the laws of existence of which therefore arise from the laws of existence of Genesis. And the core law of Genesis is the law of evolution. Being evolves to exist. All its particles, all the structures included in it, including the world of the Creator, participate in this process. Evolution is also going on there, and the Creator is one of its fruits. More truly, the fruit is its people. In much the same way that humanity is the fruit of evolution going on in our world. Therefore, we can say that evolution is the creator of creators. And our Creator is not just created by her, but precisely as a result of his evolutionary development, he gained the opportunity to do what we call him the Creator.
Following the path of knowledge, knowing his world and himself, he came to the need to go through a special phase of self-knowledge, which can be described as knowing oneself from the inside, in the literal sense of the word. He rebuilt his own body, transforming it into what we know as our Universe.
Her creation was not a miracle and a supernatural act in general – since the Creator himself is not a supernatural being. But it is difficult to even imagine the level of evolutionary development giving such opportunities. For human perception, this is indeed something like a miracle. And meanwhile, this is a natural step in the development of the Creator himself and other representatives of his species. Each of them goes through this stage. To explain more clearly, I will draw an analogy, which is usually used in the Teaching as an illustration of this: the analogy with a butterfly. At a certain stage of its development, the caterpillar turns into a chrysalis. At this time, her body undergoes changes, is radically rebuilt, and a butterfly emerges from the pupa. By this analogy, the Creator now is something like a chrysalis, in which his body undergoes changes – we can say, it matures, in a certain sense, – and from which he will one day come out changed, more perfect, acquired new qualities and abilities. Like a crawling caterpillar will turn into a flying butterfly. But a butterfly of universal proportions. It really can be called a miracle – but a miracle of evolution. And the whole world inhabited by such creatures is absolutely amazing. A world in which, perhaps, on some kind of trees, clusters of ripening Universes hang.
This article is called The Unusual Creator. Probably, such a name at first glance sounds strange. The creator is unusual anyway. This is the same incredible creature that created the whole world, or even more – the universe. What could be more unusual than a creator? Only the creator. And our Creator is really unusual in comparison with other creators, or rather, with existing ideas about them. After all, the paradox is that when dozens and hundreds of mythologies and religions talk about the creation of the world and creators, as they represent them, then the incredible and amazing turns into a routine. This always happens when something outstanding happens again and again. When the first champion in a sport appears, then this is something new and unusual. But when there are two dozen of them, then about each of them we can say “Ordinary champion. Nothing special”. About the same can be said about the creators. When you get acquainted with the twentieth and thirtieth story of the creation of the world, you find yourself in a position to make fairly broad generalizations and highlight common or similar moments for all these stories and images. I will not conduct a comparative analysis here, so as not to turn a small article into a religious study. I simply emphasize what makes the Creator, as the Teaching sees it, unusual, distinguishes it from a number of other images.
I will preface this with a small explanation. As the reader has probably already noticed, in some cases I write the word “Creator” with a capital letter, and in others with a small one. With a capital letter, I write it when it comes to the Creator from the point of view of the Teaching; with a small letter – in other cases. This is done not out of a desire to belittle other people’s views and exalt their own, but simply because “creator” is a definition of status, so to speak, and “Creator” is also a name. Creators in various mythologies and religions usually have proper names, for example, Brahma, Yahweh, Izanami and Izanagi, or at least just Raven. In the Teaching, the Creator has no name. Rather, he should have it – but we do not know it. Therefore, we call him the Creator, and write this word with a capital letter, as a name. I also note that this is not only characteristic of the Teaching. In a number of other traditions (for example, in the mythologies of some tribes), the creator of the world is also called simply the Creator.
So, what is unusual in our Creator compared to others? What distinguishes him from a number of other images? Of course, in the first place it would be possible to say that those images are the fruits of fiction, while our Creator is real. But after all, every mythology or religion considers its creator real. Therefore, the reality of the Creator, which in fact is really its main difference, does not turn out to be such when comparing views. Further, one could say that our Universe and the Creator are one and the same, and this is what is most unusual. Yes, this is unusual compared to most other performances – but not unique. A similar idea underlies all pantheistic teachings that identify the creator with his creation. This, by the way, may indicate that the basis of such representations was true knowledge, in a more or less distorted, but still recognizable form. We should also recall the views that are close to pantheistic, and also having obvious intersections with the Teaching, to take at least the Hindu Purusha and his act of creating the world from itself. Further, the Creator is not alone, but belongs to a whole nation of his own kind, and that, therefore, other Universes exist, more or less resembling ours. This is really very different from the usual ideas, in which the creator appears as a special, one of a kind – at least in terms of creativity – creature. But this is not the main thing.
But what really makes him fundamentally different from all other creators is that he is part of a natural evolutionary process. He is not supernatural, omnipotent, cannot arbitrarily redraw the laws of Nature and create worlds when he pleases. On the contrary: he himself obeys these laws. And even what is happening to him now, and the act of creation itself, is not a consequence of his caprice or a certain designation, again, a supernatural, but an evolutionary necessity. Being is evolving, various structures are evolving in it, and among them is the world of the Creator, in which the Creator himself is evolving, in which his structures and inhabitants, including us people, are already evolving. Everything is interconnected. Evolution weaves its endless fabric, in which everything existing plays the role of threads and fibers. And it is unlikely that we will find another example of a picture of the world representing the creator as one of the factors of such a global and natural evolutionary process.
It is this, first of all, that allows the Doctrine to search and find points of contact with science. After all, not only does it, unlike religions, recognize evolution. It puts it at the forefront, recognizes it as the driving force in the existence of Being as such and any of its structures in particular. Including – our universe. That is the Creator. And U.S. The concept of evolution is a common path of Doctrine and science. The only true way. And the discrepancy is that the Teaching at the moment sees more than science. They are like two people, one of whom looks forward and describes what is revealed to his gaze right up to the horizon, and the other, although he looks ahead, trusts only what he has reached and what he could touch. It would seem that they are very different, and it will be difficult for them to understand each other. However, it is not. After all, the one who looks, sees and everything that the other feels. And he, in turn, will one day be able to touch what is already seen by the first.
We can say that the Creator in the understanding of the Teaching is the Creator acceptable to science. What she herself, however, does not yet know. But this is a fixable matter.
© Atarkhat, 2016