Copyright Mark B Anstendig April, 2008



As explained in part 1, in order to come into existence (arise from immaterial nothingness) and perpetuate itself, the first thing pure consciousness had to develop, almost simultaneously with its beginning, was memory. Without memory, consciousness cannot perpetuate itself, or even be truly aware of itself or that it exists. It is only when whatever consciousness that happened to arise spontaneously and naturally was able to recognize and remember its first instants of being that it continued to exist. Until that happened, that is, a spontaneous burst or arising of consciousness was able to remember itself, whatever natural phenomena of consciousness may have happened simply died back down into nothingness.

The next step after arising and being able to remain conscious was simply to pursue consciousness, free consciousness, wherever that awareness took it.

At that instant, the two main characteristics of consciousness in general became apparent:

1) it wants to do whatever it wants without restriction, and

2) it wants to “know”.

We all recognize the first characteristic in ourselves: our basic natural tendency is to do what we want, when we want to do it, and without anyone or anything restricting us in doing it.

The second characteristic we all also have; however, because it takes some trouble, often a lot of trouble, to find out about things and get to “know” anything, we limited humans are not usually able or willing to recognize this second characteristic. It is, however, an important part/characteristic of non-physical, unlimited consciousness.

The first thing that turned on in newly arisen, unlimited consciousness was the inescapable desire and need to “know”, i.e., to find out everything it could about what it was, what was happening with it, what it could do, etc. And it could not rest or have any satisfaction until it found out and mastered everything possible for pure consciousness to find out, realize and/or master.


The first thing pure consciousness bumped into was mathematics. That came about naturally through various first questions that arose, such as is he alone and are there others like him? Those kinds of questions immediately brought up the concept of mathematics in ways that are just as simple and basic as realizing that one God and another God would make two. And if there were more than two, how many? And so on.

So the arising of the concept of mathematics quickly put to rest the first desire of consciousness, to do anything it wants. It could not rest until it had conceived of, pursued and mastered everything about mathematics and related mathematically based subjects like form, design, physics, etc.

Then, when pure consciousness became close to mastering math and ancillary disciplines like physics, engineering principles, etc., another concept had to have entered its “mind”: the concept, which it could not simply experience, of more than one entity acting in tandem, especially the idea of one entity initiating or sending something and the other entity receiving it. The active-initiating and the passive-receptive. While consciousness might be able to imagine and even want to experience the active and passive, even free consciousness cannot simply create it. Why? Because, for most of the possibilities of the initiating and the receiving, the receiving entity cannot know what the initiating entity will do. But even more importantly, because the idea of an impulse going out from one entity to another entity, and all the causality and possibilities that would open up, demands that the two entities experience themselves as separate, self-contained entities. And the bulk of the conceivable possibilities also demand that those entities be material, physical entities.

But the immaterial cannot beget the material. Nor could the material beget the immaterial, if the material existed, which it decidedly does not. That is what is most important to understand: something material could not have arisen from nothingness. The only thing that could, in the beginning, have arisen spontaneously from nothing is something immaterial, which is what consciousness happens to be. Nothing material could have ever arisen out of nothingness. (That is the flaw in most theories of our beginnings. They do not explain how something material could have arisen from nothing. Yet, they assume it by assuming the existence of material matter.)

So God is immaterial consciousness, which has to be a spontaneous phenomenon of immateriality/nothingness that just happened…as described in the first of these two papers.

God was kept quite busy for some time mastering every discipline consciousness can imagine, including such things as mathematics and related concepts, logic, all concepts of polarities, scientific principles of causality, causal-scientific possibilities of organizing events, finality/synchronicity, synchronous/finality-organized possibilities of organizing events, and mastering everything else of a conscious nature. But, at some point he finally mastered it all. And however long it might have taken, at that point, God was up against the need to find something else to keep himself busy. Why? Because, as mentioned in the first paper, if consciousness stops being conscious, even for a moment, it does not know what will happen to it. And the most likely assumption is that it would simply stop existing.

So, when the pure consciousness that is God finally mastered everything it could conceive of, and possibly even did some things more than once, it was faced with the need to find something worthwhile and fulfilling that it could do in order to keep itself busy for what essentially would be forever.

Here, a few things and concepts came into play as possibilities. The first was that God could conceive of doing things that would demand that another consciousness trust and work with him without questioning him. Thus arose the desire to have a second consciousness (or more) that would experience itself as separate from him, yet trust him so totally that it would submit to him completely in order to carry out those worthwhile things, which would demand that the second, cooperating entity follow God’s directions, commands or signals explicitly and immediately without question. To stop and explain everything and have to convince the involved entity to do it while it was happening would ruin most of it. And if, while God was doing something with that second consciousness, it decided midstream it did not want to continue, but, rather, wanted to do something else, that would also not only ruin what God was doing, but make undependable and worthless the whole concept of doing special things with a second cooperating, trusting consciousness.

But still, God can conceive of myriad things, that are very important to him, which he could only do with another consciousness that would understand and value the things God is doing enough and trust God enough to submit freely and willingly to him.

So, the first aim of the Creation is to create one or more other consciousnesses that experience themselves as separate entities, but trust God enough, and value what he is doing enough, to give themselves up to him completely and work with him without questioning or doubting. But accomplishing that is much more difficult than it might immediately seem: such consciousnesses would not only have to trust God completely. Even if they understood and wanted to trust God and give themselves up to him, they would still have to be able to squelch their own natural tendencies to do what they want and not let any other consciousness tell them what to do, without losing their innate conscious intelligence and other necessary positive or desirable qualities. A consciousness would start out with all natural tendencies embedded in it and already made habit before God could get around to convincing it to give itself up for worthwhile and even fascinating possibilities.  It would not only need convincing, but it would also need very delicate and difficult retraining.

The next thing God was able to conceive, but not experience, was the material. Being himself immaterial, God cannot, himself, experience the material things that he could conceive of. Since the immaterial cannot beget the material, how was God to accomplish creating the experience of the material? Through illusion, plain and simple.

The illusion is achieved by conceiving vibrations extremely tight and small in relation to any supposedly material conscious entities, and radically reducing the range of vibrations those entities can normally be aware of or experience. That is the Creation. That is us. We and this world that we experience as solid are nothing more than vibrations. And our consciousnesses are so limited that we only can experience a very small range of all the vibrations, and are not sensitive enough to be able to experience them simply as vibrations. Because we cannot feel anything small enough to actually feel them as vibrations, we experience and actually feel the immaterial vibrations that we are as solid material, and the illusion of solidity and of the material is accomplished. But if we magnify and expand our possibilities of measuring or viewing them, we clearly see them as not solid, but vibrations.

And what are vibrations? Just another immaterial construct of immaterial consciousness, by limiting a part of itself and making it seem separate, and then imagining back and forth patterns which the limited part of itself cannot fully notice, or can only notice in a limited way. When the sciences of our world get down to that level, where they see the vibrations, they don’t know what they are. At the level of magnification or experimentation that reveal vibrations, everything in our world that attempts to explain them is pure speculation, except some observed principles of how they work or react under certain conditions. But not what they are and how they came to exist. At that point, for all science knows, they could very well be nothing more than very tight imaginings of God or pure consciousness, that our minds mistake as solids, because our consciousnesses are too limited to be conscious of anything that small.

But there is another step necessary: Our world seems to us (is experienced by us) as a combination of physical material (our bodies and all material making up the world) and immaterial consciousness (our minds and their awareness of that material world).

But true immateriality cannot create or otherwise beget real materiality. And a truly material anything, including a material world, cannot beget or otherwise incite anything immaterial, including consciousness.

The two possibilities, of which this imagined and conceived world of God must consist are, therefore, mutually exclusive and cannot interact or even exist together. And as we have already pointed out, since everything at the very beginning had to arise out of nothingness, God has to be immaterial consciousness. So the material cannot possibly exist.

So how can God create a world of both material physical things and consciousnesses experiencing those things, with the one inciting the other and vice versa? The answer is that he cannot. And he did not. That is simply impossible.

But if creating such a mix of the material and the immaterial is impossible, how did God create this world we experience? If material physical movements, for example, cannot incite conscious awareness of them, and if immaterial conscious awareness cannot interact with anything that is material-physical, let alone cause it to move, etc., how was God able to create us as experiencing ourselves as physical bodies with minds attached to those bodies and the two of them, minds and bodies, interacting with each other?

The answer is that he has to conceive/create each separately and have them happen simultaneously/synchronously in his mind (sometimes referred to as the “World Mind”). In other words, in the illusion of your body and the consciousness to go with it interacting with each other as one, the reality is that each is created separately and happening separately, but in synch with each other in time.

This is the hard thing to conceive: in order to create what a consciousness would experience as a material world, God had to create it as an illusion to that consciousness.

But the exercise is to create what is experienced by a consciousness as a real material world of independent beings made up of consciousness and physical material mated together, in which the consciousness seems to be directing the show, when such a thing, for reasons already stated, cannot exist.

In order to do that, God has first to find a way to get a part of his own consciousness to experience itself as separate from him. How he manages that only he knows. And only he can know that, because it is a process that has to be experienced and cannot be described. And, in order to experience it, one would have to be a pure, unlimited consciousness like God.

Then, once God can manage to make pieces of his own consciousness experience themselves as separate conscious entities, God has to give those consciousnesses a form in order for them to be able to recognize themselves as separate entities. And, to do that, he has to create the illusion of a material world, which they are merely parts of.

But first, the attributes of that material world have to be determined/designed in every way from largest to smallest, in all various possible qualities and manner of behavior, etc. And here, at this juncture in creating his Creation, an interesting thing happened: in this stage of the planning, God’s original bashing up against mathematics and all its related possible disciplines reared its head. Because separate consciousnesses possessing various amounts of intelligence would also have to bash up against all those concepts of mathematics and its related disciplines in order for the whole exercise to seem real to those consciousnesses. Therefore, God could not simply create any form and any thing he wanted. He had to create the material world exactly as an independent, mathematically astute consciousness would have to expect it to be, if it were possible to have a material world. And that means that God had to create his form of an illusion of materiality to conform as closely as possible to all mathematical principles and all principles of logic. And it has to be done well enough so that it does not give itself away, and the entities, of which it consists, will not see through it. It has to include all concepts a God or mind would expect. It has to have an up and a down, a right and a left, a hard and a soft, all conceivable polarities and such that a logical mind would expect. And it could not simply bypass any concepts for the sake of ease or expediency. It had to be complete…or at least seem so.

The human body/mind entity is the most complex thing ever conceived by God or man. It is so complex that it is the height of chutzpah for humans to think that they could have simply evolved naturally. But it is so well done that humans think just that. However, there is no possible way a machine could have evolved that is as complex, as flexible and as able to be widely varied without losing its identity as this one is, not to mention that it would also consist of a consciousness mated to it. Even the simplest animal or insect machine could not have simply evolved. But in order not to give away the illusion and the exercise, God had to make it all seem as though it just happened. And that necessitated embedding things in the Earth that make most things in it seem like they had naturally evolved.

But that place in the seeming evolution where what came before morphed into modern man has not been found and will never be truly found, nor will mankind’s science ever find out how exactly it happened. Because it didn’t. It couldn’t have.

But to proceed with God’s process: one of the first things God had to do was arrive at an understanding of exactly what form an ideal human being would take. A being which, within the confines of time and opportunity, would be the best balanced compromise between a perfected body and a perfected mind. And then, when the best balance between spending time developing the mind and spending time developing the body was arrived at, God then had to figure out all the other possible variations of that best compromise between mind and body that it would be possible to create. And how to seemingly naturally create them all.

Then, somewhere in this process of conceiving the parts of the creation arose the idea of creating entities that are the personifications of only single parts or attributes of the human entity. Animals and some insects are just that: personifications of some or just single attributes or qualities of the human being.

But it is now time to go back in this whole process and address another concept that God was able to conceive of after conceiving of a second consciousness that experiences itself as separate from him, but is willing to give itself up to him, trust him and work with him in things he can conceive of that demand another consciousness simply following his direction exactly. Somewhere in these formative stages, God conceived of the concepts of the arts, especially that of music. The idea of a receptive machine/being so sensitive that impulses from other sources could “play” it and affect it in an enormously wide range of ways from the most subtle and delicate conceivable ways to the most powerful possible ways. And even initiate in it experiences just like those of real-life and, thereby, experience vicariously what its own life could not cause it to experience. And all the myriad billions of variations of those experiences that each of the various variations of those human beings could experience, as well as each and every difference in nuance of performance that each performer or group of performers would make each different time it performed the music or other art work.

That concept of experiential art probably gave rise to the whole concept of creating a world of entities that experience themselves as separate from and independent of God. In order to experience such concepts, pure consciousness had somehow to create the world of entities that could experience them.

And, as already said, that pure consciousness that is God has to continue being conscious even after mastering everything pure consciousness can master. So the point of all of this was keeping himself busy as long as possible and fully utilizing all his possibilities as pure, unlimited consciousness. And, being unlimited consciousness, able to concentrate on, for us, unimaginable numbers of things at once, there was no reason to do one thing at a time. So God combined all of these many different purposes and creative possibilities into this one Creation.


There remains the problem of combining the material forms of this world and our bodies with immaterial consciousness that is supposed to sense and be aware of those material forms. And that is simply impossible, even for a God. So how has God managed to put this world into action? The only possible way:

God had to create two separate, but synchronized worlds of consciousness that exactly reflect each other and which he supplies simultaneously. In other words, for each individual, God has to create two separate creations: the illusion of the material body and the consciousness experiencing that illusion. In order for that synchronized body-mind individual to work, God had to create a central conscious illusion of the overall material world, to which all individuals belong. And those three separate things have to be synchronized with each other.

So, for each of us, God is supplying the illusion of our physical bodies and also supplying our consciousness’s awareness of the body.

But if one contemplates that concept for a moment, it becomes clear that it is the body that has to be created/conceived first and the consciousness has to be aware of and follow it. Why? Because the body is a machine that functions in various exact set ways. To change that would give away the whole exercise/illusion. Thus the body determines what the consciousness can and will do. And yes, the amazing way the whole thing is conceived and constructed is such that the consciousness can exercise some control over the body. But the consciousness is such that it cannot be aware of the whole body all at once. If the consciousness simply had to control everything consciously that is necessary for the body to stand upright or for the body to walk, once it is upright, the consciousness would be incapable of being aware of everything necessary to do so. If the consciousness were suddenly left on its own to control even just those actions of the body, the body would fall down and get itself inextricably tangled up, if it even managed to stay alive, since the breathing and other functions necessary to live are also linked to standing and walking. The way God manages these actions, which seem consciously directed but are not, is by making them slowly learned habits, developed over long periods of practice while growing up. And all the consciousness can do is direct the body to utilize those already existing habits/patterns of action that are already long since imprinted on the body and mind.

It can be clear by now that, since the patterns of action and behavior, etc., of which the being is capable, reside in the seeming material body-machine, it is the body that has to determine what patterns of mind-consciousness can be supplied to each human being. In other words, in actual experience, our bodies go through their patterns of action and behavior and God supplies the synchronous consciousness to go with the body. It is not vice versa. Changing ingrained patterns of physical behavior demands long-term processes of disciplined practice.

Since we are all merely constructions of consciousness in God’s mind, God could quite readily simply change anything he wants and have us experience that as reality. But to randomly do that would give away the whole exercise he is pursuing in this Creation. And, therefore, he does not do so…at least not until and/or if this particular Creation is all over.

But God does give us tantalizing examples that he can, in fact, do just that and change everything about this Creation. He does so in dreams and in other mind-altering experiences that seem as real as what we understand to be reality. In fact, God often gives us experiences as part of what we consider reality which are not possible, yet which we take for granted and do not see through. One of those great ironies is the simple fact that, although we have two eyes, we usually do not notice that most of what we are seeing, in reality, has to be double.

But quite an important thing to get to is how this is all put together: we are actually pieces of God’s consciousness that he has managed to separate just enough from himself for us to have some small amounts of independent consciousness. But those amounts of independent choice are so deep down that we have little access to them and as good as no way of using them, except under very special circumstances of God’s own choosing. And it is in those very special circumstances that God endeavors to get those consciousnesses that he wants to submit to him to learn to trust him enough to follow his directions unquestioningly and unflinchingly.

Yes, we do have some independent consciousness and choice. Way deep down. And understanding that makes there seem to be some justice in all of this: because we all, saint and sinner, virtuous and not virtuous alike…all of us know deep down what we should do and what we are, in fact, doing. And those doing negative, indefensible things allow themselves to do them, even though they know, deep down, that doing them is wrong. And it goes even further than that: we all know what we should do. And most of us do not do what we know we should do, and we know we are not doing it. And we all also know it, when and if we do what we should. There is, built in, a justice, a form of punishment for that which we should have, but did not do…even though God created us doing it.

There is the possibility of changing into someone who does what they should in their and God’s eyes. But even then, those few, who manage to succeed at changing in that way, were created by God doing so.