DREAMS OF GOD
(An Inspirational Revelation of what God is.)

The Spirit was invisible, existing alone in the home of all space. He piped to Himself the ever-new, ever-entertaining song of perfect beatific bliss. As He sang through His voice of eternity to Himself, He wondered if aught but Himself were listening and enjoying His song. To His astonishment, He felt that He was also the cosmic song and He was the singing. Even as thus He thought, lo, He became two: Spirit and nature, positive and negative, man and woman, the peacock and the peahen, stamen and pistil of the flowers, the male gem and the female gem.

All these He became in thought only, as yet. All these dualities He only dreamt within Himself, as yet. Then He loved His dream of dualities, and He thought: My dream is Reality! My imagination is Truth!

So this vast cosmic dream became the cosmic soul of nature!

Then the Creator began to clothe His subtle dream with grosser dream-decorations and to condense His beautiful dream; and He asked the cosmic dream to awake into consciousness, to come to life and shine like a piercing star of cosmic vitality in the dark skies of consciousness. He said: "My shadows of imagination and My dreams must have life; being a part of Me, they must be living, even as I am living."

So the dream-thoughts began to take luminous forms, until all things were created as light. Star, man, herb, flower and bee—all shone as living stars in the limitless firmament of His dream. Being endowed with motion, they danced and dazzled. Behold, the Spirit had become God—the Father Protector of creation.

Now, although so many dazzling things were suddenly within Him and about Him, He saw that they suffered from sameness; so He dimmed the light of His power and focused all His rays in space and began to condense His astral cosmos. Lo! All things began to change their vibrations, becoming different in color and form and density. His astral cosmos became frozen, and the earth took a brown, solid form, and the lunar men became fleshly forms of definite, condensed dreams, and the nightingale dreamed its feathery plumes, and the trees wore flowers. He caused all things to dream with intensity, to dream definitely and continuously; He caused them to dream astral and gross dreams, even as He dreamt them into being. Thus the gross cosmos came.

The idea cosmos was born out of the Creator's desire to be twain. The idea cosmos froze into the astral cosmos, and the astral cosmos froze into the gross cosmos.

As in a dream one can create a complete idea universe, or can see a cosmos made of lights, and can see, touch or hear a gross cosmos: so God created in His one dream other dreams and the relative experiences of an idea cosmos, of an astral cosmos, and of a gross cosmos. As in a dream, one can think and feel, or can see electric lights or experiment with the atomic or astral composition of the universe, or see or taste or touch a piece of ice, or move across the hot sands of the desert of Sahara, or can see people, born or as yet unborn: so God, the Creator, began to dream of nebulae, of born and unborn planets of an astral, electrical cosmos, of thermal laws and laws of gravitation, and of thought, feeling, will, flesh and sensations.

This cosmic dream is like our human dreams. Our human dreams are miniature and relatively changing dreams, created after the pattern of the relatively unchanging (only changing in cycles) huge cosmic dreams. While the human being dreams that he is dying from an accident, it is hard for him to realize that the experience is a dream, but upon awakening it is easy for him to forget the ugliness and the pain and mental suffering endured during the fleeting life of the dream. It is only when the dream breaks and is known to have been a dream that one can laugh, realizing the unreality of that dream suffering.

The mental picture of an automobile accident, when condensed and focused, becomes a dream reality. The accident in a dream is relatively more real and painful than a like accident in a mental picture. If a little condensed imagination can cause pain, then the condensed imagination of a cosmic dream with all its trials must necessarily create a greater complexity of pain and suffering. And it is only when we are fully awake in cosmic consciousness in God, and not in our human consciousness, that we can realize that all the trials and the joys of the universe are but God's dream.

It is then that we can laugh at the trials and pleasures of life, and laugh equally at birth and death. When one dreams about a wall and knocks his dream-perceived head on the wall and it hurts, he must realize that even dreams have power to hurt. As long as God makes a man imagine or dream his body, it is subject to the joy and grief dreams of life and death, of pleasure and pain, of heat and cold, for all of these accompany the consciousness of the body.

The Invisible Dimensionless became visible with dimension—not in reality, but in a cosmic dream. For, according to the laws of cause and effect, the effect must be similar in essence to the cause. So this universe body made up of bodies that appear so divided, separate, relatively contradictory, full of wars between solids and liquids, gases and energy—is in essence invisible and dimensionless. For the universe and the body-cells of its being are the frozen thought of God. Science shows us that all matter is frozen light. And light is the frozen dream of God's intelligence. The universe, as an effect, could not be different from the Spirit as its cause.

When the Invisible, the One, became the many, He condescended to give freedom of choice and power of independent self-evolution to all His creations. So He gave to everything His own power—"to be able to do whatever one may want to do." Thus, all things went farther and farther away from Him by believing in the cosmic delusion and painstakingly working for it. Yet, all things, by the right use of self-evolving reason, can move ever nearer and nearer to Him until the many again become the One. But the cosmic creation, or nature—being conscious, and having received unlimited independence—wants mostly to move farther away from the Divine Father, or God, thus creating self-imposed suffering from self-made or man-made laws of evil.

Man stands in a position of independence, able to reinforce the misguided or wrong reason in him and so move away from God, or to reinforce God's emancipating wisdom and help God bring him back to the divine Oneness of infinity, as in the beginning. But God is powerless to help man unless he will voluntarily accept God's ever-willing help. God can help only those who help themselves. After having once given unlimited personal freedom to man, God cannot become an autocrat and prevent His independent creation from doing evil, for God would contradict Himself should He take away the freedom of man after having once given it to him.