In What Forms Can the Laws of Heaven Appear?

The material world is the manifestation of the laws of Heaven. We perceive the material world through our senses, and thus information actually appears for consciousness.

Experiences follow one another in a defined sequence so that we may be able to recognize the laws appearing in the world from the appearing information, which originates from our perceptions.

Consciousness actually perceives the world, and from the information perceived by consciousness, the intellect creates definitions. Consciousness does not identify with the perceived information, because consciousness is the perceiver, and thus it perceives the world as the appearance of the external world. The intellect creates definitions from the information, which is already an internal process for consciousness, because a definition does not originate from perception; rather, every definition created by the intellect appears as an internal process.

Consciousness therefore identifies the perceived information with the external world, while it identifies the definitions created from the perceived information with itself. We essentially identify with our definitions of the world, and therefore our definitions define us.

Our perception is limited in both space and time, and therefore there is not enough information available for the intellect to create the laws of the world, but it always creates the best and most precise definitions that are possible from the information available to it.

Consciousness identifies with the definitions it has created, and on the basis of these definitions the future appears, the imagined future that the definitions of consciousness project ahead.

The future projected on the basis of the definitions, however, is not identical with the future that unfolds, with the appearing experiences, because the definitions created by the intellect are not identical with the laws that define the world, the laws of Heaven; therefore, reality is not identical with what consciousness expects.

This is the appearance of the will against reality, which necessarily appears during the process of knowing, because our definitions are not identical with the laws that define the world. Our definitions are the birds in the text, which fly above the earth, that is, they do not appear on the earth, because the earth is the manifestation of the material world, which appears according to the laws of God. The definitions with which consciousness has identified therefore cannot appear in the material world, but they define our will, and therefore they appear upon the firmament of heaven, that is, in the present, but they cannot appear in reality; they appear only in our imagination, as expectations, as the manifestation of free will.

When what we expected does not appear, the appearance of reality creates emotions in us, which can thus be described precisely. The definitions within our consciousness create an expected future. If our definitions are precise, then the expected future also appears in our experiences, but if what appears is not what we expect, then the appearing reality comes into contrast with the content of consciousness, that is, with us, with the future expected by us, which is in fact our will, the manifestation of free will, which exists only within us.

The difference between the expected future and the future that unfolds creates emotions, which are such “explanations” of the appearing reality whose cause we do not know. What appeared was not what we expected, therefore we do not know why what we experienced appeared, but experiences show reality.

Since we have no explanation with which we could describe the appearing reality, we identify what we cannot explain as emotions, because something different happened from what we expected.

The definitions with which our consciousness has identified also determine our actions, but if we do not do what we expected, then we also attribute these actions to emotions, and interpret them as an emotional response, as instinctive reactions.

The difference between the expected future and the future that unfolds therefore appears in the form of emotions, and from the continuously increasing information, the intellect creates increasingly precise definitions. Emotions show us what is actually happening, how reality differs from our will, which arises as a vision of the future, as an expectation, under the effect of the definitions within us, according to which the future should unfold.

The process of knowing creates a path of knowing on the basis of the sequence of experiences, because as the available information expands, definitions appear in a defined sequence, with which consciousness identifies; that is, the change of the conscious I also becomes defined. The process of knowing therefore also defines our appearing will, which thus defines the experiences that appear in contrast with the future that unfolds, in which our emotions appear.

Free will is thus completely free, because it always appears within us according to the definitions with which we have identified, that is, it is entirely our own will, and therefore emotions that are always precisely definable appear even in the future that unfolds.

We always strive to realize our will, but the appearance of reality was defined during the six cycles of creation, so realizing our will is not the path of knowing, but only the appearance of the contrasts that appear during the process of knowing, which show the difference between our current knowledge and reality. Our appearing emotions point to the difference if we interpret them as guidance. Emotions show how incomplete or false our current interpretation of the world is.

If we understand why what we expect does not appear in the world, then the appearing free will will not motivate us to change reality, but to make our definitions more precise, to know the laws of the world. We want to change ourselves so that the definitions with which we are identical describe ever more precisely what we experience.

It is the path that changes through understanding; realizing our will will no longer be the goal to be achieved, but understanding. We do not want to realize our will in the world, but we want to shape ourselves according to the appearing reality.

Understanding the process of knowing does not change the process, but is part of the process; it creates definitions within us that change our appearing will. The goal of the appearing will will not be the realization of the future that appears according to our definitions, but the understanding of the difference between the future that unfolds and the expected future that appears according to our definitions. The emotions that appear will not motivate us to change reality, but to understand the appearing reality, to create even more precise definitions.

This change is the most significant change in a Human’s life, because as long as we want to shape the world according to our will, we stand in opposition to reality and struggle with our emotions, but as soon as this is reversed, our opposition to the world ceases, and from then on we will shape ourselves.