What is the significance of the Feast, and why is it necessary?
The Feast is a recurring experience that we ourselves define. It serves as a reminder that the laws we have understood cannot be erased by the will that develops according to our later definitions.
The significance of the Feast appears as the understanding of the network of relationships between laws. Laws do not merely appear in reality, but also determine the appearance of every further law.
Not just any law can be created, because the network of relationships between laws determines what can appear in the world that already exists.
The process looks as follows:
God did not define the material world, but simply created definitions. A definition becomes truly a definition through its appearance in material form; that is, the material world appeared as the manifestation of the first definitions.
The world thus already appeared in material form together with the first definitions, because the first verse of the Bible precisely defines that definitions, that is, God’s laws, are definitions precisely because they determine the material appearance of something. This is what it means, according to our previous analyses, that in the beginning God defined Heaven and Earth.
This definition, however, makes its material appearance concrete, and therefore anything can no longer be defined, because the material world already exists according to the laws that determine its existence.
The further definitions can therefore appear in the material world only in such a way that the previous definitions are no longer changed. The new definitions are therefore able to appear in the material world only if they do not contradict the previous definitions in any way, and their appearance is possible among them.
Any “definition” can be created, but if our definition contradicts any already existing law, then it is unable to appear in the material world, because the material world already exists according to the previously created definition. If our new definition is unable to appear in the material world, then in reality it does not define anything that exists, and therefore it cannot be considered a definition, since it defines nothing.
The material world is therefore not only the appearance of definitions, but also the condition for the existence of definitions, because if our definition is unable to appear in the material world, then it has no place in Heaven either, because it does not create any materially appearing and interpretable form.
The existence of Heaven and Earth is therefore not that of two separate objects; in reality, they can exist only together, because nothing can appear in the material world that is not defined in Heaven, but nothing can exist in Heaven that does not appear in the material world, because if it does not appear, then in reality it is not a definition, since it does not determine the existence of anything.
Thus, in the material world, God’s definitions exist in material form. We can say that God’s laws determine the material world, because this is indeed so, but the material world is not actually another world, but the form of appearance; therefore, it is more appropriate and more precise to formulate this as follows: God’s laws are present in the material world; in the material world, the laws and the network of relationships between the laws, the way the laws build upon one another, become perceptible, and through their material appearance they also determine what further definitions can be created.
The Feast is therefore a recurring, reminding experience that points out that bringing about our will is possible only in harmony with God’s laws, because we cannot change what already exists. What exists exists according to God’s laws, and within the reality that already exists, we can define anything, but we cannot change the laws; we cannot change what already exists.
Bringing about our will can therefore be directed toward changing reality, but this change means creating a new definition that is possible among the definitions that already exist, rather than changing the definitions that already exist.
According to its definition, the Feast means that we have come to know the law created by God, and this provides an opportunity to know further laws, but also provides an opportunity to create further laws. The creation of further laws, however, is possible among the laws that already exist, so when we understand the significance of the Feast, the conditions for creating definitions become known.
If we do not understand the significance of the Feast, then our life becomes a struggle against reality, in which we want to change reality, whereas by understanding the Feast, we can continue to shape reality while respecting the laws we have come to know, because it is inherently impossible to change what already exists.
During our lives, our conscious I identifies with our current knowledge, and the knowledge with which we identify manifests some kind of will.
The Feast always points out that we should examine what reality is, what it is that we know with certainty, and if our will contradicts the laws of reality, then we must make our own knowledge more precise before we want to define some new law, before we want to create something new, because a definition that contradicts any already existing definition is unable to appear in the material world.