Glen C. Cutlip
The Unveiling of God.
As God unveils Itself, the transcendent reality is infused into the consciousness of the universe. The transcendent being of the transcendent reality is reconciling Itself with the so-called lower reality of illusion. Thus, the meeting of God and the people of God is inevitable. Just as the Scriptures foretold, God is to walk with the people of God. In order for God to walk with people of God, It must first unveil Itself to the people of God; for the people of God cannot unveil God. The people of God cannot do anything until they realize that they are not simply the people of God.
On the contrary, anyone assuming to be God could not unveil God. That is, God, as one knows God cannot unveil God. God assuming to be God, can only unveil another illusion. The God of transcendency knows that It is not God without knowing this, for It knows that It is God without being God. A God who unveils Itself as being simply within or without you is not the realized God of transcendency. The God of transcendency is you without being you, is God without being God, is all things without being anything. The transcendent God of transcendent reality exists without existing. Thus, the nature of the Supreme Being is such that It is that without being that. It is being and nonbeing reconciled into one transcendent being.
Accordingly, what one calls being is not being. As one calls death, life, one calls nonbeing, being. Being and nonbeing are one without being one just as life and death are one without being one. To cease to exist is to exist, yet one would attach another meaning to this. One cannot cease to exist as one thinks one could, for nonexistence is an illusion in itself. That is, nonexistence is not nonexistence, for it is one with existence without being one with it. Existence and nonexistence are two so-called sides to one thing. Thus, to give up existence is to receive it back plus the so-called realm of nonexistence.
As we come to be and not to be, we are a being without being a being; for we have transcended both existence and nonexistence without doing it. Thus, we cease to be, come to be, and transcend existence and nonexistence itself.
Many have asked the question: "how was God born?" Yet have never really expected to receive an answer to this question. Perhaps you have not realized it, but the answer to that question has already been answered. When being, nonbeing, and the transcendent being are reconciled, God is born without being born. Just as God was never born, nothing is ever born; for Just as God is born without being born, all things are born without being born. God gives birth to Itself without doing it, for God has always existed inasmuch as anything can exist. God always was and always will be, yet It never was and never will be; for It has transcended being and nonbeing. Although God was never born, It is always being born. Although God was never alive, It is always coming alive. Although God has never died, It is always dying. God is forever dying and being born at the same time, yet not at the same time. That is, God can die to one so-called body in one so-called time period and resurrect another body in another time period. This, of course, is dying and being born at the same time. Thus, God is not actually dying or being born. Consequently, birth and death are illusions in themselves; they are two sides of one thing.
Of course, the transcendent birth of God is more than the dying and being born in another dimension, for all things are dying and being born whether they know it or not. With the transcendent birth of God, It can consciously move through the process of birth and death and be anywhere in all of time and eternity. Of course, this consciousness is not what one would call consciousness, for one cannot move consciously through the worlds of time and eternity with a limited consciousness. The transcendent birth of God allows one to function within an unlimited, transcendent consciousness.
To be and not to be is the transcendent, ultimate goal of the entire universe; for the entire universe is enveloped in this one transcendent consciousness. This transcendent consciousness is not something beyond the reach of a child. As one is born in a so-called time period where this transcendent consciousness is functioning, it will be seen to be as natural as anything can be.
This infusion of the transcendent consciousness into the universe is, not only the unveiling of God and the people of God; it is also the unveiling of the new heaven and earth. The transcendent birth of God, or the Unveiling of God is equivalent to the birth and unveiling of the universe of creation. The death of God and the death of creation go hand in hand; conversely, the birth of God and the birth of creation go hand in hand. The birth of God and the birth of creation cannot be separated, for they are one and the same thing without being one and the same thing.
The Unveiling of God is also the means of bringing the universe into cosmic balance. Just as the Unveiling of God is inevitable, the balancing of the universe is an indefeasible fact of nature. This is so whether it is realized or not. However, at this point in cosmic history, this message can be realized; for the consciousness of the world has been prepared for it. Thus, this message is given at this time, for the world is ready for it.
As this is a transcendent message without being one, the message is contained in this writing, yet within your own consciousness. That is, you can confirm this message by your own consciousness, for it comes from within and without your consciousness as well as beyond it. Thus, there is no need for you to give undue importance to the written word, for it is important without being important. As you come to be and not to be, you will transcend yourself; and, by doing this, you will experience within your own consciousness that these things are so. You will experience this because there is but one ultimate experience without there being an experience at all. This ultimate experience is an experience that transcends experience itself. Thus, it defies description without doing it.
When you experience the transcendent experience, you will realize that there is but one transcendent experience. As my experience will confirm yours, yours will confirm mine; for we are one without being one. In fact, once you enter this transcendent experience, you will find that it is a part of you; consequently, you will not likely realize that you were helped to reach this experience. Of course, you would be right in assuming that no one helped you, for no one can help you reach this experience. On the other hand, you cannot help yourself, for you are not simply yourself. What I do for you, I do without doing; therefore, it is not I who does it. Yet it is as much I as it is you, for it is the interaction of a trinity of being and nonbeing.
To claim that you have reached the transcendent experience on your own may well mean that you have not reached it. Of course, when you realize that you are a triune being and nonbeing interacting upon itself, you will find that within this triune being and nonbeing you have reached the transcendent experience. Thus, you do it without doing it; it is done for you, yet it is not done for you.
Finally, there are no limits to the nature of the Supreme Being, for It transcends both limitation and being. It transcends Itself and becomes you without becoming you; It does all things without doing anything, exists without existing, unveils Itself without doing it.
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