How the Cosmos Works, Part One
"You won’t kill me out of some misplaced sense of self-righteousness, and I won’t kill you, because you’re just too much fun. I think you and I are destined to do this forever."
Which they are. Evil is sadly inevitable if there is to be good. But good is necessary if evil is to exist, since the latter requires something or someone to parasitize and feed off of.
A mature person is resigned to the inevitability of evil, even while resisting it. But evil is "charged up," so to speak, by the existence of the good. How else to explain, for example, the crusading pettifuggers of the ACLU, or the morally twisted Israel haters, or the unseemly enthusiasm for unlimited abortion to the point of undisguised infanticide?
There is a clear line of demarcation -- or medarkation -- that separates the left from reality. It is the metaphysical principle of creation, which entails numberless implications. Indeed, if we were to draw a cosmic flow chart, the first fork in the descending road would be creation versus... versus what exactly?
A vast cosmic accident? No, that can't be, since the contingent presupposes the necessary. Okay, necessary? No, that makes no sense either, because it would render such things as novelty, evolution, progress, and free will impossible.
Hmm... Chaos? Here again, chaos is parasitic on order.
Let's just move on and allow the anticreationists to sort out their own metaphysic. We will add, however, that the first move into this leftward antispace permits of countless "solutions," some perhaps vaguely plausible but all ultimately false, with no way to adjudicate their veracity anyway. Yes, you could call it metaphysical masturbation.
It so happens that this weekend I was doing some heavy lifting -- specifically, lifting from Schuon, as usual. Nothing new, any more than a shower is new, but you still need one every day, just as you need your daily verticalisthenics to fight the spiritual flab and keep from going soft. Entropy, like it's cussing cousin, evil, is an inevitable consequence of existence, which is why decency requires us to swim against the worldly tide.
I'll begin with my own bobbalism, but one shared by kabbalists: that for the creationist, the world is necessarily a kind of "negation." Why negation? Because the affirmation of the world requires a "divine withdrawal" ("tzimtzum" in Hebrew, "bupkis" in Yiddish), or partial negation of God. God, of course, cannot literally negate himself, for anything that is is of God, the converse being impossible and inconceivable.
You know the wise crack: "be in the world, not of the world"? It's similar with God vis-a-vis the creation. The world is God, but God is not the world.
Here is a heavy passage lifted from the wikipedia article: "Prior to Creation, there was only the infinite or Ein Sof filling all existence. When it arose in G-d's Will to create worlds and emanate the emanated... He contracted Himself in the point at the center, in the very center of His light," which left "a void, a hollow empty space, away from the central point..."
But wait! From there he projected a lightline that extends from Creator to creature. You might say that the vertical world to which man properly belongs is in and of this river of light. Also, this light "loops around," so to speak, in man, and returns to its divine source (analogous to the curved space of the cosmos, where every journey is a return to the beginning).
Note that God begins with both an affirmation ("I am the Lord your God") and a denial ("no other gods before Me"). The first corresponds to the creative principle, the second to the manifestation of said principle. In other words, if we elevate the world to its own self-sufficient principle, we not only violate the first commandment, but have entered one of the leftward anti-worlds.
However, we do not fall into a mirror image of their error, and deny the reality of the world. No, the world is indeed real, because its source is the ultimate Real. It is even a kind of mirror of the Real, analogous to a magnifying glass with man at the center, where the light is gathered into a punpoint of pintensity.
Man is not "other than God," but the person who knows this is also aware of the vast (vertical) distance between Creator and created, principle and manifestation. Hence humility amidst the most grandiose good news one could imagine.
Analogously, we are all "inside the sun," there being no objective line one could ever draw between the sun and its rays. Or, we "see the sun," but only because the sun sees us first. Thus, to be good is to both see and be seen by the light of God.
On one level we are all composed of transmuted sunlight via photosynthesis. Likewise, the spiritual life comes down to an exercise in pneumasynthesis for those whose wood beleaf.
The sun itself stands for the Absolute -- there it is, up above -- while its rays signify the infinite -- here they are, shining everywhere and on everyone. The two terms also correspond to transcendence and immanence, also to unity and multiplicity, or One and many.
"To say radiation," writes Schuon, "is to say increasing distance, and thus progressive weakening or darkening," this explaining the "phenomenon of what we call evil." If you have a better idea, I'd like to hear it, but this one strikes me as not only plausible but necessary in its own way. We don't say that evil is literally necessary, any more than we would say sunburn is. Nevertheless, it's bound to happen, isn't it?
True enough, everything ultimately comes from God, so if you want to be perverse about it, you could say that God causes evil. But this is like saying language is evil just because the New York Times exists.
Light above and light below; thus the possibility of revelation and science, the latter having to do with revelation in the key of matter. In fact, for man there exist three principle sources or modes of revelation: Revelation as such; the world; and the intellect that knows both (I'm paraphrasing a half-remembered fragment of Schuon).
Note that Man -- actually Woman -- or better yet, their Infant -- is the last act of creation: "What in principle is of the highest order must be manifested... last of all" (Schuon). And since man is in the image of God -- and thus a co-creator -- what is highest in man is also manifested last, hence the reality of "development," or spiritual maturity. (Not for nothing is the brit milah celebrated on the eighth day of life, signifying the initiation of an olden pneumagain creative cycle.)
In fact, more generally, I think this accounts for the reality of evolution in the literal sense of the word, not the watered-down version offered by Darwinian fundamentalists who can't even account for themselves, let alone everything else.