II. Creation

Creation is a process in which the Chang is externalized.  It is the process of becoming from the Void, the matrix of all and none. 

The Void is the Change unrevealed.  The Void is the changeless change, the Change unfifferentiated.  The Void is the formless form, which is beyond distinction. It is the potency where the poles of opposites are unrealized.  It is not the absence of being but the affirmation of possible becoming.  It is the seed of becoming.  It is like an embryo, having all the potential becoming yet without having anything actual.

Creation is the transition of this matrix into the actual process of becoming.  In this transition of this the discrimination of yin from yang appears.  The appearance of the polarities of yin and yang is the beginning of creation. With the interplay of these two opposites, harmony and order come into a process.  It is the beginning of differentation and procreation.

This process of becoming presupposes the generating power of the Change.  The potency of this generation is in the timeless time, the undifferentiated time, that is eternal.  This was the fullness of time when the transition from the Void or Nothingness to the process of becoming took place.  Just like adn embryo, it needs the fullness of time to actualize itself.  It must be the right time or kairos when the Void began it actual process of becoming.  Because of this fullness of time, creation is not an accident.  It is not an accidental explosion of the concentrated energy and mass at the zero point of time.  Creation is the process of differentiation between the opposites at the fullness of time.  The discrimination of yang from yin or light from darkness marks the beginning of becoming.  This process of becoming through differentiation and discrimination continues even to our time.  This process may come to a halt at a certain peak of it epansion and then begin to contract again.  Expansion and contraction between the two poles of opposites are continual because of the Change. 

The Change creates the world out of itself, but the world is not the Change.  Creation is the expression of the self-giving nature of the Change.  The Change generates itself to make the transition from the Void to the process of becoming possible. Thus creation is an expression of teh very presence of the Change.  The Change express itself selflessly in the process of becoming, because its very natrure is to give itself in its manifestation.  It gives itself freely without expecting to recieve.  Its regenerating power is overflowing and eternally productive.  It never stops to change and to create the new out of the old.  It is like the mother who gives her love to fulfill the insufficiance of her children.  It is eternally productive but never exhaust itself.  It is like the overflowing electricity which can be transformed into power and energy.  The Change is compared with the regenerating power of electricity which refreshes all the world without exhausting itself.  It gives a new life in the Spring, and a fresh look every morning.  It gives the essence of beauty and wonder to the world of nature.  It gives the birds to sing, flowers to smile, and trees to dance.  The world is alive because of the Change.  The world belongs to the Change, and the Change is not effective without it.  The world has no right to claim anything as her own.  People are not independent of the Change.  We are the part of becoming.  All belong to the becoming, the constant realization of the Change.

Man is made of the dust.  He is from the ground.  He is of nature.  In him the Change is most pleased to dwell.  He is the image of the Change, the innermost essense of all becomings.  He senses the Change as his own essence, but he cannot possess it as his own.  Thus man cannot be the Change, even though the Change is in him.  Becuase the Change is in him, he is not seperate from the other creatures.  He shares his existence with all things in his environnment.  His life is part of the whole which is in the process of becoming.  His becoming, like all other becomings, is governed by the opposite poles of birth and death.  Between these two poles of opposites the process of growth and decay take place.  Birth is the initiation of growth and death is the utmost point of decay.  With death a new life begins and the old one ends.  With birth the old becomes a new life and the new begins the process of change to the old.  Thus birth and death are not in conflict but in a complementary relationship.  Death is not only the end of life, but also the beginning of new life.  Everything, including the life of man, must reverse itself when it reaches its utmost degree.  Death is bothe the end and teh beginning of life.  Birth is also the beginning of the new and the end of the old.  Thus death and birth are one in two different poles of process.  They are one in the Change, where there is no differentiation of existence.

Man is not essentaill different from other creatures.  He is essentially on with trees, grass, stones, animals, and all other forms of existence in the world.  Regardless of their forms of manifestation they share the same essence, the very presence of the Change.  Man shares the same ancestor with other creatures.  This common ancestor is the Change itself.  In this respect, all the creatures are brothers to one another.  However, man is an honored creature among other creatures.  In him is given the power to represent the Change in other creatures.  The sign of this deputation is sealed in the image of the Change, the quality of his consciousness to know the way of the Change.  Knowing the way of the Change more than other creatures, man is capable of leadership in the world.  A good leader does not dominate but co-ordinates his followers.  He does not oppress his followers, but liberates them.  Thus man as a leader is not given any right to kill or oppress other creatures for his own glory.  He is a deputy of the Change.  He must not act as if he is the Change. Trees have the right to exist in the world.  Stones have the right to be in the world. They are created to be in the world.  What is created to be has a right to be.  Man does not have the right to destroy them completely, for they were created to be in the world.  Anything tha tis created has the right to be in a the world.  Creation presupposes existence.  Thus all creatures are sacred, for the Change is the source of the sacred.  Man is created to be an agent of the Change which is the way of harmony but not the way of conflict.  To conquer nature is to conquer his own self.  To preserve nature is to preserve his own body.  The universe is an extension of his body, and his body is an extension of the Change.  He must learn how to empathize with the remotest part of his own self, extending thousands of misles from ths nerve center.  Man is given the power to rules the world as well as the power to rule his own body.  The power to rule is not the power to destroy.  The ruler is not seperated from the ruled. The ruler is a part of the ruled, and the ruled is a part of the ruler.  They are essentially inseparable in principle.  Thus to rule the world means to be ruled by the Change.  To lead the world means to be led by the Change, which essentially leads the world.  Man rules and sustains the world, so that he may be also ruled and maintained by the world.  Thus man must rule others as if he is ruled, and lead them as though he is lead.

The Pollution of nature is the pollution of our own body.  The water is the symbol of our blood,  the air of our breath, and teh soil of our flesh.  The universe is and extention of man.  Man is a microcosm of the universe.  When water is contaminated, our blood is also poisoned.  When the air is polluted, our heart is heavy with breath.  When the soil is pollutied, our body is also defiled in the same manner.  The pollution of nature hampers the process of becoming.  It will eventually stop the process of becoming.  The process may come to a halt when the pollution reaches its utmost degree.  Then the Change will eventually return to its primordial stage, the Change that is changeless.  Pollution is then man's symbolic rebellion against the Change.  It is man's attempt to halt the natural cause of the Change.  But the Change will regenerate again to actualize the process of  becoming.  Pollution becomes a means for the process of decay, but never for the destruction of the Change.  Man cannot destroy the environment completely without destroying himself.  The destruction of nature is not an end of the Change but the end of man.  The Change will begin a new cycle of process for teh renenwal of the world.  Thus the Change will continue forever.

Man is unique not because of his essential quality but because of his existential quality, which is his acquisitiveness.  He is created to be in the likeness of the Change.  His existential quality is not identical but similar to the quality of the Change.  It is then the existential analogy, the image of the Change, which makes man different from other creatures.  His acquisitive quality of the Change makes him creative.  TGhe capapcity of his creativity derives from the intrinsic quality of the Change, which is a creative potency.  Thus man's power to create is external because its power is derived from the created.  Then uniqueness of man is then to re-create something out of the created.  His recreativity makes his externalization possilbe.  The process of re-creativity which man makes is not a natural process of re-creativity which man makes is not a natural process of change.  The external changes by the power of recreativity are unnatural, but the inner changes by the Change are natural.  The inner changes are authentic, but the external changes which man makes are copies of the inner changes that the Change makes.  Man's way of changes is then analogus with the way of the Change.  This analogy of creative change between man and the Change is the image of the Change, which makes man unique among all other creatures. 

The great tragedy results when the external change which man possesses is not in harmony with the inner change which the Change makes.  It is the external change which must conform to the inner change, which is inherent to all things.  To be in harmony with his inner change, the very presence of the Change in him, is to be united with the Change.  In the unity, the external change which man makes and the inner change which the Change makes are inseparable.  They become one in two different manifestations.  This harmonious union of the external change and the inner change is man is the hightest goal of mankind