The nature of God is the everpresent potentiality, limitless void, by which infinite actuality occurs by degree of a patterned process of distinction, as that is the nature of actuality itself, where being, as the actual, is but everpresent and infinite distinction by degree of the self contrast of potentiality, evident with the actualized distinction of potentiality itself. The nature of potentiality being distinct is but the occurence of actuality for what is actual is distinct thus by nature God is both evident through existence and beyond it as void.
God exists through the degree of man evidenced by the void nature of man’s intellectual, emotional and physical dimensions where this void is but the potentiality by which the constitution of man acts as a central catalyst for change. Man as intermediary is but the superimposition of different dimensions of reality that by nature contains potentiality for further change and transformation evidenced by the act of attention being the process by which change is induced.
By degree man is but a god within, through and of God for the nature of attention, by which he or she derives his or her identity, is but the holographic process of creation itself as transcendental identity, thus endorsing man as having a cosmological or divine dignity endowed by nature of being a mediator of change within known experiential reality and by said degree claims right of co-creator evidenced not of a self created accord but through the intrinsic aspect of awareness itself present within his and her multidimensional constitution.
By the act of attentive distinction is man relatively justified and relatively condemned by degree of effect of given judgements, thus giving experiential reality expression by infinite degrees of awareness, within and without the dimensions of man, where the proto-pattern of the Divine Plan evident within man is the occurence of attention by degree of distinction, through which attention exists.
The constitution of free will evident within man is the potentiality contained by intrinsic act of the awareness of awareness as but a means of choice as to what and how distinctions arise from the interior depths of observation, for choice is evident by degree of selective attention, giving or recieving experience, and from this attention causality is evident where the effects are the distinctions which arise by nature of the fabric of experiential reality itself as but the natural act of awareness. The intrinsic dignity of man is the freedom of attention evident within the observation of the inherent emptiness of the observation of observation from which distinctions spontaneously arise for freedom is pronounce within the possibilities that arise from the interior silence.