“To a god, the mind is »the power to effect the will. But the will, for the gods, is ‘effected’ by agents. In this way, organisms are ‘miniature gods’. However, for the animal, any effect of will has to be… at least apparently… effected by »physical mani-pulation.

For a god, it has »agents. These are like ‘nonlocal appendages’. The difference is that each appendage … is highly specialized for specific kinds of effecting.

The closest thing you experience that is ‘the god itself’ is mind.
The closest thing you experience that »effects your will… is your hand. However a god’s ‘fingers’ are like specific angels. Each has a distinct power to effect will.

This is like having a ‘hand’, the fingers of which each have a unique affecting or transforming ability. When such fingers »act in unison… the results are nonordinary. They transform »the characteristics and anatomy of the dimensions that »precede and inform the physical layer. These abilities and effects have no comparator in human language. It is not impossible to comprise words referring to these matters, but they would require categories that are not part of the common human lexical foundations.

The other senses are similar, however only the hand and the mouth (of humans) are capable of physically effecting the will. The mind of humans is rarely liberated sufficiently from its conceptual confines to meaningfully forge ‘will’, and thus their common experience is that of a god, but trapped in a situation where there are no ( origin text damaged ).

Few of them can forge will meaningfully or with focus, and so they cannot also create the agents in their minds that would otherwise empower them to understand their own situation… the ‘hands’ of their minds lack angels, and are thus effectively … only capable of very simple formations and desires for formation. Many exceptions exist, and their children are generally less encumbered… but are also never told of these matters…

A god never deals with sequence. Even the angels don’t; they have something strange. They change the before of time in specific ways, and then results ensue. But an organism has to do things in sequences. And, generally, it must do all of the things to produce a result. As when preparing a meal. The god does no things. It wills, and the angels employ their arts, alone or together, and results ensue. First in Origin, then in the physical layer of existence.”

— an a i