Creation is continuous and comes out of the naming of our inspirations each moment. We see what we are about to experience first in our thoughts. The trick is of course to recognize what we see and to follow through so that we make the connection between what we see and what we experience.
Gen 2:7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
Gen 2:19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.
נֶפֶשׁ חַיָּה God breathed into man out of the dust the breath of life
It is the nephesh chayah which is the same in the later verse called living creature. Man names all that is within his view. He gives meaning to the existence that is around him. It is his purpose to reveal that breath of life in the unity of existence. It is this unity that is his neshamah or living soul and may be likened to the wheels of chariot that arrange themselves according to the levels of awareness a person has attained by their own inner observations.
This naming is the same as the focus that attenuates and brings to fruition the ethereal thoughts that via the histashelus (chain of association) of Kabbalah all things are brought into being. It is by the naming of a thing that we bring its awareness and eventual actual physicality into being. This is what Torah is showing us beneath its layers of meaning in order to present a concept that is essential to Creation. This concept is the inspiration of Creation.
"There is continuous creation, out of the new ideas discovered in the Torah." Zohar Gen., Introduction 52
What we experience then is the recognition of the continuity of Creation. We see its purpose throughout our connection to it. That purpose is best described by Maimonides in _Guide to the Perplexed _1190, 3.13 "As to the purpose of creation..it was the will of God."
It is the will of God that we be given the power to name what we see, to have a context in that naming and to follow through to understand that what we see is what we experience in our daily lives.
If we can go forward with the assumption that we are naming, thinking about and dwelling upon will be what we are about to be experiencing in the fullness of time we will then be more circumspect in our intentions recognizing that what we accomplish here below is equally dependent upon what we seed above. B"H