Will-Spirit, Mind, Divine Nature, Church And State
The Will, which is the Spirit in the Theoevolutionary Church (TC) cannot be subordinated to the mind, the mind must align itself with the Will-Spirit. This is not such a fearful thing when we see how faith in the Goal, or reasoning toward the Goal of the Will-Spirit, helps us understand life evolving to Godhood through natural evolution activated by the Will-Spirit.
The mind at it's zenith, defined as the Soul, must learn to understand the Will-Spirit and then help guide the body in the direction of Godhood, the Goal of the Spirit.
This defines the Divine as what is true in nature. The Law of God is what is in nature.
The “personal” aspect of God is the Will-Spirit within each individual that can be contacted and harmonized with the evolutionary path to the more "impersonal" Godhood. The “logos” is thus both personal and impersonal.
It is not the separation of church and state that is primary, it is adapting the state to the church in any given history or environment that defines the primary relationship between church and state, just as it is not a separate mind and will which is primary but adapting the mind to the will that defines the relationship between them.
We are not free from Divine Law yet we have a certain amount of “freedom” in how we adapt to Divine Law, just as natural selection in evolution can diverge, go sideways, go backwards or forward but still be activated by the Spirit toward the pattern of evolving to Godhood, the Zenith of the Will-Spirit.
It seems that the only way Traditionalists can be free is to be free from true nature and the natural world. This Gnosticism defines God as a denotation, an equation, not an object, not a Supreme Object. We cannot and should not be free from the very nature that takes us to Godhood by way of the Spirit.
(For an alternative discussion of these things see “A Symposium on Remi Braque's The Law Of God,” Modern Age, Winter 2009)
The Will, which is the Spirit in the Theoevolutionary Church (TC) cannot be subordinated to the mind, the mind must align itself with the Will-Spirit. This is not such a fearful thing when we see how faith in the Goal, or reasoning toward the Goal of the Will-Spirit, helps us understand life evolving to Godhood through natural evolution activated by the Will-Spirit.
The mind at it's zenith, defined as the Soul, must learn to understand the Will-Spirit and then help guide the body in the direction of Godhood, the Goal of the Spirit.
This defines the Divine as what is true in nature. The Law of God is what is in nature.
The “personal” aspect of God is the Will-Spirit within each individual that can be contacted and harmonized with the evolutionary path to the more "impersonal" Godhood. The “logos” is thus both personal and impersonal.
It is not the separation of church and state that is primary, it is adapting the state to the church in any given history or environment that defines the primary relationship between church and state, just as it is not a separate mind and will which is primary but adapting the mind to the will that defines the relationship between them.
We are not free from Divine Law yet we have a certain amount of “freedom” in how we adapt to Divine Law, just as natural selection in evolution can diverge, go sideways, go backwards or forward but still be activated by the Spirit toward the pattern of evolving to Godhood, the Zenith of the Will-Spirit.
It seems that the only way Traditionalists can be free is to be free from true nature and the natural world. This Gnosticism defines God as a denotation, an equation, not an object, not a Supreme Object. We cannot and should not be free from the very nature that takes us to Godhood by way of the Spirit.
(For an alternative discussion of these things see “A Symposium on Remi Braque's The Law Of God,” Modern Age, Winter 2009)
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