“All, no matter how different the grade, is still animated.” (Spinoza, Ethics)
The position of the Theoevolutionary Church (TC) is that Spirit and Matter do not struggle against one another as “good” and “evil,” or as power and resistance, the Spirit-Will activates matter and, along with the Soul-Mind, guides matter upward in evolution to Godhood, which is the way the Spirit Itself “returns” to Godhood. The Spirit needs matter for this goal.
On the Disembodied God
The “Divine Intelligence” and the “Word” may shape the cosmos but only in a disembodied way. Divine Intelligence issues from the Supreme Body of God, within the Mind of God, which is within the Supreme Object God. We do not, as in the Zohar (Kabbalah) and in Plato, affirm a disembodied god. Although the Kabbalah seems to suggest a unity in God of cause and form, the Kabbalah nevertheless seems to subordinate the struggle between Spirit and Matter to be an absolute principle, which more or less amounts to the same thing as Plato's disembodied Idea of God.
If there is an “inexhaustible source” from which Spirit and Matter go forth it is in the Primordial Spirit-and- Matter and not merely an infinite principle, as in Ayn Sof.
God is not “everywhere and nowhere” as in Plotinus and the Kabbalah, God cannot be “nowhere” unless God is merely a denotation, an equation, merely symbolizing an object, which Godhood is not. God is only a denotation in these mystic initiations.
Godhood is not above or beyond existence, God is the Zenith of Material-Supermaterial Existence.
Body Replaces Symbols
According to Adolphe Franck, in mysticism symbols replace ideas. But in theTheoevolutionary Church the Supreme Body, the Supreme Object, replaces symbols, which are seen as only the mirror of, or at best the Mind of the Supreme Body. This seems to be the opposite or a transvaluation of most forms of mysticism.
But the Theoevolutionary Church does affirm these ancient mysticisms in the Involutionary Inward Path, which we think probably originated in a Perennial Tradition going way back to northern Hyperboria. We add to this the Evolutionary Outward Path which makes possible evolution to the Godhood so long ago seen in the Inward Path of Tradition.
The position of the Theoevolutionary Church (TC) is that Spirit and Matter do not struggle against one another as “good” and “evil,” or as power and resistance, the Spirit-Will activates matter and, along with the Soul-Mind, guides matter upward in evolution to Godhood, which is the way the Spirit Itself “returns” to Godhood. The Spirit needs matter for this goal.
On the Disembodied God
The “Divine Intelligence” and the “Word” may shape the cosmos but only in a disembodied way. Divine Intelligence issues from the Supreme Body of God, within the Mind of God, which is within the Supreme Object God. We do not, as in the Zohar (Kabbalah) and in Plato, affirm a disembodied god. Although the Kabbalah seems to suggest a unity in God of cause and form, the Kabbalah nevertheless seems to subordinate the struggle between Spirit and Matter to be an absolute principle, which more or less amounts to the same thing as Plato's disembodied Idea of God.
If there is an “inexhaustible source” from which Spirit and Matter go forth it is in the Primordial Spirit-and- Matter and not merely an infinite principle, as in Ayn Sof.
God is not “everywhere and nowhere” as in Plotinus and the Kabbalah, God cannot be “nowhere” unless God is merely a denotation, an equation, merely symbolizing an object, which Godhood is not. God is only a denotation in these mystic initiations.
Godhood is not above or beyond existence, God is the Zenith of Material-Supermaterial Existence.
Body Replaces Symbols
According to Adolphe Franck, in mysticism symbols replace ideas. But in theTheoevolutionary Church the Supreme Body, the Supreme Object, replaces symbols, which are seen as only the mirror of, or at best the Mind of the Supreme Body. This seems to be the opposite or a transvaluation of most forms of mysticism.
But the Theoevolutionary Church does affirm these ancient mysticisms in the Involutionary Inward Path, which we think probably originated in a Perennial Tradition going way back to northern Hyperboria. We add to this the Evolutionary Outward Path which makes possible evolution to the Godhood so long ago seen in the Inward Path of Tradition.
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