The Involutionary Inward Path relates to Traditional religion, revealed theology, and Traditional morality. The Evolutionary Outward Path relates to evolutionary knowledge, science, naturalism, but also revealed theology. The Inward Path shows respect for the Traditional beliefs of the people, which are interpreted as symbolic representations of the natural evolution to Godhood, seen inwardly as the Path to the Soul. Do we shield new ideas under old religious ideas? The symbols of the Inward Path simply symbolize the Outward Path.
The bottom line: we could say that the Kabbalah is a copy of the original Zoroastrian system (in turn perhaps a copy of a Sumerian system, or Sumer copied Indo-Europeans, or an earlier Western people) ), but the Kabbalah made some advances over the older system, for example, having God more involved in the world, and emphasizing less than the Zend Avesta a supreme pure abstraction beyond God. In the Theoevolutionary Church (TC), Being and Thought blend in God, which seems unlike the Zend Avesta and somewhat more like the more monotheistic Kabbalah. However, since the Kabbalah, in essence, describes God beyond “evil” matter, we cannot agree. Pure Abstraction of the Absolute exists in the Mind of God only, and is not the creator of God. Therefore, we do not need to remove God from the material world. God is the Supreme Object at the zenith of the evolution of the world.
In TC the Involutionary Inward Path absorbs some of the views of both the Zend Avesta and the Kabbalah, but then we see these views as symbolic representation of the Evolutionary Outward Path, where nature evolves to Godhood. This is our advance over the Traditional mystical systems.
In TC eventually the Great Kosmic Center of Satan becomes part of the Holy Spirit and God. This cosmogony does seem to tally with the oldest Zoroastrian texts and the texts of their disciple, the Kabbalah, which has the Prince of Darkness, Sama-el, becoming an angel of light at the end of his days and thus returning to Divine Grace. All matter has the chance to evolve to Godhood in TC.
The bottom line: we could say that the Kabbalah is a copy of the original Zoroastrian system (in turn perhaps a copy of a Sumerian system, or Sumer copied Indo-Europeans, or an earlier Western people) ), but the Kabbalah made some advances over the older system, for example, having God more involved in the world, and emphasizing less than the Zend Avesta a supreme pure abstraction beyond God. In the Theoevolutionary Church (TC), Being and Thought blend in God, which seems unlike the Zend Avesta and somewhat more like the more monotheistic Kabbalah. However, since the Kabbalah, in essence, describes God beyond “evil” matter, we cannot agree. Pure Abstraction of the Absolute exists in the Mind of God only, and is not the creator of God. Therefore, we do not need to remove God from the material world. God is the Supreme Object at the zenith of the evolution of the world.
In TC the Involutionary Inward Path absorbs some of the views of both the Zend Avesta and the Kabbalah, but then we see these views as symbolic representation of the Evolutionary Outward Path, where nature evolves to Godhood. This is our advance over the Traditional mystical systems.
In TC eventually the Great Kosmic Center of Satan becomes part of the Holy Spirit and God. This cosmogony does seem to tally with the oldest Zoroastrian texts and the texts of their disciple, the Kabbalah, which has the Prince of Darkness, Sama-el, becoming an angel of light at the end of his days and thus returning to Divine Grace. All matter has the chance to evolve to Godhood in TC.
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