We do not use the terms of the Ten Sefiroth of the Kabbalah or the Hindu Chart of Correspondences, we more or less synthesize them into the Involutionary Inward Path of the Theoevolutionary Church (TC). We do not promote antagonism between them, we see here a basis for ecumenism and not a basis for imperialism, one over the other. Both the Kabbalah and Hindu Correspondences lack the Evolutionary Outward Path to Godhood of TC. Both probably derive from Hyperborean (Cro Magnon?) sources. Studies suggest an ancient Hyperborean migration from the North founding Sumeria, Babylon, Egypt as well as points West and East.
TC does find Two Aspects of God but not as the Sefiroth does (eg. Isaac Luria and Moses Cordovera). We don't define the external as negative and the internal as positive any more than we define the Soul representing the Body-Mind as positive, or the Spirit representing the Will to Godhood as negative. We see the “Ayn Sof” of the Sefiroth, the Infinite Himself, (which Hegel called “pure being in only the purist abstraction,” or “non-existent”) as not above the other Sefiroth symbols, as Luria does—we see this entity as not God but only a mirror or denotation of God the Supreme Object.
We cannot affirm this statement from the Zohar: “ Come and see that thought is the principle of all that is...” This places thought before object, the cart before the horse. Thought denotates the object, even Absolute Thought is the mirror denotation of of the Absolute Object, which is the Supreme Object of Godhood Attained. Knowledge of the Creator is not distinct from the created. Absolute Knowledge is defined as the Mind of God within the Object God. Gnosticism cannot legitimately rise here. Perhaps the problem comes from the need to keep God alive even as death seems to be part of the cycle of normal life.
Qualifications are said not to be possible of the “infinite himself,” but how can we therefore go on to define God's qualifications? In TC intuition, faith, spiritual and material “reason” find that Godhood is defined or attained when the Two Paths (Inward and Outward Paths) attain their highest evolution and become One.
The Spirit contains the Seed of God and the Spirit knows its goal, which is Evolution to Godhood. The Spirit is not God, the Spirit requires Godhood to be completed, just as a child needs adulthood to be completed. Evolution works within this dynamic.
Spirit-Will and Soul-Body need not be known as negative and positive or male and female, the body is not negative as it is the vehicle by which the Spirit evolves to Godhood to complete Itself. The Tree of Life in TC therefore is hierarchical and not really two parallel paths. Our Two Paths, the Inward and Outward, work in harmony with one another and with the evolutionary forces leading us to Godhood.
TC does find Two Aspects of God but not as the Sefiroth does (eg. Isaac Luria and Moses Cordovera). We don't define the external as negative and the internal as positive any more than we define the Soul representing the Body-Mind as positive, or the Spirit representing the Will to Godhood as negative. We see the “Ayn Sof” of the Sefiroth, the Infinite Himself, (which Hegel called “pure being in only the purist abstraction,” or “non-existent”) as not above the other Sefiroth symbols, as Luria does—we see this entity as not God but only a mirror or denotation of God the Supreme Object.
We cannot affirm this statement from the Zohar: “ Come and see that thought is the principle of all that is...” This places thought before object, the cart before the horse. Thought denotates the object, even Absolute Thought is the mirror denotation of of the Absolute Object, which is the Supreme Object of Godhood Attained. Knowledge of the Creator is not distinct from the created. Absolute Knowledge is defined as the Mind of God within the Object God. Gnosticism cannot legitimately rise here. Perhaps the problem comes from the need to keep God alive even as death seems to be part of the cycle of normal life.
Qualifications are said not to be possible of the “infinite himself,” but how can we therefore go on to define God's qualifications? In TC intuition, faith, spiritual and material “reason” find that Godhood is defined or attained when the Two Paths (Inward and Outward Paths) attain their highest evolution and become One.
The Spirit contains the Seed of God and the Spirit knows its goal, which is Evolution to Godhood. The Spirit is not God, the Spirit requires Godhood to be completed, just as a child needs adulthood to be completed. Evolution works within this dynamic.
Spirit-Will and Soul-Body need not be known as negative and positive or male and female, the body is not negative as it is the vehicle by which the Spirit evolves to Godhood to complete Itself. The Tree of Life in TC therefore is hierarchical and not really two parallel paths. Our Two Paths, the Inward and Outward, work in harmony with one another and with the evolutionary forces leading us to Godhood.
Posts
No comments:
Post a Comment