tktt: The Fundamental Teachings of Theosophy: On God and Prayer

“Enq:  Do you believe in God?

 
Theo:  That depends what you mean by the term.

 
Enq:  I mean the God of the Christians, the Father of Jesus, and the Creator:  the Biblical God of Moses, in short.

 
Theo:  In such a God we do not believe. We reject the idea of a personal, or an extra-cosmic and anthropomorphic God, who is but the gigantic shadow of man, and not of man at his best, either.

 
The God of theology, we say – and prove it – is a bundle of contradictions and a logical impossibility. Therefore, we will have nothing to do with him.

 
Enq:  State your reasons, if you please.

 
Theo:  They are many, and cannot all receive attention. But here are a few. This God is called by his devotees infinite and absolute, is he not?

 
Enq:  I believe he is.

 
Theo:  Then, if infinite – i.e., limitless – and especially if absolute, how can he have a form, and be a creator of anything? Form implies limitation, and a beginning as well as an end; and in, order to create, a Being must think and plan.

 
How can the ABSOLUTE be supposed to think – i.e., to have any relation whatever to that which is limited, finite, and conditioned? This is a philosophical, and logical absurdity.

 
Even the Hebrew Kabala rejects such an idea, and therefore, makes of the one and the Absolute Deific Principle an infinite Unity called Ain-Soph.

(Ain-Soph, the endless, or boundless, in and with Nature, the non-existent which IS, but is not a Being.)

In order to create, the Creator has to become active; and as this is impossible for ABSOLUTENESS, the infinite principle had to be shown becoming the cause of evolution (not creation) in an indirect way – i.e., through the emanation from itself another absurdity, due this time to the translators of the (Kabala) of the Sephiroth.

(How can the non-active eternal principle emanate or emit? The Parabrahm of the Vedantins does nothing of the kind; nor does the Ain-Soph of the Chaldean Kabala. It is an eternal and periodical law which causes an active and creative force (the logos) to emanate from the ever-concealed and incomprehensible one principle at the beginning of every maha-manvantara, or new cycle of life.)

Enq:  How about those Kabalists, who, while being such, still believe in Jehovah, or the Tetragrammaton?

 
Theo:  They are at liberty to believe in what they please, as their belief or disbelief can hardly affect a self-evident fact.

 
The Jesuits tell us that two and two are not always four to a certainty, since it depends on the will of God to make 2×2=5. Shall we accept their sophistry for all that?”

 
H. P. Blavatsky

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