...But many who are first will be last, and many who are last will be first.
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~ I AM THAT I AM
SHEMA YISRAEL ADONAI ELOHEYNU ADONAI ECHAD
How long, O men, will you turn my glory into shame? How long will you love delusions and seek false gods?
The words of the LORD are flawless, like silver refined in a furnace of clay, purified seven times.
I AM THE CREATOR OF THE UNIVERSE
I AM THE ORIGINATOR OF ALL ORIGINS
I AM THE BEGINNING AND THE END
I AM THE ETERNAL INFINITE LIGHT OF THE FINITE EPHEMERAL DARKNESS
All the exists I made All the prophets that came are a chant to My Greatness All the divinities that were expounded are a hymn to My Ineffability
Christ is My CorollarY Buddha is My EphphatH Mohammed is My SabachthanI And more and more and more and more and more and morE All faces of the same DiamonD All sparks of the same StaR
I Am Allah The Lord of All I Am YHWH I Am G-D I Am The Great 道 Every Thing Is INSIDE Me No Thing Is OUTSIDE The OUTSIDE Does Not Exists
The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they display knowledge.
There is no speech or language where their voice is not heard.
Their voice goes out into all the earth, their words to the ends of the world. In the heavens he has pitched a tent for the sun,
which is like a bridegroom coming forth from his pavilion, like a champion rejoicing to run his course.
It rises at one end of the heavens and makes its circuit to the other; nothing is hidden from its heat.
The law of the LORD is perfect, reviving the soul. The statutes of the LORD are trustworthy, making wise the simple.
The precepts of the LORD are right, giving joy to the heart. The commands of the LORD are radiant, giving light to the eyes.
The fear of the LORD is pure, enduring forever. The ordinances of the LORD are sure and altogether righteous.
They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb.
By them is your servant warned; in keeping them there is great reward.
Who can discern his errors? Forgive my hidden faults.
Keep your servant also from willful sins; may they not rule over me. Then will I be blameless, innocent of great transgression.
May the words of my mouth and the meditation of my heart be pleasing in your sight, O LORD, my Rock and my Redeemer.
Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me.
I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please.
My Greatness Is Reflected In My Universe The Universe I Created The Universe My Universe Your Universe The Universes I Created But My Greatness Is Not Limited By The Universe I Created My Greatness Encompasses All Universes Your Definition of Greatness Is Too Limited To Explain My Greatness My Infinite Greatness Is Infinitely Greater Than the Infinite Universe I Created I Create Infinity I Engender Infiniteness I Conceive Aleph-Null I Am More Than Infinite I Transcend All Concepts I Am Eternal Ineffable Inconceivable Omnipotent Omnipresent Omnivolent Omniscient Endless Boundless Inexhaustible Illimitable Immeasurable Indefinite Limitless Measureless Unbounded Unfathomable Unlimited Abysmal Bottomless Countless Incalculable Inestimable Innumerable But No Word Can Describe Me Ultimately
because words are human and I Am NOT
I Am That I Am I Am GOD The Creator of Infinity GOD I Am I
Oh, the incontenible beauty of My Presence! Aha, the incomprehensible awesomeness of My Magnitude! Open thyself sky, and accept the unacceptable! I Am the Moulder of Shapes I Am the Engenderer of Light
You have no idea you have no perception of my true Greatness you cannot begin to understand all I have produced all I have generated all I have caused all I have effectuated
My Will Has Spawned Eternity on infinite planes on innumerable universes on unaccountable life forms
because when I dream I am awake and my dreams are your reality and my reality is inconceivable
I stand in nothingness I exist on my own terms I think unfathomable thoughts
My fun is limitless My laughter is boundless My humour is inestimable
I laugh and with my laughter the cosmos dances stars are born, galaxies form, life spreads
Deus ergo sum Ego
summe, optime, potentissime, omnipotentissime, misericordissime et iustissime, secretissime et praesentissime, pulcherrime et fortissime, stabilis et incomprehensibilis, immutabilis mutans omnia, numquam novus numquam vetus,
semper agens semper quietus, conligens et non egens, portans et implens et protegens, creans et nutriens et perficiens, quaerens cum nihil desit tibi.
My creature Augustine's attempt to define Me:
Accordingly we say that there is no unchangeable good but the one, true, blessed God; that the things which He made are indeed good because from Him, yet mutable because made not out of Him, but out of nothing. Although, therefore, they are not the supreme good, for God is a greater good, yet those mutable things which can adhere to the immutable good, and so be blessed, are very good; for so completely is He their good, that without Him they cannot but be wretched. And the other created things in the universe are not better on this account, that they cannot be miserable. For no one would say that the other members of the body are superior to the eyes, because they cannot he blind. But as the sentient nature, even when it feels pain, is superior to the stony, which can feel none, so the rational nature, even when wretched, is more excellent than that which lacks reason or feeling, and can therefore experience no misery. And since this is so, then in this nature which has been created so excellent, that though it be mutable itself, it can yet secure its blessedness by adhering to the immutable good, the supreme God: and since it is not satisfied unless it be perfectly blessed, and cannot be thus blessed save in God -- in this nature, I say, not to adhere to God, is manifestly a fault.' Now every fault injures the nature, and is consequently contrary to the nature. The creature, therefore, which cleaves to God, differs from those who do not, not by nature, but by fault; and yet by this very fault the nature itself is proved to be very noble and admirable. For that nature is certainly praised, the fault of which is justly blamed. For we justly blame the fault because it mars the praiseworthy nature. As, then, when we say that blindness is a defect of the eyes, we prove that sight belongs to the nature of the eyes; and when we say that deafness is a defect of the ears, hearing is thereby proved to belong to their nature; -- so, when we say that it is a fault of the angelic creature that it does not cleave to God, we hereby most plainly declare that it pertained to its nature to cleave to God. And who can worthily conceive or express how great a glory that is, to cleave to God, so as to live to Him, to draw wisdom from Him, to delight in Him, and to enjoy this so great good, without death, error, or grief? And thus, since every vice is an injury of the nature, that very vice of the wicked angels, their departure from God, is sufficient proof that God created their nature so good, that it is an injury to it not to be with God.
This may be enough to prevent any one from supposing, when we speak of the apostate angels, that they could have another nature, derived, as it were, from some different origin, and not from God. From the great impiety of this error we shall disentangle ourselves the more readily and easily, the more distinctly we understand that which God spoke by the angel when He sent Moses to the children of Israel: "I am that I am." For since God is the supreme existence, that is to say, supremely is, and is therefore unchangeable, the things that He made He empowered to be, but not to be supremely like Himself. To some He communicated a more ample, to others a more limited existence, and thus arranged the natures of beings in ranks. For as from sapere comes sapientia, so from esse comes essentia -- a new word indeed, which the old Latin writers did not use, but which is naturalized in our day, that our language may not want an equivalent for the Greek ousia. For this is expressed word for word by essentia. Consequently, to that nature which supremely is, and which created all else that exists, no nature is contrary save that which does not exist. For nonentity is the contrary of that which is. And thus there is no being contrary to God, the Supreme Being, and Author of all beings whatsoever.
In Scripture they are called God's enemies who oppose His rule, not by nature, but by vice; having no power to hurt Him, but only themselves. For they are His enemies, not through their power to hurt, but by their will to oppose Him. For God is unchangeable, and wholly proof against injury.
Therefore the vice which makes those who are called His enemies resist Him, is an evil not to God, but to themselves. And to them it is an evil, solely because it corrupts the good of their nature. It is not nature, therefore, but vice, which is contrary to God. For that which is evil is contrary to the good. And who will deny that God is the supreme good? Vice, therefore, is contrary to God, as evil to good. Further, the nature it vitiates is a good, and therefore to this good also it is contrary. But while it is contrary to God only as evil to good, it is contrary to the nature it vitiates, both as evil and as hurtful. For to God no evils are hurtful; but only to natures mutable and corruptible, though, by the testimony of the vices themselves, originally good. For were they not good, vices could not hurt them. For how do they hurt them but by depriving them of integrity, beauty, welfare, virtue, and, in short, whatever natural good vice is wont to diminish or destroy? But if there be no good to take away, then no injury can be done, and conse quently there can be no vice. For it is impossible that there should be a harmless vice. Whence we gather, that though vice cannot injure the unchangeable good, it can injure nothing but good; because it does not exist where it does not injure. This, then, may be thus formulated: Vice cannot be in the highest good, and cannot be but in some good. Things solely good, therefore, can in some circumstances exist; things solely evil, never; for even those natures which are vitiated by an evil will, so far indeed as they are vitiated, are evil, but in so far as they are natures they are good. And when a vitiated nature is punished, besides the good it has in being a nature, it has this also, that it is not unpunished. For this is just, and certainly everything just is a good. For no one is punished for natural, but for voluntary vices. For even the vice which by the force of habit and long continuance has become a second nature, had its origin in the will. For at present we are speaking of the vices of the nature, which has a mental capacity for that enlightenment which discriminates between what is just and what is unjust.
But it is ridiculous to condemn the faults of beasts and trees, and other such mortal and mutable things as are void of intelligence, sensation, or life, even though these faults should destroy their corruptible nature; for these creatures received, at their Creator's will, an existence fitting them, by passing away and giving place to others, to secure that lowest form of beauty, the beauty of seasons, which in its own place is a requisite part of this world. For things earthly were neither to be made equal to things heavenly, nor were they, though inferior, to be quite omitted from the universe. Since, then, in those situations where such things are appropriate, some perish to make way for others that are born in their room, and the less succumb to the greater, and the things that are overcome are transformed into the quality of those that have the mastery, this is the appointed order of things transitory. Of this order the beauty does not strike us, because by our mortal frailty we are so involved in a part of it, that we cannot perceive the whole, in which these fragments that offend us are harmonized with the most accurate fitness and beauty. And therefore, where we are not so well able to perceive the wisdom of the Creator, we are very properly enjoined to believe it, lest in the vanity of human rashness we presume to find any fault with the work of so great an Artificer. At the same time, if we attentively consider even these faults of earthly things, which are neither voluntary nor penal, they seem to illustrate the excellence of the natures themselves, which are all originated and created by God; for it is that which pleases us in this nature which we are displeased to see removed by the fault -- unless even the natures themselves displease men, as often happens when they become hurtful to them, and then men estimate them not by their nature, but by their utility; as in the case of those animals whose swarms scourged the pride of the Egyptians.
But in this way of estimating, they may find fault with the sum itself; for certain criminals or debtors ate sentenced by the judges to be set in the sun.
Therefore it is not with respect to our convenience or discomfort, but with respect to their own nature, that the creatures are glorifying to their Artificer. Thus even the nature of the eternal fire, penal though it be to the condemned sinners, is most assuredly worthy of praise. For what is more beautiful than fire flaming, blazing, and shining? What more useful than fire for warming, restoring, cooking, though nothing is more destructive than fire burning and consuming? The same thing, then, when applied in one way, is destructive, but when applied suitably, is most beneficial. For who can find words to tell its uses throughout the whole world? We must not listen, then, to those who praise the light of fire but find fault with its heat, judging it not by its nature, but by their convenience or discomfort. For they wish to see, but not to be burnt. But they forget that this very light which is so pleasant to them, disagrees with and hurts weak eyes; and in that heat which is disagreeable to them, some animals find the most suitable conditions of a healthy life.
All natures, then, inasmuch as they are, and have therefore a rank and species of their own, and a kind of internal harmony, are certainly good. And when they are in the places assigned to them by the order of their nature, they preserve such being as they have received. And those things which have not received everlasting being, are altered for better or for worse, so as to suit the wants and motions of those things to which the Creator's law has made them subservient; and thus they tend in the divine providence to that end which is embraced in the general scheme of the government of the universe. So that, though the corruption of transitory and perishable things brings them to utter destruction, it does not prevent their producing that which was designed to be their result. And this being so, God, who supremely is, and who therefore created every being which has not supreme existence (for that which was made Of nothing could not be equal to Him, and indeed could not be at all had He not made it), is not to be found fault with on account of the creature's faults, but is to be praised in view of the natures He has made.
Thus the true cause of the blessedness of the good angels is found to be this, that they cleave to Him who supremely is. And if we ask the cause of the misery of the bad, it occurs to us, and not unreasonably, that they are miserable because they have forsaken Him who supremely is, and have turned to themselves who have no such essence. And this vice, what else is it called than pride? For "pride is the beginning of sin."1 They were unwilling, then, to preserve their strength for God: and as adherence to God was the condition of their enjoying an ampler being, they diminished it by preferring themselves to Him. This was the first defect, and the first impoverishment, and the first flaw of their nature, which was created, not indeed supremely existent, but finding its blessedness in the enjoyment of the Supreme Being; whilst by abandoning Him it should become, not indeed no nature at all, but a nature with a less ample existence, and therefore wretched.
If the further question be asked, What was the efficient cause of their evil will? there is none. For what is it which makes the will bad, when it is the will itself which makes the action bad? And consequently the bad will is the cause of the bad action, but nothing is the efficient cause of the bad will. For if anything is the cause, this thing either has or has not a will. If it has, the will is either good or bad. If good, who is so left to himself as to say that a good will makes a will bad? For in this case a good will would be the cause of sin; a most absurd supposition. On the other hand, if this hypothetical thing has a bad will, I wish to know what made it so; and that we may not go on forever, I ask at once, what made the first evil will bad? For that is not the first which was itself corrupted by an evil will, but that is the first which was made evil by no other will. For if it were preceded by that which made it evil, that will was first which made the other evil. But if it is replied, "Nothing made it evil; it always was evil," I ask if it has been existing in some nature. For if not, then it did not exist at all; and if it did exist in some nature, then it vitiated and corrupted it, and injured it, and consequently deprived it of good. And therefore the evil will could not exist in an evil nature, but in a nature at once good and mutable, which this vice could injure. For if it did no injury, it was no vice; and consequently the will in which it was, could not be called evil. But if it did injury, it did it by taking away or diminishing good. And therefore there could not be from eternity, as was suggested, an evil will in that thing in which there had been previously a natural good, which the evil will was able to diminish by corrupting it. If, then, it was not from eternity, who, I ask, made it? The only thing that can be suggested in reply is, that something which itself had no will, made the will evil. I ask, then, whether this thing was superior, inferior, or equal to it? If superior, then it is better. How, then, has it no will, and not rather a good will? The same reasoning applies if it was equal; for so long as two things have equally a good will, the one cannot produce in the other an evil will. Then remains the supposition that that which corrupted the will of the angelic nature which first sinned, was itself an inferior thing without a will. But that thing, be it of the lowest and most earthly kind, is certainly itself good, since it is a nature and being, with a form and rank of its own in its own kind and order. How, then, can a good thing be the efficient cause of an evil will? How, I say, can good be the cause of evil? For when the will abandons what is above itself, and turns to what is lower, it becomes evil -- not because that is evil to which it turns, but because the turning itself is wicked. Therefore it is not an inferior thing which has made the will evil, but it is itself which has become so by wickedly and inordinately desiring an inferior thing. For if two men, alike in physical and moral constitution, see the same corporal beauty, and one of them is excited by the sight to desire an illicit enjoyment while the other steadfastly maintains a modest restraint of his will, what do we suppose brings it about, that there is an evil will in the one and not in the other? What produces it in the man in whom it exists? Not the bodily beauty, for that was presented equally to the gaze of both, and vet did not produce in both an evil will. Did the flesh of the one cause the desire as he looked? But why did not the flesh of the other? Or was it the disposition? But why not the disposition of both? For we are supposing that both were of a like temperament of body and soul. Must we, then, say that the one was tempted by a secret suggestion of the evil spirit? As if it was not by Iris own will that he consented to this suggestion and to any inducement whatever! This consent, then, this evil will which he presented to the evil suasive influence -- what was the cause of it, we ask? For, not to delay on such a difficulty as this, if both are tempted equally and one yields and consents to the temptation while the other remains unmoved by it, what other account can we give of the matter than this, that the one is willing, the other unwilling, to fall away from chastity? And what causes this but their own wills, in cases at least such as we are supposing, where the temperament is identical? The same beauty was equally obvious to the eyes of both; the same secret temptation pressed on both with equal violence. However minutely we examine the case, therefore, we can discern nothing which caused the will of the one to be evil. For if we say that the man himself made his will evil, what was the man himself before his will was evil but a good nature created by God, the unchangeable good? Here are two men who, before the temptation, were alike in body and soul, and of whom one yielded to the tempter who persuaded him, while the other could not be persuaded to desire that lovely body which was equally before the eyes of both. Shall we say of the successfully tempted man that he corrupted his own will, since he was certainly good before his will became bad? Then, why did he do so? Was it because his will was a nature, or because it was made of nothing? We shall find that the latter is the case. For if a nature is the cause of an evil will, what else can we say than that evil arises from good or that good is the cause of evil? And how can it come to pass that a nature, good though mutable, should produce any evil -- that is to say, should make the will itself wicked?
Let no one, therefore, look for an efficient cause of the evil will; for it is not efficient, but deficient, as the will itself is not an effecting of something, but a defect. For defection from that which supremely is, to that which has less of being -- this is to begin to have an evil will. Now, to seek to discover the causes of these defections -- causes, as I have said, not efficient, but deficient -- is as if some one sought to see darkness, or hear silence. Yet both of these are known by us, and the former by means only of the eye, the latter only by the ear; but not by their positive actuality, but by their want of it. Let no one, then seek to know from me what I know that I do not know; unless he perhaps wishes to learn to be ignorant of that of which all we know is, that it cannot be known. For those things which are known not by their actuality, but by their want of it, are known, if our expression may be allowed and understood, by not knowing them, that by knowing them they may be not known. For when the eyesight surveys objects that strike the sense, it nowhere sees darkness but where it begins, not to see. And so no other sense but the ear can perceive silence, and yet it is only perceived by not hearing. Thus, too, our mind perceives intelligible forms by understanding them; but when they are deficient, it knows them by not knowing them; for "who can understand defects?"
This I do know, that the nature of God can never, nowhere, nowise be defective, and that natures made of nothing can. These latter, however, the more being they have, and the. more good they do (for then they do something positive), the more they have efficient causes; but in so far as they are defective in being, and consequently do evil (for then what is their work but vanity?), they have deficient causes. And I know likewise, that the will could not become evil, were it unwilling to become so; and therefore its failings are. justly punished, being not necessary, but voluntary. For its defections are not to evil things, but are themselves evil; that is to say, are not towards things that are naturally and in themselves evil, but the defection of the will is evil, because it is contrary to the order of nature, and an abandonment of that which has supreme being for that which has less. For avarice is not a fault inherent in gold, but in the man who inordinately loves gold, to the detriment of justice, which ought to be held in incomparably higher regard than gold.
Neither is luxury the fault of lovely and charming objects, but of the heart that inordinately loves sensual pleasures, to the neglect of temperance, which attaches us to objects more lovely in their spirituality, and more delectable by their incorruptibility. Nor yet is boasting the fault of human praise, but of the soul that is inordinately fond of the applause of men, and that makes light of the voice of conscience. Pride, too, is not the fault of him who delegates power, nor of power itself, but of the soul that is inordinately enamored of its own power, and despises the more just dominion of a higher authority. Consequently he who inordinately loves the good which any nature possesses, even though he obtain it, himself becomes evil in the good, and wretched because deprived of a greater good.
There is, then, no natural efficient cause or, if I may be allowed the expression, no essential cause, of the evil will, since itself is the origin of evil in mutable spirits, by which the good of their nature is diminished and corrupted; and the will is made evil by nothing else than defection from God -- a defection of which the cause, too, is certainly deficient. But as to the good will, if we should say that there is no efficient cause of it, we must beware of giving currency to the opinion that the good will of the good angels is not created, but is co-eternal with God. For if they themselves are created, how can we say that their good will was eternal? But if created, was it created along with themselves, or did they exist for a time without it? If along with themselves, then doubtless it was created by Him who created them, and, as soon as ever they were created, they attached themselves to Him who created them, with the love He created in them. And they are separated from the society of the rest, because they have continued in the same good will; while the others have fallen away to another will, which is an evil one, by the very fact of its being a falling away from the good; from which, we may add, they would not have fallen away had they been unwilling to do so. But if the good angels existed for a time without a good will, and produced it in themselves without God's interference, then it follows that they made themselves better than He made them. Away with such a thought! For without a good will, what were they but evil? Or if they were not evils, because they had not an evil will any more than a good one (for they had not fallen away from that which as yet they had not begun to enjoy), certainly they were not the same, not so good, as when they came to have a good will. Or if they could not make themselves better than they were made by Him who is surpassed by none in His work, then certainly, without His helpful operation, they could not come to possess that good will which made them better. And though their good will effected that they did not turn to themselves, who had a more stinted existence, but to Him who supremely is, and that, being united to Him, their own being was enlarged, and they lived a wise and blessed life by His communications to them, what does this prove but that the will, however good it might be, would have continued helplessly only to desire Him, had not He who had made their nature out of nothing, and yet capable of enjoying Him, first stimulated it to desire Him, and then filled it with Himself, and so made it better?
Besides, this too has to be inquired into, whether, if the good angels made their own will good, they did so with or without will? If without, then it was not their doing. If with, was the will good or bad? If bad, how could a bad will give birth to a good one? If good, then already they had a good will. And who made this will, which already they had, but He who created them with a good will, or with that chaste love by which they cleaved to Him, in one and the same act creating their nature, and endowing it with grace? And thus we are driven to believe that the holy angels never existed without a good will or the love of God. But the angels who, though created good, are yet evil now, became so by their own will. And this will was not made evil by their good nature, unless by its voluntary defection from good; for good is not the cause of evil, but a defection from good is. These angels, therefore, either received less of the grace of the divine love than those who persevered in the same; or if both were created equally good, then, while the one fell by their evil will, the others were more abundantly assisted, and attained to that pitch of blessedness at which they became certain they should never fall from it -- as we have already shown in the preceding book. We must therefore acknowledge, with the praise due to the Creator, that not only of holy men, but also of the holy angels, it can be said that "the love of God is shed abroad in their hearts by the Holy Ghost, which is given unto them." And that not only of men, but primarily and principally of angels it is true, as it is written, "It is good to draw near to God." And those who have this good in common, have, both with Him to whom they draw near, and with one another, a holy fellowship, and form one city of God -- His living sacrifice, and His living temple. And I see that, as I have now spoken of the rise of this city among the angels, it is time to speak of the origin of that part of it which is hereafter to be united to the immortal angels, and which at present is being gathered from among mortal men, and is either sojourning on earth, or, in the persons of those who have passed through death, is resting in the secret receptacles and abodes of disembodied spirits. For from one man, whom God created as the first, the whole human race descended, according to the faith of Holy Scripture, which deservedly is of wonderful authority among all nations throughout the world; since, among its other true statements, it predicted, by its divine foresight, that all nations would give credit to it. [...]
For whereas there is one form which is given from without to every bodily substance -- such as the form which is constructed by potters and smiths, and that class of artists who paint and fashion forms like the body of animals -- but another and internal form which is not itself constructed, but, as the efficient cause, produces not only the natural bodily forms, but even the life itself of the living creatures, and which proceeds from the secret and hidden choice of an intelligent and living nature -- let that first-mentioned form be attributed to every artificer, but this latter to one only, God, the Creator and Originator who made the world itself and the angels, without the help of world or angels. For the same divine and, so to speak, creative energy, which cannot be made, but makes, and which gave to the earth and sky their roundness -- this same divine, effective, and creative energy gave their roundness to the eye and to the apple; and the other natural objects which we anywhere see, received also their form, not from without, but from the secret and profound might of the Creator, who said, "Do not I fill heaven and earth? and whose wisdom it is that "reacheth from one end to another mightily; and sweetly doth she order all things." Wherefore I know not what kind of aid the angels, themselves created first, afforded to the Creator in making other things. I cannot ascribe to them what perhaps they cannot do, neither ought I to deny them such faculty as they have. But, by their leave, I attribute the creating and originating work which gave being to all natures to God, to whom they themselves thankfully ascribe their existence. We do not call gardeners the creators of their fruits, for we read, "Neither is he that planteth anything, neither he that watereth, but God that giveth the increase." Nay, not even the earth itself do we call a creator, though she seems to be the prolific mother of all things which she aids in germinating and bursting forth from the seed, and which she keeps rooted in her own breast; for we likewise read, "God giveth it a body, as it hath pleased Him, and to every seed his own body. " We ought not even to call a woman the creatress of her own offspring; for He rather is its creator who said to His servant, "Before I formed thee in the womb, I knew thee." And although the various mental emotions of a pregnant woman do produce in the fruit of her womb similar qualities -- as Jacob with his peeled wands caused piebald sheep to be produced -- yet the mother as little creates her offspring as she created herself. Whatever bodily or seminal causes, then, may be used for the production of things, either by the cooperation of angels, men, or the lower animals, or by sexual generation; and whatever power the desires and mental emotions of the mother have to produce in the tender and plastic foetus corresponding lineaments and colors; yet the natures themselves, which are thus variously affected, are the production of none but the most high God. It is His occult power which pervades all things, and is present in all without being contaminated, which gives being to all that is, and modifies and limits its existence; so that without Him it would not be thus, or thus, nor would have any being at all. If, then, in regard to that outward form which the workman's hand imposes on his work, we do not say that Rome and Alexandria were built by masons and architects, but by the kings by whose will, plan, and resources they were built, so that the one has Romulus, the other Alexander, for its founder; with how much greater reason ought we to say that God alone is the Author of all natures, since He neither uses for His work any material which was not made by Him, nor any workmen who were not also made by Him, and since, if He were, so to speak, to withdraw from created things His creative power, they would straightway relapse into the nothingness in which they were before they were created? "Before," I mean, in respect of eternity, not of time. For what other creator could there be of time, than He who created those things whose movements make time? [...]
With good cause, therefore, does the true religion recognize and proclaim that the same God who created the universal cosmos, created also all the animals, souls as well as bodies. Among the terrestrial animals man was made by Him in His own image, and, for the reason I have given, was made one individual, though he was not left solitary. For there is nothing so social by nature, so unsocial by its corruption, as this race. And human nature has nothing more appropriate, either for the prevention of discord, or for the healing of it, where it exists, than the remembrance of that first parent of us all, whom God was pleased to create alone, that all men might be derived from one, and that they might thus be admonished to preserve unity among their whole multitude. But from the fact that the woman was made for him from his side, it was plainly meant that we should learn how dear the bond between man and wife should be. These works of God do certainly seem extraordinary, because they are the first works. They who do not believe them, ought not to believe any prodigies; for these would not be called prodigies did they not happen out of the ordinary course of nature. But, is it possible that anything should happen in vain, however hidden be its cause, in so grand a government of divine providence? One of the sacred Psalmists says, "Come, behold the works of the Lord, what prodigies He hath wrought in the earth." Why God made woman out of man's side, and what this first prodigy prefigured, I shall, with God's help, tell in another place. But at present, since this book must be concluded, let us merely say that in this first man, who was created in the beginning, there was laid the foundation, not in. deed evidently, but in God's foreknowledge, of these two cities or societies, so far as regards the human race. For from that man all men were to be derived -- some of them to be associated with the good angels in their reward, others with the wicked in punishment; all being ordered by the secret yet just judgment of God. For since it is written, "All the paths of the Lord are mercy and truth," neither can His grace be unjust, nor His justice cruel.
Is this good or is this good? And he was writing this sixteen hundred years ago...
Ah, the innate desire of Man to define his Creator!
Aquinas played with words and somehow brushed near the truth: The proposition, "God exists" is self-evident because it is an analytical proposition: for God to be is for God to exist. Aquinas: "Therefore I say that this proposition, God exists, of itself is self-evident, for the predicate is the same as the subject, because God is His own existence" --- Dico ergo quod haec propositio, Deus est, quantum in se est, per se nota est: quia praedicatum est idem cum subiecto: Deus enim est suum esse --- This propostion, however, is not self-evident to man, because God's essence is unknown to man: to finite human beings the God's essence is inaccessible and so no analytical argument for the existence of God is possible.
I have heard the prayer and plea you have made before me; I have consecrated this temple, which you have built, by putting my Name there forever. My eyes and my heart will always be there.
Ascribe to the LORD, O mighty ones, ascribe to the LORD glory and strength. Ascribe to the LORD the glory due his name; worship the LORD in the splendor of his holiness.
The voice of the LORD is over the waters; the God of glory thunders, the LORD thunders over the mighty waters.
The voice of the LORD is powerful; the voice of the LORD is majestic.
The voice of the LORD breaks the cedars; the LORD breaks in pieces the cedars of Lebanon.
He makes Lebanon skip like a calf, Sirion like a young wild ox.
The voice of the LORD strikes with flashes of lightning.
The voice of the LORD shakes the desert; the LORD shakes the Desert of Kadesh.
The voice of the LORD twists the oaks and strips the forests bare. And in his temple all cry, "Glory!"
The LORD sits enthroned over the flood; the LORD is enthroned as King forever.
The LORD gives strength to his people; the LORD blesses his people with peace.
Stop bringing meaningless offerings! Your incense is detestable to me. New Moons, Sabbaths and convocations— I cannot bear your evil assemblies.
Your New Moon festivals and your appointed feasts my soul hates. They have become a burden to me; I am weary of bearing them.
When you spread out your hands in prayer, I will hide my eyes from you; even if you offer many prayers, I will not listen. Your hands are full of blood;
wash and make yourselves clean. Take your evil deeds out of my sight! Stop doing wrong,
learn to do right!
Ephphatha! Be opened!
I will hide my face from you, and see what your end will be; for you are a perverse generation, children who are unfaithful.
You made me jealous by what is no god and angered me with your worthless idols. I will make you envious by those who are not a people; I will make you angry by a nation that has no understanding.
For a fire has been kindled by my wrath, one that burns to the realm of death below. It will devour the earth and its harvests and set afire the foundations of the mountains.
I will heap calamities upon you and spend my arrows against you. I will send wasting famine against you, consuming pestilence and deadly plague; I will send against you the fangs of wild beasts, the venom of vipers that glide in the dust.
In the street the sword will make you childless; in your homes terror will reign. Young men and young women will perish, infants and gray-haired men.
I said I would scatter you and blot out your memory from the universe, but I dread the taunt of the Enemy, lest the adversary misunderstand and say, 'Our hand has triumphed; the LORD has not done all this.'
You are a species without sense, there is no discernment in you. If only you were wise and would understand this and discern what your end will be!
See now that I myself am He! There is no god besides me.
I put to death and I bring to life, I have wounded and I will heal, and no one can deliver out of my hand.
I lift my hand to heaven and declare: As surely as I live forever, when I sharpen my flashing sword and my hand grasps it in judgment, I will take vengeance on my adversaries and repay those who hate me.
I will make my arrows drunk with blood, while my sword devours flesh: the blood of the slain and the captives, the heads of the enemy leaders.
In the name of Allah, the Beneficent, the Merciful, say: I seek refuge in the Lord of men, The King of men, The God of men, From the evil of the whisperings of the slinking (Shaitan), Who whispers into the hearts of men, From among the jinn and the men.
To you who do not cavil, I shall now unfold the most profound knowledge with Realization, knowing which you will be released from evil
This knowledge with realization is the sovereign science, the sovereign secret, the supreme holy, the most excellent directly realizable, attended with virtue, very easy to practice and imperishable.
People devoid of faith in the Dharma, failing to reach Me, O oppressor of the foes, revolve in the path of the mortal world.
The whole of this universe is permeated by Me as unmanifest Divinity, and all beings rest on the idea within Me. Therefore, really speaking, I am not present in them.
As the mighty wind moving every where ever rests in ether, likewise know that all beings rest in Me.
All beings, O Kaunteya, go into My Prakrti -the Prime cause- at the end of Kalpa -Brahma's day- and I generate them again at the beginning of the next Kalpa.
Laying hold of My Nature, I bring forth, again and again this whole multitude of beings, subject to the influence of their own nature.
Those actions, however, do not bind Me, unattached as I am to such actions and standing apart as it were.
With Me as the supervisor, Nature brings forth the whole creation, consisting of both sentient and insentient beings; it is due to this cause that the wheel of Samsara is going around.
The ignorant ones, not knowing My supreme natures as the great Lord of all beings, disregard Me when I assume human form.
Those bewildered persons with vain hopes, futile actions and fruitless knowledge have embraced a fiendish, demonical and delusive nature.
On the other hand, Arjun, great souls who have embraced the Divine Nature, knowing Me as the Prime source of all lives and the imperishable eternal, worship Me constantly with none else in mind.
Constantly chanting My names and glories and striving for My realization, and bowing again and again to Me, those devotees of firm resolve, ever united with Me through meditation, worship Me with single-minded devotion and oneness.
Others worship Me -as the One, Undivided Pure Consciousness- through their offering of knowledge; while still others worship Me in My Universal Form, taking Me to be diverse celestial forms.
I am the vedic ritual. I am the sacrifice. I am the offering. I am the offering to the departed. I am the medicinal herb. I am the sacred mantra. I am the clarified butter. I am the sacred fire and I am the act of offering oblation into the fire, and I am the knowledge, the purifier, the sacred syllable Om and the three Vedas - Rig, Sama and Yajur. I am the father sustainer, mother, grand father, goal, supporter, Lord, witness, abode, refuge, disinterested friend, origin, end, resting place, store house, and the imperishable seed of this universe.
I as the sun, radiate heat, withhold and send forth rain. I am immortality as well as death; I am being and the non-being.
Those who perform actions with some interested motive as laid in the three Vedas ad drink the sap of soma plant, and thus purged of sin, worshipping Me as Indra, by sacrifices, pray to seek access to heaven, attaining Indra's paradise as the result of their good deeds, enjoy the celestial pleasures of the gods.
Having enjoyed the extensive heaven-world, they return to this world of mortals on the stock of their merits beings exhausted. Thus devoted to the ritual with interested motive recommended by the three Vedas (as the means of attaining heavenly bliss), and seeking worldly enjoyments, they repeatedly come and go.
The devotees, however, who loving no one else constantly think of Me, and worship Me, and worship Me in a disinterested spirit, to those ever united in thought with Me, I bring full security and personally attend to their needs.
Even those devotees who, endowed with faith, worship other gods with some interested motive worship Me alone, though with a mistaken approach.
For I am the enjoyer and also the Lord of all sacrifices; but they know Me not in reality (as the Supreme Deity), hence they fall.
Those who are vowed to gods go to the gods; those who are avowed to the manes reach the manes; those who adore the spirits reach the spirits, and those who worship Me come to Me alone. This is why My devotees are no longer subject to birth and death.
Whosoever offers Me with love a leaf, a flower, a fruit, or even water; I appear in person before that disinterested devotee of sinless mind, and delightfully partake of that article offered by him with love.
Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as gift, whatever you do by the way of penance, offer all that as an offering unto Me.
With your mind firmly set in the Yoga of renunciation, by offering all actions to Me, you will be free from the bondage of actions yielding good and bad results; and freed from them, you shall attain Me.
I am the Self to all beings; to Me there is none hateful, none dear. But those who worship Me with devotion are in Me and I am also in them.
Even if the vilest sinner worships Me with exclusive devotion; he should be considered a saint, for he has rightly resolved.
Speedily he becomes virtuous and secures lasting peace. My devotee never falls.
Even those that are born of the womb of sin taking refuge in Me attain the Supreme God.
Fix your mind on Me, Be devoted to Me, Adore Me, and bow down to Me, thus making yourself steadfast in Me, and entirely depending on Me, you will, come to Me.
अरिहंता असरीरा आयरिया तह उवज्झाया मुणियां
Thus with the utterance of Om, Tat, Sat, the names of the Lord, in the Upanisad of the Bhagawad Gita, the knowledge of Brahman, the Supreme Spirit, the science of yoga, this is the ninth discourse designated: "The Yoga of Sovereign Science and Sovereign Secret".
I tell you the truth, you shall see heaven open, and the angels of God ascending and descending on the Son of Man
Destroy this temple, and I will raise it again in three days.
I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things?
I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm — neither hot nor cold — I am about to spit you out of my mouth.
No one has ever gone into heaven except the one who came from heaven.
Light has come into the world, but men loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God.
Whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life.
I Who Speak To You Am He I am the gate; whoever enters through me will be saved. I am the Spirit And The Spirit gives Life I am God And God is Life I am the Father of all things I and the Father are One the Father is in me, and I in the Father
I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die. Do you believe this?
Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.
I am the Alpha and the Omega,who is, and who was, and who is to come, the Almighty.
Do not be afraid I am the First and the Last I am the Living One
Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done. I am the Alpha and the Omega, the First and the Last, the Beginning and the End.
Hey - YOU, yes you! look no further Seek no longer
I AM HERE I AM ALWAYS
Io Sono Colui Che È
"As long as it is acceptable for a person to believe that he knows how God wants everyone on earth to live, we will continue to murder one another on account of our myths" -- thus a clever humanist.
Faith is the assurance of things hoped for, the conviction of things not seen.
Faith is what credulity becomes when it finally achieves escape velocity from the constraints of terrestrial discourse--constraints like reasonableness, internal coherence, civility, and candor. Religion preaches the truth of propositions for which it has no evidence, and, in fact, the truth of propositions for which no evidence is even conceivable.
From the sublime to the ridiculous: 35 percent of Americans think that the Bible is the literal and inerrant word of their god. Nearly 230 million among you believe that an omniscient, omnipotent, and omnipresent deity authored a book inconsistent in both content and style. 120 million Americans date the Big Bang 2500 years after the Babylonians learned to brew beer. These epistemological black holes are fast draining the light from your world.
But shouldn't I allow people think as they choose?
Freedom of belief is a myth.
You are no more free to believe whatever you want about God than you are free to adopt unjustified beliefs about science or history. If evidence doesn't choose one's beliefs, after all, some other mechanism surely will. Should you be surprised if such mechanisms prove inconsistent, incoherent and unpredictable? So long as the faithful insist on making pervasive claims about worldly truths, their rational counterparts are morally obliged to subject such claims to both logic and empirical evidence.
But why should you care what your neighbors think?
As man believes, so will he act. At best, faith leaves otherwise well-intentioned people incapable of thinking rationally. At worst, it is a continuous source of human violence. That being the case, t is time you realized that to presume knowledge where one has only pious hope is a species of evil. Wherever conviction grows in inverse proportion to its justification, you have lost the very basis of human cooperation. Where you abandon reason, you have lost both your connection to the world and to one another.
All pretensions to theological knowledge should now be seen from the perspective of a man who was just beginning his day on the one hundredth floor of the World Trade Center on the morning of September 11, 2001. As for the devout perpetrators, they were certainly no 'cowards,' as they were repeatedly described in the Western media, nor were they lunatics in any ordinary sense. They were men of faith --perfect faith, as it turns out -- and this, it must finally be acknowledged, is a terrible thing to be.
On what empirical bases can this radical indictment be defended, you ask? First, consider the sacred texts from which the very idea of faith flows. Koran 9:73 and 9:123, for example, command the faithful to "make war on the unbelievers." In Deuteronomy 13:6 et. seq., God orders his followers to murder without pity any neighbor, friend, or family member who questions his authority. And in John 15:6, Jesus suggests that the faithless deserve incineration. Such references, of course, are anything but obscure or isolated.
Consider next the pages of history. In so doing, you’ll find that ideas which divide one group of human beings from another, only to unite them in slaughter, generally have their roots in religion.
A convincing case may begin with the description of various techniques of torture made famous by the pious priests of the Spanish Inquisition. Such carnage, by the way, continued well into the nineteenth century, until the last auto-da-fe was executed in Mexico in 1850. Self-styled Protestant 'reformers,' to be sure, were no less committed to faith, and consequently, no less brutal. Heretics were still reduced to ash, scholars were tortured and killed for impertinent displays of reason, and fornicators were murdered without qualm.
Such brutality only intensifies as technology and time progresses. You may consider several recent and religiously inspired wars around the world, from Sri Lanka to Northern Ireland, Indonesia to Palestine, Nigeria to the Balkans, involving atrocities perpetrated by Jews, Muslims, Christians, Hindus, and others. If history reveals any categorical truth, it is that an insufficient taste for evidence regularly brings out the worst in you. Add weapons of mass destruction to this diabolical clockwork, and you have found a recipe for the fall of civilization.
Religious moderates, of course, will argue that it is not faith, but rather man's baser instincts that inspire such violence. But could even the most obsequious religious devotee contend that the witch-hunts or the Crusades would have occurred and persisted in the absence of their mythical foundations? Ordinary people cannot be moved to burn genial old scholars alive for blaspheming the Koran, or to celebrate the violent deaths of their children, unless they believe some improbable things about the nature of the universe.
Is there any mystery as to the means by which Jesus' principal message of loving one's neighbor and turning the other cheek has morphed into a doctrine of slaughter? Perhaps biblical ambiguity and irregularity are partially responsible. But the real culprit is the principle of faith itself. Once a person eschews Reason, she abandons all hope of meaningful communication with others; the conversation, if it ever began, is now finished.
Nor should one underestimate faith's pernicious effect on your daily lives. Even the most docile forms of Christianity currently present insuperable obstacles to AIDS prevention and family planning in the developing world, to medical research, and to the development of a rational drug policy.
I urge you to reconsider, for example, the political debate over human embryonic stem cells:
Research on embryonic stem cells requires the destruction of human embryos at the 150-cell stage. There is not the slightest reason to believe, however, that such embryos have the capacity to sense pain, to suffer, or to experience the loss of life in any way at all. What is indisputable is that there are millions of human beings who do have these capacities, and who currently suffer from traumatic injuries to the brain and spinal cord. Millions more suffer from traumatic injuries to the brain and spinal cord ... from Parkinson's and Alzheimer's diseases ... from stroke and heart disease, from burns, from diabetes, from rheumatoid arthritis, form Purkinje cell degeneration, form Duchenne muscular dystrophy, and from vision and hearing loss. We know that embryonic stem cells promise to be a renewable source of tissues and organs that might alleviate such suffering in the not too distant future....
Out of deference to some rather poorly specified tenets of Christian doctrine (after all, nothing in the Bible suggests that killing human embryos, or even human fetuses, is the equivalent of killing a human being), the U.S. House of Representatives voted effectively to ban embryonic stem-cell research on February 27, 2003.
No rational approach to ethics would have led us to such an impasse. Our present policy on human stem cells has been shaped by beliefs that are divorced from every reasonable intuition we might form about the possible experience of living systems.... Those opposed to therapeutic stem-cell research on religious grounds constitute the biological and ethical equivalent of a flat-earth society.... Faith will do nothing but enshrine a perfect immensity of human suffering for decades to come.
In the next U.S. presidential election, an actor who reads his Bible would almost certainly defeat a rocket scientist who does not. According to a U.S. Supreme Court Justice, the death penalty is justified because, “for the believing Christian, death is no big deal". In the U.S. House Majority Leader's opinion, "Only Christianity offers a way to live in response to the realities that we find in this world. Only Christianity".
This is reason in ruins....
The rules of civil discourse currently demand that Reason wear a veil whenever she ventures out in public. But the rules of civil discourse must change.
Religious moderates often attempt to shirk their share of culpability for this wretched state of affairs, shifting it to their fundamentalist collaborators. These moderates are infamous for wanting it both ways -- pretending to enjoy both rationality and the psychological consolation of self-deception.
But religious moderation is the product of scriptural ignorance. For all their dreadful shortcomings, some fundamentalists at least accept the original intent behind the less pleasant verses in their Bible or Koran.
Have I not quoted enough 'Scriptures' to make you realize this?
My “voice”! My “word”! Ha, indeed! Tsk tsk tsk...
The paradoxical liberal Christian hermeneutic, by contrast, seems to imply an immutable god that evolves, or an omniscient god that was somehow so dramatically less inspiring in Deuteronomy than in Matthew that contemporary Christians are completely justified in ignoring the former and exalting the latter.
By failing to live by the letter of the texts, while tolerating the irrationality of those who do, religious moderates betray faith and reason equally.
And, unfortunately for the community of Reason, moderates are betrayed by at least two additional myths: first, that theism offers benefits that cannot be found elsewhere, and second, that individual tolerance of unjustified beliefs is compassionate. Exactly what moderates deem compassionate about the cultivation of recurrent persecutions and massacres is beyond comprehension. Such myths only foster religious extremism and comprise the principal forces driving you toward the abyss.
Liberal monotheism, as a monolithic force, is perhaps the greatest remaining obstruction between reason and the popular psyche. Religious moderates are, in large part, responsible for the religious conflict in your world, because their beliefs provide the context in which scriptural literalism and religious violence can never be adequately opposed.
Before confronting monotheistic dogma, however, the community of Reason must commit to and demand from others communicative clarity and consistency. 'Belief' and 'faith' are not interchangeable terms.
Anglo-American theists in particular have grown too comfortable with their convenient abuse of the English language. 'Belief' is not so elastic a term that it can be stretched to any length necessary to legitimize a person's perceived relationship to his subject, in this context a god. In order to 'believe' in something, regardless of what that something is, one must first have concluded that a preponderance of the available evidence suggests its existence. 'Faith,' on the other hand, if it even exists, is based on substantially less evidence, or quite often, no evidence at all (which, of course, begs the appropriate and crucial question as to its actual basis).
People of faith should be held responsible for this distinction from the beginning. Language is a compelling tool, as any of your political strategists know!
A necessary distinction also must be made between the pernicious potential of religion generally and Abrahamic monotheism in particular. Theoretically, nontheistic religions are no more inherently violent than any given philosophy. Abrahamic monotheisms, on the other hand, with their jealous, exclusive gods and their emphases on heavenly rewards for some and infernal punishments for others, naturally inspire popular narcissism and, consequently, an 'us' versus 'them' cultural attitude. Because this distinction illuminates the source of much if not most of the world's history of violence, it must not be ignored.
Before you can get to the end of this paragraph, another person will probably die because of what someone else believes about Me, Your God!
Perhaps it is time you demanded that your fellow human beings had better reasons for maintaining their religious differences, if such reasons even exist…
Hey, I'm really sick of you! And I'm getting impatient If impatience is a state you may begin to understand for My Divine Impatience
What will you do on the day of reckoning, when disaster comes from afar? To whom will you run for help? Where will you leave your riches?
I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it. I know that His command leads to eternal life. So whatever I say is just what the Father has told me to say.
~ The name that can be named is not the eternal name
Sono così potente che più potente non si può! Ascoltami, ti parlo Penetra le mie parole Assimila il percorso del mio Pensiero
Io Sono Colui Che È
طُوبَى لأَنْقِيَاءِ الْقَلْبِ، فَإِنَّهُمْ سَيَرَوْنَ الله
The nameless is the beginning of heaven and earth. The named is the mother of ten thousand things. Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. These two spring from the same source but differ in name; this appears as darkness. Darkness within darkness. The gate to all mystery.
道 (dào) is 首 (shŏu) 'head' and 辶 (辵 chuò) 'go'
Sono il Creatore del Cielo e della Terra Sono il Motore Immobile Sono il Signore degli Universi L'Originatore del Tutto Il Promotore del Perfetto Nulla DIO GOD ALLAH DEUS DEU DIEU GOTT DIOS IO EGO I
Listen to Me!
Allāhu Akbar - الله أكبر - God is the greatest A'uzu billahi minashaitanir rajim - I seek refuge in Allah from Shaitan Bismi-llāh - بسم الله - In the name of God Inshā'Allāh - إن شاء الله - God-willing Yā Allāh - (يا الله)- Oh God Mā shā' Allāh - ما شاء الله - Look at what God has willed! Subhān Allāh - سبحان الله - Glory be to God al-Hamdu li-llāh - الحمد لله - All praise be to God Allāhu A`alam - الله أعلم - God knows best Jazaka Allāhu khayran - جزاك الله خيراً - May God reward you for your deeds
The majority of human traditions speak of Me only in the vocative: God is an invocation.
Below, my nine-faceted reflection is a formulation of nine points which should help you cope with Me -- YOUR GOD --- and be accepted as the basis for a dialogue that you can no longer repress.
1. You cannot speak of Me without having first achieved an interior silence. Just as it's necessary to make use of a Geiger chamber and mathematical matrices in order to speak knowledgeably about electrons, you need to have a purity of heart that would allow youto listen to Reality without any self-seeking interference. Without this silence of mental processes, you cannot elaborate any discourse on God that is not reducible to simple mental extrapolations.
This purity of heart is equivalent to what certain traditions call emptiness -- maintaining oneself open to Reality, with neither pragmatic concerns nor expectations on one hand, or resentments or preconceived ideas on the other. Without such a condition, you are only projecting your own preoccupations, good or bad. If you are seeking Me in order to make use of the divine for something, you are overturning the order of Reality. When you wish to pray,go into the deepest and most silent part of your house.
2. Speaking about Me is a discourse that is sui generis. It is radically different from discourse about anything else, because God is not a thing. To make God a thing would be to make God an idol, even if it were only an idol of the mind.
If I --- GOD --- were simply a thing, hidden or superior, a projection of our thought, it would not be necessary to use such a name. It would be more precise to speak about a superman, a supercause, a meta-energy or thought. It would not be necessary, in order to imagine a very intelligent architect or an extremely powerful engineer, to use the term God; it would be enough to speak of a super-unknown behind those things we have not come completely to know. This is the God of the gaps, whose strategic retreats have been revealed to us during the last three centuries. You will not take the name of God in vain.
3. Discourse about God is a discourse of our entire being. It's not just a matter of feeling, reason, the body, science, or academic philosophy and/or theology. Discourse about God is not the elitist specialty of any class. Human experience in all ages has always tried to express a "some thing" of another order, which is as much at the basis as at the end of all that we are, without excluding anything. God is neither at the left nor the right, neither above nor below, in every sense of these words. To want to place God on your side like other things is simply a blasphemy. God is not a respecter of persons.
4. It is not a discourse about any church, religion, or science. God is not the monopoly of any human tradition, even of those that call themselves theistic or consider themselves religious. Every discourse that would try to imprison God in any ideology whatsoever would simply be sectarian.
It is completely legitimate to define the semantic field of words, but to limit the field of God to the idea that a given human group makes of the divine ends up by defending a sectarian conception of God.
God is the all. I Am ThaT I Am I Am The Beginning And The End
5. It is a discourse that always takes place by means of a belief. It is impossible to speak without language. Similarly, there is no language that does not convey one or another belief. Nevertheless, you should never confuse the God you speak of with the language of the belief that gives expression to God. There exists a transcendental relationship between the God that language symbolizes and what you actually say about God. Western traditions have often spoken of a mysterion -- which does not mean an enigma or the unknown.
Every language is conditioned and linked to a culture. In addition, every language depends on the concrete context which provides it with its meaning and its boundaries at the same time. You need a finger, eyes, and a telescope in order to localize the moon, but you can't identify the latter with the means you make use of. It is necessary to take into account the intrinsic inadequacy of every form of expression. For example, the proofs of the existence of God that were developed during the period of Christian scholasticism can only demonstrate the nonirrationality of divine existence to those who already believe in Me. Otherwise, how would they be able to know that the proof demonstrates what they are looking for?
6. It is a discourse about a symbol, not about a concept. I cannot be made the object of any knowledge or any belief. God is a symbol that is both revealed and hidden in the very symbol of which you are speaking. The symbol is a symbol because it symbolizes, not because it is interpreted as such. There is no possible hermeneutic for a symbol because it itself is the hermeneutic. What you make use of in order to interpret a so-called symbol is the true symbol.
If language is only an instrument to designate objects, there could be no possible discourse about Me. Human beings do not speak simply in order to transmit information, but because they feel the intrinsic necessity to speak -- that is, to live fully by participating linguistically in a given universe.
No one has ever seen God -says a certain apostle...
7. Speaking about God is, by necessity, a polysemic discourse. It cannot be limited to a strictly analogical discourse. It cannot have a primum analogatum since there cannot be a meta-culture out of which discourse is constituted. That would already be a culture. There exist many concepts about God, but none "conceive of" God. This means that to try to limit, define, or conceive of Me is a contradictory enterprise: what is produced by it would be only a creation of the mind, a creature.
"God is larger than our heart," John says in one of his epistles. Good point, John!
8. God is not the only symbol to indicate what the word "God" wishes to transmit. Pluralism is inherent, at the very least, in the human condition. You cannot "understand" or signify what the word "God" means in terms of a single perspective or even by starting with a single principle of intelligibility. The very word "God" is not necessary. Every attempt to absolutize the symbol "God" destroys links not only with the divine mystery (which is then no longer absolute -- i.e., beyond any relation) but also with men and women of those cultures that do not feel the necessity of this symbol. The recognition of God always proceeds in tandem with the experience of human contingency and your own contingency in the knowledge of God.
I Am Infinite And Immense.
9. It is a discourse that inevitably completes itself again in a new silence. A God who would be completely transcendent -- in addition to the fact that it would be contradictory to hope to speak about such a God -- would be a superfluous, if not perverse hypothesis. A completely transcendent God would deny divine immanence at the same time that it would destroy human transcendence. The divine mystery is ineffable and no discourse can describe it.
It is characteristic of human experience to recognize that it is limited, not only in a linear sense by the future, but also intrinsically by its very foundation, which is given to it. Unless wisdom and love, corporeality and temporality, are united, there is no experience. "God" is a word that pleases some people and displeases others. This word, by breaking the silence of being, permits you to rediscover it once more. You, you are the ex-sistence of a sistence that permits you to be stretched out (in time), extended (in space), substantial (with the rest of the universe) when you insist, in order to live, on going on with your search, while resisting cowardice and frivolity, and by subsisting precisely in that mystery that many call God and others prefer not to name.
Be silent and know that I am God, a Psalm I like declares.
So, I have just given you a new example of the vital circle of Reality. You cannot speak of Reality while remaining outside of it, or outside of thought, any more than you can love without love. My divine mystery is what gives a meaning to all these words. The simplest experience of the divine consists in becoming conscious of that which shatters your isolation (solipsism) at the same time that it respects your solitude (identity).
Would you like to gain an understanding of the cosmology of your Bible? Should I address the theist and creationist, so that they may in turn promote understanding of the other “theory of origins” that is to be taught at schools alongside evolution?
Must I do everything for you, you dumb product of My Will?
1. In the beginning, God created the heavens and the earth.
“In the beginning, God created the heavens and the earth” is only one of possible translations. When the word ברא is vowel-pointed as בָּרָא (bārā), it is a verb meaning “he created”. However, it is probable that the original vowel-pointing was בְּרֹא (berō), which is a gerund meaning “creating”; in which case the verse translates as “in the beginning of God’s creating the heavens and the earth”. This provides a much clearer setting for what comes after.
2. והארץ היתה תהו ובהו וחשך על פני תהום ורוח אלהים מרחפת על פני המים
2. [And] the earth was void and gaping, and darkness [was] on the face of the abyss, and the spirit of God was hovering on the face of the water.
In the beginning of God’s creating the heavens and the earth, there was not a state of total nothingness or nihilum: there was a primeval realm of water to be resolved into the reality of sea and sky we see today. The word tehōm, meaning “abyss”, is an allusion to an ancient, pre-Biblical Babylonian myth. According to Babylonian mythology, the god Marduk fought the water-goddess Tiamat (=tehōm), slew her and cut her into two: the sea and the sky.
3. ויאמר אלהים יהי אור ויהי אור 4. וירא אלהים את האור כי טוב ויבדל אלהים בין האור ובין החשך
3. And God said, let there be light, and there was light. 4. And God saw the light, that it was good, and God separated between the light and the darkness
Here God creates light as a concept. This is before the distributed lights (sun, moon and stars) are created. Darkness is separated from light as if it were an object in itself, not as it really is simply a lack of light; darkness is separated from light like black peas from white spaghetti at a dinner table.
5. ויקרא אלהים לאור יום ולחשך קרא לילה ויהי ערב ויהי בקר יום אחד
5. And God called the light day, and the darkness called He night; and there was evening, and there was morning, the first day.
The 24-hour cycle of day and night is, as everyone knows, dependent upon the revolution of the planet called Earth around the star called Sun; but here neither had been created, yet a 24-hour cycle of evening and morning passes. Perhaps the undistributed light was switched to a pre-solar 24-hour cycle, but this means that the entire universe was forced onto the earthly cycle of day and night. A very geocentric assumption indeed!
What shall I do about your egocentrism?
6. ויאמר אלהים יהי רקיע בתוך המים ויהי מבדיל בין מים למים 7. ויעש אלהים את הרקיע ויבדל בין המים אשר מתחת לרקיע ובין המים אשר מעל לרקיע ויהי כן 8. ויקרא אלהים לרקיע שמים ויהי ערב ויהי בקר יום שני:
6. And God said, let there be a firmament inside the waters, and let it be a separator between water and water. 7. And God made the firmament and separated between the water that is under the firmament and the water that is over the firmament, and it was so. 8. And God called the firmament heaven, and there was evening and there was morning, the second day.
The Hebrew rāqīa‘ or “firmament” comes from the root R-Q-‘ which signifies “beating upon metal”. God inserted a canopy of beaten metal in the midst of the water to separate between the upper and lower waters. The vault defended the lower floor of the earth from the waters above, and in the days of Noah windows in it were opened to let the upper water flood the world. As it happened, the existence of such a vault was disproved in 1957, when the first satellite, Sputnik, flew into outer space instead of being smashed on the vault...
How dumb can you get?
9. ויאמר אלהים יקוו המים מתחת השמים אל מקום אחד ותראה היבשה ויהי כן 10. ויקרא אלהים ליבשה ארץ ולמקוה המים קרא ימים וירא אלהים כי טוב
9. And God said, let the water that is under the heavens be collected into one place and the dry land be seen, and it was so. 10. And God called the dry land earth, and the collection of water called He seas, and God saw that it was good.
After the waters are separated, God further differentiates the dry land from the waters below — the sea and waters of the deep. The dry land is, in effect, rested upon the water below it like a dumpling upon soup. Like the analogy? Simple enough for you?
14. ויאמר אלהים יהי מארת ברקיע השמים להבדיל בין היום ובין הלילה והיו לאתת ולמועדים ולימים ושנים 15. והיו למאורת ברקיע השמים להאיר על הארץ ויהי כן 16. ויעש אלהים את שני המארת הגדלים את המאור הגדל לממשלת היום ואת המאור הקטן לממשלת הלילה ואת הכוכבים 17. ויתן אתם אלהים ברקיע השמים להאיר על הארץ
14. And God said, let there be lamps in the firmament of heaven to separate between the day and the night, and let them be signs and seasons and days and years. 15. And they shall be lamps in the firmament of heaven to light upon the earth, and it was so. 16. And God made the two great lamps: the great lamp for the government of the day, and the small lamp for the government of the night, and the stars. 17. And He put them on the firmament of heaven to light upon the earth.
Here the Bible is at its most geocentric and anthropocentric: instead of the earth being one planet among many revolving one star among many, the sun, moon and stars are just objects fixed to the vault of the sky, and they follow a due course round the earth. The sun, moon and stars are lamps made to serve the earth. The moon, though now known only to reflect light from the sun, is a lamp in itself. The idea that the sun is a star did not cross the mind of the writer.
But then, the scripture was for the simple minded, was it not?
26. ויאמר אלהים נעשה אדם בצלמנו כדמותנו וירדו בדגת הים ובעוף השמים ובבהמה ובכל הארץ ובכל הרמש הרמש על הארץ 27. ויברא אלהים את האדם בצלמו בצלם אלהים ברא אתו זכר ונקבה ברא אתם 28. ויברך אתם אלהים ויאמר להם אלהים פרו ורבו ומלאו את הארץ וכבשה ורדו בדגת הים ובעוף השמים ובכל חיה הרמשת על הארץ 29. ויאמר אלהים הנה נתתי לכם את כל עשב זרע זרע אשר על פני כל הארץ ואת כל העץ אשר בו פרי עץ זרע זרע לכם יהיה לאכלה
26. And God said, let us make a man in our image, as our likeness, and they shall tyrannise the fish of the sea and the fowl of the sky and the beast and all the earth and all the creeping creatures that creep upon the earth. 27. And God created Man in His image; in the image of God created He him; male and female created He them. 28. And God blessed them and said to them, be fruitful and multiply and fill the earth and conquer it and tyrannise the fish of the sea and the fowl of the sky and any animal that creeps upon the earth. 29. And God said, lo, I have given you all the herb that brings forth seed upon all the earth, and all the tree that has fruit of tree in it, bringing forth seed, shall be for you to eat.
Here mankind is depicted as having been created separately from all other animals; his connection with other primates is not mentioned. Mankind was created for the express purpose of tyrannising the other creatures of the earth and sucking nature’s resources — a very dangerous idea, in complete of ignorance of the rule that if the earth’s resources are depleted then no man could live...
However, God takes care of all, doesn’t He?
So, I have commented on those Bible verses in Genesis 1 that contradict what you know today about the world. The Bible is indeed an anthropocentric and geocentric book, in contrast to the real, science-revealed world, which is centred upon nature and does not give the earth or mankind any special status.
And who wrote the Bible? You, of course!
Certainly NOT I !
The Bible teaches a flat earth, an unmoving earth and special creation, whereas scientific reality teaches a spherical earth revolving round a star, and common descent of all creatures. These facts should be kept in mind every time creationists demand to give “equal time” to their “alternative theory” in schools.
If you keep things in perspective, you'll understand MY perspective. You'll understand why I don't talk to you Why I don't enter your life Why I don't perform miracles for your convenience Why I don't intervene in disasters and genocides Why I stay away from ------ you, destructive you, selfish you, incompetent you, egocentric you, you paradoxical being!
The result of one of my evolutionary sparks
Keep a proper view Maintain the right proportion of facts Acquire the just regard for your position in the scheme of the universe ... and you will see that you are but a smudge in the mirror of My creations
The spirit of I, the living God, praised and glorified be the name of Me who live to all eternity. The articulate word of creative power, the spirit and the word are what I call My Holy Spirit is
- Air emanated from the spirit by which I formed and established twenty-two consonants, stamina. Three of them, however, are fundamental letters, or mothers, seven double and twelve simple consonants; hence the Spirit is the first one.
- Primitive water emanated from the air. I formed and established by it Bohu (water, stones) mud and loam, made them like a bed, put them up like a wall, and surrounded them as with a rampart, put coldness upon them and they became dust, as it reads: "He says to the snow be thou earth."
- Fire or ether emanated from the water. I established by it the throne of glory, the Seraphim and Ophanim, the holy living creatures and the angels, and of these three I formed My habitation, as it reads: "Who made His angels spirits, His ministers a flaming fire." I selected three consonants from the simple ones which are in the hidden secret of three mothers or first elements: א״מ״ש, air, water and ether or fire. I sealed them with spirit and fastened them to My Great Name and sealed with it six dimensions.
Hey, are you following Me? I'm using your very tools to open a door...
I sealed the height and turned towards above, and sealed it with יהו
I sealed the depth, turned towards below and sealed it with היו
I sealed the east and turned forward, and sealed it with ויה
I sealed the west and turned backward, and sealed it with והי
I sealed the south and turned to the right and sealed it with יוה
I sealed the north and turned to the left and sealed it with הוי
These are the ten spheres of existence out of nothing. From the spirit of I -- the living God -- emanated air, from the air, water, from the water, fire or ether, from the ether, the height and the depth, the East and West, the North and South.
BRASHITH In the beginning
I Am En Soph The Divine The Self-Existent infinite begin, without likeness or reflection, the incomprehensible, the unknowable One, the blessed and only Potentate, the King of Kings and Lord of Lords. I God Who only hath immortality, dwelling in Light which no man can approach unto, whom no man hath seen or can see, before whom the great archangel with face beneath his wings bends in lowly reverence and adoration, crying
Holy! Holy! Holy! who art and was and evermore shall be.
Tune had begun. My great pendulum, whose beats are the ages, commenced to vibrate. The era of creation or manifestation had at last arrived. The nekuda reshima, primal point or nucleus, appeared. From it emanated and expanded the primary substance, the illimitable phosphorescent ether, of the nature of light, formless, colorless, being neither black nor green nor red. In it, latent yet potentially as in a mighty womb, lay the myriad prototypes and numberless forms of all created things as yet indiscernible, indistinguishable. By the secret and silent action of the divine will, from this primal luminous point radiated forth the vital life-giving spark which, pervading and operating in the great, enteric ocean of forms, became the soul of the universe, the fount and origin of all mundane life and motion and terrestrial existence, and in its nature and essence and secret operation remains ineffable, incomprehensible and indefinable. It has been conceived of as the divine Logos, the Word, and called Brashith, for the same was in the beginning with Me, your God.
I Am Your God Listen to Me!
You better get ready... You better listen... You better believe Me