THE DIVINE SCIENCE Theology in Theurgy

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Theology in Theurgy

Itisoftenproposedthatthemostperfectmysticaltheologywouldbethatinwhichnonamesare used,noformsaregiven,noquantitativeorqualitativeattributesexist,andwhichthereforeresolves everythingintoOne.This,themysticsofalltimesandculturesaccepttobetrue,andareinagreement withthecommonphilosophicalinquireronthematter.Wheredifferenceemerges,however,isthatthe aforementionedtheologyisthepantheonoftheenlightenedhuman,andunlessoneisenlightened,itis meaningless.Itisasayingamongstthewisethatpretendingtobeenlightenedbeforeoneis,i.e. imitatingthosewhoareenlightened,isinfactanobstacletoprogress.Thus,iftheunenlightenedperson istomakesuitableprogress,theremustbesomeothertheologyavailable. Allowmetomakethismattermoreclear,thoughIcannotdosoperfectly,sinceweasimperfect beingspresumetospeakofperfectmattersthroughanevenmoreimperfectmedium.Whilelivingina worldcomposedofgenerativenatures,beingthingswhichhaveastheiroriginsomethingelseother thanthemselves,wecannotaccuratelyconsidersomethingbeyondgeneration.Solongasour consciousnessisrootedinduality,dualityisalltheconsciousnessknows.Thisisfairlyeasyto demonstrate.Letussupposethat,asmanymysticsofassumablyreliableauthenticityhavesaid,there aremanycolorsinthespiritualworldsbeyondourphysicalworldthatarenotpresenthereorknownto us.Ifthesesagesarecorrectinsayingthis,andifwetrustthem,thenweshouldconsiderittobetrue forourpurposesalso.Thus,thestudentofthesageswillconcludeasfactthattherearecolorsinthe spiritualworldsnotpresenthereinourphysicalworld.Now,ifyoucan,closeyoureyesandimaginea colorwhichisnotanyofthecolorsinourworld,noramixofanyofthem,norashadeorhueofanyof them,norinanywayaliketoanyofthem.Themostyouwillbeabletodoisvisualizesomethingofan oddcombinationofcolorsthatyouhaveneverseenbefore,butindoingsoyoufailatthetask,forthisis notanewcolor,butmerelyarearrangementofoldcolors. Thebarrierwhichhaspreventedyoursuccessinimagininganewcoloristhesamebarrierwhich preventssuccessinadoptingthepuretheology,whichthesagesoftheurgycalledthesimple.Forone whohasseenthespiritualrealmanditsworlds,thecolorsareknown,thoughcannotbedescribedwith anydegreeofeffectiveness.ForonewhohasseenTheGood,thesimpletheologybecomesinherent knowledgeandunderstanding.However,untilonehasseen,andhasthereforebecomean epopteia,onecannottrulyknow. Becausethesehighlevelsoftheologyhavenotbeenseenbytheunenlightenedman,theycannot beintuitivelyknown,andonecannothavedirectconsciousexperienceofthetruthofthematter. Thereforeweareconsignedtotheuseofdianoia,thepowerofscientificreasoningwithinman, insteadofgnosis,thepowerofdirectintuitiveexperience.Surelyweare;ifwewerenot,thislecture Copyright20102011TheDivineScience|www.thedivinescience.org 1

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wouldbegiveninsilence,notinwords.Therefore,weareconsignedtoattachinglabelstothings,and attributesandqualitiesandsoon,sothatourlowerminds,whichcannotknowsomethingintuitively, cangraspthesethingsintellectually.Andallofthisweagreeuponforthesakeofpreliminary considerations,beforearrivingatthelectureproper,sothatnoonemaythinkselfrighteouslythatwe havenotdoneourbesttopresentthemysticaltheology,anditsroleintheurgy.

TheRoleofTheologyinSpiritualEvolution
Aswehaveseenabove,thepracticalroleoftheologytotheaspiringmysticistoprovidesomething tangibletoanotherwiseintangiblerealmofexperience.Tosaythatthebesttheologyisthatinwhich thereisOne,onlyOne,thatitisGoodandsimple,andeverywhereimminent,isthehighestandbestof truths;Platowouldagreewithusinthinkingso.Aristotle,though,wouldsecondusinsayingthatleftas itis,thisremainsmerelyaplatitude,andnotsomethingofpracticalusefortheaspirant.Thereforewe followthefootstepsofgreattheurgists,suchasIamblichusandProclus,andweassigntothemystical theologyahierarchyofexistencesandforces,andindoingso,thereappearsaclearandsteadywayto thetop. Letusthink,forexample,thatthereareanumberofwaystoarriveatthesumof10in mathematics.Tonameonlyafew,wemayaddonetoitselftentimes,orwemaycounttwofromzero fivetimesinarowbyaddition,orwemaymultiplythreebyitself,thenaddone,etcandsoforth.Allof thesewillprovidetheendresultof10.Amongstjustthese,somewayswillbeseenasfaster,somemore artisticorperfectinsymmetry,somewillallowformathematicalchainsandrhythms,somecanbe expressedinshapes,etcandsoforth.Evenhereweseethatthepossibilitiesforreachingtenare several,andthatsomewouldbepreferabletoothersifthemeansisconsideredimportantinreaching theend.Already,then,thereappeartobemultiplechoices,andwhilenonearewrong,somecouldbe arguablymorecorrect,andthosewhocouldusethosemorecorrectapproacheswouldbeseenas greatermathematicians,andgoodattheirart. Buthere,beforehardlystarting,wehavealreadymadeagreaterrorinouranalogy:forinthis analogyIamassumingthereadertoknowwhatadditionis,andtoknowwhichnumbersindicate whichquantities,andwhatgreaterandlowerare,andhowquantitiesmaypossessthequalitiesof greaterandlowerinrespecttotheirassociatednumbers,andindeedIhavemadetheerrorin assumingthatthereaderevenknowswhatnumberis,orthatthingsprogressfromoneanother,orcan bemadebymathematicalarttohaveanyrelationshipwhatsoeverwithoneanother.Thatthematter previouslyconsidered,beinghowtoreachthesumof10,seemedsosimplebefore,wasonlybecause ignoranceofthelatteraspectsofmathematicsdidnotimpedeouradvance. NowletusassumethatyouaretoldtoreachGod.Youwillbeinthesamemathematicalquandary assomeonewho,toldtoreachthesumof10,doesnotevenknowwhat10is,norwhatitistoreacha sumofsomething,noranyrealknowledgeofmathatall.For,certainly,ifyouknewwhatGodwas, youwouldalreadybeenlightened,andifyouknewhowtoreachGod,youwouldnotbebrowsingthis websiteandreadingarticlesforadvice.And,knowingneitherGodnorhowtoreachGod,wemayalso assumethatasthepreviouspersonofexampledidnotknowwhatasumwas,soyouwouldnotknow evenwhatitwastobeenlightened,whetheritwasathingofhappinessorpleasure,norwhatpleasure orhappinessareinreferencetoGod,etcandsoforth. Copyright20102011TheDivineScience|www.thedivinescience.org 2

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How,then,wouldonegoaboutinstructingapersoninthenatureof10?Forabasicknowledgeof thenatureof10isnecessarybeforewecanthenbuildupnumbersandexpresstheirrelationto10,as forexampleknowingthatthedoubleoffiveis10.Ifwecandiscoverthis,wecandiscoverhowonemay goaboutlearningwhatGodis,orwhatenlightenmentis,orofanyotherthingofwhichapersonhasno knowledge.Inthisinstance,wewouldsaythatbeforeaknowledgeofwhat10is,mustnecessarilycome aknowledgeofwhattenisnot.For,ifyoushowsomeonebytaking10stepswhat10is,itcanonlybe clarifiedandcrystalisedintousefulknowledgebyalsodemonstratingthatitisnot9steps,or8steps. Otherwise,ifleftmerelyatten,youwouldmakethemistakeofthinkingallthingswereten,andwould berenderedincapableofdoingmath(though,arguably,betteratmysticism!).Showingitbyitself, therefore,isnotinstructive,butmisleading.Ifhoweverwestartwith1,anddemonstratewhat1is,and howitisdifferentfrom2,andtherebyshowwhat2is,thenintimewewillarriveat10,andwill understandthat10isbothten1saswellastwo5s,soonandsoforth,andwillthereforehavea knowledgeof10workableformathematics.Andinthisalsowewillagree,Ithink,thatsomethingsare closerto10thanothers,asforexample8cupsiscloserto10than3cups,andthatthisalsoindicatesa greaterknowledgeofwhat10isinreferencetootherthings.Andifweareaimingat10,ithelpstoknow that9isclose,butthat2isfaraway,sothatwedonoterrinoursteps.Aknowledgeofthedifference between10andsomethingelse,aswellastherelationwhich10hastootherthingsbyvirtueofthat difference,isthereforeinstrumentalinanaccurateknowledgeofwhat10is,andnecessarilyprecedesit. Torenderthisallbackintomeaningfulinformation,wehavemadeouranalogybetween10and God,betweentheaspirantandthepersonlearningnumber,andbetweenspiritualprogressand learningthebasicsofmathematics,andIdonotthinkanyonewilldisagreewithusintheseanalogies, andiftheydo,Idonotthinktheycouldrenderthematteranymoreclearlyorprovideabetter alternative.Andifsomeone,doubting,saysthatthesubjectathandisreally1andnot10,sinceGodis calledTheOne,thenthisismeaningless,sinceifGodis10thenweareatthestartingpointof1,andif Godis1thenweareatthestartingpointof10,andtothinkotherwiseistoassumeenlightenmentor onesownproximitytoit,whichIthinknoonereadingthisarticlewouldadmit,sincewehave establishedearlierthatanenlightenedpersonorsomeoneclosetoitwouldhavenoneedforthisarticle orthiswebsiteinthefirstplace. Thissmalldoubtaside,then,wemayfindtheusefulnessofthisanalogy.Forifwearecorrectinour philosophyonthismatter,thentosimplytellsomeonewhatGodisandleaveitatthat,withnofurther instruction,wouldnotonlybeuseless,butcouldinfactgofurtherthanuselessnessandbecomeharmful bycreatingmisunderstanding.However,sinceunlikeourprevious10,thesubjectofGodisunknowable fromthecurrentlyunenlightenedposition,wereallycannotevendemonstratewhatitisatall.Thusitis moreintelligenttostartatthefurthest,andthatwhichismosteasilyunderstoodbyus,andthenwork backwardstotheclosestideasrelativetoGod,andthisistheology:theintelligentapproachtoGodby workingtowardsfirstprinciplesfromthepointofsecondarynatures,orthethingsmoreimminently understandabletous.Itisaretracingofonesstepsfromwhatisknown,intowhatisunknownbutcan bereasonablyconjecturedaboutuntilexperiencecastsitintolight. Iapologizeforthisdiversionintodialectic,butitwasnecessarytonotonlysaythattheologyis important,buttoindicatewhyitisso,sothatthereadermayunderstand.Forifyouunderstandthe valueoftheology,thenitisakindofknowing,andapartofyou.ButifIweretoonlytellyouthat theologyisimportant,andneverindicatewhy,thenwheninthefutureyoutoldothersthattheology wasimportantyouwouldnotbeusingknowledge,butwouldonlybequotingmeinstead.Tothatend, thegoalofthesewritingsistocreateanavenueforknowledge,notjustallowforthememorizationof data. Copyright20102011TheDivineScience|www.thedivinescience.org 3

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Gettingbacktothesubjectathand,theologyfillsthisvitalroleofeducationbyspreadingoutthe cosmosandmeasuringit.Bymeasuringit,Imeanthattheologytakesotherwiseunknownthingsand confinesthemtotherealmofqualitiesandquantities,andaltogetherofattributes,sothatthemindcan getagraspofsomethingithasnotexperienceddirectly.Thus,intheurgy,insteadofreferringtothe intelligentsparkofcosmicconsciousnesswhichunitesthesuntotheGodofouruniversebythename oftheintelligentsparkofcosmicconsciousnesswhichunitesthesuntotheGodofouruniverse,I maysimplycallhimApollo,andinstructpeoplesothatbythesimplewordApolloisindicatedthat longerdefinition.Andthis,ifperhapslessclear,mustbeagreeduponasafasterandmorecoherent meansofteaching.Theology,then,mayalsobeseenasasortofspirituallanguagewhichallowsusto talkefficientlyabouthigherforces. Thisgrammar,syntax,diction,etc,ofthislanguageknownastheology,ismythology,andindeed thetwoareproperlyone.Forthesageshaveassignedtothecosmicsolarforcenotonlythename Apollo,butalsoaformwithattributesandepithets,allofwhichareinsightfulandpromotean expandingawarenessofwhatisindicatedbythenameApollo.Nowsomethinkthatthemythosof theseforcesisdistracting,anddetractsfromatrueknowledge,butthisisonlyafactwhentrue knowledgewasneverpresenttobeginwith.Thismaybeprovenveryswiftlyandefficientlybyabrief examinationofourcurrentexample,Apollo: Apolloissaidtothefarshootingarcher.FromthisthestudentlearnsthatApollokeepshis essentialnatureundefiled,beingawayfromthebattleasanarcherinsteadofinitasafighter,andthat thereforetheinnernatureoftheforceindicatedbyApollomustalsobepureandundefiledby secondarynatures.Thatthisisindicatedbyabowandarrow,andnotashieldorvirginity,alsoteaches usthatthisforcehasthepowertodestroynegativitiesandimpurities. Apolloplaysthelyre.Bythis,welearnthatApolloharmonizestheuniverseinonesense,beingthe sustainerofharmony,butalsothattheplanetsrevolvingaroundoursunaresetintheirorbitsbythis force,workingthroughgravityandthelikes. ApollodeclareduponthemomentofhisbirththathisjobwouldbetorevealtheintellectofZeus tomankind.Thisthetheurgisttakesliterally,andthereforegrowstounderstandthattheforceindicated bythenameApollohasthepowerofcommunicatingtothemysticthepureconsciousnessoftheGod ofouruniverse. Andwhattookmeallofthesewordstosay,theancientandvenerablesagessaidmerelyinasingle image:apictureofApollowithabowaroundhisshoulder,aquiverathisside,alyreinhishand,andthe epithetDelphos.Thusthemythologyisthehieroglyph,andtheologyisitsinterpretation. Seeingtheefficiencyofthisapproach,wemaycometounderstandmoreabouttheroleand purposeoftheologyinmysticism.Thestudentofthisparticularhieroglyphwillbenefitbysubsequently learningthatthereisaforcewhichisresponsibleatonceforallthreeoftheaforementionedpowers, thatitisnamedApollobytheancienttheurgists,andbystudyingtheancientpracticesthestudentwill learninwhatwayshecanbringhimselfintogreaterrapportwiththisforce,andcometounderstandit experientially.Thenoneday,whetherinmeditationorengagedinholywork,themysticwillexperience certainexaltedstates,willknowthattheybelongtothespiritofApollobyvirtueofhisstudyofthis forceintheology,andwilltherebybeabletogagewhereheisinhisownspiritualpath,howmuch furtherthereistogo,etc.Notonlythis,butthatsamemysticwillthenbeabletoperceivetheSupreme Copyright20102011TheDivineScience|www.thedivinescience.org 4

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GodfromthepointofviewofApollo,notfromthepointofviewofapartialhumanspirit,andwill thereforebeclosertothetruth.Howallofthiscomestobe,andwhatthemethodsarewhichproduce theseresults,thestudentsoftheurgywilllearn. Thereadermustneverlethimselfimaginethattheancientseersandpoetswerevulgar,and contrivedmeaninglesstales,butinsteadthereadershouldkeephimselfalignedwiththelightofthe ancientmastersandaccepttheirteachings.Theaspirantwhodoessowillnotfindhimselfaloneinthat light,butwillbestandingwithinitalongsidenolessanauthoritythanSocrates,whocalledthemthe authorsandfathersofwisdom,andwithasrecentanauthorityasHelenaBlavatsky,whoproclaimed thattheykneweverything,amongstmanyothersuccessfulmystics.

Truetheologyisunitive,notdivisive
Wehaveseenatthebeginningofthisarticlethatwecannotengageinanabsolutelytruetheology, sinceitissimpleandwearenot.However,wemaystillseektoengageinatheologywhichisas relativelyclosetotheabsoluteaspossible,andsincetheabsoluteisOneandthereforeunitive,thetrue mystictheologypriortoitwillbeasclosetoOneandasclosetounitiveaspossible,whilestillallowing ourmentalfacultiesrootedindualitytocomprehendsomethingofit. Thismeansthatifourtheologyisgood,thenthemythologiesofotherreligionsinclinedtowards goodnesswouldbecomprehendedwithinit.Forifourtheologycomprehendedonereligionandthe experiencesofitssaints,butexcludedanotherreligionandtheexperiencesofitssaints,thenthe theologywouldbeapartialone.Identifyingsomethingpartial,itwillbeagoodlabortotryandrectifyit sothatitbecomesasmuchwholeaspossible.Fortunatelyforustheancientmastersoftheurgyhave alreadydonethislaboriouswork,sincetheyareallloversofwhatisperfect,andwhatisperfectis alwayswhole. Thatsucharectifiedtheologywouldcomprehendtheexperiencesofthesaintsofallgoodreligions weholdtobeselfevident,forwearenotsoboldastoassertthatasaintwasnotasaint.Weare, however,boldenoughtoassertthatwhatistruemustbetrue,andthatthereforewheresagesseemto disagreetheremustbeamiddlegroundavailablewhichreconcilesthedisagreement,orelseatleast oneofthemwasnotreallyasage.SothenI,speakingfortheurgists(ifImaypresumetodoso),may evenrectifymyownstatementbysayingthatatruetheologywillreconcileandcomprehendwithinit theexperiencesofalltruesages,andbyagreeingthatthisisagoodmissionfortheology,Ileavethe taskofdecipheringwhichsageswerecorrecttothestudents,theirexperiences,andtheirteachers. Itisthereforenotnecessaryforanystudentofgenuinemysticism,whetheritistheurgyorsome otherpath,toquithisownreligion.Ifitwerenecessary,thenwewouldhavetodefinethemystical theologyasareligioninsteadofsomethingwhichtranscendsandunitesreligion.Forthestudentwilling todoso,hewilldiscoverthatanyreligiousviewisultimatelyreconcilabletothemysticaltheology,and thatindoingsotherewillbeverylittlecompromiseorsacrifice,andthatthosecoretenetsofhisown religionwhicharetrulygoodshallneverhavetoberelinquished.Thus,evenifoneisastrictmonotheist, hisreligiousviewswillbeessentiallyagreeabletothemysticaltheology.Yet,Ithink,thatmostpeople whothinkthemselvesmonotheisticarereallynot,fortheJewsseemtoworshipmanygodsintheform ofthedifferentnamesofGod,andtheangels,andtheChristiansappeartoworshipnotonlyJesus,but Jesusatmanystages(thepassion,thenativity,etc),andalsoanunspecifiedFather,andtheCatholics Copyright20102011TheDivineScience|www.thedivinescience.org 5

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atrinityofgodforces,andtheMuslimsnotonlyAllahbutthemanynamesofAllahalso,andsoonand soforth. Itisperhapsappropriate,inlightofthis,thattheaspiringmysticredefinemonotheismtonotonlya beliefinoneultimateGod,butanacceptanceofthemanythingswhichthenradiatefromthatGod.In doingthis,hisownreligionwillbefullyreconciledwiththemysticaltheology,whichacceptsthatthereis OneUltimate,butthatfromitcomesTheMany.Allthatwillbeleft,then,isfortheaspiranttogiveup, asfaraspossible,thatwhichbreedsdivisionandpartiality.Onemaycarryreligionsofar,sincereligionis ultimatelyjustalanguageofnamesstrungtogetherforthesamespiritualforcesbeingdiscussedallover theworld.Thosenegativethingswhichreligionsometimesbreeds,however,suchaselitism,partiality, bigotry,andprejudice,mustnecessarilybeleftbehindatsomepointintime.For,ifonewereallowedto takevicesallthewaytoGod,thenGodwouldhavevices,andsincevicesareimperfections,Godwould beimperfect,andIdonotthinkanyonewilladmitthattheGodofthemysticsisanimperfectone,the ideasofimperfectionandonenessthemselvesbeingincompatible. Todemonstratetheproperapproach,IwilluseChristianity,whichisveryprevalentinmypartofthe world,andwhichIamthereforefairlyeducatedin.IndoingthisIwillgiveasbestaguidelineasIcanfor theproperavenueofthinking,andtoassistthereaderinunifyinghisownreligionwiththemystical theology.InfocusingforthemomentonChristianity,Ithinkthatanyoneofanyotherreligionwitha similardilemmawillbeabletoapplythesamebasicprinciplesIwillprovide,andarriveatasatisfactory end.SimplysubstituteJesusorGodforwhateverisrelevantwithinyourownreligion.Iamchoosing thiskindofreligionsinceIthinkthatpeoplebelongingtoreligionswhereinitistaughtthattheworship ofanyotherGodinanyotherwayisblasphemouswillhavethemostdifficulttimeapproachingthe mysticaltheology.Moreuniversalreligions,suchasTaoism,religiousformsofBuddhism,andHinduism, asexamples,willhavenosuchproblems.Orrather,theymayhavedifficulties,butofapurelytechnical type,andnotintheformofamoraldilemma. SoletustakeforourexampleaChristianindividualhopefulofbecomingamystic,whoknowsthat thereisawaytobecomeclosertoGodthanmerelytheouterformsofreligion,andwhoknowsthata personalGodispossible.This,combinedwithatleastafeasibleadmittancethatonesholybooksmay havecontainedtruthbutnoteverytruth,shouldbeseenasprerequisitesforasuccessfulcrossoverinto mysticism.Ifthismuchcannotatleastbeadmitted,thenonlyareligiousformofmysticismwillbe usefultotheaspirant.Eveninsuchasystemasreligiousmysticismtheaspirantwilleventuallyhaveto releasetheviceswhichbreeddivision,andsowerecommendthatonedososooner,insteadoflater.As areligiouspersonyoutrustedtheauthenticityandreliabilityoftheauthorsofyourholybooks,sonow, asanaspiringmystic,trytotrusttheauthenticityandreliabilityofthosewhohaveachievedtheaimof mysticism,andtakethefirststepoffaithrequiredbyconcedingthatreligiousdivisionmustbedone awaywith. IntheChristiancorpus,sincethisisourcurrentexample,theChristianaspirantwilldowelltofirst ascertainthebasicsofhisownfaith.For,afterall,manypeoplerejectanewstepintheirlifeclaimingit isbecausetheyareunsureifthefootwilllandongroundoronsomethinginstable.Yet,manyofthose whousethisasanexcusehaveneverproperlyexaminedthegroundtheyarealreadystandingon,andif theydidso,mayquicklydeducethatitleadsdirectlytothegroundtheyhadconsideredstepping towards.So,asaChristian(forourexample),youshouldfirstexaminethegroundthatyouarecurrently standingon,andthenweshallseeifbyanexaminationofit,wecanarriveatasafeenoughconclusion thatthegroundofmysticismisasafestep. Copyright20102011TheDivineScience|www.thedivinescience.org 6

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Tobeginwith,theChristianwillinstantlynoticeadichotomybetweentheGodoftheOldTestament andtheChristofthenewone.TheGodoftheOldTestament,whowewillcallYahwehforconvenience, was,inhisownwords,ajealousGod.TheChristoftheNewTestament,however,seemsinevery respecttobealoving,merciful,andforgivingGod,andwhatismoreimportant,seemstofeelthathis Father,assumablytheGodoftheOldTestament,isessentiallythesame.Nowofthetwoofthese,the mostmysticalinclinationisobviouslytowardsJesusastheGodofMercyandPrinceofPeace,since peacecreatesunitywheretherewaspreviouslyforgiveness,andwhatcreatesunityisobjectivelygood. Yet,whenpromptedwithreligiousviewsoutsideofthestrictconfinesofcanon,aChristianwilloften quoteYahwehinsteadofJesus,thoughindoctrineaChristianisnotaJew,andthereforeisafollowerof JesusandnotYahweh,philosophicallyspeaking.Thisthenseemstomeamatchofconvenienceinstead ofactualtruth.For,intheOldTestamentindeed,theGodmentionedseemsajealousone,andappears toinspirehatredforthosewhoarenotvisiblyHebrew.YetintheNewTestament,thereisatleastone instancewhereaheathenisencounteredontheroadbythedisciples,andaftersomeinquiry,itis decidedthattheyhavethesamegod,butunderstandhimbydifferentnames.Soitseemsthatthefirst thingaChristianmustdoisdecidewhataChristianis,andhowitdiffersfromaHebrew,andwhether thewordofJesusorthewordofYahwehshouldbethefinalsayonamatter.Ithink,unlessIamwrong, thattherevelationsofJesusareconsideredtobeanewerandmorerelevantrevelationtotheChristian, andsoperhapsitisthewordsofJesuswhicharebestforguidanceinthismatter.OfthatIdonotneed tosaytoomuchmore,sincethecarefulstudyoftheteachingsofJesus,andjustJesus(thefourgospels), willconvertonetoamysticalpathanyways.Andinthatlight,IthinkthattheChristianwilldowellin seeingtheseassomeofthecoreteachingsofJesus: ThattheKingdomofHeaveniswithinyou,whichimpliesitisnotnecessarilyinabook,or necessarytoreceiveitfromapreacher,butthatinsteadonemustdiveinwards.Since,afterall,if treasureiswithinaroom,yougointotheroomtogetit,andifwhatyouseekisintheocean,yougo intotheocean,soifitiswithinyou,yougowithinyourselftofindit.Thisisthebasicpremiseofall mysticism. Thattheeyemustbesingle,andthenitwillbefilledwithlight.Therefore,setyourmindentirely onGod,which,admittedly,ishardtodoifyouarealsotryingtofollowaseriesofreligiousdogmas simultaneously.IthinkJesusdemonstratedthiswellbyworkingandeatingmeatonthesabbath, somethingthatwasclearlyconsideredsacrilegeinhisownreligion. ThatthethingsholiesttotheFatherandmostreadilyrewardedbyHimarethosedoneinsecret,to whichJesusclearlycontraststhehighlyreligiousperformancesofthepriestsofhistime,andinstead encourageshisdisciplestopraysimplyanddevotethemselvestoGodprivately. Thatforgivenessandpeaceshouldalwaysbeprimary. Thatyearegods.FortheJewswishedtostoneJesus,notbecausehewasabadman,but becausethou,beingaman,makestthyselfGod.AndJesusrespondedindicatingthatpeoplewere calledgodsintheJewishscripture.ThisiscomplimentarytotheideathattheKingdomofGodiswithin. Anyone,usingthesebasicpointsasastartingplace,willfindthepropellingforcenecessaryto progressintomysticismfromstrictreligion,whilestillsafelywithintheconfinesofChristianity.Foritis notnecessarybyanymeanstoabandonJesusasGodorChristinordertoenterintoGod.Thuswhen Jesussaysthatheisthelightandtheway,andnoneenterintotheKingdomexceptthroughhim,it simplybecomesnecessarytoassumethatsuchaGodmustbeuniversalandwhole,insteadofspecific Copyright20102011TheDivineScience|www.thedivinescience.org 7

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andpartial.Hence,thatinenteringuntoGod,onemustpassthroughtheChrist,butthattheChristdoes notnecessarilyneedtobereducedtoasinglenameofasingleperson.Allthatisrequiredisthatthe ChristforceexistedbeforeJesusincarnated,thoughitdidincarnateasJesusatsometime,andthenthe conclusionleadstoitself. SomuchfortheChristianaspectoftheNewTestament.Now,ifbeingChristian,oneinsistsonusing theOldTestamentstillasabasisforargument,evenwhenitcontradictswhatseemstobeacceptedas thenewerrevelationofJesusteachings,wecanjustaswellproceedtoaquickinvestigationofthese thingsalso.For,asmentioned,YahwehnameshimselfasajealousGod.However,itseemsridiculousto attributehumanemotionstoTheGood,andthereforeYahweheithermustnotbeTheGood,orwe mustmisunderstandthemeaningbeingcommunicated.IfweholdthatYahwehisTheOne,and thereforetheabsoluteGod,thenourunderstandingiswrong,andweshouldseekanewone.Forthe Onecannotbedivisive,butmustalwaysbeunitive,yetjealousyimpliesthatthereissomethingwhich thisGodwantsbutdoesnothave.ThusthiseithermustnotbetheOne,forheisnotperfect,orby jealousy(andothersuchemotions)isreallymeantsomethingelse.Ifwemovetheproclamationsof Yahwehfromtheparticulartotheuniversal,thenthesolutionishad. ThisisdonebyseeingthethingsattributedtoYahwehthesamewaythatwepreviouslyexamined theattributesofApollo.Ifwedothis,theninsteadofajealousGod,wewillseeaGodwhoexertsa magnetismwhichbringsthingstoitself,andifweassumethatallthingsultimatelyseekperfection,then thisisagreeabletoourphilosophy.Forjealousy,wecaneasilyenoughdiscover,isadislikeofthatwhich haswhatyoudesire.ButTheOneislackinginnothing,andsoitmustnotbeahumanjealouslymeant, butauniversaljealousy.Andthisuniversaljealousy,Ithink,wouldbethepullwhichTheOneexertson allthings,bringingthemtowardsitself,andsuchjealousywouldbeinvokedonlywhenoneresistedthis pullandbecameinsteadattractedtootherthings.Nowtheonlyotherthingsonecouldbeattractedto besidesGodareworldlythings,foroneiseitherworldlyorspiritual,andiseitherdrawnbyhispleasures andsensesorbyhisspirit.ThereforewhatinvokesthejealousyofYahwehwillbewhenoneisturned towardsthematerialinsteadofthespiritual.Andsincesomethingmaterialisfalse,andoneinclined towardsitisunderafalsenotioninsteadofatrueone(thetruthbeingthatallisGod),thenthe adorationofmaterialthingswillbetheworshipoffalseidols.IthinkthatifweassumeYahwehtobea personificationofTheGood,oratleastanaspectofit,thenthiswillbeanagreeableapproach,andthe studentwhoproceedsalongtheselineswillhaveallofthisquestionsanswered. Sofar,then,wehaveseenthatChristianitylendsitselftothemysticaltheology,butprimarilyin specificways.Forexample,Jesusspecificallyteachesthingsthatareagreeabletomysticism,anda properunderstandingoftheHebrewGodallowsforamoreuniversalapproachtoreligion.Weshould alsobrieflyconsidersomemoregeneralguidelines,suchaswhetherornottheChristianfaithallowsfor theexistenceofGods,theexistenceofwhichissonecessarytothemysticaltheology. First,then,weshouldrealizethatthegodsareimportanttothemysticaltheologynotbecauseofan attachmenttotheGods,butbecauseofanadorationofTheOne.FortheGodsareallsaidtoparticipate ofasingleultimateessence,theAbsoluteGod,inwhomtheyhaveestablishedtheirtranscendentbeing. ThustheGods,thoughmanyinpower,areoneinenergyandessence.Fortheyhaveseparateforms, butthesameOneSpirit,andtheydovariousthings,butthroughthesameOneEnergy,anditisonly whenthatEnergyreachesthelowerworldsthatweperceiveitasvariousinsteadofsingle.Seeingthis, thereaderwillberightifhewonderswhethertherearereallygodsinthemysticaltheologyatall, sincetheyhaveOneSpiritandOneEnergyintheirtruestversions. Copyright20102011TheDivineScience|www.thedivinescience.org 8

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Toanswerthat,Imightsaythatinthehighestsense,thetheurgistsrecognizethatthereisonlyOne Goddoingmanythings,andthatthereisanameattachedtoeachactionwhichGodperforms,andthat theactionitselfisthenseenasthatGod.For,wesay,thatGodisalwaysperformingeachofthese universalactions,andthereforethoseactionsappeartobeexistencesuniqueuntothemselves.Yetthis isadoublesidedsword,sincesimultaneouslythemysticaltheologyaffirmsthatTheOneissimple,and unified,andestablishedalwaysinitsownperfection.Thereforeitmustalsobeimmovable,andbeing immovable,itwillcertainlynotbegoingaroundperformingmanyactions. Thesolutiontothisproblemisthedoctrineofemanation,whichteachesthatGod,bysubsistingin hisownperfectwholeness,radiatesthiswholenessfromhimself.Thisinitialilluminationisthe primordiallight,thefirstessencefromwhichallelsewasconstructed,andexistingnowoutsideThe One,itmirroreditscreatorandmimickedit.ThusaprojectionofTheOnecameintobeing,andtomake avasttheologyintoashortthing,itwasbyarepetitionofthisprocessthatallthingswerecreated. Throughthis,therefore,everythingwillhavewithinitsbeingtheessenceofthatwhichcreatedit,willbe createdinitsimage,andwillleadbacktoitnaturally.TheseradiationsfromGodarethevariousgods, whichwereorganizedbyDivineWillintocertainperpetualactivitiesinordertobringintolightthe otherwisehiddenpropertiesofGod.ThisiswhyitisoutofanadorationforTheOne,andnotforthe gods,thatthedoctrineofthegodsexists,foritallowsthatGodremainsundefiledandunmoved. Otherwise,wereallywouldhavetoassumeajealousGod,anangryGod,anupsetGod,aGodcurrently poutingaboutsomething,aGodmildlydistracted,aGodwhowaskindofhurtbythatthingyousaid abouthimtheotherday(sincehethoughtyoutwowerefriends),etc,etc. ItisimportantforourpurposeswhetherornotChristianityseemstoallowfortheexistenceofwhat themysticaltheologyrequires.Knowingnowwhythedoctrineofthegodsisimportant,itisevidentthat unlesstherecanbesomemannerofcommonground,theChristianwillbeatalossintryingtoreconcile thetwo. NowitseemstomethatChristiansadmitthattheYahwehoftheOldTestamentappearstobethe fathermentionedbyJesusintheNewTestament.ThusthesamethingswhichapplytotheJudaicawill applytoChristianity,asaminimum,whenconsideringwhetherthereligionpermitstheexistenceofthe gods.Firstandforemost,anobviousanswertothisistheexistenceoftheangels.Theirexistenceis alludedtoinboththeOldandNewTestaments,andindeedtheapostlePaulgivesaratherglowing dissertationoftheirvariousranksandoffices.Itisadmitted,then,thatspiritsexistontheladder betweenthephysicalandpurelyspiritualexistences,andsincethisispurelyscriptural,itcannotbe deniedbyagoodChristian.TheseangelsappeartoperformcertainthingsforGod,andassumingthisto bethecase,theyaresaidbyearlywriterstohavetheirownhierarchiesalso.Withinthis,somearesaid tobeaboutthethroneofGod,andothersrunningaroundtheuniversedoingthings. IfweassumethatGodremainsonHisthrone,thenweagreewiththemysticaltheologythatThe Oneremainsimmovable.Itisthenjustamatteroffillinginthescripturalblankspaceconcerningthe angels,butifwelooktotheQaballistsandearlyChurchfathers,bothseemtoagreethatangelsare filledwiththespiritofGod.ThisspiritcouldwellbethefirstLightofthemysticaltheology,andthis wouldagreewithIsaiah,whosaysthatlightsurroundsGodsthrone.Ifthentheangelsarealwaysdoing Godswill,thentheyaresimplyinstrumentsofhiswill,anddonotnecessarilyneedtobeseenashaving theirownuniqueexistences.Oftheseangels,thechiefamongstthemwillbewhatarecalledthe archangels,andthesewillbethegodsproperofthemysticaltheology.Therefore,tobesynchronous withthetheurgists,onewouldmerelyneedtoseetheangelsasaerialspirits,andthearchangelsas thegods,evenifhewishedtopreservethetitlesofangelandarchangel,feelingmorecomfortable Copyright20102011TheDivineScience|www.thedivinescience.org 9

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withthem.Knowingthis,thenwhentheChristiansawthenameAres,hecouldreplaceitwith ArchangelMichael,andwhenhesawApollo,couldreplaceitwithArchangelRaphael,etcandso on,ashisownstudieswillindicate.Onedesirousoffindingmanysuchparallelswoulddowelltolookat theRosicrucianschemeoftheTreeofLife,whichmanypeopleoverthelastfewcenturieshaveusedas ameansofsynthesizingdifferentreligiousnamesontoasinglediagram.Itwillatleastprovideastarting placeforthoseofaJudeoChristianbackground. ButIthinkwemaynotevenhavetogosofarintothemythologiesconnectedtoChristianity,orthe writingsoftheChurchfathers,tofindanevenmoreimmediateandpurelyChristianversionofthegods. Foritseemstomethatmanycultures,farbackintohistory,havemadeuseofworshipingdifferent formsofJesusfordifferentthings.Henceforalongtime,andeventodayinsomecountries,itwas populartopraytotheChristchildforablessingorgrace,buttopraytothecrucifiedChristfor forgiveness,andthisseemstorecognizetwodifferentgodswhoareemanationsofamoreuniversal Christ:oneforbestowingblessings,anotherformercy.AndthenJesusisinvokedsometimestoheal, sometimestoexorcize,sometimesforamiracle,sometimesforgrace,orforgiveness,orassistanceina matter,orforstrengthorsomeothervirtue.These,too,appeartobedifferentpowersemanatingfrom thesameOne.AlsoinChristiandoctrinethereappearstobeaHolySpirit,whichmustbesomekindof god,andthegospelofJohnadmitstoaLogoswhoseemstopredatethephysicalincarnationofJesus, andtherealsoappeartobethebloodofChrist,thebodyofChrist,thewatersofBaptism,etc,andthese alsoappeartobegodsbasedthemysticaldefinitionofwhatagodis.Allofthisstronglyimpliesthat Christianitynotonlyallowsfortheexistenceofthegods,butgreatlydependsupontheiractivities.Ifa Christian,approachingthepathoftheurgy,simplydecidednottousethewordgodtodescribeeach ofthesepowers,butinsteadsomethingelse,thatwouldbefineandaccurate.HenceDionysuswouldbe thebloodofChrist,Korewouldbetheholyspirit,soonandsoforth;theyarejustnames.Thegodscare notwhatwecallthem,solongaswedonotcallthemsomethingcontradictorytotheirnatures. Imightmention,beforebringingthisarticletoaclose,thatonethingwhichhasnotbeenconsidered iswhetherornotthegodshavepersonalities,andappeartobeindividualbeings,sinceIthinkthis wouldbeamainsubjectofconcernforpeoplewearyoftheideaofgods.For,Ithink,theymistakenly feelthatthegodsarelikelyindividualpeople,thattheyareseparatefromeachother,thatoneis worshipedwhileanotherisexcluded,etc.Inthemysticaltheology,aswasmentionedearlier,allgods areofonespirit,oneabsoluteessence.Therefore,intruth,theyareone.Toworshiponeofthegodsis toworshipallofthematonce,andtoachieveunionwithonegodistoachieveunionwithallgods,and thereforewithTheGooditself.Nonethelesssolongasthestudentexistsintheworldofform,theywill appeartohaveaform,andsolongasheexistsinthisworldofdualityanddivision,thegodswillappear tobeseparatefromeachother. Astotheirpersonalities,wemaysaythatthesearesymbolicexpressions.Thus,forexample,your personalityisasymbolicexpressionofthevirtues,vices,andattributeswhichyoupossess,thoughthey arenotalwaysactive.Thesemanythingsexpressthemselvesasasinglething:yourpersonality.Ifyou arealwaysjumpingaround,doingsomething,startingsomething,beginningthings,buthavelittle endurance,perhapsashorttemper,anddobetterinquickexplosionsthenlongapplications,peoplesay thatyouarefiery.Thus,youappeartohaveafierypersonality,andthispersonalityisanexpressionof howallofthoselittlequalitiesofyoursinteractwitheachother,andhowtheymanifest.Thesamebasic formulaappliestothegods,also.Theypossesscertainqualities,asanaturalpartoftheiractivities.A godwhoisaforcewhichpreservesitselfcompletelyand,todoitsjob,mustneverinterminglewith anotherforce,willsymbolicallyexpressitselfasbeingshyandbashfulwhenitisbeingperceived throughtherealmofformanddesire.Ontheotherhand,acosmicforcewhosejobistobindthings Copyright20102011TheDivineScience|www.thedivinescience.org 10

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togetherandunitethem,sothattheyalwaysfunctiontogether,maymanifestintheworldofformas seemingtobeeroticandloving.Thatisbecauseinthelowerspiritualrealms,suchastheastralrealm, desiresarethemainvehiclesofenergies.Thegodswillthereforemanifestintheworldswhereduality existsasseparatebeings,justasweappeartobeseparatebeingsintheworldofduality,andtheir personalitieswillbethepurestsymbolicexpressionsoftheiractivities.Eveninthelowestworlds, though,thewillbefilledwithawholeanddivinespiritwhichwillbeactiveinthem,andwilltherefore alwaysbeapureexpressionofdivinewill. Thisdoesnotconstituteatheologicaldebate,orevenadiscussion.Forthosedesirousoffollowinga mysticalpath,butafraidtocrossoverfromstrictreligion,Ihaveattemptedtoprovidesomeinteresting pointsforconsideration.Ifthehopefulmystictakesthisandproceedsfurtherwithit,Ibelievehewill findtheanswerswhichshallconfirmhismysticalchoices.Someonenotinclinedtowardsmysticism, however,andfiercelyreligious,willseenovaluetotheseremarks,astheywerenotmadewiththatkind ofapersoninmind,andforsuchapersonthereisnoimmediatehopeofpursuingamysticalpath. Themysticaltheologyitselfwecannotdiscusshere,sinceitexceedsthescopeofthisarticle,the articlebeingcalledTheologyinTheurgy,andnotTheologyofTheurgy.ThereforeIhaveindicated someessentialtenetsofthemysticaltheology,suchasthatitaimsatTheOne,andintendstogetthere viaascientificmeans,andthatitmustbeunitiveanddivisive.InadifferentarticleentitledTheBasic PrinciplesofTheurgyIwilldiscussthefoundationalunderstandingsofthemysticaltheology. Thepurposeofthepresentarticleinsteadwastopresentthereaderwithinformationconcerning whyatheology,andevenamythology,isnotonlyimportantbutevenquintessentiallyusefulforthe aspiringmystic.Indiscussingthis,Ialsoreaffirmedtoanyonedoubtfulthatitisbynomeansnecessary togiveuponesownreligioninordertopursuetheurgy.Theurgy,asatranscendentalmysticaldoctrine, comprehendswithinitalltruereligiousbeliefs,andleavesoutonlythosewhichbreeddivision,whichas wehaveseenisnecessarilynotinharmonywithGod.Thereforethereaderisdirectedtothestudyof thesaintsofhisreligion,andtheirexperiences,andnotjustwhathasbeenreadfromthepulpit.In doingso,Ithinkthathewillbepleasantlysurprised,andwillfindthatthetruemysticdoctrinehasbeen concealedwithinhisownreligionallalong,andthattheurgywillsimplyserveasthecandlewhichfinally bringsittolight. ~RamoseDaskalodos www.thedivinescience.org

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