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OUR GOD AND OTHER GODS

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  • W.Dallas TenBroeck
    Thursday, June 08, 2006 A Theosophical viewpoint to consider: OUR GOD AND OTHER GODS As a people we speak of our God, imagining that we all have the same
    Message 1 of 1 , Jun 8, 2006
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      Thursday, June 08, 2006





      A Theosophical viewpoint to consider:





      OUR GOD AND OTHER GODS



      As a people we speak of "our God," imagining that we all have the same idea,
      that we all mean the same thing by the term.



      Peoples of the past had their meaning of "our God," and peoples of the
      present time also say "our God and other Gods," imagining that their
      conception is the only true one-all others, untrue, false.



      The Great War I was fought among so-called Christian peoples, who, so far as
      a consideration of Christianity is concerned, ought to have been worshipping
      the same God, and guiding thought and action by the precepts ascribed to
      that God. But is it not true that our theologians and the theologians of
      those people at war with us addressed petitions to the same "Our God," in
      order to bring success to their efforts as against other peoples worshipping
      the same God?



      There would then appear to be a multiplicity of Gods, or else something
      wrong in the conceptions of all of us. If we ask ourselves individually,
      "What do I mean by the term God?" perhaps we would all say: "The highest
      there is." But do we mean the highest there is? Do we mean that great power
      which sustains all beings, all forms, that which by its very nature and by
      our contemplation of it must appear as in finite, as eternal, as changeless?
      If we do mean that, then we shall have to amend a great many other ideas
      which generally connote with the term God. For instance, we shall have to
      leave the idea of a being entirely outside of our calculations.



      We have thought that the source and sustainer of all things, all beings,
      from all time and in all time, is a being; that the something in us which
      reaches up beyond everything physical, beyond every thing thinkable, is
      outside ourselves. How could that possibly be? How could we possibly prove
      that this God is a being existing in some far-off heaven unknown to us and
      separate from us?



      How can we imagine a being as omnipresent, and at the same time separate
      from us or from anything? If Deity is infinite and omnipresent, there is not
      a grain of sand nor a point of vacant space anywhere where Deity is not.



      And how again can we give to the idea of Deity, attributes-such as being
      angry or pleased, rewarding or punishing, since every attribute that we give
      is a limitation and precludes the idea of omnipresence?



      No being could be the origin, the sustainer, the source of all that was, is
      or ever shall be. Any being, however great, is contained and limited in
      space; no being can be omnipresent.



      There is that which is beyond speech, beyond description, and beyond
      conception-the highest there is in the universe. But are we to look outside
      in the heavens, in the sea, in the secret places of the earth, in any place
      whatever; or are we to find it in a much nearer place, that is, within
      ourselves?



      For all that anyone can know of God, or the Highest, is what he knows in
      himself, through himself and by himself. There is no other place of
      knowledge for us. Yet at the same time we have to perceive that God, or
      Deity, is not absent from anything, is immanent in the whole, is
      omnipresent, is at the root and is the seed of every being of every kind
      anywhere; that there is no thing, not even a grain of sand nor a speck of
      dust, no point in space, absent from that Source which sustains the whole
      manifested universe.



      We can imagine, then, that God, as the ancients put it, "seated in the
      hearts of all beings;" for there is something in the heart of man whence
      proceeds all feeling, all true life, all true conception.



      The heart is not the same as the head-a man's heart may be right and sound
      and his head wrong. The feeling of the true in the heart is not deceived by
      this thought or that thought or the other thought; it can only be
      experienced by each one for himself within himself.



      God is not an outside God, but is to be sought in the very innermost
      recesses of our own nature- in the silent chamber, the temple, within us-and
      nowhere else.



      We think that our present civilization far transcends any past civilizations
      that ever have been; yet there are many records and relics of arts,
      sciences, of knowledge, of religion, of philosophy such as we have not yet
      mastered.



      We [in America] are but a young people, as a matter of fact. It is not so
      many centuries ago since the Founder of the Christian Religion lived upon
      the earth, and there were many thousands of centuries before that.



      CREATION



      The people who lived down the course of those centuries [before Jesus] knew
      far more than we. They knew, as we may know, that there is no such thing as
      creation.



      No being ever created the earth, or its conditions. This planet, or any
      other planet, was never created by any being. This solar system and other
      solar systems were not created by any being. Something produced them.



      EVOLUTION



      Yes, and it is possible to understand how that production was brought about!
      By evolution-always an unfolding from within outward-from the very root of
      every being, from the Deity, the Soul of all, the Spirit of all.



      Spirit is the root, the sustainer, the energy producing force for all the
      evolution that has gone on. Every being in the universe is a product of
      evolution-all from the same identical root of being, all drawing their
      powers of expression from the one Source.



      All are rays from and one with that Absolute Principle, which is our very
      Self-the Self of all creatures.



      What of all those beings who were the Self in process of evolution, who
      reached a realization of this truth ages and ages before the present
      civilization? What became of them? Have all their hopes and fears been lost?
      What is the meaning of those races, those civilizations-was it death for
      them when their civilization passed out as ours must, since just so surely
      as it had a beginning so it will have an ending?



      Just so surely as there are those rises and falls in civilizations, so is
      there a cycle of time through which the conscious man goes, and a cycle of
      form which the conscious man animates, uses, and leaves-to take another-from
      civilization to civilization.



      When, then, we look about us for the results of the civilizations that have
      been, and try to understand the conditions of the present civilization, we
      have to see that the people of the world to-day are the very ones who passed
      through those ancient civilizations, left them, and carried forward whatever
      of knowledge or of ignorance, of truth or of error, they had gained during
      those vast periods of time.



      LAW



      For LAW rules in every thing and every circumstance, every where. There is a
      law of birth-of successive lives on earth, each life the successor and
      result of the life or lives which preceded.



      That which sustains man, garners all experience, retains it, carries it
      forward, and propels evolution, is the One changeless, eternal, immortal
      Self-the real perceiver, the real knower, the real experiencer in every
      body, in every form.



      SELF the ONE SPIRIT



      The Self is its own law. Each one is the Self, and each-as Self-has produced
      the conditions under which he finds him self. When the Self acts, it
      receives the re-action. If it acts not at all, then there is no re-action.



      Every action brings its re-action from those who are affected by it for good
      or for evil. For good and evil do not exist of themselves nor in ourselves;
      they are but effects we feel and classify as good or bad according to our
      attitude toward them; that which seems 'good to one is "evil" to another.



      When we have rid ourselves of the idea that there is a God who produced and
      sustains good, and a devil who produced and sustains evil, we have come to
      the fact of true perception from within outwards.



      Every civilization that has been, and the one in which we now are living, is
      due to a true or false perception of what our real nature is. If we would
      ever know and understand our natures, we must first understand that there is
      in us That which never changes at all, whatever changes are brought about by
      it.



      We never are the things we see, or feel, or hear, or know, or experience. No
      matter how many the experiences may be, we are still unchanged with the
      possibility of infinite other experiences.



      That the Self in us is changeless may seem difficult for the Western mind to
      grasp, thinking that without change there is no progress; but it may be
      perceived by the fact of our identity remaining ever the same in a child's
      body and through all the changes of body that have occurred since childhood.




      If the identity ever changed, it could never observe change. Only that which
      is permanent and stable can see change, can know it, can make it.



      And-what theology, modern philosophy, modern science have never taught
      us-there is this fact: as we are immortal spirit at the very root of our
      being, we have made for ourselves many mansions all down through the process
      of nature's changes.



      The gradual condensation which goes on with every planet and in every solar
      system goes on with every body; every form has its initial existence as form
      in the finest state of matter, from which it is condensed and hardened to
      the present physical state of matter.



      But the illimitable experiences of higher planes, back through all those
      changes, are now resident within ourselves- present with us wherever we are
      or may be-except as we have shut the doors on them.



      Why? Because this brain of ours, the most responsive organ in the body,
      since it is used in our modifications of thought, is concerned with things
      of the earth, in relation to the body. A brain trained and sustained by this
      kind of thinking can not register from the higher nature-from the finer
      sheaths of the soul. But once we begin to think and act from the basis of
      these verities, the brain-which is the most rapidly changing organ in the
      body-becomes porous to the impressions of our inner life.



      Dimly at first, and more strongly as time goes on, we begin to realize the
      fact of this inner experience, and-what is more to us than all else-the
      continuity of our consciousness; the fact that consciousness never ceases,
      no matter on what plane we may be acting. Therefore, we may have in our own
      bodies and during our lifetime-not a promise-but a sense, a realization, a
      knowledge of immortality here and now!



      We have been taught to believe.



      BELIEF and KNOWLEDGE



      But, belief is not knowledge. We have been taught to believe in a formula,
      but a formula is not knowledge. So we have gone astray in every direction
      and made of this life a terror to ourselves.



      DEATH ?

      We are afraid of death, of disaster; we are always buttressing ourselves
      with some sort of guard in this or that direction. We are afraid to trust
      the very God we say we believe in. We will not trust Christ. We will use all
      the means we can think of to look out for ourselves.



      Each one of us is Spirit and each one of us is using spiritual powers to
      induce what we call good and what we call evil; but the misapplication of
      the spiritual powers, in default of real knowledge, must lead us to misery.



      So we have to know what we are, and to think and live in the light of our
      own real natures. Then we shall know the truth within ourselves. We shall
      understand ourselves and we shall understand our fellow-men, and we shall
      never again say, "Our God and other Gods," but the SELF of all creatures.



      We shall see the Self as all and in all; we will act for and as the Self,
      because the Self acts only through the creatures; and we shall see every
      being-man, below man, or above man-as an aspect of ourselves; as
      individualized beings we will try more and more to exercise the spiritual
      knowledge that is our own heritage. Like the prodigal son who ate the husks
      with the swine and then suddenly remembered his Father's house, we will say:
      "I will arise and go to my Father." For there is no one so wicked, so
      ignorant, so poorly endowed that he may not make good progress in the right
      direction; on whom the light may not dawn and a feeling of power and
      strength and purpose arise that will do away with fear and make him a strong
      helpful being in the world of men.



      Far from taking us away from our families, our duties, our business, or our
      citizenship, this knowledge will make us better citizens, better husbands,
      better fathers, better patriots, if you will, than ever we were
      before-patriots of not just one country, but of all.



      ------------------------------------------------



      Interesting ?



      (copied from FRIENDLY PHILOSOPHER )





      Dallas







      Dallas





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