Changes

Jump to navigation Jump to search
m
Link
Line 1: Line 1: −
Individual life is the doorway to the Infinite. Thus the admonishment was written on the ancient temple walls: “Man, know thyself!”—which is to say, “Man, know thy Self as God!” To know the Real Self is to know God—God, not as the tyrant that so many dread, that some have forsaken and others have proclaimed as dead, but God as the Geometry of Divinity (G-O-D), the Geometry of your Divinity. God is “the great Macrocosm of all-pervading consciousness.”<ref>{{CAP}}, p. 24.</ref>
+
Individual life is the doorway to the Infinite. Thus the admonishment was written on the ancient temple walls: “Man, know thyself!”—which is to say, “Man, know thy Self as God!” To know the Real Self is to know God—God, not as the tyrant that so many dread, that some have forsaken and others have proclaimed as dead, but God as the ''G''eometry ''o''f ''D''ivinity (G-O-D), the Geometry of your Divinity. God is “the great Macrocosm of all-pervading consciousness.”<ref>{{CAP}}, p. 24.</ref>
    
Spirit and Matter are but the yang and yin of him who is the Source of all and is still beyond our all. We cannot say, then, that God is confined to Spirit and that his externalization is confined to Matter, but only that Spirit and Matter are the dual expression of God, both being found in the form and formless aspects of creation.
 
Spirit and Matter are but the yang and yin of him who is the Source of all and is still beyond our all. We cannot say, then, that God is confined to Spirit and that his externalization is confined to Matter, but only that Spirit and Matter are the dual expression of God, both being found in the form and formless aspects of creation.
Line 43: Line 43:  
{{main|Kabbalah}}
 
{{main|Kabbalah}}
   −
Like modern scientists, Jewish mystics of the thirteenth century said that in the beginning there was nothing—nothing, that is, except the “divine nothingness,” the hidden, transcendent God. The God of Genesis who “created the heaven and the earth” was not even manifest. The term the mystics used to describe God before creation was ''Ein Sof''. ''Ein Sof'' means “without end,” or “the Infinite.” ''Ein Sof'' is the First Cause. It is ultimate reality—unmanifest, incomprehensible and indescribable.
+
Like modern scientists, Jewish mystics of the thirteenth century said that in the beginning there was nothing—nothing, that is, except the “divine nothingness,” the hidden, transcendent God. The God of Genesis who “created the heaven and the earth” was not even manifest. The term the mystics used to describe God before creation was ''[[Ein Sof]]''. ''Ein Sof'' means “without end,” or “the Infinite.” ''Ein Sof'' is the First Cause. It is ultimate reality—unmanifest, incomprehensible and indescribable.
    
From the edge of the vacuum, ''Ein Sof'' issued a ray of light that launched all of creation. The sequence of events is complicated but, in essence, Ein Sof's light manifested ten divine emanations. Each emanation was to be preserved in a special vessel. Some of these vessels, however, were unable to hold that light and consequently shattered. As a result sparks of divine light, along with shards of the vessels, scattered, giving birth to the material world.
 
From the edge of the vacuum, ''Ein Sof'' issued a ray of light that launched all of creation. The sequence of events is complicated but, in essence, Ein Sof's light manifested ten divine emanations. Each emanation was to be preserved in a special vessel. Some of these vessels, however, were unable to hold that light and consequently shattered. As a result sparks of divine light, along with shards of the vessels, scattered, giving birth to the material world.

Navigation menu