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The “God” of Theology versus Svabhava and its Importance | Cosmological Notes in Theosophy

mahatma letters. fundamental position on the nature and existence of God versus the Doctrine of Svabhāva

THERE HAVE EXISTED philosophical schools that have a spiritual ideal of nature, without a God. The debates between the domineering forces of theology, proponents of physicalism and atheism give us very little space to debate between them. The Theosophical position on the ultimate nature of reality is described as functionally non-theistic, similarly to Buddhism and Jainism, but admits belief in both the plurality of worlds and gods. It encourages respect for the gods and life, instead of worship. It points to our connection to the elements. stars, and our spiritual essence as spiritually and metaphysically, pure space (non-self).

THE MAHATMA LETTER correspondences implore us to consider other positions than both the monotheists and modern atheist. The idea of Deity as eternal perpetual motion (Breath), or as ever-becoming, many-formed, or protean substance did not begin with Spinoza; though, Spinoza articulated this esoteric doctrine when he contended, that God is Substance. This is, if the etymologies and meanings of God (a compound of Coelus and Terra, or two into a unity, i.e., the One Life) and THEOS (represented by the Circle and Center-point) are understood in their pre, or non-Christian sense.

In this ancient philosophy, all things in nature were born and evolved from Svabhāva or Zìxìng (substance or self-originating nature), in both the manifestation of the universe and physical phenomena. Svabhāva is the protean, eternal Substance, or Nature, Force and Motion, generating cosmic electricity. Its phenomenal nature is cognizable by physicists on the cosmic and terrestrial plane. This phenomenal nature refers to Sound, Light, Heat, Colour, &c., Blavatsky (The Secret Doctrine, Vol. 1., pg. 554) explains. This position stands on the eternal indestructibility of MATTER, rather than the conception of the ultimate reality as an entified godhead, or monarchic super-entity-person constantly playing dice, or chess with the organisms of his creation.

Life, we say, is one energy in a law of continuity, acting Proteus-like under innumerable varied forms. The philosophy that God is substance is not an ordinary position, because the image of an elder father, an entity or an emperor physically peering down on “His” creations dominate our imagination.

This is in itself an idol, and though subtle and mental, has long proven pernicious.

At the same time, the theologian maintains that this God-entity is the Absolute, beyond Time and Space. How does an older, classical position on the nature of reality show our prevailing Western theological concept of God to be stagnant and outdated? Other symbols of God, for example as: (a) vegetation (or having vegetative properties) or (b) the eternal fire exist at the very heart of Judaism and systems throughout the Mediterranean; and aren’t just enigmatic concepts of some deliberately obscured European occultism. Here, we already have various means for a legitimate bridge of contrast between Hindu and Jewish cosmology.

There is a traceable history to how simultaneously held contradictory positions became commonplace belief, going back to divided schools and arguments within Judaism. I explored this on the subject of theosophical monism versus anthropomorphic dualism in the Tragedy of Satan the Double-Headed Dragon about ancient myths of godly Twin-Brothers.

Early parts of the Torah show its people’s belief in the existence of the plurality of gods, each having a portion, or guardianship over a nation, or people. Over time, the belief became, that the gods of other nations and people do not exist, or they were demoted to demons. Kabbalists and Christians have tried to reconcile El (the highest divinity above the seven heavens) and Yahweh.

El is in-fact the same god as Helios, Baal, or Bel. This god is known as the spiritual Light above the seven heavens, the first principle, or eldest god, and is hence called the Ancient One, or Adon the first Ancestor.

Yahweh is a puzzle, a substitute, a multi-faceted symbol of various permutations, i.e., a mask of other gods and characters. Blavatsky calls it a “euhemerized Priapus,” one of the generative powers among the elohim (“The man has now become like one of us, knowing good and evil” Genesis 3:12). It is part of a collective host of secondary (creative and subordinate) powers in the phases of creation (or theogony), the totality of which is the Sephiroth.

Monotheism was developed to revise the history and beliefs of the Israelites, and the Kabbalist guarded and veiled their doctrines. In this sense, it not only serves as a blind, but a source for continuous, unmitigated philosophical confusion and ignorant extremism in its most rigid form, until we face and admit of this history.

There are Three Pages to this Article. Pages 2 and 3 are Below.

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