Cosmological Notes in Theosophy on “God” and Substance
mahatma letters. fundamental position on God and Substance
There have existed philosophical schools that have a spiritual ideal of nature, without a God. Theosophists described its position as functionally non-theistic, similarly to Buddhism and Jainism, but admits belief in both the plurality of worlds and gods. In place of the worship of the gods holds our respect, it is spiritually, metaphysically, pure space (non-self), through which one may attain to wisdom, or our spiritual essence. The debates between the domineering forces of theology, proponents of physicalism and atheism give us very little space to debate between them.
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 was 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 holds to a belief in 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.
The philosophy that God is substance is not an ordinary position, because the image of an entity or an emperor dominates the imagination typically on this topic. Yet, it is maintained that also this God is the Absolute, beyond Time and Space. There is a history of how these two contradictory positions became commonplace belief, which involves arguments within Judaism. Early parts of the Bible show its people’s belief in the existence of the plurality of gods, each having a portion, or guardianship over a nation, or people. Somehow, the belief became, that the gods of other nations and people did not exist (or 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, Adon the first Ancestor. Yahweh is a substitute, a multi-faceted symbol of various permutations, i.e., a mask of other gods and characters. A puzzle. 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.
In the context of The Mahatma Letters, K.H. is speaking to two Europeans who rather than listen, come with many pre-conceived notions that obstruct them from understanding their concepts and ways of life. K.H. becomes honest in his replies about the God theory.