COURSE XXXI
THEOLOGY
CONTENTS
Teaching 1: Revelation
Teaching 2: Definitions
Teaching 3: Method
Teaching 4: Dogma
Teaching 5: Divine Mysteries
Teaching 6: The Non-Manifested One
Teaching 7: TheDivinity Manifested
Teaching 8: Rational Proofs about the Existence of God
Teaching 9: The Creational Divinity
Teaching 10: The Trinity
Teaching 11: The Law of Analogical Contrariety
Teaching 12: The Divine Incarnation
Teaching 13: The Sacred Revelation in the Mother-Idea of the Aryans
Teaching 14: Initiatic Tradition
Teaching 15: Primordial Substance and Seven Rays
Teaching 16: The Ired of Hes
Teaching 1: Revelation
For Revelation you should understand the Orthodox Scriptures of the great fundamental traditions.
Great fundamental traditions are those that transmit the Teachings of the Races-Roots.
The Teaching of anOrthodox Scripture must be based on antiquity and affirmation.
Orthodox Scriptures record Great Teachings and convey them to posterity. Any further teaching is heterodox.
The origin of the Revelation is truly divine, non-human, since it goes back to a time when the Race-Root appeared.
Any attempt to know the original time of these Teaching is a temerity; those who speak of these Teachings may be seemingly quite versed, but not based on the foundation of the true wisdom.
Even one cannot say who was the author or channel who conveyed these Teachings, since he belonged to a previous cycle to the present one, when beings were different not only ethically and physiologically, but even energetically.
Chronology is not too much important if you take the Revelation from this viewpoint. Also, a chronology, to be such, should have two fundamental stages, that is, oral and written.
Solar Initiates received the Mother-Idea directly from God and conveyed it orally.
Later other Initiates affirmed by writing.
The Revelation is perpetual.
It is perpetual everything with a real value during a complete cycle of Human development, or of Race-Root. It is perpetual because the Teaching is composed of the Idea-Mother, around which the entire race develops.
The Revelation is infallible.
It is infallible because the eminence of God, in the Great Law of Universal Predestination, establishes a Law of Racial Cyclic Predestination by analogy.
The Revelation is the only exponent of the Doctrine because God knows the magnetic field –cyclic and racial– in which a man can develop, and He instructs man about several means to complete His Law of Possibility.
Orthodox Scriptures are Divine –sacred, non-human, perpetual, infallible and unique exponents of the Doctrine.
They are par excellence knowledge of great fundamental traditions and, at the same time, origin of any derived branch.
Vedas are a luminous example of Orthodox Scriptures.
The Council of Trent, recognized as such Orthodox Teachings contained in the Bible, says quite clearly: “Unus Deus sit auctor, nec non traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tanquam vel credimus a Christo, vel a Spiritu Sancto dictatas, et continua successione in Ecclesia Catholica conservatas”(“Just God is the author, and also the very traditions, or according to faith, or according to relevant customs, so as we believe they were dictated by Christ, or by the Holy Spirit, or by the continuous succession of the Catholic Church”).
Teaching 2: Definitions
These are fundamental definitions in Theology: Theology is the Only Truth; Theology is a Divine Knowledge taught directly by God; and the object of Theology is to discover to Man the Divine Knowledge and his relationship with God.
Theology is the Only Truth because is the whole of all Philosophies, all sciences as a whole, and Infuse Light transmitted to the intuition of man so that he penetrates into the mysteries of the Divine Existence.
Theology is the Whole of Philosophy because any rational idea rightly articulated has to lead to a unique and invariable affirmation. It is all sciences as a whole because all knowledge comes from a Fundamental Law that is absolutely unique, absolutely simple and absolutely divine. It is Infuse Light because humanly a man alone would be unable to co-ordinate all his ideas in a unique, simple and divine idea.
Theology is a complete knowledge –human and divine– conveyed directly by God to the intuition of man through the Law of Possibility for his application, at a time, rationally, to the knowledge of God as active principle of the Knowable Universe, considered in its Interior and Divine Existence –simple and unique–, according to what He Is, but never in His Undifferentiated and Unknowable aspect. Since God is just the Existence of Himself, only God can be Master of Theology.
The object of Theology is to discover this Divine Knowledge to man, not in an accidental and veiled form, but in a consecutive and real form so that man becomes saint and worthy, and reaches the full Divine Vision through Ecstasy.
A student gradually knows Theology through a reasoned, coordinated and inter-related reflection, on the infuse lights of the Divine Knowledge.
A student demonstrates that he knows Theology through his own original personality, through knowledge expressed with wisdom and clarity, and through genial affirmations.
A Theologian cannot reflect on the Undifferentiated One.
The most correct way in Theology is to follow the example of Great Initiates, who always refused any discussion about the Undifferentiated Existence.
Teaching 3: Method
A student of Theology should use the knowledge of several philosophies. He prepares himself to know the Truth, or Theology, by reflecting on philosophies, by reasoning, by discrepancy, and by inter-relating his theses.
While the student performs this work, he uses any mental medium within his reach to approach his intended end.
He is “Viator”, that is, a Wayfarer.
A student that perseveres in his study of philosophies and practices sciences derived from the latter, and investigates natural phenomena taught by sciences, receives –by purity of living, constant application and continuous prayer– the Infuse Light that clears his intuition about the Eternal revealed Verities.
He receives the Infuse Light of the Divine Knowledge, or Theology, and through reflection and concepts learnt from Philosophy, he can humanly know the meaning of different revealed points.
He is “Peregrinus”, that is, a Pilgrim.
But an advanced student knows these fundamental points of Theology, and calls them ecstasy or Divine Union.
During this state, a student also understands non-revealed Divine Verities, but just indirectly and in their potential state; that is, if you can understand a Divine Truth, also potentially you know all the rest of verities, even though you cannot express or take them to the mental field.
He is an IHES.
Any student can reach the state of Pilgrim, but very few are those who reach the state of IHES, which belongs to Initiates or to disciples of Initiates in an almost exclusive way.
Knowledge of Theology about the rational study of several points of the Revelation, and understood by intuition, by Infuse Light, is “Theologia ad”. It is a knowledge resulting from an acquired knowledge, united with a personal experience and expressed with clarity in certain way.
Knowledge of Theology acquired by ecstasy is “Theologia sine quod”, which means knowledge acquired looking at God, face to face, in an intimate way.
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Teaching 4: Dogma
Dogma is a Truth deduced, or a Mystery, because generally man is unable to understand the Truth as Great Initiates and their disciples understand this Truth: “Clare Visa in Deo”.
Great Initiates establish Dogma through the Mastery of Theology.
In an objective way, Dogma is a dark, invariable and certain sentence synthesizing a revealed Truth.
The Doctrine on Dogma explains and affirms a revealed and dogmatized Truth. It is an indisputable starting point that, clarified by the Infuse Light of understanding and inter-related reasoning reflection, deduces other secondary verities potentially contained in the sense of the Dogma.
A Dogma is a revealed truth conceptually established; but this truth can be clarified, deduced and enlarged. Moreover, other verities may emerge from this truth, potentially revealed or still non-revealed until now, but with a revelation potentially prepared in the Divine Mind.
To this purpose, the Mastery of Theology takes a revealed Truth and, by the process of a usual theological work, deduces from that Truth other implicit or potentially contained truth in the Dogma itself.
The Mastery of Theology, from a different rational viewpoint, may have several interpretations and discordant ideas that, when they are defined on the light of the Infuse Knowledge by the Assembly of the Great Initiates, clarify another Truth so far revealed and known.
Students of Theology collaborate with the Great Initiates in establishing secondary definitions of a Dogma, because only They establish a Dogma upon the Earth. By means of secondary definitions of a Dogma, a vague and dark definition becomes a different and real definition –based on ordered and continuous methods– and thence, a conceptual Dogma, an accurate Dogma.
The evolution of a Dogma takes place gradually.
A Dogma is dictated and established by the Great Initiates.
A Dogma is taught and explained by disciples of Great Initiates.
Priests convey a Dogma to the people through images, examples and sacramental sentences.
A Dogma takes root in the people through an established feeling charged by the magnetic faith of the faithful.
A Dogma is defended from the attack of unbelievers by the power of feeling and inner magnetism accumulated by the offering of the faithful.
Teaching 5: Divine Mysteries
Natural reason can investigate a little by itself about Divine Mysteries.
A man knows God in a nominal way, but his reason, through constant and fervent desire of investigating the nature of God, may have a confuse knowledge in its magnetic mental field. A mind never can comprise entirely the divine knowledge, and even though a mind gets an extraordinary perfection –like that of an angel– it will have knowledge of God that will be infinitely higher, but deprived of a total knowledge.
Knowledge of God comes to human mind in a very vague way, through natural reasoning, while he is “Viator”.
Later, reason receive a confuse intuition from the knowledge of God, when he is “Peregrinus”.
Later he receives knowledge from beatific God, or clear intuition, like a drop of water reflecting in it the entire image of the sun.
But mental speculation produces, by consecutive inter-related reflection, more a more sure knowledge of God, first, rational; then, intuitively confuse; and later, beatific; and through the gift of individual consciousness, this knowledge is seemingly more and more total, when really it is not so.
Then, a sage looks for definitions to explain his truth and deduces third truths from his contingent truths, which are no more that partial truths, and he builds on them entirely false systems, and sometimes gets forced conclusions.
Before certain problems, sages of HES rather revere the Mysteries of God and of the Universe, remain mute and do not give forced explanations.
Certain people define: God with the Universe is only one thing. The Spirit is in every extant thing and, together with what exists, it develops and perfects itself.
See how false this proposition is. Certainly, how the Most Perfect Being may need self-perfection through His Universe?
The Most Perfect Being, pervading the Universe of Himself from the Eternity, need not become such through an evolution plan.
It is aSacred Mystery that the human mind cannot know.
Other people define: The Eternal Being emanates or creates something that is Himself and similar to Him; but in fact this emanation or creation is something imperfect, since it should evolve continuously to reach the supreme perfection and, also, this Universe –which will like God– never will be God.
Also you can see the falseness of this proposition: so, through this concept, God eternally separate from His Universe; then, two principles would eternally exist, one more perfect,another less perfect.
Why does God emanate or create the Universe?
It is aSacred Mystery that the human man cannot understand.
And other people define: The Eternal One never becomes reality; He just differentiates, and this differentiation is illusory. But if there is an Absolute One and a differentiation, when does this differentiation occur? Also, in establishing a point where the Undifferentiated One becomes differentiated, also two principles are established.
Notice again this falseness. If the Absolute One reaches a differential determination, at once two aspects of Himself are established: real absolute and illusory absolute.
When, why and how the Non-Manifested One makes a difference?
It is aSacred Mystery that the human mind cannot know.
Man can enlarge his intuitive knowledge through these varied propositions, but is unable to possess this entire truth ideologically or spiritually.
Two sages discussed about a theological matter and while one spoke with accurateness and clarity about a concept, the other kept quiet with no affirmation or refusal. The two concluded that a theological work needs many explanations, definitions, clear words and established concepts, but that great situations and great mysteries are solved by a great silence.
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Teaching 6: The Non-Manifested One
The Non-Manifested One does not admit definition or refusal, because by refusing or affirming it, one would establish a differential tenet, even in its Absolute aspect, and this cannot be.
The purest and more angelic being can dare to consider the indissoluble unity of the Divine Manifestation; and even the indestructible totality of the Universal Spirit, and even the Fundamental Principle of the Universe, but he cannot consider the Non-Manifested One.
But, the Non-Manifested One and Manifestation are not two Spirits; He who is, never stops being what He Is Not. Besides, in relation to the Non-Manifested One, it is meaningless to say Non-Being and Being.
So, the Non-Manifested One does not admit reflection, sense, principle, end, void, fullness or nothing. Any cause of differentiation and any attribute of Manifestation disappear immediately when the word Non-Manifested One is uttered.
If one wants to demonstrate the value of the Divine Manifestation by establishing such affirmation on the word non-manifested, even this cannot be; the Non-Manifested One is demonstrated by the Manifestation, and this is a proof, inSe, of the Non-Manifested One.
How can the Non-Manifested One understand in Se the Manifestation?
To the Non-Manifested One, negation itself becomes meaningless; even matter, energy and mind become meaningless. Even the Spirit is not distinguishable or indistinguishable in the Non-Manifested One.
It seems logical the existence of a clear division between the Non-Manifested One and Manifestation. But it is not so.
This is a sacred and inexplicable mystery; the worst heresy would be to try a demonstration of why and when the differentiation actually takes place.
No Great Being dared to mention or discuss the Non-Manifested One.
The very word Non-Manifested One is no more than a figure, and has no sense or similarity in relation to the truth.
A student of Theology should cover himself with his white veil and remember that he who would hear to name God by His true name should die; he should feel a deep, silent and overwhelming respect before these figured suppositions about something that is impossible to understand totally.
A student should get used to dissuade the beginners from investigating these problems that God reveals whom He wants and how He wants to.
Teaching 7: The Divinity Manifested
The Divine Manifestation is the Absolute Principle of the Universe. Usually it is named God, or HES.
God is His own essence and existence, and He alone knows Himself. “Ego sum qui sum” (“I am who I am”).
God is the unique and absolute root of the entire universal Creation.
If God is infinite, unknowable, immobile, non-caused how can He give rise to what is finite, relative, knowable and multiple, and causality? One may say God, even in His Universe, never stops being what He is, and that the entire Creation is an illusion; but if Creation is illusion, also illusion is something different from the principle giving it rise.
If God is an immense totality, indissoluble in essence and power in His Universe, then all is God. So, as the result of it, God Himself should be somewhat static, unchanging, and the becoming would be inexplicable.
If God had emanated or created something from Himself, similar to Him, but that even never could to be again Himself for the entire Eternity, even never He would be able to become the unique and absolute principle because always would there exist something outside Him, similar to Him, but that is not Himself.
This is an explanation: The Manifestation, or God, is of the same essence and existence of the Eternal One, but that seemingly is not Himself.
The Eternal Being offers Himself in such a way that seemingly is other Being and apparently a double; but this is just apparent. While this appearance of duality or differentiation lasts, God in His essence and existence, and his Universe, is totally pervaded by His essence and existence, but He is not essence and existence per se. To explain this theory one should apply the absolute principle of the Universe with its universal Creation –the law of Analogical Contrariety.