Degree XXXII — Question Set 4

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Ardue Library

See also:

Lecture for Degree XXXII
Editor's Introduction to Timaeus-Critias
Holistic Cosmology
The Stream of Consciousness
Vibrations — The Rationale of Mysticism
The Kybalion

Patiently study the section in the Lecture headed Unity of God, The Universe, and Man.

1. "Servius makes God the active Cause that organises the elements into bodies, the vivifying breath or spirit that, spreading through matter or the elements, produces and engenders all things. The elements compose the substance of our bodies: God composes the souls that vivify these bodies. From it come the instincts of the animals, from it their life, he says: and when they die, that life returns to and re-enters into the Universal Soul, and their bodies into Universal Matter."

a. Do you agree that Something other than man must organise the Universe in such a way as to make it intelligible by man?
b. Is intelligence one of the principal signs of life?
c. If many kinds of individual particles (and bodies composed of those particles) appear from and return to what we call "space", is it plausible that the "soul personalities" which "animate" such particles and composite bodies do likewise?

2. With the Ancients, the Deity of each Star was but a portion of the Universal God, the Soul of Nature. Each Star and Planet, with them, was moved of itself, and directed by its own special intelligence. In the section headed Existence and Expression, we find:.

"The eternal act which produces the world's life is the eternal desire of good. The object of the Absolute Thought is the Absolute Good. Nature is all movement, and Thought all repose. In contemplating that absolute good, the Finality can contemplate only Itself; and thus, all material interference being excluded, the distinction of subject and object vanishes in complete identification, and the Divine Thought is "the thinking of thought". The energy of mind is life, and God is that energy in its purity and perfection. He is therefore Life itself, eternal and perfect; and this sums up all that is meant by the term "God". And yet, after all this transcendentalism, the very essence of thought consists in its mobility and power of transference from object to object; and we can conceive of no thought without an object beyond itself about which to think, or of any activity in mere self-contemplation without outward act, movement, or manifestation."

Try to observe your own thinking processes in the light of the above quotation, and consider the following questions:

a. Are you able to distinguish between "good" and "bad" thoughts?
b. What relationships can you discern between thought and movement?
c. Are you aware of a sort of "energy dance" going on within yourself?
d. If so, does it make you feel as if it is an integral part of the "energy dance" that physicists and cosmologists assure us is characteristic of the Universe?
e. How do these reflections affect your personal attitude to "Life, the Universe, and Everything"?
f. Do you have a personal sense of an "Absolute Being"?
g. If so, could you refer to It as "My Personal God" or "The God of My Heart"?