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CHAPTER V.

THE CREATIVE FORCES OF DEITY.

The reader who may have perused the preceding pages, will see in this reflection of the writer's thoughts, what he conceives to be the primary source of all the materials which have an existence in space, and also the general character of that principle by which these have been evolved. It will be remembered that space was regarded as an exceedingly refined substance, and that within this, beneath successive gradations of refinement, was supposed to reside the Divine Soul. This Soul, it will be likewise remembered, was conceived to be the primitive germ, which, uncreated, contained within itself all the elements , and forces that were necessary to the creation of material forms, —this acting not by any special volition or arbitrary decrees, but through the inherent principles and tendencies of its own nature. Thus God existed eternally within space, and was connected with its surface by successive interior formations or spheres, which represented the order and harmony of Divine Action.

This inmost germ which is termed God, is the concentration of an inconceivably refined essence, and, were it viewed by the interior vision, would appear to be a blazing Sun, whose intense brightness would dazzle and overpower the feeble sense of mortals, and whose magnitude would defy all conception. In this sun was contained love, as indicated by the spiritual heat which was a quality of its nature; in this was likewise contained volition, as denoted by the outflowing emanations that were thrown off from its inmost heart; and herein, also, was contained wisdom, which is the established order and method of Divine action. Hence love, will and wisdom represented simply the inherent conditions of the living substance that composes the Deity. He did not create his own love, and therefore it flows out spontaneously from the very depths of his being, and can never be withdrawn from a single object or being in existence. So also He did not create his own volition, and therefore this is the necessary action of his own component elements, which can never be turned into any other channel than that in which they have eternally flowed. Neither did He create the wisdom which is likewise an attribute of his nature, and accordingly this must continue to be exercised with the same unvarying harmony in which it has ruled over all the ages of the past. Now it is by these three general characteristics of the Divine Mind, that all exterior formations were progressively unfolded. The love-principle attracted congenial elements and caused them to occupy a suitable position with relation to the central germ; the will-principle impelled the essence of this germ to mingle with other portions of the surrounding substance and to form new combinations; and the wisdom-principle preserved the eternal order and method of these movements, so as to direct them toward a definite and sublime end. The action of these principles was beautiful, harmonious, and unchanging ;—in this there was no sudden impulse, no fickle will, or unsettled purpose, but it was, as it appears from its reflection in the Universe, the breathing of one sublime and uucreated Thought.

From this philosophy, it will be seen that the creative forces of Deity are essentially different in nature, from what have been conceived in the speculations of theological teachers. It is true that love, will, and wisdom have been commonly regarded as a part of the Divine attributes; but these qualities have not usually Jjeen viewed in a philosophical light—they have not been viewed in their real-connection with the eternal substance of God. If we regard the attributes above mentioned as mere qualities, without knowing what those qualities imply, our conception of their true nature will be extremely indefinite, and our impressions as to their method of action will be correspondingly vague. But if we contemplate these attributes simply as the conditions and movements of a living substance—as the attractive, expansive, and regulating tendencies of the Divine elements, we at once attain an idea which can be definitely conceived, and which rests on the basis of a true philosophy. Without the action of a substance, love, will, and wisdom could produce no effect, and indeed could have no existence. These qualities naturally imply motion, and there can be no motion where there is not some kind of matter to be moved. Hence we can not properly conceive of such qualities as independent entities ; but when viewed in their connection with the Divine Essence, as indicating the direction, method and harmony of its action, this trinity of principles will be found to generate that supreme, internal force, which is the creative power that formed the worlds.

The love, will, and .wisdom of God are the elements of his intelligence; they have their being in the very structure of his perfect mind, and send forth their streams of life from a necessity as unavoidable as that by which that mind exists. And these qualities or principles of the Divine Being are peacefully and harmoniously exercised, because the mental organization with which they are connected, is a complete and law-governed structure. It is not necessary to affirm that God is a personal being, endowed with all the various members of the human body, in order to suppose that He possesses this perfect mental structure, which manifests corresponding mental qualities. In a case where intelligence is not dependent on the functions of animal life—which must apply to the Supreme Mind—all that is required to generate intellectual principles is a complete mental or spiritual structure, without any necessary reference to such members as correspond with the lower portions of the human frame. Jiow if we refer to what has been already written on this subject, we shall find' that Deity, in the view presented, is in himself a perfectly organized mind,—thus possessing all that is required to produce the loftiest intelligence. In him we may observe, first, that central germ of life and consciousness, which gleams forth like a burning sun from the very heart of his being, and rests there as a magnet, which binds together with its attractive power the elements of the great whole, having its reflection and analogy in the depths of the human spirit; then may we observe as next in order, the radiant circles by which that germ is surrounded,—circles of light connecting it with the outer portions of universal space, and expanding, one beyond another, in every direction like spheres of living fire, thus forming one united, harmonious, and resplendent structure, whose glory is not conceived in human thought. Behold, This Is The Eternal Brain Of God !—a brain which has a perfect analogy with the crowning structure of the human body, by which it appears that man has been created in the Divine image. Let us now be impressed with the truth, that within this brain of God exists motion; that this motion, existing in a perfect and unchanging organism, must have definite and established tendencies/and that these tendencies are represented by the terms love, will, and wisdom, which likewise represent the creative forces of Deity.

It will be well for us to refer now to some of the general characteristics of the creative forces here alluded to. And the first thought in relation to this point, is that these forces are inherent in the very nature and substance of the Great Mind. We can not conceive of these forces as being separate or apart from God, because they must exist in him in order that He may have a capacity for action. It is not, then, an external or physical power which He exerts; it is not the action of an almighty arm in connection with visible matter; it is not such a power as a mechanic would employ in constructing a monument of art. But the motive power of God is implanted within his own being, and consists simply iu the movement of that life-giving, spiritual substance which composes his craniological structure,—this substance flowing out into the immensity of space, and working there its sublime results, even as the currents of vital fluid emanate from the human brain, and are diffused through the nerves of the physical system. Thus God does not operate on matter as a foreign and independent agent, but rather operates within matter as its supporting and animating Soul.

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