Course XXXIV - Teaching 7: Aryan Concept about Creation

As long as the Aryan man would emerge, Humanity was losing “clare visa” knowledge of God, which was the heritage of the Atlantean race.
Thanks to typical characteristics of their race, Atlantean men had direct vision of God and, therefore, the concept about Absolute Unity of God.
But as long as the rational mind is being born, which is a characteristic and achievement of the Aryan race, this mind grows dark till psychic faculties of the precedent race are totally lost.
Aryans lost their direct vision of God, and being immersed in a phenomenal world and totally dependent on their physical senses, on early stages of their evolution, they deified and personified only forces of Nature, by deifying and personifying them to such an extent that they became true gods and men. But the concept about Divine Unity never disappeared entirely as an underlying memory in the soul, to such an extent that the concept about the Supreme God, higher than all gods and remote reminiscence of past knowledge, can be invariably found in the variegated world of Aryan deities.
This fundamental concept could not die. Being surely sustained by Great Initiates in charge of such a task, it was necessary to wait for a timely moment for its eventual emergence with full power. Naturally, this could not happen till the new achievement, that is, reason sufficiently developed to attempt, through it, a re-discovery of Verities preserved in traditions connected with the Revelation. This re-finding of the concept about Divine Unity, about the Absolute One, or as It is usually called, could not necessarily be an instantaneous act.
Years, decades, perhaps centuries were necessary for Great Initiates, sages and masters of the antiquity to find the mind, the new rational mind, in order to reach, step by step, to deduce logically and rationally the thought about the Non-manifest One, the Eternal One.
As we said, Great Initiates and later, their disciples, are those who, in stating the Revelation, are discovering implicitly deduced Verities that, after being rightly developed, later become condensed in dogmas.
A return to the concept about Divine Unity constitutes, beyond any doubts, a true theological deduction, rightly interconnected and perfectly reasoned.
This task became so fundamental, and its concepts and dogmas pass down by masters of the antiquity became so clear, that they still exist till our days, in spite of certain darkness and transient shadows produced by philosophies and religions that later have proliferated and will proliferate. Immersed in the phenomenal world, where multiplicity hides and veils the One, no doubt those instructors had to start to reason from a perceivable manifestation in Nature and Universe.
As even nowadays, they noticed a constant change in the whole phenomenal world, in all manifested things that can be seen, touched, tasted, smelled and heard.
Nothing is constant, permanent, fixed, imperishable in the phenomenal world.
A logical deduction arises from this remark: nothing is perdurable and permanent in the phenomenal world, and all things observed are just a series of successive and mutable forms and events.
As nothing is constant and permanent, one can deduce that all observed things have no true real existence; their existence is fleeting and transient.
So, one deduces through logical reasoning that the perceivable manifestation, the phenomenal Universe, is not real in absolute sense.
So, here is the time for the great query.
If the phenomenal world is not real, absolute, is there something else that we do not perceive and underlies hidden behind veils?
So, did Great Initiates, custodians and disseminators of the Truth declare and upheld that Something real and substantial exists behind the veil of the phenomenal world, because, according to their reasoning, even though those things perceived are an illusion, a mere appearance, where could this illusion, this appearance rest, which would be the cause of this illusion?
Appearance cannot exist by itself. Therefore, one can deduce the eventual existence of something real and substantial.
“Real” in absolute and substantial sense, since it means real or existing nature or essence: What contains inherently all properties and qualities.
So, one comes to the conclusion that the whole phenomenal world rest, so to speak, on something universal, on a Substance or Essence, real in absolute sense, which necessarily is the Only Reality. Here a question arises: is this Substance simple or compound, One or Multiple.
One’s reason deduces that this Substance is One in its Essence, based –as contemporary experimental science rigorously does– on the observation of the phenomenal world, where one can check certain rigorous serial and ordered facts, to such an extent that any observable phenomenon is a consequence of another precedent phenomenon and the cause of the subsequent one. So, one comes to the so-called First Cause or, as we said, to the rational concept that the Substance is One in its essence.
But the only reality is beyond the rational power of man. One cannot understand or imagine its nature and essence. It is not possible to apply it attributes, qualities and definitions of the world, of the phenomenal universe, because it transcends them.
So, it is Unknowable to man; Indefinable and Ineffable, that is to say, you cannot define or explain with words.
That is why, for lack of a better possibility, in this aspect they have called God “It”, “Absolute”, “Non-manifest”.
Here we need to introduce, or rather, to recall, another fundamental postulate set up by Great Initiates, which remains intact till our days, to such an extent that constitutes a fundamental law in experimental sciences.
It is the law of energy preservation, and even matter preservation, which being formulated for this purpose says: something cannot arise from the nothing, and something cannot disappear in the nothing. If one applies this postulate and analyzes the one Reality, we can deduce, first rationally, that It has been always, because It cannot arise from the nothing, and second, that is eternal, because something cannot be annihilated and become the nothing.
In other words, It has been, is and will be always: it is Eternal.
But God –It– also is Infinite, because one cannot imagine except Him, nothing defining, limiting, circumscribing, affecting, influencing or causing Him. He contains everything in Himself.
So, It is the only cause of the phenomenal Universe, because there is no other cause, except Him.
It is Cause with no cause, the real Cause, the only real cause, because there is not any real and absolute cause, except Him.
So, in fact, as we said, cause and effect do not exist in the phenomenal world but simply you find in it chain effects, a continuous and ordered development of events responding all of them to the only real Cause, that s, It.
In relative sense, you observe in the world phenomena as if they responded to a cause and left an effect behind. And you can observe how this process is carried out in accordance with laws ordering and ruling phenomena, regularly and continuously.
Through reasoning, you understand that this harmonious game responds to a fundamental Cause, which precisely is the only real Cause, that is, It.
Continuing our reasoning, you can deduce that God –It– also is Immutable and Indivisible.
“Immutable” because, as He is the only Cause, nothing can change Him, and even cannot there be anything able to become changed or transmuted, because as He is the whole existence, nothing existing could make it. Also, it cannot become another Reality, because He is the Only Reality, and cannot stop being, because something cannot vanish and become the nothing.
He is Invisible, because nothing can divide Him; and even if you imagined this possibility, as the result of it would be two or further Realities instead of one, and this concept is against reason, because it would destroy the infinite nature of It, and a co-existence of two infinites cannot be possible.
Finally, everything that truly IS has to be real.
God is the only Reality and, therefore, He is all that Is, and no other thing can be that which Is. Therefore, everything that seemingly is, is not real, is non-existent, is nothing, or is an emanation or manifestation of It.
Here we come to the top point in the theological reasoning about the Creative Divinity.
Can we really say God –It– has created the Universe, the phenomenal world?
Great Initiates gave a rational answer to this question and based it on this fundamental postulate: something cannot arise from the nothing.
Therefore, the idea about “Creation” is out of question in the true sense of the word, because God cannot create the phenomenal Universe from the nothing, since this nothing would mean a state existing “a priori” and different from Him, which is not possible.
Also, God could not “create” something from His own Substance and essence, because His Substance is substance and incompatible with compounds.
Therefore, one must admit that the phenomenal Universe is the result of a process that is beyond the human reason.
God made the Universe from His Nothing, from that which one’s mind cannot understand.
Old masters summed up in three fundamental postulates certain basic aspects used to speculate about relationships between phenomenal Universe and Reality, which are the foundation of this exposition. Those postulates are as follows:
Nothing can arise from the nothing. The nothing cannot be cause or source of something. Nothing real can be created, because if it is not existing now, it can never do. In the event that it never existed, it cannot do now, and if it exists now, it did always.
Something real cannot vanish and become the nothing. If it is existing now, it will ever do. Nothing existing can be annihilated. Dissolution is just a change of forms, –resolution of an effect in its precedent cause, real or relative.
All things that have evolved must have experienced a regression. A real or relative cause must contain an effect, and an effect must reproduce a real or relative cause.