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What is divinity? (this is)

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posted on Jun, 24 2006 @ 08:13 PM
I talk about a wide range of subjects in the vein of human divinity, but I ought well to clarify just what I fully mean by the term human *divinity*. I do not mean that humans are godlike beings, that we are at all special in the grand cosmic scheme of things. Rather, I speak in terms of potentiality, in terms of what we can become, and in terms of how our Becoming relates to the rest of the universe. Case in point, what are Gods and Goddesses, if they even exist at all? To understand human divinity, first the concept of divinity must be properly understood.

When I speak of the Divine (with a capital “D”) I refer to Nothing and Everything, the two fundamental constituents of the universe. Neither are godlike beings, as neither are at all self-conscious. Rather, Nothing and Everything are concepts, but living concepts, in the sense that reality is a living and evolving thing. The label of archetype does not quite fit here, as archetypes are the main products of the Divine, and separate from the Divine. The universe works according to the various archetypes of universal principles of creation, and in this sense the universe is quite blind.

Everything is a concept representing the feminine aspect of creation. The concept of Everything is a product of convention, so as to refer in a single word to everything that exists in perpetual becoming. The universal All, or simply All, is to say the whole of creation, inclusive of Nothing and Everything, again a product born of the practical necessity of terminology. There is good reason why All includes Nothing and Everything, in that there is good reason why Everything alone does not by any means accurately capture the aspect of creation that is infinity (here Nothing comes into play).

Nothing is a concept representing the masculine aspect of creation, which is Everything in seed-form, in the form of infinite potentiality. Whereas Everything includes what exists in space-time and in all other densities of realms, Nothing may be understood as lying behind all that exists, in that existence is like a tablecloth covering an otherwise invisible glass table. The idea of invisibility, simply, is a way to express the quality of ineffability that is one characteristic of Nothing. The determining factor between Nothing and Everything, then, is in a sense a matter of subtlety, as Nothing only appears invisible or ineffable from the perspective of Everything, of conventional existence. In other words, existence and non-existence are two sides of the same coin, and this coin is All.

Whereas Everything is inert, Nothing is potent; Nothing may be likened to the Tao, a subtle invisible force that infuses the entirety of existence with life. But whereas Everything is truly a symbol for creation as-it-happens, Nothing is also a symbol but is more of a *way*. That is, when one thinks about Nothing in a subtle and mindful manner, then a doorway opens up inside one’s being to an infinite essence beyond space-time. Moreover, proper understanding of Nothing allows one to live wisely, with a subtle, intuitive, and piercing insight into the nature of creational evolution. Proper understanding of Nothing synthesises the idea of potentiality with that of probability.

If Nothing and Everything are the Divine, then what is divinity? In one sense everything is divine, as All is Nothing and Everything. But the whole is greater than the sum of its parts, so All is also different from Nothing and Everything. The key here is that things are relatively divine, and who is to say what is more divine and what is less divine? This reality of absolute relativity is a product of infinity, and explains how the whole is greater than the sum of its parts, in the sense that creation is still evolving. The term All therefore captures infinity in a way that Nothing and Everything cannot, as it is the sum of history up till Now as well of the yet-to-come. And indeed, considering how so much remains to come when relative probability is combined with infinite potentiality, All truly does do well to capture infinity—at least, in words!

Therefore divinity is absolutely relative, and the term may be creatively used in the conventional art of language. To say that something is divine is to express at least in part an opinion. To understand divinity, realize that subjectivity is perfectly valid in an objective universe. Fear of subjectivity is negation of existence, whereas love of subjectivity is affirmation of existence. In this vein, to affirm one’s self as divine is to affirm one’s subjective existence, bringing one closer, in this subjective universe, to infinity. What constitutes negation of existence versus affirmation of existence is again a subjective matter open to interpretation. However, as probability dictates, one can be more or less right or wrong about such things, in that patterns in the evolutionary process of universal creation may be accurately discerned, and wisdom may render one pretty darned sure what it means to affirm one’s being.

The moment a hierarchy of the qualitative nature of divinity among Everything is established, is practically impossible, as it would mark a halt to all evolution and would be the end of Everything. In this sense, as evil ever seeks to be the best of the best, evil cannot win, but can only hope to bring down everyone and everything else along with its losing. Evil forces are largely ignorant of this fact, which is why they still continue to tempt fate. Yet the probability of every element of existence being deceived towards acceptance of a “winning” scenario is truly infinitesimally small.

Humanity thus stands beneath a universe that is blind.


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