41. About you: Chapter - Where is the sense here? (15)

The philosophy of religion based on Greek philosophers' thinking continued to be transmitted through the scientific and modern liberal philosophies of the Renaissance and the Enlightenment era, which defined the anti-traditional, materialistic, and rational thinking in the coming centuries. The Renaissance sought to free itself from the dogmas upheld by the clergy and taught a worldview without transcendence. The subsequent rational thinking starting from the 16th century, through mathematics and analysis, tried to understand the One and Only and replaced soul intellect with the mind. It was thought that by finding the parts, the whole could be assembled. The break, of this thinking, as of other philosophies, was that it could not reconcile the theological and philosophical concepts of the One and Only, nor could it find the truth of the One and Only through mathematical rationale. 

It failed to recognize the duality of creation, that in the One and Only, existence and essence are the same, just as cause and effect are. It did not understand that the first revelation, "I am who I am," means "I exist to have essence," and that existence has meaning and content. Instead, it pondered whether existence or essence was more important. The worldview of the time was mechanistic, as answers were sought in the geometry of space and constant movement. For them, the quantity of movement (change) was always the same, which meant that the One and Only was immovable and creation was a one-time event. Thus, there was no circularity, no continuous pulsation, or change. Due to the lack of analogical thinking, creation was attributed solely to the Creator, the One and Only, and not to the One's image and likeness, the created man, the successor. 

This shows that man were imagined in a world where he had no duties, where he did not have to fulfil his vocation, but he could be saved because it was free. This view originated from Greek philosophy, where the world was seen as given, as it was, and also from the non-pagan religions, where predestination can be found. In contrast to this static worldview, our Initiation Master showed us a dynamic and transcendent worldview, where we have a mission, because to return and "see" the One and Only, we must minimally fulfil our fourfold vocation. Our Initiation Master taught us that we must work for existence, for the traditional Christianity, we must take up our time and space cross, that is, we have tasks. 

According to rational thinkers, especially Descartes, the gates of heaven are open to all, which is true, but they forgot to add: only those will enter who have fulfilled their entrusted tasks, that is, they have followed the path of knowledge laid out by our Initiation Master, and have become spiritually enlightened, universal, twice-born man. It is clear that from the esoteric teachings of our Initiation Master, we find a regression towards exotericism, in the non-pagan teachings. Since faith cannot be understood through rationality, the mechanical image of the One and Only was skewed. The thinkers searched for laws and not for hierarchical order, not for connections, but for details. The truth is not in the details, but above them, in the whole. 

Rationality gained further ground during the Enlightenment, an era described as dark and anti-traditional, where man became God and religion became human-centered. The One and Only was detached from the world, the created man from its Creator. Among its representatives were many well-known names, such as Diderot and other stars of the French Revolution. Moving forward, in the philosophy of Kant and Comté, knowledge was replaced by science. Science became knowledge, and knowledge became power. The scientific approach to the world did not understand that the One and Only should not be sought outside, but within, because the universal self given to us at birth is within everyone. The image of the search has not changed much in the 21st century, it has just become more nuanced. Kant’s empirical criticism (the One is not the object of knowledge, and thus we have no concepts of it) and Comté’s positivism (we need to start from facts, positive experiences, which are scientific truths) were both based on Newton's physics and were limited to scientific knowledge acquisition. Note: Isaac Newton, who opposed the Catholic Church religion, was the supervisor of the Royal Mint. When he had a dispute with Leibniz over the priority of differential and integral calculus, the majority of the newspaper articles defending Newton were written by him.

The podcast is available at https://tools.pdf24.org/en/pdf-to-powerpoint#s=1732547614248