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<nowiki>*</nowiki> “ The Lord is a consuming ''fire.” ''. . . “ In him was ''life'', and the life was the light of men.” | <nowiki>*</nowiki> “ The Lord is a consuming ''fire.” ''. . . “ In him was ''life'', and the life was the light of men.” | ||
† Which if separated alchemically would yield the Spirit of Life, and its Elixir. | † Which if separated {{Style S-Small capitals|alchemically}} would yield the Spirit of Life, and its Elixir. | ||
‡ Foremost of all, the postulate that there is no such thing in Nature as ''inorganic ''substances or bodies. Stones, minerals, rocks, and even chemical “ atoms ” are simply organic units in profound lethargy. Their coma has an end and their inertia becomes activity. | ‡ Foremost of all, the postulate that there is no such thing in Nature as ''inorganic ''substances or bodies. Stones, minerals, rocks, and even chemical “ atoms ” are simply organic units in profound lethargy. Their coma has an end and their inertia becomes activity. | ||
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{{Page|629|spinoza and leibnitz.}} | {{Page|629|spinoza and leibnitz.}} | ||
{{Style P-No indent|reconciled, the essence and Spirit of esoteric philosophy would be made to appear. From the shock of the two — as opposed to the Cartesian system — emerge the truths of the Archaic doctrine. Both opposed the metaphysics of Descartes. His idea of the contrast of two substances — Extension and Thought — radically differing from each other and mutually irreducible, was too arbitrary and too unphilosophical for them. Thus Leibnitz made of the two Cartesian substances two attributes of one universal unity, in which he saw God. Spinoza recognised but one universal indivisible substance and absolute {{Style S-Small capitals|all}}, like Parabrahmam. Leibnitz, on the contrary perceived the existence of a plurality of substances. There was but one for Spinoza ; for Leibnitz an infinitude of Beings, ''from'', and ''in'', the One. Hence, though both admitted but ''one real Entity'', while Spinoza made it impersonal and indivisible, Leibnitz divided his ''personal ''Deity into a number of divine and semi-divine Beings. Spinoza was a ''subjective'', Leibnitz an ''objective ''Pantheist, yet both were great philosophers in their intuitive perceptions.}} | {{Style P-No indent|reconciled, the essence and Spirit of esoteric philosophy would be made to appear. From the shock of the two — as opposed to the Cartesian system — emerge the truths of the Archaic doctrine. Both opposed the metaphysics of Descartes. His idea of the contrast of two substances — Extension and Thought — radically differing from each other and mutually irreducible, was too arbitrary and too unphilosophical for them. Thus Leibnitz made of the two Cartesian substances two attributes of one universal unity, in which he saw God. Spinoza recognised but one universal indivisible substance and absolute {{Style S-Small capitals|all}}, like Parabrahmam. Leibnitz, on the contrary perceived the existence of a plurality of substances. There was but {{Style S-Small capitals|one}} for Spinoza ; for Leibnitz an infinitude of Beings, ''from'', and ''in'', the One. Hence, though both admitted but ''one real Entity'', while Spinoza made it impersonal and indivisible, Leibnitz divided his ''personal ''Deity into a number of divine and semi-divine Beings. Spinoza was a ''subjective'', Leibnitz an ''objective ''Pantheist, yet both were great philosophers in their intuitive perceptions.}} | ||
Now, if these two teachings were blended together and each corrected by the other, — and foremost of all the One Reality weeded of its personality — there would remain as sum total a true spirit of esoteric philosophy in them ; the impersonal, attributeless, absolute divine essence which is ''no ''“ Being,” but the root of all being. Draw a deep line in your thought between that ever-incognizable essence, and the, as invisible, yet comprehensible Presence (''Mulaprakriti''), or Schekinah, from ''beyond and through which ''vibrates the Sound of the ''Verbum'', and from which evolve the numberless hierarchies of intelligent ''Egos'', of conscious as of semi-conscious, ''perceptive ''and ''apperceptive ''Beings, whose essence is spiritual Force, whose Substance is the Elements and whose Bodies (when needed) are the ''atoms'' — and our doctrine is there. For, says Leibnitz, “ the primitive Element of every material body being Force, which has none of the characteristics of (''objective'') matter — it can be conceived but can never be the object of any imaginative representation.” That which was for him the primordial and ultimate element in every body and object was thus not the material atoms, or molecules, necessarily more or less extended, as those of Epicurus and Gassendi, but, as Mertz shows, immaterial and metaphysical atoms, ‘ mathematical points ’ ; or ''real souls'', — as explained by Henri Lachelier (''Professeur agrégé de Philosophie''), his French biographer. “ That which exists outside of us in an absolute manner, are Souls whose essence is force,” (''Monadologie'', ''Introd.''). | Now, if these two teachings were blended together and each corrected by the other, — and foremost of all the One Reality weeded of its personality — there would remain as sum total a true spirit of esoteric philosophy in them ; the impersonal, attributeless, absolute divine essence which is ''no ''“ Being,” but the root of all being. Draw a deep line in your thought between that ever-incognizable essence, and the, as invisible, yet comprehensible Presence (''Mulaprakriti''), or Schekinah, from ''beyond and through which ''vibrates the Sound of the ''Verbum'', and from which evolve the numberless hierarchies of intelligent ''Egos'', of conscious as of semi-conscious, ''perceptive ''and ''apperceptive ''Beings, whose essence is spiritual Force, whose Substance is the Elements and whose Bodies (when needed) are the ''atoms'' — and our doctrine is there. For, says Leibnitz, “ the primitive Element of every material body being Force, which has none of the characteristics of (''objective'') matter — it can be conceived but can never be the object of any imaginative representation.” That which was for him the primordial and ultimate element in every body and object was thus not the material atoms, or molecules, necessarily more or less extended, as those of Epicurus and Gassendi, but, as Mertz shows, immaterial and metaphysical atoms, ‘ mathematical points ’ ; or ''real souls'', — as explained by Henri Lachelier (''Professeur agrégé de Philosophie''), his French biographer. “ That which exists outside of us in an absolute manner, are Souls whose essence is force,” (''Monadologie'', ''Introd.''). | ||