Understanding the Seven Sermons to the Dead pt 2

The second sermon expands on the themes explored in the first sermon about individuality and yet, it also discusses God as a concept. God and devil as a greater whole to the pleroma. Consider this paragraph:

God is not dead. Now, as ever, he liveth. God is creatura, for he is something definite, and therefore distinct from the pleroma. God is quality of the pleroma, and everything which I said of creatura also is true concerning him.

He is distinguished, however, from created beings through this, that he is more indefinite and indeterminable than they. He is less distinct than created beings, since the ground of his being is effective fullness. Only in so far as he is definite and distinct is he creatura, and in like measure is he the manifestation of the effective fullness of the pleroma.

One of the things that I mentioned in my previous discussion of the Seven Sermons was that individuality is an important part of spiritual meaning and yet we are a social species designed to make snap judgement based on our previous experiences. If my experiences with someone have been bad, I am more apt to to treat others in a similar way. God and religion is much the same way. My experiences with religious people have mostly been positive and I am apt to treat their beliefs with respect and let them be.

With critical realism,  I have struggled for years with Lonergan’s first class attempts to find definitional characteristics of God by looking at man and his insight; that is, God is the unknown, uncaused. I might tip my hat to St. Augustine who went barely any further, and to Aquinas who tried manfully to use logic to determine the necessary conditions and features of God – without exhausting what could possibly be known ; something that even influences my Gnosticism today.

When I talk about God however, I am not talking about God, but rather another force which I have discussed before, called Wyrd, the Implicate, the Pleroma, and so forth; the groundwork of my personal spirituality and religious faith.

That god may be distinguished from it, we name god Helios or Sun. Abraxas is effect. Nothing standeth opposed to it but the ineffective; hence its effective nature freely unfoldeth itself. The ineffective is not, therefore resisteth not. Abraxas standeth above the sun and above the devil. It is improbable probability, unreal reality. Had the pleroma a being, Abraxas would be its manifestation. It is the effective itself, not any particular effect, but effect in general.

I will leave you with this thought as you contemplate this part of the second sermon. Abraxas is effect. Abraxis is the Uncaused Cause and other oxymorons, all things are of the pleroma: gods, goddesses, and even living beings. We are Abraxas, or rather we are parts of the pleroma as manifestations of the Divine. As an anarchist I have already mentioned a striking similarity with wyrd-shapers and anarchists in one of my earlier posts and recognizing our sacred connection in the Implicate we cause effect.

Creating solidarity and working for positive change through any means possible can only be seen as a form of spirituality even if we refuse to see the spirutual underpinnings of our work. Through social justice work to fighting for our freedom we create distinctions and fight those who would oppress us and as the sermon mentions:

Everything that discrimination taketh out of the pleroma is a pair of opposites. To god, therefore, always belongeth the devil.

We recognize that devil as capitalism, statism, and even other authoritarian hierarchies we distinguish against it we recognize it, and we fight against it. We desire to work and cause effect. We are Abraxas.


~ by ladycat123 on October 5, 2011.

One Response to “Understanding the Seven Sermons to the Dead pt 2”

  1. […] we should call it… Abraxas. I mentioned the revolutionary idea that we are Abraxas or effect in a previous post. The implications of the meaning of that should be clear from this part of the series. Hard to know […]

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