Polemic speculation


The manifestation of life was an accident of the matter, and that one of the conscience an accident of the life... Will there be an accident of the conscience ?

We could say (I only mean " could ") that the only creation (ex-nihilo) which was real was that one of God by the man himself.

The existence of God up to then was based on the a priori of a primeval independent conscience (" the spirit of God hovered over waters ", Genèse 1-2; " At the beginning was the Word ", Jean 1-1). How, indeed, to imagine God and/or a supernatural world, without presupposing consequently that the conscience precedes the matter. But we could also, overstepping the ideas of Teilhard de Chardin, base itself on the idea of a dependent final conscience (a divinity in construction, necessary to the realization of the man). Charles Mopsik reports that some cabalists went to the point of advancing that it was the man who " makes God " with his prayer ("Cabale et cabalistes", Bayard Editions, 1997). In its introduction to "les grands textes de la Cabale, les rites qui font Dieu" (Verdier, 1993), he defines the cabal as a théurgie, namely a tentative of action from man on God : this definition is also valid for any religion. Why, indeed, having the idea of a divine world, if not to attempt to attract God's blessings?

Could the idea of a purely interior God be the shelter against the ideological tendency of the religion ?



 No, we could easily imagine a new fanaticism based on this idea and set up in doctrine : the image of an exteriorized god bringing only evil to the society, combined with the imposition of a purely interior god as the key of happiness.

Could the idea of a purely interior God still allow mysticism ?



It is necessary to recognize that personification of the divinity allows, among mystical work, an undeniable practical advantage : it is easier to search somebody that we clearly represents ourself. So maybe, in Zen, one of the rare mystical practices where the three competences (monotropism, depropriation, interiority) are harmoniously developed, a great difficulty comes from the fact that the aim to achieve is vague, difficult to represent ourself. The Christians do not have this kind of problem : they know very precisely WHO they are searching.

Would not this advantage, for the rare persons who have reached enough far, be the ultimate obstacle ? Some particular ways of thinking, rather difficult to fathom (" the cloud of ignorance ", "the obscure Night" of St Jean of the Cross, " " treaties " of Master Eckhart, etc) evoke the idea of the extinction of faculties during advanced mystical experiments. May it be understood like a surpassing of the representation as a purpose, or like a simple clinical description...

I do not know.





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