God, Power and energies

God,
Power and energies



The "prehistoric archives" give evidence of beliefs in hidden powers associated to beings, to things and to phenomena.
The interrogative minds of this period, next those of the periods which followed, like the ceaseless activities of research which take place in our cells, and lead us to work to know and look for to know more, thus have tried to understand these mysterious powers.

The abstraction capacities of the human psyche, increasing themselves, as is showing the continual development of the spoken and written languages, singular vectors of sense, these powers were then recognized sacred under the cover of good or malefic entities, of Gods or Devils, more or less specialized, characteristics of civilizations.
At the time where born and developed the Greek philosophy, the Hinduism, the Taoism, the Buddhism and the Confucianism, Plato, in his seventh letter (342 a - b), has even suggested defining the gods according three criteria : onoma (their name), logos (their power) and eidólon (their image).

At instigation of other charismatic minds and by means of other logical reasonings, were developed the Jewish monotheism, next the Christian and Muslim monotheisms, with one God, almighty but understood of different manners.

Nevertheless all these enlightened minds ignored the distinctions which we can make, which we have to do between the strengths, the powers and the energies,
an ignorance which obviously affected their understanding of the primordial causes.
Consequently, at this beginning of the third millennium, what can we reasonably say about these, and correlatively about God ?,
knowing that there is no belief without logics, and vice versa,
and that besides, to live, it is necessary to believe !

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Preliminary observations.

Before any speech on God, the powers and the energies,

- on one hand, it is advisable to draw the attention on the considerable impact of the spirit's conditioning (of his formatting, in informatics language), in particular during the education (it is also advisable to do it when we discuss essential concepts).
Indeed, with the rabâchement there is always a strengthening of synaptiques connections by means of a process of phosphorylation and productions of growth factors.
That is why, of the "false truths", even silly ideas, constantly repeated, can become the imprescriptible truths sometimes leading to the abominable behaviors which enamelled, which still enamel the history of the humanity,

- on the other hand, it is essential to assert the realism of the transcendent order and first of all, the realism of the transcendence state from which certainly some philosophers speak, but actually, without "assuming" all presuppositions.
And nevertheless, the man is the being who expresses best this extraordinary state which enables of be situated "outside" or "in" the things,
and it, especially since he has consciousness of it.

Also let us specify, a fact always ignored, that the "he" is an expression of the I (ego, subject, spirit) in whom the creative entity who animates us, recognizes herself.

*
The state of transcendence characterizes the imagination’s domain, that is the abstraction's domain, this timeless and transcendent domain because dwell there the representative virtualities of the past experiences, judged in present moment, so as to anticipate.

Another remarkable fact, the human abstraction capacities (we could also speak about those of animals because, for example, chimpanzees have a proto-state of consciousness) can evolve during the existence ; they moreover increased during the long maturation of the humanity.

Let us remember.
Towards - 35.000 the man was doing marks on teeth of animals, bones and stones ; they were the first " objective vectors of sense".
Then he began to paint to pass on his perception of the world, his presentiments and his feelings.
The human imagination had of new ways of expression !

During the Aurignacian ( - 30.000 ) appeared of numerous reproductions which represent of the animals heads and some genital organs. (Dordogne : La Ferrassie, Abri Cellier ; Basses-Pyrénées : Isturitz).

Afterwards - 25.000, these expressions ( these stylizations) became more refined (Gironde : Pair-non-Pair ; Hautes-Pyrénées : Gargas).
More exactly, the actualization (materialization to become images) of the imagination became ceaselessly more "realistic" because of the discovery of new " technical means " and a bigger hands self-control.

Sculptures, engravings and paintings, in particular those discovered on the sites of Roc-de-Sers in Charente, Fourneau-du-Diable and Lascaux in Dordogne, La Pasiega in Cantabres, prefigure moreover the correctness almost perfect of the proportions and details, that will characterize the numerous sites of the middle Magdalenian (-13.000 à -10.000) : Font-de-Gaume, Cap-Blanc, les Combarelles in Dordogne, Niaux, les Trois-Frères, Montespan in Ariège, Altamira and El Castillo in Cantabres.

Afterward, having more become aware of the world and themselves, these distant ancestors tried to establish reports with the mysterious universe of the powers which seemed to them to emanate from beings, from things and from phenomena,
a beyond the world that they imagined filled with beings similar to those whom they were seeing daily.

Talking of this, let's remind the state of trance which is also one of the most obvious expressions of the dualism.
Indeed, this singular state of consciousness often obtained by ingestion of hallucinogenic plants,
particularly looked for by the adepts of the shamanism which it seems, prospered in the Palaeolithic,
is a psychic state characterized by a perturbed "understanding" which leads to mix, in the abstraction's domain, in a surrealistic way, beings, things and phenomena.
The discovery of the state of trance expresses moreover according to us, the remarkable beginning of the extraordinary evolution of the human psyche that, about six hundred years BC, enabled birth of the Greek philosophy, of the Buddhism, of the Confucianism and of the Taoism, even to maturation of the Jewish tradition.

This short evocation of the psychic activities of our distant ancestors, even if there is errors, does not it show existence of a domain of virtuality, at the same time that is transcending the brain and is associated with it, without whom there is not imagination ?,
the imagination, a faculty which enables the elaboration of the concepts, ideas, …, of beliefs.

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Therefore, in immemorial times, awake minds wondered that were the strengths and the powers which enable the behaviors and phenomena, in particular the physical strengths shown by the individuals and the animals.
What have been their answers ?

The primitive religion of the Native Americans,
the descendants of Indo-European hunters who emigrated having crossed the Bering Strait during periods of glaciation, 20.000 to 35.000 years BC (some scientists speak even of 40.000 to 100.000 years),
even, European nomads who, during the last glaciation, progressed westward, along the ice-floe,
is showing for example, the belief :
- in an universal strength which give supernatural powers to the men, to the animals, to the plants and to the phenomena ; the Iroquois baptized it : Orenda, the Aleut : Agudar,the Lakota : Wakan, the Algonquian : Manitou,
- in of the invisible entities : the minds associated to the beings and things.
Some Indian tribes imagined even a supreme Spirit ; let us quote in particular, the Creator of the Lakota, the Great Spirit of the Algonquian and the Master of Breath of the Creek.
In which beyond the world were these Powers ?

Let's quote the ancient egyptian beliefs :

"when an Egyptian had to answer of his acts on earth, during the judgment after the death, he was presenting his defence in the form of negations, which constitute the famous negative confession of the Chapter 125 of the Book of the Dead ; we read to it in particular : I do not know the non-existing, …,
When the deceased is accepted after the judgment as being one of the just and elected men, he is authorized to pursue his road towards the pastures of the beyond ; it is however necessary to him to cross many dangerous places as the door named : the one that swallows those who do not exist, …,
Finally he reaches Osiris, the Lord of the deaths. He is in the presence of a god who has among his multiple attributes : the one to whom comes the one who is and the one who is not. " (Cf. E. Hornung - The Gods of Egypt, the One and the Many).

So, the ancient Egyptians considered that the death was only a ford and that after the passage in one beyond, they could live as on earth, on condition however, that their body is intact.
Let us remember rites which accompanied the death : the body was embalmed and buried with foods and the possessions, before going within the eternal beyond the world.

It is true that at time of the Pharaohs, the notions of virtuality and of potentiality were unknown ; the priests thought even, that after the death, having left the state of existing, the man had paradoxically in the non-existing, all the elements which compose his environment.
This beyond the world, was even imagined in the sky, but situated outside the road of the sun ; as for the expiation place of the beings condemned during the judgment of the deaths, our hell, it was thought : "totally deep, totally dark, totally infinite." (cf. Chapter 175 - Book of the Deaths).

Also, according to the Old Testament and the Persian and Egyptian beliefs, to reach this empire of the deaths, it was necessary to cross infernal rivers forbidding any ascent to the light :
"… the cords of death encompassed me, the torrents of perdition assailed me." (Cf. Bible - Psalms 18, 4),
even, it was necessary to cross mouths of abysses described as infernal doors.
Until the period of the writing of the second book of Maccabees, the Jews believed that an invisible part of the body was joining a singular space : the sheol, an underground and dark domain.

Later and until fifth century, following the example of Philon of Alexandria (this Greek Jewish philosopher, adept of the metempsychosis), for the rabbisbe, before living in bodies, souls existed in an upper world,
a space named Gouf, situated at the top of the sky and preceding that of the angels.
Also let us remember the Gehene, this beyond the world reserved to the vile souls, that will be object of mysterious calculations, some rabbis doing estimating its dimensions.

In the Talmud and concerning the beyond, it is specified for example :
"in the world after the death, we do not drink nor eat, we have no sensual enjoyment, but the just men sit, crowns on the head, and amuse themselves of the brightness of the Divinity." (cf. Berak’oth – 67, a).

Afterward, the Jewish theologians have been annoyed by the variety of these points of view.
To remedy this situation, Maimonides (1135, 1204), theologian and doctor imbued of Platonism, even of Neoplatonism, will suggest privileging the interpretation of the biblical tradition.
He indeed considered that the ideas exist potentially in the reason, and that the reason acquires substantial reality only when it builds by means of perceptions.

Also let us remember the seven heavens of the Muslims :
"The seven heavens and the earth celebrate His praises, and all who therein are; nor is there aught but what celebrates His praise : but ye cannot understand their celebration;- verily, He is clement and forgiving." (cf. the Koran – Sura XVII, 46).

As for Plato, he was recognizing to the Forms in themselves, that are the eternal Forms, a space of transcendence, even, has recognized in these Forms a transcendante nature :
Parmenides : but a thing is sure in any case, it is that the Forms in themselves, you agree (Socrates), are not in us and that they cannot be in our world. (cf. Parmenides - 134 b) ".
But, did he consider this nature inherent to that of a transcending order implicated in the world ?
We do not think it, although he wrote :

"Parmenides : Indeed, the One we saw him I believe, is in himself as in a whole.
Young Aristotle : It is just.
Parmenides : Is not the One also in the other things ?
Young Aristotle : Yes.
Parmenides : Consequently, in the degree where he is in the other things, he will be in touch with the other things; and as he is in himself, the contact with the other things will be forbidden to him, and it is with himself that he will be in contact, given that he is in himself.
Young Aristotle : Apparently.
Parmenides : Thus therefore the One will be in contact with himself and with the other things.
Young Aristotle : He will be it." (cf. Parmeides - 148d, e).

Actually, the Plato’s alternative about the Forms in themselves :
"or every Form is constituted by thoughts and each thinks, or it represents of thoughts which do not think. ", is henceforth obsolete.
The recent scientific headways, in particular in neurobiology, introduce of new paradigms which lead to an upsetting understanding of the world's dynamics.
Still it is necessary to take the quintessence of these new knowledges and to be on one's guard concerning the simplistic expressions which are made of it !

In particular, it appears, without being great specialist of the subject, that the Forms in themselves are fruits of transcendent activities, as are it the thoughts, the concepts, the ideas, the anticipations, …,
and what besides, they do not dwell in the spirit because the spirit elaborates them,
and that for elaborating them, he has to transcend them.

Nevertheless, an inescapable problem remains :
where dwell to virtual state, the thoughts, the ideas, the concepts, the anticipations, …, and the links (notably the logics) that enable the coherence and the adequacy with the reality ?

*
According to our distant ancestors, the powers associated to beings and to things are diverse and organized into hierarchies just like the phenomena and the behaviors.

In Egypt, there were thus "distant gods" as Amun ( the hidden), Sekhmet (the power), Nun (the primordial stream), Houh (the infinity), Kek (the darkness), Ma’at (the goddess who was incarnating the order of the world), …, and of the "more objective gods", in particular those associated to the daily life, as Khnum (the god of the waterfall), Khefthernébès (goddess personifying the Theban necropolis).

As for the Hindu pantheon, it expresses a large variety of sensibilities, of feelings and of presentiments and is composed of a large number of gods, of goddesses, of devils,of démones, and of supernatural beings.
We find there, pell-mell, of enemies of the gods (asuras and daityas), subterranean beings (nâgas), geniuses (gandharvas), nymphs (apsaras), …,
In particular, eleven gods, the Agni (the fire), are supposed to live in Empyrée (the highest of the celestial spaces), eleven, the Indra (warriors), on earth, and eleven, the Varuna, in an intermediate space.

Also let us remember the extraordinary Greek myths of the antiquity, in particular in Iliad and the Odyssey, the exploits of Ulysses, victor of Troy who condemned by gods, had to roam on the sea with some companions of weapon.

Naturally, the analysis of these beliefs would get out the frame of this study.
Nevertheless let's observe that problems, always of current events, inherent to the power of the love, to the obsession of the death and to the presentiment of a beyond the world, were there omnipresent.
It is true that the beliefs to such unrealistic virtual worlds, have calmed for centuries, calm still, metaphysical fears of a part of the humanity !

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The search of the "transcendent realities" dear to Plato, led by Plotinus (205 – 270), this remarkable thinker, is even today, exceptional.
This one was convinced that there is not of physical existence without the coherence of the beings's components,
and then, he wondered :
Is it the Soul, is it the Intellect, that enables (assures) this unity knowing that the universe is composed of myriads of singular states, which evolve in harmony ?

He recognized so, out of necessity, the realism (existence) of a unifying entity anterior to the Soul and Intellect.
Let us report his conclusions :

"In short, the One in himself is absolutely first, but the Intellect, the Forms and the Reality are not first …
Thus it is impossible that the One is the Whole, because then he would not be one,
neither that he is the Intellect, because he would be the Whole as the Intellect,
nor that he is the Reality because the Reality is the Whole...
The One is not thus the Intellect, but he is before the Intellect. Because the Intellect is something, which is a part of the beings, but Him, he is not something but before every thing.
And the One is not either, the Reality. Exactly the Reality has in a sense a shape, which is the one of the Reality, but the One is without shape, even without intelligible shape.
Because the Nature of the One because she is generative of any things, is not these things. Thus we cannot say, neither that He is something, nor that He is qualified or quantified, nor that he is Intellect or soul.
And He is not moved, He is not at rest, He is not in place and in the time …
That is why even when we say that He is cause, it is not to Him that we attribute a predicate, but to ourselves, because that is us who have in us something which comes from Him, while Him He is in Himself." (cf. Treatise 9 – 2, 30 à 45 – 3, 35 à 50).

So, thanks to his remarkable analysises, Plotinus was imagining two "transcendent realities" ; nevertheless, the attributes which he gave to these abstract realities often are confused; we think among others, to the predicates associated to the notions of soul and of intellect.
Fortunately, the understanding of the world and of its dynamics, henceforth authorized by the sciences, enables from removing these ambiguities.

The soul appears today as a spiritual identity and not as an operator,
a spiritual identity which gives evidence of the permanent implication of a creative entity of divine character (of the Divine) in us, ipso facto, in the reality.

As for our understanding of the intellect, it shows itself also very different from the presentiment of the neo-platonic adepts :
" They have to admit that there is another Intellect than intellect which reasons (the intellect which is said the reasonable by Plato and Aristotle ), because the reasonings are in a state of extension and of movement, and that the sciences, which are formal reasons in the soul, have reached a state of demonstration by the fact that the Intellect became cause of the sciences in the soul." (cf. Treatise 9 – 5,10),
because the intellect is not an entity who reasons but a group of faculties of transcendent order which enable reasoning.

In particular, the intellect is not primordial cause of the forms and sciences but, due to its faculties of transcendent order, it enables recognition of the forms and the blooming of the sciences, what is very different !

And the One who is recognized by Plotinus according to his speeches as : the First, the Principle of Everything, Source of life, Cause of the Good, Root of the soul, the God, today,
He finds a new realism that we can express by the notion of "order" ; so, we can henceforth speak, in a credible way, of the order of the universal energy, and of the transcendent order inherent to the creative entity who leads the world, animates us and recognizes herself in the me (I, subject, ego, spirit).

But then, is it not ? :
"inside of us that it is necessary to look for the universal presence of the One....
He is, says Platon, in everything and with all the beings without that they know it. Indeed, that is them who are going outside of him, or rather outside themselves. They cannot thus seize the one that they avoided, and being lost themselves, to look for another, no more than a child, outside of him because he is affected by madness, can know his father. But the one who recognized himself will know where He comes from." (cf. Plotinus – Treatise 9 – 7, 30).

Certainly, all the more:
"that He cannot be object of speech nor object of writing, but if we speak and write, that is for going towards him, to encourage to the vision, by means of our speeches, as if we were indicating the road to somebody who wants to see something. Because the education can lead only up to the road, that until the progress, but the vision itself, it is the one who wants to see, who has to see." (cf. Treatise 9 – 4, 11).

Nevertheless,
how understand the permanent interactions with the beyond the world, more exactly, with the beyonds the world, seeing that the nature of any transcendent reality, as the one of the me (I, ego, subject, spirit), cannot be understood ?

Without any doubt, the answers presuppose of new expressions of numerous concepts and a great semantic rigor.
Of very cruel renunciations as perspective, for the philosophers and the theologians !

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The Christian monotheism is according to us, the most subtle expression of the mysticism,
the most subtle, in particular because his founding fathers managed to integrate in their dogmatic, some revolutionary concepts as that of hypostasis,
without denying the truths, say revealed, passed on by the biblical tradition.

Let us remember one of these fathers, the most charismatic : Saul,
Paul, this passionate Jewish of Tarsus (?), crazy about God, first of the Yahve, then of the Christ, probably born in the year 8 AD and dead man beheaded towards 64 (?).
He was saying of himself, I am a roman citizen, circumcised the eighth day, of the Israel race, of the Benjamin's tribe, Hebrew and son of Hebrew; for the Law, it was a pharisien who was manufacturing tents.

According to the exegetes today, he began to structure his mysticism by chanting texts reported by the Bible of the Seventy, a Bible which was transcribed in Greek (his mother tongue) about three centuries before J.C.
His studies began in Tarsus :
"I am a Jew, born at Tarsus in Cili'cia, but brought up in this city at the feet of Gamaliel, educated according to the strict manner of the law of our fathers, being zealous for God as you all are this day. " (cf. The Bible - Acts of the Apostles 22, 3),
and they ended in Jerusalem.
Let us specify that Gamaliel was a doctor of the Law marked by Greek philosophy, who was rabban (a title more prestigious than that of the rabbi) and the word of which could not be questioned.

Once more, let's listen Paul :
"… and I advanced in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. " (cf. The Bible - Galatians 1, 14),
and,
"…, Festus said with a loud voice : Paul, you are mad ; your great learning is turning you mad." (cf. The Bible - Acts 26, 24).

So, as all the Pharisees, Paul believed to angels, to devils and to resurrection ; the resurrection for example, seemed to him essential because it was enabling reward of the good and punishment of the wicked.

Without any doubt however, according to us, the ceaseless repetitions during his religious education, had been transformed in imprescriptible truths which were not supporting the slightest contradiction.

For Paul, are essential : God's embodiment in a man: the Christ, the death and the sufferings of this one to atone the humanity's sins and his resurrection, because these facts attest to God's love for the humanity and the "realism" (the existence) of a divine kingdom.

He also had a particular understanding of the spiritual life, as if this one had a " true value " only after the death :
"So is it with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body." (cf. The Bible – 1 Corinthians – 15, 42 à 45).

The idea of spiritual bodies, is nevertheless the major conceptual opening of Paul.
In what beyond the reality, according to Paul, these spiritual entities were dwelling, eternally ?
Was it in the idyllic place imagined by Xenophon (-430, 355), follower of Socrates, who spoke about it as about paradeisos (a Greek word derived from Iranian word : pairidaeza) ?
A problem all the more difficult, which Paul and his followers believed in an upper world reserved to devil :
"Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places." (cf. The Bible - Ephesians 6 , 11 and 12).

Always according to Paul :
"For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens." (cf. The Bible - 2 Corinthians 5, 1),

"O foolish Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified ? Let me ask you only this : Did you receive the Spirit by works of the law, or by hearing with faith ? …
And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed." So then, those who are men of faith are blessed with Abraham who had faith." (cf. The Bible – Galatians - 3, 1 and 2, 8 and 9).

In other words,
all the human bodies can be the receptacles of the Spirit,
all the peoples, and not only Israel, are God's temple !

Paul was so the first Jewish theologian of Roman citizenship, who has expressed with so much strength, the "realism of the Spirit" without recognizing however the permanent implication of the Divine as creative entity, in every being and in the world,
as if the universe once created, was able to evolve in a coherent way, with its infinite variety, due to its only physical nature.

The mysticism of Paul also expresses a universalism which breaks with the "sufficiency" shown by the Judaism, a sufficiency which characterizes regrettably, many current monotheistic dogmas.
Nevertheless, this mysticism was too subtle for its time, as admits it the writer of the Peter's second letter :
"And count the forbearance of our Lord as salvation. So also our beloved brother Paul wrote to you according to the wisdom given him, speaking of this as he does in all his letters. There are some things in them hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other scriptures." (cf. The - Bible – 2 Peter – 3, 15 and 16),

so much, that after Paul's death, up to saint Augustine (354 - 430), there has been no major conceptual headway of the Christian mysticism.
The followers of Paul only have made reference to his theological authority, and according to the current exegeses, some people even wrote on his behalf : cf. letters to the Ephesians, to the Colossians and to the Hebrews.

Actually and if we compare,
do you believe that it is possible nowadays, for the physicists of the elementary, from communicating their knowledges to the persons who have no very great abstraction capacities and an appropriate mathematical culture ?
Certainly not.

Do not be surprised thus, of the "explosion" of the Paul's mysticism which took place in the second century, in Rome, under the cover of three theological schools, respectively led by Marcion (85 ? – 160 ?), Justin (100 ? –165 ?).and Valentin.
Justin, tells "the martyr" after his execution towards 165, leader of the majority party and the first christian intellectual not Jewish of origin, conscious of the necessity to speak with a single voice, thus, conscious of the necessity of having rules (a Canon), therefore tried to reconcile the points of view.

In fact, the real maturation of the Christian mysticism was beginning ; let us quote some events which have enamelled its history and which have an impact in our world’s understanding.

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In any civilization, the men have had the strong presentiment of communications between the reality and a beyond the world ; for example,the dreams have been recognized as vectors of information.
The myths and the customs thus were fed of personal experiences giving birth to a mysticism printed by the senses, and one has spoken about what is for always, hidden, inaccessible, unspeakable (we always speak about it), as if it was visible.

At the beginning of our era, this presentiment led some fathers of the Christendom printed by Greek culture, to belief of the permanent implication of a creative entity of divine character (of the Divine), even of God, in the universe,
as Septimius Tertullien (155 ? – 220 ?) who was saying, for example : "God is the creator and nevertheless He is not alone.".

This problem was a wager,
on one hand because the knowledges was primary at this epoch,
on the other hand because these founding fathers had to integrate into their platonic understanding of the world, in particular of the One, the Good and the soul, the rôle of a God recognized by the biblical tradition and that of the prophet Jesus (the Christ was proclaimed of same nature as God, during the first Council of Nicaea, in the year 325).
It required the synthesis of a lot sensibilities and numerous compromises, by means of hard discussions which have been interrupted by anathemas.

Among these sensibilities, let's quote those analyzed by Maximus the Confessor (580 - 662) :
" - Arius recognized three hypostases but denied the Unity(Unit); in other words, he did not recognize the Holy Trinity as made of same substance,
- Sabellius believed to Unity but denied the Trinity, because he said that Father, Son and Holy Spirit are the same,
- Macedonius was thinking as Arius because he supposed that the Holy Spirit is a creature,
- Similarly, Nestorius said that there is a difference of nature about the One of the Holy Trinity ; he did not believe to the union because he thought that this union is not made according a hypostase,
- Eutyches believed to the union but denied the difference according to the essence" (cf. Opuscules Théologiques et Polémiques - Maxime le Confesseur, la charité, avenir divin de l'homme - Beauchesne, Paris 1976).

The way of expressing the "state of being of God" therefore required the condemnation of numerous doctrines, in particular :
- the Arianism at the council of Nicaea (325) convened by the Roman emperor Constantine,
- the nestorianism of Nestorius at the council of Ephesus (431) ; this theologian, considering that the two divine and human natures of the Christ, are different, even separated, was not recognizing the Virgo Marie " as Mother of God ",
- the monophysism, at the council of Chalcedon (451), which was giving primacy to the divine nature of the Christ to the detriment of his human nature, even, which was confusing both natures.

The act of faith and of reason (of logics of reasoning) :
"And in the Holy Spirit, the Lord, and giver of life, who proceeds from the Father",
has been so, dogmatized at Constantinople (381).

Actually, a confusion was subsisting because it was decreed :
"This is the way of speaking about the Holy Trinity as it has been handed down : one must not call it or believe it to be threefold, but Trinity. Nor can it properly be said that in the one God there is the Trinity, but the one God is the Trinity. In the relative names of the persons the Father is related to the Son, the Son to the Father, and the
Holy Spirit to both. While they are called three persons in view of their relations, we believe in one nature or substance. Although we profess three persons, we do not profess three substances, but one substance and three persons. For the Father is Father not with respect to Himself but to the Son, and the Son is Son not to Himself but in relation to the Father; and likewise the Holy Spirit is not referred to Himself but is related to the Father and the Son, inasmuch as He is called the Spirit of the Father and the Son. So when we say 'God', this does not express a relationship to another, as of the Father to the Son or of the Son to the Father or of the Holy Spirit to the Father and the Son, but 'God' refers to Himself only." (cf. Council of Toledo – 675).

Afterward, in Spain, in Gaul and in Italy, this expression of the divine relations was supplanted by the concise concept :
"And in the Holy Spirit, the Lord, and giver of life, who proceeds from the Father and the Son,
(Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit).".
After, Charlemagne (747? - 814) asked to the pope Leo III, from generalizing the Filioque in the whole Christendom, but the Church of Constantinople, with the great opposition of the Greeks, rejected this initiative saying that it was one-sided and opposed to councils.
Did she want to justify so, his independence towards Rome ?
However that may be, the break was definitive during year 1054 and led to a schism always of current events.

*
Remarkable fact, in the XIIIth century the trinity’s principle grows rich again, when St. Thomas Aquinas "structured" the Filioque by means of an analogical process of type neo plotinist (some people will say augustinian) :
"… the Son proceeds as the Word in the mode of the intellect, whereas the Holy Spirit proceeds as the Love in the mode of the will. Now it is necessary that the Love should proceed from the Word since we do not love something except insofar as we apprehend it by the mind’s conception. Hence in keeping with this, it is clear that the Holy Spirit proceeds from the Son." (cf. Summa theologica - I, 36, 2).

More exactly, considering that the relations are subordinated to a spiritual order (to the spirit) and that the states of the matter are in contact, without more, saint Thomas has distinguished :
the relation by mode of hypostasis (per modus hypostasias) which, rooted in the inmost depths of the man, makes him be who he is,
Of the "relation as relation" (esse ad) which connects the human person to the other one, which goes from the human person to the other one.
He also introduced the relation "esse in" (be in) that he recognized accidental for man and substantial (subsisting) for God.

Convinced that the person (all the more, divine) it is the relation", St. Thomas also tried to establish and to propose rational correspondences between the divine persons.
In particular, by the operation : "appropriation" which consists in attributing to God of some human specificities, he tried to recognize within God, three concepts : relation, person and essence (the appropriation had been recognized and adopted at the council of Constantinople (381).
Let's quote the argumentation of St Thomas :

"In this sense it is true that the name « person » signifies a relation directly and the essence indirectly. However it does not directly signifie a relation insofar as it is a relation, but rather signifies a relation in the manner of a hypostasis.
Likewise, person also signifies the essence directly and a relation indirectly, insofar as the essence is the same as a hypostasis. However, a hypostasis is signified in God by a distinctive relation, and so a relation signifies in the same manner of a relation, falls under the concept of a person indirectly." (cf. Summa de theologica - 1, 29, 4).

Expressed differently,
"Who" talks directly of the person of God (who, in the speech, privileges the person of God) implies ipso facto, the divine essence.
And, vice versa, "who" talks directly of the divine essence (who, in the speech, privileges the divine essence) implies, ipso facto, the person of God.
In other words, St Thomas with his argumentation wanted to answer to the problem: how to reconcile divine person and divine essence knowing that these concepts do not correspond to the same "realism" ?

The problem "essence - person " is nevertheless always of current events because, today still, the philosophers and the theologians ignore the permanent interactions between the beyond the world and the reality, between what is potential and created, transcendent and materialized, undifferentiated and structured.

For it, the humanization by saint Thomas of the "state of being of God", particularly, of the four hypostatic relations, reciprocal and asymmetrical : of the Father towards the Son of paternity, of the Son towards the Father as filiation, of the Father and of the Son together towards the Spirit as spiration active, of the Spirit towards the Father and the Son together as passive spiration,
appears to us a "conjugation of suppositions".

Afterward, the Christian theologians crystallized their understanding of God's essence in postulated qualities.
The expression :
"So we know and believe the love God has for us. God is love, and he who abides in love abides in God, and God abides in him." (cf. The Bible - 1 John 4, 16),
became their major reference.

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Certainly, as said it saint Thomas, any relation is of spiritual nature (more exactly according to us, is representative of interactions of transcendent order), nevertheless he made a mistake when he considered that " the states of the matter are in contact, without more ".

The particles, atoms and molecules which compose the reality and the body, are in a fathomless vacuum just like the one which participates of the cosmos ; the states of the matter have thus never true physical contacts.
In return, they are in a permanent interaction by means of potential strengths and by means of electromagnetic waves which, primordial vectors of information and of processes organizations, make of the reality a cyberworld, where the sense is omnipresent.
Naturally, saint Thomas could not have knowledge of this essential fact because at this beginning of the third millennium, it begins hardly to be recognized.

What can we say nowadays ?
The confrontations of ideas and the exegeses which for centuries have enamelled the history of the Christian monotheism,
and the consideration of the current revolutionary headways in biology and in neurobiology,
are showing obviously, that the biblical texts which speak of what is primordial, are vectors of epoch comprehensions, as if God had revealed only relative truths fragments.

Then again, the lack of semantic and conceptual rigor at this beginning of the third millennium, enables still to believe in these ancestral truths, of which some are henceforth invalidated by the sciences,
particularly, enables from ignoring the spiritual life which characterizes us during the existence.

Nevertheless,
condemned to conservatism by its theologians who have privileged ceaselessly more, the biblical tradition to detriment of ideas rich in modernity expressed by the Platonic and Neoplatonic thinkers, even Cartesian,
the Christian dogma will owe evidently, to integrate the radical conceptual revolution which comes; that is moreover, the same for the other religions and the philosophy.

Notably, this revolution will incite to the recognition,

- of ceaseless flows of information and of processes organizations (of sense) in the living matter, ipso facto in inert matter, the sense which implies naturally, interpretation and transcendency.
Correspondingly, these facts will incite to rejection of theories which say us, since centuries, that universal laws and principles govern world.
These laws and these principles are not operators but formalizations (expressions) of unchanging behaviors which imply the permanent recognition of value references as the durations, these intervals which are not of the space,
and it, by an entity, master of the "sense" !

- of the "realism" (existence) of permanent interactions with a beyond the world, beyond of transcendent order ; let us quote among these means of communication: the incitements, the presentiments, the feelings, even the thoughts, the concepts, the anticipations, …, that is to say the abstract constructions (fruits of activities of transcendent order) elaborated by the creative entity of divine character who, in charge of the reality, animates us.

It is therefore a dualism of universal character.
Cogito ergo mundus vivit (I think therefore the world is living); Descartes will excuse us !

- of the essential rôle of our spiritual life during the existence, which has never been recognized really, by the philosophers and the theologians, It would be only because it is easily masked by the jumble " reason, consciousness, thought, spirit ", the rôle of operator recognized to universal laws, and the concepts of artificial intelligence and of auto-organizational power of the matter.

*
A radical revolution too, because the sciences enable henceforth to conceptualize better the notions of universal energy and of eternity.

So, the universal energy about which all the scientists speak but without knowing nothing about it, is the energies's mother, without dimension, without time, omnipresent in the reality, which is eternal substratum of the world.
From this one, are emerging the particles which compose the atoms and molecules of the matter's states, inert as full of life,
in this one, according to ceaseless cycles, of universe's parts are "reinjected", and that is why the world is a site of creation, eternal and for ever unfinished.

The universal energy, this unitary Power of the materiality, as we specify it, is connected thus to the various energies which enable the world's dynamics.

Besides, the various energies are not always of physical order : kinetic, electric, thermal, …, as it is generally said ; there is also more subtle energies that we can recognize, especially by introspection, biology and neurobiology.
Let's quote for example the various expressions of the psychic energy, and more exactly, the energies associated to faculties of transcendent order which enable creations while respecting value references, by means of acts innate, or innate and conscious.
Subtle energies because they contain a part of quantifiable physical energy and a part of energy which is not quantifiable (non-physical ) correlative of purposes, desires, wills, …, even of primordial intention.

Another essential fact that is objectivized (shown) by the life sciences,
there is not of biological energy, the one which characterizes the beings without  implication of a creative entity of transcendent order.

What a revolutionary lighting thrown on the universe, the appearance of life and the sense of the human existence !
So,
- the universe is eternal because its existence presupposes the durability of an unitary power, without dimension, without time, energies's mother in which of cosmos’s parts are constantly recycled,
- the phenomenon of life appears as a potentiality of the universe, materialized as soon as the characteristics of a planet are adequate,
a theory which we deposited to the Academy of the Sciences under sealed envelope N° 17611,
- considering the number of planets (more than 10 power 23), it is more than likely that eternally, the life and of the beings similar to men will exist.

But then, why this creative entity implicated in the world,
who can be only of divine character because she is of transcendent order,
does emerge in us by the I (ego, subject, spirit) ?

Is not it because the man is a divine necessity rather than a specific project on earth.?
We are convinced of it,
- on one hand, because we are in a symbiosis with the universal dynamics being ceaselessly reconstructed by means of quantum particles (therefore cosmic) vectors of information,
- on the other hand, because this creative entity, we want to say the Divine implicated in the world, is not almighty.
In us for example, he submits to inexorable constraints of the relativity,
and has to work to know and to research to know more.

So, "God is the creator and nevertheless He is not alone" as was saying Septimius Tertullien previously quoted.
According to us, there are two eternal Sources of the reality, more exactly, two domains without internal structure, without dimension, without time, we want to say two unitary Powers who are anterior to "sensitive Whole",
- the one which is attested by the universal energy, this eternal substratum of the matter,
- the other one expressing the primordial state of the Divine before implication of this one in the reality, to lead the universal dynamics.

The coherence of the universal dynamics in spite of the sacrificial world's character, and the non-almighty of the Divine, also enable us to postulate, out of necessity, an absolute Power, an almighty that we name "Supreme Transcendent".

Regrettably, this Supreme Transcendent, this God, is inaccessible.
Nevertheless, fortunately, the Divine who emanates from Him and animates us, reveals us a beyond the world rich of expectations !


P. Moyne
http://www.paulmoyne.com