Human Origins 11 The All

Here is a brief summary of the Hermetic idea of the All, as compared to the Christian Concept.

The concept of God as omnipotent, omniscient, and omnipresent has been a central pillar in various religious and philosophical traditions throughout history. Two distinct perspectives on this concept can be found in Christian theology and the teachings of the Kybalion, particularly in its notion of “The All.” This essay aims to explore and compare these perspectives, examining how the ideas of an all-powerful, all-knowing, and all-present deity manifest in these belief systems.

In Christian theology, God is portrayed as the Supreme Being, possessing three primary attributes: omnipotence, omniscience, and omnipresence.

Omnipotence: God is considered all-powerful, possessing infinite and unlimited power. The idea of an omnipotent God implies that He has the ability to create, shape, and control everything in the universe, both visible and invisible. This power is often associated with divine acts, such as the creation of the world and performing miracles.

Omniscience: God is believed to be all-knowing, possessing complete and perfect knowledge of everything past, present, and future. This concept suggests that God has a comprehensive understanding of the universe, including the thoughts, actions, and intentions of all beings. Omniscience also implies that God is aware of the consequences of all events and actions.

Omnipresence: God is thought to be present everywhere simultaneously, transcending physical boundaries. This idea signifies that God is not limited by time, space, or any material constraints. His presence is believed to extend to every corner of the universe, providing comfort and guidance to believers.

In Christian theology, the concept of God’s omnipotence, omniscience, and omnipresence is often supported by scriptural references, sacred texts, and the teachings of religious leaders. The belief in an all-powerful and all-knowing deity provides a sense of security, purpose, and moral guidance to millions of followers around the world.

The Kybalion, a hermetic text, presents a different perspective on the divine, encapsulated in its concept of “The All.” The Kybalion suggests that everything in existence, including the universe and its various manifestations, is a mental creation of “The All.”

1. The All: In the Kybalion, “The All” represents an incomprehensible and transcendent cosmic principle that transcends traditional notions of deity. It is an all-encompassing, omnipotent, and omniscient force that permeates all aspects of reality. Unlike a personalized God in traditional religions, “The All” is considered an impersonal cosmic mind.

2. The World Created in the Mind of The All: According to the Kybalion’s teachings, the world, and everything within it, is a mental creation of “The All.” This concept implies that the universe and all its phenomena are products of a cosmic thought process rather than a physical creation. In this view, the material world is a manifestation of the divine mind.

3. The All Manifests the World with Mind: The Kybalion suggests that the mental creation of the world by “The All” is accomplished through the cosmic power of the mind. The universe is the result of the thoughts and ideas of “The All,” and all existence is intricately interconnected through this cosmic consciousness.

The Kybalion’s idea of “The All” and the mental creation of the world offers a different perspective on the divine than that found in traditional monotheistic religions. It encourages individuals to explore the nature of reality, consciousness, and their connection to the cosmic mind.

Comparing Christian Theology and the Kybalion’s “The All”

While the Christian idea of God and the Kybalion’s concept of “The All” share some similarities in their attributes of omnipotence, omniscience, and omnipresence, they differ significantly in their fundamental nature and implications.

Personal vs. Impersonal: In Christianity, God is often depicted as a personal being with a will, consciousness, and emotions. Followers are encouraged to establish a personal relationship with God through prayer and devotion. In contrast, “The All” in the Kybalion is portrayed as an impersonal cosmic principle, lacking personal attributes and emotions. The emphasis is on understanding and aligning with the cosmic mind rather than building a personal relationship.

Creation and Intervention: Christianity posits that God is the creator of the universe and continues to be involved in the world’s affairs. Miracles and divine interventions are viewed as direct actions of God. The Kybalion, on the other hand, suggests that the universe is a mental creation of “The All” and operates according to immutable laws. While there may be room for personal growth and transformation, there is no explicit notion of divine intervention.

Purpose and Morality: Christianity often provides a clear sense of purpose and moral guidelines based on God’s teachings and commandments. In the Kybalion, individuals are encouraged to explore their own consciousness and understanding of reality, leading to self-discovery and the pursuit of higher truths.

Religious Structure: Christianity is a structured religion with a hierarchy, scriptures, and established practices. The Kybalion, as a hermetic text, is more esoteric in nature and doesn’t have a religious institution or organized following.

The concept of God as omnipotent, omniscient, and omnipresent has been a subject of philosophical and theological contemplation across cultures and centuries. While Christianity presents a personal God with attributes of omnipotence, omniscience, and omnipresence, the Kybalion’s “The All” introduces a different perspective—an impersonal cosmic principle that creates and manifests the world through the power of the cosmic mind.

Both perspectives offer valuable insights into the nature of divinity, human consciousness, and the interconnectedness of all existence. They provide frameworks for contemplating life’s mysteries and seeking meaning and purpose in a vast and ever-changing universe. Whether one finds solace in a personal relationship with God or seeks to explore the cosmic principles of the mind, these concepts continue to inspire wonder and awe in the hearts of seekers and thinkers alike.

With this summary in mind let us have a look at the Kybalion Chapter five for further understanding.

If the Universe exists at all, or seems to exist, it must proceed in some way from THE ALL–it must be a creation of THE ALL. But as something can never come from nothing, from what could THE ALL have created it. Some philosophers have answered this question by saying that THE ALL created the Universe from ITSELF–that is, from the being and substance of THE ALL. But this will not do, for THE ALL cannot be subtracted from, nor divided, as we have seen, and then again if this be so, would not each particle in the Universe be aware of its being THE ALL–THE ALL could not lose its knowledge of itself, nor actually BECOME an atom, or blind force, or lowly living thing. Some men, indeed, realizing that THE ALL is indeed ALL, and also recognizing that they, the men, existed, have jumped to the conclusion that they and THE ALL were identical, and they have filled the air with shouts of “I AM GOD,” to the amusement of the multitude and the sorrow of sages. The claim of the corpuscle that: “I am Man!” would be modest in comparison.

But, what indeed is the Universe, if it be not THE ALL, not yet created by THE ALL having separated itself into fragments? What else can it be– of what else can it be made? This is the great question. Let us examine it carefully. We find here that the “Principle of Correspondence” (see Lesson I.) comes to our aid here. The old Hermetic axiom, “As above so below,” may be pressed into service at this point. Let us endeavor to get a glimpse of the workings on higher planes by examining those on our own. The Principle of Correspondence must apply to this as well as to other problems.

Let us see! On his own plane of being, how does Man create? Well, first, he may create by making something out of outside materials. But this will not do, for there are no materials outside of THE ALL with which it may create. Well, then, secondly, Man pro-creates or reproduces his kind by the process of begetting, which is self-multiplication accomplished by transferring a portion of his substance to his offspring. But this will not do, because THE ALL cannot transfer or subtract a portion of itself, nor can it reproduce or multiply itself–in the first place there would be a taking away, and in the second case a multiplication or addition to THE ALL, both thoughts being an absurdity. Is there no third way in which MAN creates? Yes, there is–he CREATES MENTALLY! And in so doing he uses no outside materials, nor does he reproduce himself, and yet his Spirit pervades the Mental Creation.

Following the Principle of Correspondence, we are justified in considering that THE ALL creates the Universe MENTALLY, in a manner akin to the process whereby Man creates Mental Images. And, here is where the report of Reason tallies precisely with the report of the Illumined, as shown by their teachings and writings. Such are the teachings of the Wise Men. Such was the Teaching of Hermes.

THE ALL can create in no other way except mentally, without either using material (and there is none to use), or else reproducing itself (which is also impossible). There is no escape from this conclusion of the Reason, which, as we have said, agrees with the highest teachings of the Illumined. Just as you, student, may create a Universe of your own in your mentality, so does THE ALL create Universes in its own Mentality. But your Universe is the mental creation of a Finite Mind, whereas that of THE ALL is the creation of an Infinite. The two are similar in kind, but infinitely different in degree. We shall examine more closely into the process of creation and manifestation as we proceed. But this is the point to fix in your minds at this stage: THE UNIVERSE, AND ALL IT CONTAINS, IS A MENTAL CREATION OF THE ALL. Verily indeed, ALL IS MIND!

To summarize all of this, there is no way that the God of the Christians can be what they claim.  To create the world, the universe, it must be a part of God, otherwise God is not all that there is.  The superlatives do not function.

We know the principle of individuation within ourselves.  Whatever is individuated is less than the whole, or the ALL.  It is that simple.

The All is so real that everything that the Mind of the All manifests is completely tangible, is completely real, including ourselves and the corporeal world we live in.

As has been said over and over.  Mind comes first.  All is mind.

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