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Updated: May 29, 2025
In the same way, it may be, we live by God and in God in God the spirit and consciousness of society and of the whole Universe, in so far as the Universe is also a society. And this personalization of the all, of the Universe, to which we are led by love, by pity, is the personalization of a person who embraces and comprehends within himself the other persons of which he is composed.
Beginning with the savage's personalization of the whole Universe in his fetich, religion has its roots in the vital necessity of giving human finality to the Universe, to God, and this necessity obliges it, therefore, to attribute to the Universe, to God, consciousness of self and of purpose.
And this process of personalization or subjectivization of everything external, phenomenal, or objective, is none other than the vital process of philosophy in the contest of life against reason and of reason against life. We have already indicated it in the preceding chapter, and we must now confirm it by developing it further.
And the revelation of this Supreme Consciousness in our feeling and imagination, by love, by faith, by the process of personalization, is that which leads us to believe in the living God. And this God, the living God, your God, our God, is in me, is in you, lives in us, and we live and move and have our being in Him.
The divine, therefore, was not originally something objective, but was rather the subjectivity of consciousness projected exteriorly, the personalization of the world. The concept of divinity arose out of the feeling of divinity, and the feeling of divinity is simply the dim and nascent feeling of personality vented upon the outside world.
In any case the cult of the Virgin, of the eternal feminine, or rather of the divine feminine, of the divine maternity, helps to complete the personalization of God by constituting Him a family. In His mode of judging and condemning men, He acts as a male, not as a human person above the limitation of sex; He acts as a father.
We do not so much believe something as believe someone who promises us or assures us of this or the other thing. We believe in a person and in God in so far as He is a person and a personalization of the Universe. This personal or religious element in faith is evident.
Whosoever does not suffer does not enjoy, just as whosoever is insensible to cold is insensible to heat. And it is also quite logical that Schopenhauer, who deduced pessimism from the voluntarist doctrine or doctrine of universal personalization, should have deduced from both of these that the foundation of morals is compassion.
To this personalization and socialization of the supernatural men have continued to cling up to the present time; the mass of men demand not only the presence of the supernatural as protection and guidance, but also the realization of it in objective form. This objectiveness was useful and necessary in early times, and the demand for it remains in periods of advanced civilization.
Faith in God is born of love for God we believe that God exists by force of wishing that He may exist, and it is born also, perhaps, of God's love for us. Reason does not prove to us that God exists, but neither does it prove that He cannot exist. But of this conception of faith in God as the personalization of the universe we shall have more to say presently.
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