Deep Thoughts

But I, too, still have unanswered questions: If there is an ultimate supreme God, it should consist of a substance of whatever subtle kind. Even the highest godliness is still there and not 'not there'.

How did this substance originate and why is not there anything at all? It would be normal that nothing existed - because the existent must come from something logical, and this again, etc. I think, therefore I am and feel, so I am. But why do I exist and why do I exist at all?

Is it the limitation of our consciousness, which can only think causally in space and time and has problems with "Nul" and "Infinite", or is the synthetic truth lying on a plane where there is neither existence nor non-existence? -- But it still exists!

Is there true freedom?

The supreme Divine, as the highest Creator, is omniscient and omnipotent (all traditions say that).

BUT 1. How can there be freedom when God is omnipotent. If free ie. indeterminate decisions are possible, then these become out of control for the divine. In this point, he would no longer be omnipotent.

On the other hand: 2. If God is omniscient, then he knows the future. If there were free choices, he could no longer know the future and would no longer be omniscient at this point (with all the consequences).

And 3. If God is omniscient and absolute omnipotent, then He directs everything, and there is no freedom. But then no one can be other than he is - ie. then only God is ultimately responsible.

The "Inch Allah", and the  "there is no sparrow from the roof without the will of God" and sentences from the Jap Ji of the Sikhs about the determination by Shabda would then be more intelligible. (On the other hand, where there is no judge, who would judge God for his action.)

BUT 4. If God determines things and omnisciently knows the future, then he has to direct things precisely in such a way that they come just as he sees the future: But what then determines the future? Is God guided by a higher authority who gave him a plan?

The other question arises as to why periodically everything within the 5 lower planes gradually dissolves after eons and then re-emerges.

Here would somehow still the time be in the play, however with an incomprehensible periodicity, which reduces the higher divine freedom to I-less periodic creations.

The logic of our understanding is, however, to be looked at with caution, because the mind compares and often decides for the plausible: The existent must have arisen from something that does not exist.

But an area(2 dimensions) is infinitely contained in the dimension of the space(3 dimenions), as is the space in the fourth dimension.

What then shall we say? Is God unjust? Not at all! ¹⁵ For he says to Moses, “I will have mercy on whom I have mercy,  and I will have compassion on whom I have compassion."

16 It does not, therefore, depend on human desire or effort, but on God’s mercy. ¹⁷ For scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.” ¹⁸ Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

¹⁹ One of you will say to me: “Then why does God still blame us? For who is able to resist his will?” ²⁰ But who are you, a human being, to talk back to God? “Shall what is formed say to the one who formed it, ‘Why did you make me like this?’” ²¹ Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?

²² What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction? ²³ What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory— ²⁴ even us, whom he also called, not only from the Jews but also from the Gentiles?

But Paul says elsewhere: Let us rejoice, that we are not the vessels of the wrath of God.

But Paul's answer can not satisfy (me): On the one hand, God created and causes everything directly and indirectly, on the other hand, he quickly becomes angry and produces the  (Maya) wrath energy of the lower worlds, - if something does not fit him, so also the evil things.

This seems to me personally a lack of sublimity and truthfulness, that is, a lack of perfection, a bad character. Nor is the reliance of Paul on the mercy of God a case of harmonious creation! But Paulus speaks here about the creator god - not about the very highest lord....

The enlightened man, as the image and mirror of divine qualities, has the ability to realize clearly the truth, which is not always flattering to God. Moreover, the anger is incomprehensible, because, by his omnipotence, he is the mastermind of all events, and thus of all crimes.

From Buddhism comes the answer: How can perfect  create or want imperfect

A. Bailey (Master D.K.) speaks of the imperfections of the solar logos in the context of the work of the seven cosmic avatars, and that the very supreme cosmic deity beyond the ONEs is not known beyond all the highest - though it is to most true masters.