God and the Cosmic

GOD AND THE COSMIC

By H. Spencer Lewis

[From Essays of A Modern Mystic]

THE Rosicrucians officially speak of God as God of our Hearts. This is because the Rosicrucian knows that each one of us will undoubtedly have a slightly different and therefore more satisfactory interpretation of God. The only way in which we can sense and understand God is through the inner comprehension of our psychic and emotional selves. The God of my heart is undoubtedly different from the God of your heart and from the God of the heart of each individual. The God that re-creates Himself and makes Himself revealed to me in my inner self is the only God that I can know. He is the God of my heart as well as the God of the universe. If you or I attempt to adopt the God of someone else's understanding, He is going to be more difficult for us to understand than the God that lives and throbs and moves and has His being in our own consciousness.

Therefore, I am not going to attempt to interpret God except to say that He is the Supreme Creator, the God of all gods, the Great Architect, the Divine Father of all creatures, the Creator of the uncreated, and the Founder of the universe; omnipotent, omnipresent, and the sole, ever-living God.

The Cosmic, on the other hand, is a divine consciousness or a supreme consciousness composed of laws, rules, and regulations. It is not a ruler but the written or established decrees of the Ruler of the universe. It is not the Creator but the process whereby the Creator's laws and principles are carried out. It is not God but the consciousness of God extended throughout the universe as a mind power operating and carrying out the wishes of God.

In the beginning, when God created all that exists, He established certain rules, laws, and principles, which are the working processes and methods for the systematic and impersonal operation of this universe. These principles, rules, and processes constitute the Cosmic, and while they are related to God they are not God but rather a separate factor or a separate power so far as identity is concerned. To make this plainer let us presume that some great mind of high power and education entered an undeveloped and unestablished country of the world still in its primitive and virgin nature. Let us say that this great mind established himself as king or lord over this land and proceeded to create a real civilization in it and to cause things to grow and to live and to carry on in this country with system and order. And let us suppose that from the very moment of this lord's possession of this country he laid down certain laws and principles that should be eternally immutable and fixed and to which every living thing and every creature would be subject without any evasion whatsoever.

Let us say that he wrote all of these immutable laws and all of these statutes and commandments, processes, regulations, and principles in a great book which he called the "Cosmic." He might have called it the "Book of Laws," the "Book of Constitution" or the "Divine Plan of the Universal Consciousness." And let us suppose that he gave this great book the creative power, the vitality, the essence, the energy, the intelligence, and the mind of his own being so that it could carry out the laws thus written in its pages, enforce them, put them into operation and see that they were maintained automatically, systematically, and universally.

Or suppose that this great lord had appointed a supreme executive council to represent him, composed of one hundred intelligent minds with the power to enforce rules and laws and to carry out his fundamental decrees and principles of this new world. Suppose, too, that he called this council or cabinet the "Cosmic." And suppose that the lord left to this Cosmic the carrying out of everything that he had originally established as a immutable law. You would hardly call the "Cosmic" God, and you would hardly think of the "Cosmic" as being God or an actual part of God, yet the relationship between this "Cosmic" and God would be intimate, indeed.

Suppose, on the other hand, that the lord had reserved to himself the right and the privilege to intercede or to intervene or to show mercy when he deemed it necessary. And suppose he had not granted to the Cosmic, or his cabinet, or the universal mind of his great book of laws, any privilege of intervention or any privilege of changing or modifying a single law. Here we would have two ruling, governing powers functioning in this country. One would be the lord himself, supreme above all; the other would be his established laws and processes working without modification or partiality and automatically carrying out God's original and fundamental ideals. There could be no rivalry between these two great powers, for the Creator of all things could instantly disfranchise the Cosmic of all its authority and power.

As this new country or this entire universe advanced and men began to do things, they would either live in accordance with the rules of the Cosmic or disobey them. If they disobeyed them the Cosmic would automatically inflict its rebuke or impress its advice in the form of some suffering or some means of calling attention to the errors made. This would be done independently of the personal attention or consideration of God. On the other hand, if man cared to pray or attune himself with God and seek intervention, seek forgiveness or relief, he would have the privilege of doing so. He might have the rulings of the Cosmic temporarily set aside in his case through the superior wisdom and mercy of God.

In all of the things that we experience from the beginning of life to its close we are in touch with either the mandates, rules, directions, or inclinations of the Cosmic, or of God. Undoubtedly, God intervenes in the life of a great many and directs their courses, and steps in and lifts a ruling of the Cosmic, or a decision made by the Cosmic mind. He allows the individual by Divine Grace to experience something that the Cosmic would not have granted to him. This has been assured to us by God, and prayer and communion with Him are the channels through which we can make our appeals and seek such divine intervention. But in all ordinary affairs the established immutable laws of the Cosmic prevail and affect our lives.

As we do good we build up good for ourselves in the Cosmic records. The Cosmic is then ready at the proper time to reward us and to bestow its blessings upon us as an automatic form of compensation for what we have done. If we do evil it is recorded in the Cosmic records and some time in some manner the Cosmic rules demand automatic compensation or adjustment. Therefore, we see that when an unusual blessing comes into our lives, it must reach us either through God or the Cosmic. It has come through God in the form of divine intervention as an answer to our prayers, or it has come through the Cosmic as an automatic compensation for what we have earned.

This is why we speak of God and the Cosmic in connection with the affairs of the lives of men and women and all living creatures.

Rosicrucian Writings Online
GOD AND THE COSMIC By H. Spencer Lewis [From Essays of A Modern Mystic] THE Rosicrucians officially speak of God as God of our Hearts. This is because the Rosicrucian knows that each one of us will undoubtedly have a slightly different and therefore more satisfactory interpretation of God. The only way in which we can sense and understand God is through the inner comprehension of our psychic and emotional selves. The God of my heart is undoubtedly different from the God of your heart and from the God of the heart of each individual. The God that re-creates Himself and makes Himself revealed to me in my inner self is the only God that I can know. He is the God of my heart as well as the God of the universe. If you or I attempt to adopt the God of someone else's understanding, He is going to be more difficult for us to understand than the God that lives and throbs and moves and has His being in our own consciousness. Therefore, I am not going to attempt to interpret God except to say that He is the Supreme Creator, the God of all gods, the Great Architect, the Divine Father of all creatures, the Creator of the uncreated, and the Founder of the universe; omnipotent, omnipresent, and the sole, ever-living God. The Cosmic, on the other hand, is a divine consciousness or a supreme consciousness composed of laws, rules, and regulations. It is not a ruler but the written or established decrees of the Ruler of the universe. It is not the Creator but the process whereby the Creator's laws and principles are carried out. It is not God but the consciousness of God extended throughout the universe as a mind power operating and carrying out the wishes of God. In the beginning, when God created all that exists, He established certain rules, laws, and principles, which are the working processes and methods for the systematic and impersonal operation of this universe. These principles, rules, and processes constitute the Cosmic, and while they are related to God they are not God but rather a separate factor or a separate power so far as identity is concerned. To make this plainer let us presume that some great mind of high power and education entered an undeveloped and unestablished country of the world still in its primitive and virgin nature. Let us say that this great mind established himself as king or lord over this land and proceeded to create a real civilization in it and to cause things to grow and to live and to carry on in this country with system and order. And let us suppose that from the very moment of this lord's possession of this country he laid down certain laws and principles that should be eternally immutable and fixed and to which every living thing and every creature would be subject without any evasion whatsoever. Let us say that he wrote all of these immutable laws and all of these statutes and commandments, processes, regulations, and principles in a great book which he called the "Cosmic." He might have called it the "Book of Laws," the "Book of Constitution" or the "Divine Plan of the Universal Consciousness." And let us suppose that he gave this great book the creative power, the vitality, the essence, the energy, the intelligence, and the mind of his own being so that it could carry out the laws thus written in its pages, enforce them, put them into operation and see that they were maintained automatically, systematically, and universally. Or suppose that this great lord had appointed a supreme executive council to represent him, composed of one hundred intelligent minds with the power to enforce rules and laws and to carry out his fundamental decrees and principles of this new world. Suppose, too, that he called this council or cabinet the "Cosmic." And suppose that the lord left to this Cosmic the carrying out of everything that he had originally established as a immutable law. You would hardly call the "Cosmic" God, and you would hardly think of the "Cosmic" as being God or an actual part of God, yet the relationship between this "Cosmic" and God would be intimate, indeed. Suppose, on the other hand, that the lord had reserved to himself the right and the privilege to intercede or to intervene or to show mercy when he deemed it necessary. And suppose he had not granted to the Cosmic, or his cabinet, or the universal mind of his great book of laws, any privilege of intervention or any privilege of changing or modifying a single law. Here we would have two ruling, governing powers functioning in this country. One would be the lord himself, supreme above all; the other would be his established laws and processes working without modification or partiality and automatically carrying out God's original and fundamental ideals. There could be no rivalry between these two great powers, for the Creator of all things could instantly disfranchise the Cosmic of all its authority and power. As this new country or this entire universe advanced and men began to do things, they would either live in accordance with the rules of the Cosmic or disobey them. If they disobeyed them the Cosmic would automatically inflict its rebuke or impress its advice in the form of some suffering or some means of calling attention to the errors made. This would be done independently of the personal attention or consideration of God. On the other hand, if man cared to pray or attune himself with God and seek intervention, seek forgiveness or relief, he would have the privilege of doing so. He might have the rulings of the Cosmic temporarily set aside in his case through the superior wisdom and mercy of God. In all of the things that we experience from the beginning of life to its close we are in touch with either the mandates, rules, directions, or inclinations of the Cosmic, or of God. Undoubtedly, God intervenes in the life of a great many and directs their courses, and steps in and lifts a ruling of the Cosmic, or a decision made by the Cosmic mind. He allows the individual by Divine Grace to experience something that the Cosmic would not have granted to him. This has been assured to us by God, and prayer and communion with Him are the channels through which we can make our appeals and seek such divine intervention. But in all ordinary affairs the established immutable laws of the Cosmic prevail and affect our lives. As we do good we build up good for ourselves in the Cosmic records. The Cosmic is then ready at the proper time to reward us and to bestow its blessings upon us as an automatic form of compensation for what we have done. If we do evil it is recorded in the Cosmic records and some time in some manner the Cosmic rules demand automatic compensation or adjustment. Therefore, we see that when an unusual blessing comes into our lives, it must reach us either through God or the Cosmic. It has come through God in the form of divine intervention as an answer to our prayers, or it has come through the Cosmic as an automatic compensation for what we have earned. This is why we speak of God and the Cosmic in connection with the affairs of the lives of men and women and all living creatures.

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GOD AND THE COSMIC