Universal Religious Congregation - (C.R.U.)
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Essence and existence constitute each being that has its origin in four causes: formal, material 8 , efficient and final. Both first of them that all being consists and that they give reason of its essence, in the Absolute Immaterial Being, we cannot know them according to the unquestionable orthodoxy of the Divine Message. We know of the other ones two that derives its existence.

 The New Paradigm is based in to be gnostics 9 in the sense of the divine existence and to be agnostics 10 with relationship to its essence.

  It is appreciated in the historical review of any religious panorama that the wisdom of each religious faith is limited by its method and the limits of its own theology. Its analogical, natural and concrete deities must find their foundation in the metaphysical elaboration of God, as pure spirit exempt of psychic thing. The deities will go away more and more from the divine reality when going forward a superior behavior by the rigor characteristic of the laws of its method. Let us remember the human pre-figurations of the Christian dogmas projected in the beliefs, in the demons and in the mythologies. Let us do not forget that all myths diminishes the man because they limit in the imagination the full taking of divine conscience.

  No man hath seen God at any time. John 1.18

  For what man knoweth the things of man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Corintios 2.11.

  Saint Tomas of Aquino in the Theological Summa said: "What more we don't know God from what we know of God's".

 A great impact in the contemporary theology has the approach of the Inmanuel Kant philosopher’s criterion on the knowledge of the divinity. The judge of Kant determines that is impossible to know God just as he is in himself, that we are forced to speak of God in anthropomorphic words, that is to say, to adopt God to our human reality, that we only know God by means of the sense of the duty that we have each one. Hereafter the theologians acknowledged to be valid the kantian critique of the religion. For the Christianity accustomed to offer traditional tests of the existence and nature of God is a strong blow the Kant’s critic because affects its doctrine and epistemological base.

  With reason and not faith, logic and not belief, we know the existence of God as pure spirit by the act of the creation and order in the world, but we do not know his essence and action that we call “Sigma Activity”, i.e. God is the spirit of his own essence and action, but we do not know how he is and how works, because we would be equal to God knowing it what is impossible. Without resorting to the word of God from the alleged revelations and miracles, and even though God have been given many titles, philosophically he has his own name: Edas Dei, which means that God is the “Divine Spirit of Sigma Activity”.

 The Divine Message teaches us that there is not human creature that gathers the conditions for the realization of the cognitive act of the essence and intrinsic action of the divinity. Action that we call Actionis Sigma; Sigma Activity: AS, of the divinity. The only thing that we can conceive starting from the creation and order in the world, it is the nominated: : Spiritus Divinus Actionis Sigma: Edas Dei (Divine Spirit of the Sigma Activity: Edas Dei).

God like AS is actual infiniteness and represents his impersonal aspect or unique and absolute principle and as Edas Dei manifests the personal aspect as potential infiniteness.

 The AS is as the Tao's transcendence, it is that stadium in that the Tao is not only imnominate, but imperceptible, incomprehensible and ineffable. The only thing that we can conceive concretely, is the existence of the "Great Architect of the Universe" for the work of the creation; it is the "Dynamic Structure of the Activity Sigma", it is Edas Dei.

The AS is as the Tao that does not have name in its perfect and transcendent state. It acquires name when producing the beings, that corresponds to Edas Dei. In their perpetuate stadium lives in his loner's calm and silent rest. "With name, is all beings' Mother." Then the Tao has two stadiums: the transcendent and solitary in his essence and the immanent one in the emanated beings of him for his virtue (Te). In this second stadium, there are polynames of the divine thing, it may be can receive so many different names as many concrete beings descent from him.

 It is the non-nominate, and indefinite divinity like AS and he acquires the name of Edas Dei and identity when producing the beings. Contrary to the Taoism, in acting of Edas Dei there is not place for the pantheism that together with the psychic thing, they poison to almost all the religions.

"The only Absolute Being is Edas Dei and the Message is his image". Then, ¿which is the projected image of Edas Dei?

 According to the Religious Panorama, the danger to assume objectively the divine images is that they pass to first term and they seek to acquire own substantively. It is of noticing that the image represents the object, but it is never the object because its construction consists on leaving something of side. Also, a mysterious nimbus surrounds to the image since acquires vitality, and although supposedly may be have a justified religious paper of the image there is also the danger of its abuse, as shows the history of the religions.

The condition sine qua nom of the Supreme Being's real image that comes off of the Message, is avoiding the difficulties that have not been able to overcome most of the religions, that is: to give psychic life to the deities, to fraction the divinity according to the mundane powers, the materialistic pantheist thought and the supposed revelation to pass easily from the finiteness to the infinity. It is necessary to avoid equally to become idolatry and superstition systems, and to transform the divine cult into magic formulas to obtain earthly fruits that take to the most primitive fetishism.

  The construction of the image of Edas Dei starts of the concept that one of the most important categories in the life is the contrast. All the vital one moves between two limits, the too much and the too little thing, and the interim states are understood with relationship to the contrasts. For its great importance the contrast invades the land of the thought and allows to feel in the world of the modern physics, in the social distribution and the same thing in the religious conception.

 ¿Why does the work of the creation and its order need of Edas Dei an exclusively personal behavior, if the personal thing implies the psychic thing that disgusts the pure spirit?

 Edas Dei necessarily transcends the personal thing, and its image is built by the contrast between two stadiums, the related with the general image and of abstract universality of the divine thing as absolute unique principle, as the mysterious thing, as that we cannot understand, as the hidden thing, as the imnominate thing, as the occult Sigma Activity, and the related with its existence that we can express, to nominate that we can learn of the natural images clean of the psychic thing. ¿Why can not Edas Dei be this way: to be author of the creation and its order and in turn to be impersonal, if is omnipotent? It is the image of the transcendence thing up to now never considered, is that uncannily which mysteriously enjoys the attributes of both stadiums, but exempts of the psychicness.

 The mysterious acting of Edas Dei is understood as it were the simultaneous activity between two ends of a continuity. We can understand this acting, starting from the special way of working of the spiritual thing that makes comprehensible another aspect that sometimes arises in the representation of God and that ityis in connection with that precedes in all consigned up to now. The spiritual activity by itself is very different from the quantity of vital material effort, or considered as vital. While the vital thing, that gets tired quickly can only act rhythmically with efforts continually undertaken and again interrupted, the spiritual activity proceeded itself in a continuous rest and without trouble effort. For that reason, for the way of human seeing, mainly vital, the spiritual activity goes to be inactivity that does not affect the subject, since in fact lacks the living of the effort. In the Doctrine of Laotse puts on especially of relief the intense and superior activity of the "not to make anything" of the Tao, of the spirituallity and divinity. Another point in the mysterious Apocalypse: God, to which is described in any part, governs all the mundane happening until the last particulars, without intervenes a single time and without refers a movement or a single word of it. Rest and movement, rest and action are precisely only inconciliable contrasts in the level of the vital thing; the properly spirituality is above them. Already in the human spirituality we take ourselves charge of the being's conditions and we understand that, being the divine thing that transcends them, they should still be carried out in more grade.

 The step of the finiteness to the infiniteness is something superior to our capacity. For that reason the creation continues being a mystery, as same Edas Dei, with the result that is understood that the man with his own forces cannot rise until this concept, no matter how much he has been brought near in a particular case. To think the creation of naught, the man ought to rise above himself and to be located to the height of Edas Dei like creator and this way, like from his same point of view, see the world like mere possibility, because the question on the origin of the world demands a detachment of the same one, thing no easy to carry out.

As creator of the world, Edas Deiis also the author of the cosmic order that makes patent the existence of two aspects; that of the established natural order on laws of rigorous execution and constantly operating, and the moral order that alone the spirit is qualified to know, that is not but the sum of the demands that the reality imposes to the free behavior of the man endowed with reason and will.

All human being has a power, when still he does not always have explicit conscience of it, but this power is not the same one for all, is bigger than as much as the divine thing is conceived impersonally and therefore it makes relationship to the religious faith that each one professes.
The man can end up knowing his spiritual power if he knows his constant effects, because the power can win or to lose, for that reason there are some that appear with good luck and others with bad shatter. The science has not been able to decipher this mystery of the capacities and dispositions, because the potency is not force or vital energy, means in the man the domain of the spiritual thing on the psychic thing, without both factors are distinguished with rigor and clarity, because its operative principle comes from the sense of authority.

 For above and beyond our rational being, is hidden the last and sublime part of our nature, which does not find satisfaction with the simple mitigation of the necessities of our senses, psychic or intellectual impulses, or yearnings, and is there where the spiritual power resides that exercises its powers on the available energy through the conscientious states.
 When surrendering the man to the mysterious insinuation of the spiritual power, he is experienced likewise as the one that receives, this way aspires to be provided foundation and security to his own existence, because the power is the halo that surrounds the man's entrance in the existence and his farewell of the earth, the birth the same thing that the death, is the answer to the questions that science cannot respond.

 For that reason in the present condition of the human nature, with certainty, without error some and without hiding the enigma of the divine thing, over solid bases, we have approached to the true image of God, overcoming those lifted of the bottom formed by the inherited uncertainties of the mythical world.