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spontaneous bond, an eternal relationship between the Divine Creator and all things Created.69
God’s omnific Word dwells beyond the zenith’s zenith of the sublime cosmos and of Ideas. God’s Word is being carried in His Word, it is pregnant with omniscience and omnipresence commanding all things into being spontaneously. Indeed, God’s Word exists pre-cosmically and pre-eternally. Yahweh, to bring forth the cosmos, needs neither matter, nor mimesis, nor the Stoic λόγος for His Spirit-Word possesses innately its own wisdom, whose principle is not an Idea, nor an emanation, but an in- dwelling presence within the Being-Word. God’s glorious Word possesses the innate symmetries that Job’s sentiments and wrath could not abate,70 yet the enamoured Babylonian Magi and Egyptian wise men could not cease to worship and adore in the beauties of Ra and Ma’at; just as the first Grecian sages were equally enwrapped by the cosmos’ loveliness, just as Pythagoras dulcely loved the beauty of numbers in-dwelling in all things, thus lending his ear to the dulcet sounds of the heavenly symmetries.
For who else would have loved numbers so, and would have heard the mellifluous Music of the Spheres with the same acute impetus as he? For “...Pythagoras alone of mortals is said to have heard this harmony...” says Milton, “for if our hearts were as pure, as chaste, as snowy as Pythagoras’ was, our hearing would
69 Guitton. Le Temps et L’Eternite Chez Plotin et St. Augustin. 1933. 154-155. 70 Please see footnote 90 about the complexity of Judaism’s sentiments concerning Creation as symmetry, in contrast to the Grecian notion.
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