How to think God?

We can think of God – provided we become God. That is, when the divine nature has been revivified.

How to think God?

Maybe you ask yourself the question: ‘How can we think of God?’

This question contains two issues. The first issue: Of which art and quality could be the thinking in which we can think of God? And the second: What kind of Divinity does God represent?

These questions might be daring, but they are not so for those people who strive to bring down the seemingly immovable walls of common life and perception. For people like this, such questions are essential, as these people are concerned with the essence of human life and its meaning.

In the context of our present, 21st century day, and the individualised and rational consciousness of man, together with its postmodern scepticism we are forced to newly define the meaning of divinity.

Our planetary techno-science has replaced the omnipotence of God.[1]

Against the background of the absolute fixed point, we are only able to express what divinity is not, rather than what it is. After 2 000 years of the European religious and clerical culture, people now experience that God cannot possibly be anthropomorphic, liable to being pictured by a certain image. The personified God of old would indeed be hard to accept nowadays.

We can uphold this, even though we know of groups of people who still need an authoritative and mediated access to divinity, since those groups exist amongst the people who desire an unmediated direct access to the divinity. The latter yearn to revivify the archetype, the reflection of God existing in the inner core of every human being.

Such people await no explanations, listen to no preaching, lecture or courses, and seek no initiations in the external sense. They yearn for the Spirit only, or, their souls thirst and call for renovation. Refurbishing of certain parts of the soul is not enough, they desire a fundamental change, a transformation of the essential nature, that is, a transfiguration, something essentially completely new. They see the divine as a force, an energy, a stream of renewal, a light, an attraction. This all not in a profane meaning, of course.

Every human being like this gradually experiences the following: What in the beginning he thought and felt as the highest abstraction now becomes an actual reality. Something like a concrete as well as undefined, Unnamed God is arising.[2] It is the relationship of the inner in a man and the idea of the first Beginning of the creations.

The term ‘abstraction’ suggests a distance between oneself and actuality. Usually it is something which we may think or sense as an emotion or a feeling (for example love, joy). The original idea of the Father-Mother-Creator certainly manifests itself as an abstract idea. But as this new sense of Divinity gradually manifests itself into matter, thus the more we are able to open ourselves to it, to accept and to recognise it. And so it becomes more actual and concrete for us.

For us the actual is that which descended all the way into our personal consciousness, and as such, something experienced as completely real. Let us therefore repeat our question in a slightly different way: ‘Can we think of God as real and concrete?’ Assuming that consciousness is part of a human being…. the question occurs: “Can God manifest itself in the being of a human?”

The answer is: ‘Yes, Divinity can manifest itself in the human being’. The Rosicrucians even assume that this is a natural law, a necessity. When the time is ripe, each and every human being can and will experience it. But it does not come automatically. It can only manifest itself through conscious preparation and an inner labour.

As it stands, Divinity remains for great multitudes a very abstract concept. Certain churches postpone the resurrection and the experience of the divine into an unknown future moment, or even into the afterlife.

This view excludes the ‘coming in the flesh’, the actual and possible manifestation of Jesus (as an inner level of equanimity, love and Divinity) within the human system. In that view, the structural, fundamental renovation and the resurrection in one´s own body is not allowed to commence. Such a human being does not ‘dwell daily with God’, he just walks blindly around a mountain full of treasures, unable to find the entrance.

From time to time we all react in this way. Every time we refuse to listen, we delay the strong urge to take certain steps. Including vainly holding onto a vague image or an abstract ideal, which shall never materialise.

Let us grant that also the human thinking must undergo a transformation. Old temples of thought, feeling and action must be step by step torn down, in order for new temples to be gradually built. Those will become fitting vessels, forms that can grasp and contain the Divine idea.

The impulses of the Logos radiate, according to their own law. We, mankind of this earth, have to learn to listen, to open ourselves to those impulses, and to act according to their effects.

We can think of God – provided we become God. That is, when divine nature has been revivified in man.

Comes the next question: So, where is this God? Outside or inside? A quite appropriate expression of this may be found in the words of Hermes Trismegistos, in the hymn of Hermes[3]:


Hermes’ Song of Praise:


‘There is no way, no place, not a single creature that is outside You:

everything is within You, everything is from You.

You give all and You receive nothing,

for You possess everything and there is nothing that does not belong to You.


When shall I sing Your praises?

For it is impossible to grasp Your hour and time.


And why should I sing Your praises?

On account of the things You have created,

or on account of what You have not created?

On account of the things You have made manifest,

or on account of the things You have kept concealed?


And with what shall I sing Your praises?

As if I possessed anything, as if I had anything of my own

or as if I were anyone other than You!

For You are whatever I may be; You are whatever I may do;

You are whatever I may say.

You are everything, there is nothing but You!


Even what does not exist is You.

You are everything that has come into being.

And all that has not come into being.

You are Spirit when You are beheld by the Spirit-Soul;

You are Father when You give form to the All;

You are God when You manifest yourself as the active, universal power.

You are The Good, because You have created all things.


The subtlest part of matter is air.

The subtlest part of air is the soul.

The subtlest part of the soul is the Spirit.

The subtlest part of the Spirit is God.’



[1]Mucha, Ivan (2015): Proměny práva a společnosti (Promoting law and society). Plzeň: Aleš Čeněk, p. 123–132

[2] See ancient Greece, gnosticism or the name of God Jehova, which cannot be articulated.

[3]Van Rijckenborgh, Jan: Egyptian Arch-Gnosis, part 2. Haarlem: Rozekruis Pers, chap. 33

Print Friendly, PDF & Email

Share this article

Article info

Date: September 4, 2018
Author: Olga Rosenkranzová (Czech Republic)
Photo: Pixabay CCO

Featured image: