This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

This Dark Age is now available in paperback on Amazon. The print version is MUCH cleaner than this online version, which is largely unedited and has fallen by the wayside as the project has grown. If you’ve appreciated my writing, please consider leaving a review on the relevant paperback volumes. The print edition also includes new sections (Military History, War Psychology, Dogmatic Theology).

Volume 1 | Volume 2 | Volume 3| Volume 4 | Volume 5 | Volume 6

Awareness of the transcendent is not an awareness of God

One of the difficulties for adherents of religious traditions that insist on speaking of God in personal mode is that it is assumed that any awareness of the transcendent amounts, or should amount, to an acknowledgement of a personal God. Yet this is not so, as we see in such traditions as Taoism and Buddhism and even the Vedanta school of Hinduism. Thus, just as logical demonstrations show the necessity of a first cause, but not the necessity of a personal God, so also does the bare awareness of the transcendent dimension fall short, although this latter is obviously much closer to true gnosis than mere logical gymnastics could take us. Awareness of transcendence leads us not to a direct vision of God but rather to the plane at the end of which lie the gates to the Temple in which He resides. Though we can detect the incense, we cannot see into the Holy of Holies.

To take us the remainder of the journey, the religions are unanimous in claiming that Revelation is necessary, in other words, in order to travel the rest of the distance God must first ride out to meet us and, as it were, accompany us the rest of the way, and this is the meaning of all ‘divine descent’ such as that of Christ or of the Koran. Only through a God-given gospel can we arrive at gnosis, not because spiritual knowledge is built from concrete doctrine, but because doctrine and even dogma, combined with the context of a religious framework, provide the support necessary in order for us to withstand and integrate ourselves into the highest degrees of truth. It is for this reason that we have said repeatedly that a vague and promiscuous spirituality is not valid, and that although a healthy spiritual path may begin outside the confines of religious affiliation, it will eventually lose itself in disorientation if it is not supported by traditional affiliation.

We have, at this point, arrived at the necessity of faith and are in a position to understand why it is given such emphasis in certain religions, like Christianity. One might be highly sensitive to spiritual realities but it is faith in a religion, which according to its purpose serves as the means of grace for its adherents, that acts as a sacred map allowing one to cross the desert without falling into quicksand.

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