The West, consummate in its cerebral, positivist approach to life ("only that which is tangible is real"), was not capable of a such spectral experience ( Aboriginal Asiatic spirituality), and replaced religion with theology - the human attempt to ascribe personality and character to God. Theology is the human theory regarding God's affairs, will, plans, desires and projections for the human race. Inferences made about "Him" take on a purely anthropomorphic quality, which is no more than a religious aberration.
Sigmund Freud, whose controversial theories have been greatly contested, identified the warped perspective in the Western view of God:
The ordinary man cannot imagine this Providence [divine guidance] in any other form but that of a greatly exalted father, for only such a one could understand the needs of his sons...or be softened by their prayers and placated by the signs of their remorse. The whole thing is patently infantile, so incongruous with reality...it is painful to think that the great majority of mortals will never be able to rise above this view of life.
The obsession with infusing God with human qualities stems primarily from the Aryan attempt at comprehending what was, for them, incomprehensible. Aryan projections of God are obviously anthropomorphic in the earliest portrayals of Brahma, complete with head, arms, legs, feet and in the initial biblical interpretation of "God made man in his own image," which was understood and applied literally.
A(nother) spiritual revolutionary of Western civilization was Mary Baker Eddy, who wrote at the turn of the century (last century)....Mary Baker Eddy dedicated her life to the acquisition of religious truth, committed to the veracity of the words of the Apostle John - "Ye shall know the truth, and the truth shall make you free"...Her insights into an elusive component of religion that has managed to escape man, if not most of our current theologians, are notable for their qualitative correspondence to the ideas of the Hermetists of Ancient Egypt. Eddy's ideas on the constitution of God represented both a departure from Western religious thought and a gateway to new and progressive concepts and practices in America:
God is not corporeal ( relating to a physical material body), but incorporeal - that is bodiless. As the words person and personal are ignorantly employed, they often lead, when applied to Deity, to confused and erroneous conceptions of divinity, and its distinction from humanity. [God is and infinite Mind], and and infinite Mind in a finite form is an absolute impossibility.
God is Spirit; therefore the language of Spirit must be, and is spiritual. Christian Science attaches no physical nature and significance to the Supreme Being or His manifestation; mortals alone do this. Human theories are inadequate to interpret the divine...Evidence drawn from the five physical senses relates solely to human reason.
Soul, or Spirit, is God, unchangeable and eternal; and man coexists with and reflects Soul, God, for man is God's image...Mortals have a very imperfect sense of the spiritual man and of the infinite range of his thought. To God belongs eternal life. Never born and never dying . . . . The infinite has no beginning.
...This concept (which) once constituted the very foundation of African religious thought, and can be identified in the cultures that would be born from the continent's soil.
It is this concept that we will now explore, beginning with a statement by Tehuti/Hermeswhich pertains to this entity: "I cannot hope to name the maker of allmajesty, the master of everything' with a single name, even a namecomposed of many names; it is nameless or rather it is all names sinceit is one and all, so that one must call all things by its name or bythe names of everything, the only and all, completely full of thefertility of both sexes and ever pregnant with its own will. Under, andback of, the universe of time, space and change, is ever to be foundthe substantial reality - the fundamental, the All."
