Karl marx dialectic materialism1/8/2024 The Christ Child, the Manchild, fusing the light of Alpha and Omega in each incarnation transcends its predecessor-it transcends that mind of God out of which it was created. The synthesis of the two is the Christ consciousness, which is a point of the individualization of the God flame that transcends the prior thesis and antithesis. The antithesis is God the Mother, which is contained in the thesis. The thesis is God the Father, the first polarity of being. This is what the ascended masters’ teachings say-Alpha contains Omega, Spirit contains Matter, and they are one. Hegel explains that the cause of this cyclic process is the power of the negative inherent within the positive thought itself. The culmination is the absolute, the return of thought to Source or to Spirit. The process continues, but not indefinitely, for it is circular. Further thought produces a synthesis, which again produces an antithesis. An initial positive thesis is immediately negated by its antithesis. Hegel believed that thinking always proceeded according to the dialectic pattern. That Geist, then, becomes the individual Christ Self positioned in the midst of the Spirit-Matter being which you are, here and now. He saw Spirit coming to know Spirit through Alpha, through Omega, through the masculine and feminine polarity of the universe and then through Geist, through self-consciousness, self-expression in history, self-discovery in art, religion and philosophy. He saw nature as the negative creation of Spirit which bears the mark of its creator, in other words, Matter. This Spirit knowing of itself as Spirit comes through logic, though nature, and through mind-Spirit or Geist. Hegel believed that what makes the universe intelligible is the understanding of it as an eternal cycle wherein Spirit comes to know itself as Spirit. Georg Hegel, portrait by Jakob Schlesinger (1831) Hegel’s theory of dialectic He believed that Jesus taught the understanding and the fulfillment of the law not by Kantian rationalism, the justification of the law by the human mind, but by the love of God-as Paul said, “Love is the fulfilling of the law.” Kant believed that when reason attempted to go beyond the finite appearance world, it became lost in insoluble contradictions whereas Hegel found in love a union of opposites, human and divine, and the transcendence of their seeming contradiction. To Hegel, the Spirit of man, his reason, cannot be subject to the limitations which Kant imposed upon it. His perspective on Christian origins became that of an historian inspired by the doctrine of the Holy Spirit. Two or three years later, however, after careful study of Greek philosophy as well as an investigation of modern politics and economics, Hegel rejected Kant. Kant’s antipathy to what he considered speculative metaphysics and the “hypothetical imperatives” of Christian faith was initially accepted by Hegel, who wrote an interpretation of the Gospel according the Kantian ethics. Kant maintained that Jesus originally taught a rational morality, a theology adapted to the reason of all men. Kant’s so-called “transcendental dialectic” results in the belief that orthodox religion requires faith in a doctrine which human reason cannot justify. While studying at the University of Berlin between the years 18, Karl Marx was introduced to Plato’s dialectic as it had been interpreted by Emmanuel Kant and Georg Wilhelm Fredrich Hegel. 9 Saint Germain’s commentary on Marxist philosophy.
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