The idea that knowledge is power is, I believe, fundamentally false and thus misleading, not least when the presumed omniscience of God is equated with omnipotence, and we get this paradoxical notion of God as almighty – indeed, as The Almighty.
This, to me, is a contradiction in terms, since anything genuinely powerful because rooted in free will and able to exploit that freedom to the, let me say, beautiful limit or even, beyond or, rather, behind that, to an infinite degree … is the antithesis of God or, more correctly, of the godly, as of godliness, conceived as the outer manifestation, in the nearest equivalent to ego that metaphysics has, namely superconsciousness, of Heaven, meaning the supersensibility of metaphysical soul which, contrary to popular prejudice, has less to do with knowledge than with the joyful peace that surpasses all understanding, not least that of the ego as a knowledgeable polarity, on state-hegemonic axial terms, to the beauty of free will.
Even on those axially-restricted terms, knowledge and power are two entirely different things and therefore in no way equivalent, but, as noted above, polar.
Omniscience, in the sense of metaphysical understanding, may be a godly attribute, but it is not the same as – nor should it be equated with – omnipotence, as though the ability to understand everything, including what is less than and even contrary to metaphysics, necessarily made one omnipotent and, hence, almighty.
The fact that, in conventional or traditional religion, God is equated with power is an indication of how limited and indeed fundamentally false such religion actually is, since power has more to do with Devil the Mother, so to speak, than ever it does with God the Father, notwithstanding the fact that the latter is in itself a misnomer that puts the metaphysical emphasis – presuming upon a metaphysical connotation – in the wrong place, namely on the nearest equivalent to ego that metaphysics superconsciously has rather than on the actual fulcrum of metaphysics, which I tend to equate with Heaven the Holy Soul – a term completely beyond trinitarian traditions.
But a religion that is not even falsely metaphysical but fundamentally metachemical, identifying Devil the Mother, as it were, with God the Father, as, if you will allow me, ‘the best of a bad job’ starting point for religion, as traditionally understood in the West and even the Middle East, in terms of sugar-coating the overwhelming female dominance of life, as of the Cosmos in terms of stellar bodies, by hyping the former as the latter, can only make the theological mistake, if I may reverse my initial premise, of equating omnipotence with omniscience, as of vanity with righteousness, or power with knowledge, to the detriment of Truth, where even omniscience, as of enlightenment, is a halo-like superconscious by-product of a much deeper reality that is as far removed, in its impressive beingfulness, its metaphysical sentience, from any expression of power through free will as it is possible for any two entities to be.
The fact is that alpha and omega, will and soul, noumenal soma and noumenal psyche, Devil (the Mother) and Heaven (the Holy Soul), omnipotence and, for want of an alternative term, omniscience, have absolutely nothing in common, being completely antithetical.
But hegemonic positions on the same axis, namely a state-hegemonic one, are not antithetical – as across the axial divide – but simply polar, and therefore capable of interacting or ‘working together’ in the interests of a common axial cause. Such is the case with will and ego, or, in simple parlance, power and knowledge, and the latter could be described as existing in a Faustian pact with the former, as of knowledge put to the service of will for purposes of empirically exploiting what is not state-hegemonic but axially contrary to it – namely church-hegemonic, where the respective hegemonic positions are less will and ego than … spirit and soul, less power and knowledge or, rather, form than …glory and contentment, in a like-polar opposition of gender.
These, too, form a kind of polar pact along what has been described as church-hegemonic axial lines. But the exploitation of glory by both form and power tends to preclude the triumph of contentment and the corresponding liberation of the relevant masses from the hegemony of glory, and that, for any religion that is in any degree true, remains a grave problem, but a problem which it should be within its ability to solve, to the satisfaction of metaphysics and its subordinate gender corollary, pseudo-metachemistry.