Here are some theosophical writings. Theosophy is literally the "wisdom of god". I believe the capacity for intelligence and a conscious capacity to facilitate understanding, compassion, love and other states of the conscious mind have allowed us a state upon which to comprehend an understanding of the nature of things and that driving force of nature. I believe that this is much like talking to God, which provides for an evolutionary state of being which encompasses both the physical and spiritual exsistence.
Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology, 2 Vols. (New York NY: Bouton; London: Quaritch, 1877) wrote:Between these two conflicting Titans — Science and Theology — is a bewildered public losing all belief in man’s personal immortality, in deity of any kind, and rapidly descending to the level of a mere animal existence. Such is the picture of the hour, illumined by the bright noon-day sun of this Christian and scientific era!
Isis Unveiled 1, x
An understanding and wisdom of the divine nature of God has been understood through religious principles and virtues of the nature of God.
The Key to Theosophy (London: Theosophical Publishing Co., 1889) wrote:
Esoteric Buddhism is pure€ly Theosophical and has no real connection with the historical religion founded by Lord Gautama Siddhartha, beyond the fact that the term Budha or Vidya is wisdom, divine knowledge, while Buddha means the personal acquisition of that knowledge, and therefore he who embodies that wisdom; Madame Blavatsky commented that it ‘was an excellent work with a very unfortunate title’ (The Secret Doctrine 1, xvii-xviii). However, like the traditional Buddhism, Theosophy is largely unconcerned with Deity, positing an impersonal Absolute:
The Key to Theosophy (London: Theosophical Publishing Co., 1889) wrote:Our DEITY. . . is everywhere, in every atom of the visible as of the invisible Cosmos, in, over, and around every invisible atom and divisible molecule; for IT is the mysterious power of evolution and involution, the omnipresent, omnipotent, and even omniscient creative potentiality’ which does not think, ‘for the simple reason that it is Absolute Thought itself. Nor does it exist, for the same reason, as it is absolute existence, and Be-ness, not a Being. . . . It is a sphere, without circumference, in its symbolism, which has but one ever-acting attribute embracing all other existing or thinkable attributes — ITSELF’
(The Key to Theosophy 64-65)
Conversely, man is not only a God, but God, since ‘the inner man is the only God we can have cognizance of. . . . Grant us our postulate that God is a universally diffused, infinite principle, and how can man alone escape being soaked through by, and in, the Deity?’ so that prayer, such as it is Theosophically, is the manifestation of ‘Will-Power’ and should be addressed to the upper triad within, the ‘Higher Spiritual Ego [Human Soul/Manas] immersed in Atma-Buddhic light’ while ‘crushing out the desires of the lower personal ego or physical man’, the Vehicle of Will or Animal Soul (The Key to Theosophy 67-68).
In certain theosophical circles there are principles which are inherent in hinduism and buddist beliefs which provide an understanding of the concept of the human soul and its immortal nature and its relationship with the divine nature of God.
The lowest of the principles is the Physical Body (Sthula Rupa), which is probably the only incontrovertible element of the system but is sometimes excluded as irrelevant to spiritual aspirants.
The next two principles vary in order, but are intimately linked:
the Life principle (Prana or Jiva) and
its Vehicle, the Etheric Double (Linga Sharira) which corresponds very closely to the Physical Body, since Life is tied to the Physical. The Etheric Double is supposedly manifest at a subtle level of matter, though the degree of subtlety varies according to the authority.
The fourth principle is of central importance and position, the Kama, the ‘passional and emotional part of our nature’ (SPM 1), ‘often translated 'Body of Desire,' . . . . A closer translation . . . would, perhaps, be 'Vehicle of Will' but the name . . . Animal Soul, may be more accurately suggestive still’ (Esoteric Budhism, 28-29).
The fifth principle is Manas, a Sanskrit word cognate with the Latin ‘mens’ or English ‘mind’ and with equally broad application, while the associated word, Manu, means ‘thinking, wise, intelligent’ and by extension ‘man, mankind’. Besant states that the principle is best translated as ‘Thinker’ since it is regarded as the distinguishing Human Soul, the individuating principle or will (SPM 29).
The sixth principle of Buddhi, ‘intelligence’ or ‘intellect’, is interpreted as the Spiritual Soul, and is regarded as usually unrealised in current man; it acts as the vehicle for
the seventh principle, Atman, which is the spark of impersonal divinity that is the fundamental selfhood of all beings, and also unrealised in all but a handful of people.
Similar beliefs are naturally inherent within the spiritual fabric of humankind and the soul is the gateway to such wisdom and knowledge. So its not so much the question of God not being real or not but rather do you believe.