A
INTRODUCTION
TO
TRANSTHEISM AND PANENMONISM
Volume One
Copyright (c) 1980
Dedicated to the memory of
Robert R. Owens III
Without him this book would not have been written.
He was a Christian Transtheist
(Bawkash too many on the Internet)
The history of
God's relationship to the world is rich in traditions and theologies.
PROLOG
God is
ether conceived as actual being eternal or as progressing towards being
eternal. Which ever form is chosen, the greatest conception of God and His
nature is
eternalistic. Along with key words like Absolute,
infinite, everlasting, or unchanging God
is defined in nature , character, and
condition of being as eternal, by the thoughts and
theologies in the following synopsis.
1.
Aristotle (God as
final cause)
God is
viewed as a final, though not efficient, cause of the world. God is
the world's "prime mover" by educing
form from the material structure,
by inspiring a
series of subordinate movers of
"intelligences" to love him as the end purpose. The world
was not created, because matter is ungenerated and eternal.
2. The
world as emanation from God. There
are four main forms of this point of
view:
a)
Plotinus;
The
one or first god is beyond thought and being. His being would be
violated if the world was part of it. Also his unchangeability would be violated by
any
act of his will.
Therefore, mind, spirit,
soul, and material would flow from him as
rays of light from the sun, without impairing his
self-sufficiency.
b)
Spinoza; The world "is" God,
as the only substance, every thing must
follow from his essence by logical necessity.
There could be no other world but this
one. Because all
that exists, is by divine necessity and nature is the will of God
and
His substance.
c) Samuel Alexander; God exists wholly within the world,
which is his
"body", but he does not exist as Deity or
have infinite perfection, because the world will
always strive to be perfect but will never attain perfection.
d) Hegel;
God the absolute is a self-diversifying unity in essence. God
is a dynamic process that is discernible through
historical evolution. God's Spirit does
not exist outside the human spirit.
3. Plato; The
world as preexistent matter set in order. God is bound by preexistent
matter on one side and the world of forms on the other. He must impose the forms on matter
to construct a rationally ordered whole. God is wholly good
and free from jealousy, he
wished every thing to be like himself. So "he put
intelligence in soul, and soul in body,
that he might be the creator of a work which was by nature
the best". God may have
created the forms, Plato was not clear on that point.
4. Augustine; That
God created the world out of nothing. God brings the whole world
into existence by an undetermined choice. God does not need
the world to complete his
nature, he is self-sufficient. He is not bound by necessity
of any kind, because he is the
efficient cause of all that is.
Therefore,
all creation is of a contingent nature and has independents only through
a free act of God's love. Transtheism is the next step in
theology and our conception of
God. The limitations of Eternalistic theory, Which is the foundation that the preceding
theories are base on, shows the unworkable concepts of an
Eternalistic God and his
relationship to the world.
The
Eternalistic theory lacks the ability to eliminate superstition and
paradoxes
rationally. Our point of departure is found in this one
fundamental question, is God in
existence beyond eternity? Let us then examine
the possibilities.
all "Eternalistic" which is to say eternity
is the primary defining nature of God.
2. The
world as emanation from God. There
are four main forms of this point of
view:
a)
Plotinus;
The
one or first god is beyond thought and being. His being would be
violated if the world was part of it. Also his unchangeability would be violated by
any
act of his will.
Therefore, mind, spirit,
soul, and material would flow from him as
rays of light from the sun, without impairing his
self-sufficiency.
b)
Spinoza; The world "is" God,
as the only substance, every thing must
follow from his essence by logical necessity.
There could be no other world but this
one. Because all
that exists, is by divine necessity and nature is the will of God
and
His substance.
c)
Samuel Alexander; God exists wholly
within the world, which is his
"body", but he does not exist as Deity or
have infinite perfection, because the world will
always strive to be perfect but will never attain perfection.
d)
Hegel; God the absolute is a
self-diversifying unity in essence.
God
is a dynamic process that is discernible through
historical evolution. God's Spirit does
not exist outside the human spirit.
3. Plato; The
world as preexistent matter set in order. God is bound by preexistent
matter on one side and the world of forms on the other. He must impose the forms on matter
to construct a rationally ordered whole. God is wholly good
and free from jealousy, he
wished every thing to be like himself. So "he put
intelligence in soul, and soul in body,
that he might be the creator of a work which was by nature
the best". God may have
created the forms, Plato was not clear on that point.
4. Augustine; That
God created the world out of nothing. God brings the whole world
into existence by an undetermined choice. God does not need
the world to complete his
nature, he is self-sufficient. He is not bound by necessity
of any kind, because he is the
efficient cause of all that is.
Therefore,
all creation is of a contingent nature and has independents only through
a free act of God's love. Transtheism is the next step in
theology and our conception of
God. The limitations of Eternalistic theory, Which is the foundation that the preceding
theories are base on, shows the unworkable concepts of an
Eternalistic God and his
relationship to the world.
The
Eternalistic theory lacks the ability to eliminate superstition and
paradoxes
rationally. Our point of departure is found in this one
fundamental question, is God in
existence beyond eternity? Let us then examine
the possibilities.
PROLOG
The history of
God's relationship to the world is rich in traditions and theologies.
This prolong is a brief synopsis of the
main thoughts and traditions, that have been
the guiding theories in western culture. There is however a main theme that is
common
to all these thoughts. It unifies the various
theologies on a common foundation. They are
all "Eternalistic" which is to say eternity
is the primary defining nature of God.
God is
ether conceived as actual being eternal or as progressing towards being
eternal. Which ever form is chosen, the greatest conception of God and His
nature is
eternalistic. Along with key words like Absolute,
infinite, everlasting, or unchanging God
is defined in nature , character, and
condition of being as eternal, by the thoughts and
theologies in the following synopsis.
1.
Aristotle (God as
final cause)
God is
viewed as a final, though not efficient, cause of the world. God is
the world's "prime mover" by educing
form from the material structure,
by inspiring a
series of subordinate movers of
"intelligences" to love him as the end purpose. The world
was not created, because matter is ungenerated and eternal.
2. The
world as emanation from God. There
are four main forms of this point of
view:
a)
Plotinus;
The
one or first god is beyond thought and being. His being would be
violated if the world was part of it. Also his unchangeability would be violated by
any
act of his will.
Therefore, mind, spirit,
soul, and material would flow from him as
rays of light from the sun, without impairing his
self-sufficiency.
b)
Spinoza; The world "is" God,
as the only substance, every thing must
follow from his essence by logical necessity.
There could be no other world but this
one. Because all
that exists, is by divine necessity and nature is the will of God
and
His substance.
c)
Samuel Alexander; God exists wholly
within the world, which is his
"body", but he does not exist as Deity or
have infinite perfection, because the world will
always strive to be perfect but will never attain perfection.
d)
Hegel; God the absolute is a
self-diversifying unity in essence.
God
is a dynamic process that is discernible through
historical evolution. God's Spirit does
not exist outside the human spirit.
3. Plato; The
world as preexistent matter set in order. God is bound by preexistent
matter on one side and the world of forms on the other. He must impose the forms on matter
to construct a rationally ordered whole. God is wholly good
and free from jealousy, he
wished every thing to be like himself. So "he put
intelligence in soul, and soul in body,
that he might be the creator of a work which was by nature
the best". God may have
created the forms, Plato was not clear on that point.
4. Augustine; That
God created the world out of nothing. God brings the whole world
into existence by an undetermined choice. God does not need
the world to complete his
nature, he is self-sufficient. He is not bound by necessity
of any kind, because he is the
efficient cause of all that is.
Therefore,
all creation is of a contingent nature and has independents only through
a free act of God's love. Transtheism is the next step in
theology and our conception of
God. The limitations of Eternalistic theory, Which is the foundation that the preceding
theories are base on, shows the unworkable concepts of an
Eternalistic God and his
relationship to the world.
The
Eternalistic theory lacks the ability to eliminate superstition and
paradoxes
rationally. Our point of departure is found in this one
fundamental question, is God in
existence beyond eternity? Let us then examine
the possibilities.
Chapter1
What is the Answer
If we
are to answer the question then we must understand with what
possible
essence God exists beyond eternity. Our minds and being
should then seek to transcend
with Christ to God. What is question are we
asking? It is the question that ought be
ask of God in a moment of reverent and thoughtful pray.
The answer will frame the
conceptual relationship you have with God
and Christ. I ask that you review the
foundations of what you may now
understand\believe about God
If you stand
firm in Eternalistic theory and Then for the most part one of the
positions presented in the Prolog will
represent your conceptual theology of God and his
relationship to the world. What are the general
ramification of trying to main-
tain the Eternalistic position?
The first
assumption, the hypothesis that, "Eternity is the finality of
all reality
and existence.That the attributes and conditions
afforded to God's being and nature are
from eternity." An understanding of what eternity is
opens the following discussion. The
attributes and conditions that form eternity are
presented as clarifications of ideas.
Eternity:
That which is ever-existing, never-changing, without
beginning\ending,
and outside of time.
These are the fundamental perimeters and elements of
eternity. But
what are the interworkings of these elements? And how did
they come to be ? The ancient
Greek philosopher of Elea, by the name of
Parmenids, started with the concept of an
ever-existing eternity and added
"changeleness", in that all things to him were eternal and
changeless. Parmendes thought, as most theologian and
philosophers do today, that
changeleness is a prime condition of eternity for these two
reasons.
That if a thing
can change then
1) It will
not be totally as it once was and that means its state of
existence
has changed,
therefore it is not totally ever-existing.
2) A change in existence means some
form of nonexistence must have
taken place
(past) and
some form of new
existence
must come into being (future), therefore it is
not totally
ever existing.
If
changeleness is accepted then eternity is totally ever-existing. However
existence can be ever-existing and changeless, but have a
beginning like the immortal soul
of man. At this point we come to Plato who makes the
division between time and
eternity, thinking to make eternity the highest existence
possible(in that there must be no
existence before it and no existence can come after
it).Eternity must not have a beginning,
to have a starting point means
1) if
something can exist before eternity then eternities beginning
becomes
contingent
upon what existed before Eternity
2) that there
was a span of non-existence, therefore eternity is a lesser form of
ever-existence
3)if eternity
is contingent upon a beginning then ever-existence and changelessness
are contingent also, therefore eternity could never have
existed and could end if it relies
upon a contingency. Plato's master move was to make
eternity without beginning or ending
and a realm apart from time. Time is all that eternity
is not, and a contingency of
eternity. Which makes eternity the highest realm
of existence; the finality of all
reality.
Chapter1 What is the Answer
If we
are to answer the question then we must understand with what
possible
essence God exists beyond eternity. Our minds and being
should then seek to transcend
with Christ to God. What is question are we
asking? It is the question that ought be
ask of God in a moment of reverent and thoughtful pray.
The answer will frame the
conceptual relationship you have with God
and Christ. I ask that you review the
foundations of what you may now understand\believe
about God
If you stand
firm in Eternalistic theory and Then for the most part one of the
positions presented in the Prolog will
represent your conceptual theology of God and his
relationship to the world. What are the general
ramification of trying to main-
tain the Eternalistic position?
The first
assumption, the hypothesis that, "Eternity is the finality of
all reality
and existence.That the attributes and conditions
afforded to God's being and nature are
from eternity." An understanding of what eternity is
opens the following discussion. The
attributes and conditions that form eternity are
presented as clarifications of ideas.
Eternity:
That which is ever-existing, never-changing, without
beginning\ending,
and outside of time.
These are the fundamental perimeters and elements of
eternity. But
what are the interworkings of these elements? And how did
they come to be ? The ancient
Greek philosopher of Elea, by the name of
Parmenids, started with the concept of an
ever-existing eternity and added
"changeleness", in that all things to him were eternal and
changeless. Parmendes thought, as most theologian and
philosophers do today, that
changeleness is a prime condition of eternity for these two
reasons.
That if a thing
can change then
1) It will
not be totally as it once was and that means its state of
existence
has changed,
therefore it is not totally ever-existing.
2) A
change in existence means some form of nonexistence must have taken place
(past) and
some form of new
existence
must come into being (future), therefore it is
not totally
ever existing.
If
changeleness is accepted then eternity is totally ever-existing. However
existence can be ever-existing and changeless, but have a
beginning like the immortal soul
of man. At this point we come to Plato who makes the
division between time and
eternity, thinking to make eternity the highest existence
possible(in that there must be no
existence before it and no existence can come after
it).Eternity must not have a beginning,
to have a starting point means
1) if
something can exist before eternity then eternities beginning
becomes
contingent
upon what existed before Eternity
2) that there
was a span of non-existence, therefore eternity is a lesser form of
ever-existence
3)if eternity
is contingent upon a beginning then ever-existence and changelessness
are contingent also, therefore eternity could never have
existed and could end if it relies
upon a contingency. Plato's master move was to make
eternity without beginning or ending
and a realm apart from time. Time is all that eternity
is not, and a contingency of
eternity. Which makes eternity the highest realm
of existence; the finality of all
reality.
CHAPTER 1
3) Alternative views
The traditional
view presented to this point is well established, However
there are
two alternative views of eternity. These
being:
1) Timeless Present Eternity: That all events and moments that
take place are part
of a determinate whole, that there is one unique
single now. There can be no past nor a
future because all is a single whole that exists
as a timeless present "Now".
In this
view, time is within eternity, removed from temporality. Thinking
of time
as only a present tense of eternity. Time then becomes
the non-successive non-temporal
nature of eternity. An example of this
timelessness in thought and speech is when we
talk about numbers.
Such as "three is a prime number" it would be wrong to
say that
"three was a prime number or that three will be a prime
number." But three as a prime
number is always spoken of in the present tense only. This type of reasoning is
continued in a concept of reality that says, a man experience
only his present state of
being. He does not
experience his past in the past, but only thoughts about his past
in
the present.
Likewise the
future is never experience in the future, but only as present thoughts
about the future.
It then follows that he experience the future
and the past only in
the present tense and present state of being. The next step is to view the future, past,
and present as a Whole existing Now. And that the future tense and past
tense ways of
speaking and thinking are only the outcome of a limited
view of the present or that
succession and temporality are the results of a
limited conception of the Timeless Present
Eternity.
2) The Protean Eternity: This theory combines some
elements of the traditional
Eternalistic theory
and the timeless present theory, but presents a
sound relationship
between the conditions of time and eternity. Time's place in this theory is that
of an
indeterminate and incomplete future of events.
Time being a changing and growing
totality of potential realities.
The
eternal part of this theory is that of a determinate,
complete and actual
present reality. Eternity is the unchanging summation
of all moments and events of time.
So that when time moves to the future as a
succession of events (potential), Each
of which becomes the present (actual), Each event is an acquisition in content for
the
whole of eternity. The
essence of eternity is not added to or changed, only the content of
existence is effected.
This is possible because the existence of eternity is without a
beginning of increase or ending of increase. Likewise
the essence of time is not changed
by events passing from it to eternity.
The essence
of time, like eternity is independent of the exchange; There is a union
of existence between time and eternity, but a separation of
essences. This makes time and
eternity working parts of an everlasting Whole. Next is a
general presentation of the
elements of eternity; Ever-Existence, Ever-Changeingness, and
Never-Changeingness.
I. Ever-Existence
a) That an
ever-existing thing may change under these conditions; If it has no
beginning or
ending, It remains in a state of ceaseless change, And that
it
changes in
its accidents and not in its essence.
b) That an
ever-existing thing may not change under these conditions; If it
has no
beginning or ending, And that its essence and existence are changeless.
c) That an
ever-existing thing with a beginning is not eternal, but immortal
being
temporally without an ending.
II. Ever-Changing
or Never-Changing (referred to as ECNC)
a) That the
same conditions apply to an Ever-Changing thing and Never-Changing
thing, When
considering their relationship to Ever-Existence.
b) That ECNC
may be Ever-Existing by the conditions of; their having no
beginning
and no ending
c) That ECNC maybe Ever-Existing, but not
eternal by the conditions of; there
having a
beginning and no ending.
d) That ECNC may not be Ever-Existing by the
conditions of;
i)
their having no beginning and a ending.
ii)
their having a beginning and a ending.
Should these
guidelines be accepted? they are here as a means of clarifying the type
of thinking that has created the systems of eternity (that
has dominated Western thought)
each claiming to be the finality of existence and reality.
Analysis
of Eternalistic theory
The
Eternalistic theory rises or falls on the finality of
eternity. If we believe
that there is no greater reality than eternity
then God has no greater reality than
eternity, then it follows that Eternalistic theory is
the only source of a defini- tive
knowledge about God and reality. What follows is an analysis
of the Eternalistic theory
as it has been presented and the reasons
why it should be considered flawed as
the final
authority on God and reality.
Eternity:
A) The nature of
the breech between time and eternity raises questions about the very
existence of
eternity itself.
1) eternity
is so far removed by it's nature (being
ever-existence,
never-changing,
without beginning/ending and outside of time) from time, that there
is
no effect eternity can have on time.Except,by changing either the
nature of
eternity or
time.
2) If time is
outside of eternity then time can have no effect on eternity
3)Therefore
if eternity and time cannot affect the other;
then nether can be
proven by
the others existence.
B) The paradoxical
union of eternity and life in God.
If God is to
have "The Life Eternal" as Eternalistic theory states how can
that
life have
action without a form dynamic being and a never-changing
condition?
the
ability to think is dynamic.
Each thought must be acted upon in ether
acceptance
or rejection constituting a form of change, God's mind move from
thought to
thought and in that "movement" there is change.
Infinity:
Eternalistic
theory has three problem areas with the nature of infinity's
relationship
to the finite.
1)By
definition the finite is what the infinite is not The finite has no
direct
knowledge of the infinite. Therefore the finite has no affect upon
the
infinite and only indirect knowledge. Leaving no actual proof of the
infinite's
existence.
2) That if God is a personal God
and has an infinite personality then
how
can there be any direct personal relationship from a finite being to an
infinite
being?
3)
That evil exists in a finite world,created by an
infinite good God.
Eternalistic
theory has two problems in the area of paradoxes in the
infinite
attributes.
C) How
can opposite attributes exist to an infinite degree without
negation of
the activities of those attributes?
Example: God
has infinite mercy but is infinity righteousness, God has infinite
love but has infinite anger, and God has infinite
knowledge but can infinitely forget
forgiven sins.
D)
That infinite attributes reach a point of paradox under
given conditions.
Example: If
God is all powerful can he create an object that He can not
move or
If God is all knowing can He think of a being
greater than himself?
God
Eternalistic
theory has two problems in its definition of God.
1) God
is limited to being eternal by assuming that eternity
is the final
form of
reality. Eternalistic theory defines God as being unlimited,
but only in
his
attributes inside of eternity;
2)The
Eternalistic theory presumes the finality of
eternity, without the
consideration
of viable alternatives. Therefore God is dependent upon
eternity
for
existence and the definitions of Eternalistic theory to understand
God.Leaving
God has
no proof of His finality, which the highest form of reality would
have.
The over all
limitations and inconsistency in the Eternalistic theory, point
to the
need for development and expansion rather
than abandonment of the theory. therefore our
endeavor is remove those elements that do not
belong and clarify those that remain than
to lose the total good of that theory. The eternalistic
theory is a tool of knowledge for
the understanding of eternity,but beyond that point the
theory is weak
Transtheism
provides for the Eternalistic theory the expansion of knowledge and
relationships, that removes the inconsistency that do
not belong to that theory. Providing
the right kind of limitations and clarity of definitions, Transtheism
reveals
their relationship to a working whole. Eternalistic theory is a part of
the whole, which
is Transtheism.
The next
chapter will see the development of Transtheism and the placing of
Eternalistic theory into a whole that moves beyond the
limitations of eternity.
Chapter
1
2)God in the eternal shoe box:
The next great
step in Eternalistic theory was the addition of attributes.
Infinity: The
source of all attributes . One's own
conception of infinity defines
these attributes.
The two
traditional views of infinity:
1) An
endless magnitude\series of a thing such as numbers, spaces, sizes, times,
ect,.
2) The
unlimited qualities of a being in its properties,
attribute, existence,
ect,.
Augustine's
conception of God's infinite being and
attributes established the
foundation of Eternalistic theology for over a thousand
years,with a strong impact on
theological thinking today. The eternal became the
"infinite life" of God manifested in
these attributes:
I. His
Personality:
A. Omniscience.
God's intellect and knowledge is all-inclusive and infinite in
all
things possible or actual in the past, present, and future.
B. His
Sensibility. That God has emotions, rationality, and morals to an
infinitely
perfect
degree such as love, holiness, truth, goodness, justice, ect,.
C. His
Will. That God's will and decisions are:
1)
free and independent actions of His infinite wisdom and choice.
2)
Maintained by His omnipotence which He employs to an infinite degree of
perfection.
II.
Constitutional Attributes: These attributes are distinctively and
uniquely
God's alone,
being absent in all other beings.
A. Eternity. That God is the actual living
eternal being as eternity has been
defined above.
B. Infinity. That God is infinite in
all of his attributes and being.
C. Omnipresence. God is everywhere present at
all times.
D.
Immutability. God is unchangeable and can not decrease or increase in His
infinite attributes or nature.
E. Simplicity. Which is to mean that
God is the finality and infinity of being,
indivisible, and uncompounded.
F. Unity.
That God is one in unity, not a unity of many to make one, but a unity
of one to make one without equal.
G.
Sovereignty. The absolute ruler, creator, and authority over creation and
eternity.
Infinity like
eternity becomes that which nothing is beyond and the finality of
existence and being in God. When infinity is add
to eternity all attributes and
conditions that are to be considered under
its influence take on the qualities and
quantities of the eternal. Therefore the temporal and
finite are removed completely from
the realm of the eternal and infinite.
TRAnSTHISM
The essence of
Transtheistic thought is founded in three Absolutes.
The Three Absolutes
1) GOD ( Written always in with all capitalized
letters ).
2) God ( Always written capital letter followed by
lower case ).
3) The Omniverse.
I. The first Absolute:
GOD; The
Absolute transendentalness or Ulteratranscendentalness
of being. GOD is
wholy other. GOD is totaly and absolutly transcends
God and the
Omniverse. The support for this hypothesis is found in
the observation of
the following statments.
The Seven Transcendentals
1) GOD transcends,
that which is by God and the Omniverse.
2) GOD transcends,
that which is from God and the Omniverse.
3) GOD transcends,
that which is though God and the Omniverse.
These three
observations make it clear that GOD transcends all that is
created of God and
or the Omniverse.
4) GOD transcends,
that which is outside of God or the Omniverse.
The observation in
the fourth statement is that GOD transcends all
that is not
created of God or the Omniverse.
5) GOD transcends,
that which is in God and the Omniverse.
6) GOD transcends,
that which is God and the Omniverse.
These two
observations are that when God is manifested in the
conditions or attributes of the temporal, eternal, and
transcendental
realms, GOD transcends the manifestions and the realms of the
Omniverse.
7) GOD transcends,
the transcendance of God.
The seventh
observation is that as God can transcend all attributes,
conditions, and creation than GOD must transcend that
transcendance
which is the attribute or condition of God and the Omniverse.
II. The Second Absolute:
God; That God
is a realitive Absolute, in order for God to exist
the Omniverse or GOD must exist. God is the incarnation of
GOD in the
Omniverse and the incarnation of the Omniverse to GOD.
1) The incarnation
of God in the Omniverse.
a) GOD in the total Omniverse as God.
b) by an adirectional relationship of GOD and
the Omniverse.
c) an
interdependent existance and has its reality by the
existance
and reality of both GO and the Omniverse.
d) The
absolute nature of GOD and the Omniverse makes for an
absolute
nature in the incarnation.
e) The
incarnation exists when ether the Omnivers or GOD exist.
2) Special
incarnations:
a) The
"direct" incarnation of God in the realms of the
Omniverse:
i) Son
in the temporal realm.
ii)
Father in the eternal realm.
iii)
Spirit in the transcendental realm.
b) The
"indirect" incarnation of God in the realms though the
Son, Father,
and Spirit to cause Godleness in the Omniverse:
i) Man
in the temporal realm.
ii)
Angels in the eternal realm.
iii) The
spirits in the transcendental realm.
III. The Third
Absolute:
The
Omniverse; All that is transcended by GOD and has Absolute
self-suffentance in and of itself.
The following
observations provid proof of the absolute self-suffance
and the conditions of
the Omniverse.
1) Self-Suffance:
a) The
Absolute transcendance of GOD in relationship to the
Omniverse
leaves no other condition but an independent and
self-suffance
existance for the Omniverse.
b) The
freedom of existance is self-evident proof that the
Omniverse is
in a self-suffance condition.
c) The
existance and ability to chose between Good and Evil
is
self-evident proof that the Omniverse is in a self-suffent
condition.
d) The
universal expearance of aloneness in humans is the
conscious
evidence of the Omniverse's self-suffance.
2) Realms of the
Omniverse:
a) The
Temporal realm with conditions and attributes that are
finite.
b) The
Eternal realm with conditions and attributes that are
infinite.
c) The
Transcendental with conditions and attributes that are
taneite.
3) The Cosmolongy
of the Omniverse:
a) The Absolute transcendance of GOD provides
for the Absolute
existance of
all things transcendible which is the Omniverse.
b) The
Omniverse is Absolute and self-suffent and can exist
without GOD.
4) The Teleology of
the Omniverse:
a) The
Omniverse is the manifested possiblity of all possible
exsitances
set in order by the incarnation of GOD and the
conditions
and attributes of the realms.
b) The
Omniverse has its own inharent chaos design that would
provide for
its own creations and exsitace without GOD.
5) The Ontology of
the Omniverse:
a) That there
is one and only one Omniverse.
b) The
oneness of nature (of the Omniverse) is manifested in
all things in
the Omniverse.
c) Bring
about the one and only one existance of all individual
beings and
things in the Omniverse.
6) Moralology of
the Omniverse:
a) The
incarnation of GOD in the Omniverse caused the condition
of two
trminal directions.
b) The first
direction is to manifest the incarnation of GOD.
c) The second
direction is to manifest the chos of Godlessness.
GOD
I.
Ultratranscendentalism.
The basic
foundation of Ultratranscendentalism is that all forms
of knowledge, concepts, and beliefs about GOD are
insufficient, flowed, and
have only naegitive value.
That is to say, what ever is known, conceived, or
believed about GOD, GOD is other than that knowledge,
conception, or belief
and transcends all knowledge, all conceptions, and all
beliefs about
Himself. There are
three major nagitive value statements that can be made
about GOD in trying to understand the concept of GOD.
1) It is
stated; That GOD is defined by any and all thing that He
is not or
by listing all the things that are not GOD. So that
by a
process of elimination only GOD is left.
2) It is
stated; That GOD is defined by the
conditions and/or
qualities
that GOD is to have, but that no conditions or
qualities
can limit GOD.
3) It is
stated; That GOD is, but that His "isness" is itself
unknowable.
These
nagitive value statements can never prove or disprove the
existence of GOD, because it is not there real purpose or
nature. The
purpose of nagitive value information is to advance knowledge
from a less
informed state to a more informed state. The advancement is
never to an
absolute knowledge condition, but to a condition of greater
possible
knowledge. The nature of these statements is found in the
central fact
that GOD's presence is absent and out of reach of observation
and examination.
This fact leads to the following postulates:
1) When /
where GOD is, there is only GOD.
2) Who / what
GOD is , only GOD comprehends.
3) How / why
GOD is, only GOD wills.
4) GOD in His
absolute totality is unknowable, unconcievable, and
unreachable except by GOD.
II.
Ultracondescentionism.
The basis of
Ultracondescentionism is that it is impossible to
conceive of GOD not existing. Also that it is impossible to
have no
knowledge of GOD's presence. That no matter how profound the
denial of
GOD's existence is, there is at the least the idea and
definition of GOD in
the minds and thoughts of those who deny any existence to
GOD. Ideas and
definition are the fundamental elements of any conception, so
that in the
very act of denial they must admit to the existence of the
concept they are
denying existence too. It is then impossible to deny GOD
existence in any
form, there is at least one form of existence
"concept". The next step is
to seek Him in other form of existence. The perception of GOD
is that next
step and a knowledge of His presence is what is nessarey.
There is two ways
to proceed:
1) That
the only way for GOD to be every were present at
once is
for GOD to be everything "Pantheism".
2) That
the only way for GOD to be every were present at
once is
for GOD to be everywhere manifested thought some form
of incarnation "Transtheism"
The effects
of GOD being present thought incarnation is a
positive from of knowledge, that means that GOD is present in
any form of
knowledge, concepts, or action that is in a positive
direction towards GOD.
Also GOD can have an independent separate from of existence
other than the
incarnated existence. The relationship of GOD to the
Omniverse is stated in
five concepts:
1) All
things exist by the direct, indirect, and
adirectional means of GOD's existence ( all things are
because
GOD is ).
2) All
conditions / qualities that GOD is conceived to
have be
consistent with His nature and the nature of the
Ominverse.
3) GOD
is incarnated absolutely as God in every portion and
level of
the Omniverse, but does not replace the Omniverse.
4) The
apex of the manifested being of GOD throughout the
Omniverse is the totality of God from the Omniverse as God to
GOD.
5) GOD
exist everpresent, this positive knowledge is
manifested in all form of seeking after GOD. And is used in
proving
GOD existence. The seeking after higher being is a
in the
end a seeking after GOD.
The purpose
of positive knowledge is to move from a passive
acknowledgement of GOD's existence to active more absolute
knowledge of GOD.
The nature of this positive knowledge is the establishment of
GOD's omnibus
and incarnation of GOD as God in the Omniverse. There are
four counter
postulates to Ultratranscentionism.
1) When
/ where GOD is, all can be.
2) Who /
what GOD is, all can experience.
3) How /
why GOD is, all can know.
4) GOD
is knowable and conceivable by all.
III. Ultrameanism.
That the
knowledge and conception of GOD is a incomplete system of
subsystems, that are expressed as a totality. It is to be
rational
expressed in a logical manner. The subsystems are complete
systems in
themselves, but are inward working, excluding and conducting
other systems.
The outward working and non-excludanary action is the Ultramean
system in
totality. It is what bins and balances the subsystems into a
flexible
dynamic growing system. GOD is the expressed some total of
all knowledge
and conceptions.
Meanism allows for the addition of knowledge and concepts
to the whole, because it is made up of subsystems and is
itself an open
system. The condition for addition of new knowledge and
concepts is as
follows:
1) New
system are put in opposition to existing systems so
that the
new system can be defined in its particular nature
and its
strengths and weakness demistrated in relationship
to other
systems.
2) The
common and like elements of a new system are used to
unify
the new system to the existing systems and reorganizes
the
whole.
3) The
partial and general effect of a new system on the
total
systems purpose is the final control factor
acceptably.
The purpose
of Ultrameanism is the unification of all truth about
GOD and His nature. The nature of Ultrameanism is an open
system that
adjust to the truth that is joined to it. A example of this
is how
Ultratranscendentism and Ultracondesensionism are unified by
Ultrameanism:
1) That
Ultratranscendentism applies only to GOD outside,
beyond,
and separate from the Omniverse.
a)
GOD is unknowable.
b)
GOD is unconcieveable.
c) GOD is unreachable.
2) That
Ultracondescensionism applies only to GOD in the
incarnation as God and being a part of the Omniverse.
a)
God is knowable.
b)
God is concieveable.
c)
God is reachable.
3) That
Ultrameanism applies to GOD separate and beyond the
Omniverse and to God the incarnate with in the Omniverse.
a)
What is knowable about God is infinite, but has
primary truths that are completely knowable. What is
unknowable about GOD is His absolute being.
b)
God is the highest conception of being in the
Omniverse,
but that conception is limited to the
Omniverse. GOD is greater than conceptions that are not
His
own conception.
c)
God is reached by manifesting a degree of the
incarnation
by a "godlessness of life" and a deep
understanding and experience of who and what God is.
What can not be reached is that one can never be GOD,
because only GOD is GOD.
In conclusion
a Transtheist believes GOD to be other than our
greatest conceptions of God. That however infinite other
knowledge of God
maybe, it is not knowledge of GOD. Also that God is manifest
by our choosing
to be godly, but not being Gods.
The Omniverses
A
Interdiction to the concepts:
Why the
Omniverse? What is the distinction
between the term Omniverse
and the traditional
terms as universe, cosmos, or macrocosm?
The answer to both
these questions begins with the concept that there is an all
encompassing definition
of reality. Where as the traditional terms are exclusive and
limited to certain
concepts of time, space, and matter.
The
Omniverse is composed of all possible existence’s ( universe, cosmos,
macrocosms, et...) with their excesses and limitations.
Essentially the concept is
an absolute realm of existence that is independent, and
GODless. The Omniverse
encompasses all that is not GOD, all that is outside of GOD,
and all that has, could,
or is in existence, that is not GOD. The term Omniverse then
becomes the natural
description of existence as a whole, rather than a partial
form of GOD’s existence or
of GOD's expressed will.
As stated in
the Manifesto everything that is transcended by GOD is to be
considered a whole separate realm of existence. The concept of an independent
Omniverse is founded in three observations:
1) The
transcendence of GOD.
2) The
incarnation of GOD and the Omniverse.
3) The
paradox of the Divine's existence in relationship to the Omniverse.
The first
observation is that GOD is a transcendent Being. The type of
transcendence that is ment by this statement is the
relationship of the Omniverse
and GOD. The first
implication of transcendence is that GOD has no final state of
being or relationship. This is true but it is not to say that
GOD is transcending one
state of being after another without end or purpose. Rather that GOD is in a state of
being that is not final in relationship or being. In a word
trains transcendent. GOD
transcends the transcendent condition ( Which is a condition
of the Omniverse ).
This freedom allows GOD to not have a relationship with or
being in the transcendent
state of existence. Which removes GOD from a direct or
indirect relationship with the
Omniverse. Also allowing the Omniverse to exist free from GOD
and of an
independent and self-sufficient state ( See the chapter of
the transcendence of GOD for
greater detail ).
The second
implication of God’s transcendence is its two way relationship
within the Omniverse. Which is the incarnation of GOD into
the Omniverse and is the
second observation.
a) The
immanent presence or being of GOD in the Omniverse is that GOD
takes on the limitations and conditions of the Omniverse. The
reason for this
immanent presence or incarnation is that GOD can transcend
thought the limitation of
the Omniverse too a definite state or relationship within the
Omniverse.
b) The
transcendent presence or being of GOD in the Omniverse is the definite
state or relationship that GOD his in the Omniverse. This
presence of GOD is a
nurturing action to the Omniverse that transforms the nature
of the Omniverse. What
that definite state is a condition of perpetual transcendence
that attains a state or
condition and then transcends to another. Note that the
incarnation nurtures the
Omniverse and does not control it. This allows the Omniverse
to have a independent
self-sufficient existence ( See the chapter on the
incarnation for greater detail ).
The third
observation is the paradox of GOD'S existence with that of the
Omniverse. GOD and the Omniverse exist simultaneously, one
not existing before the
other. The simultaneous existence of both leads to three conclusions
1) That GOD
and or the Omniverse are dependent in some form for their
existence to
one anther, because of their simultaneous existence.
2) That the
simultaneous existence of GOD and the Omniverse is a chance
appearance
and they exist total independent of each other.
3) That the
simultaneous existence of GOD and the Omniverse is the
out come of
chance, nature, and nurture.
One would
not allow ether to transcend the other and without some form of
independent existence one of the two could sense to exist. If
number two is correct
than there would be no proof for the existence of the other
and no way of
expearanceing that existence. Also it seem to imply that
God’s and the Omniverses
existence is by chance.
Number three allows a compromise between one and two, by
adding a third condition to the observation. That being
nurture, by which there is
knowledge of existence’s and independent of their existence’s
( See the section on the
nature of the Omniverse in this chapter for greater detail ).
A general
consideration of these three and other observation is what now
follows. As can be
understood the existence of GOD is independent of the Omniverse
existence, but is not uninfluenced by that existence. GOD being independent by the
nature of transcendence, which is to be totally and
absolutely beyond and outside of
contact with something. The Omniverse is independent by the
nature of being
transcended, which is the object that is transcended. The
Omniverse then becomes an
absolute self-sufficient and independent system in and of
itself. The Omniverse is all
that is transcended by GOD. This establishes the absolute
separation of GOD from the
Omniverse and also the independent existence of the
Omniverse. This is a
fundamental shift in Theology : Traditional Theology has GOD creating the
Omniverse by an act of will and maintaining it, by its
dependence upon Him.
Transcendental creationism is that the Omniverse exist by its
own self-sufferance and
independence from the will of GOD. GOD did not create the Omniverse, GOD does
not
empower or dominate the Omniverse. GOD is the totally
transcendent Being and the
Omniverse is the totally transcended realm.
The seconded
point is the incarnation of GOD into the Omniverse; for GOD
to be incarnated into the Omniverse, He has to be outside
separated and independent of
the Omniverse, this transcending position of GOD is the
condition that precedes the
incarnation. This means that the Omniverse must be
self-sufficient and independent of
GOD before the incarnation can take place. After the
incarnation, GOD is still
transcendent and separated from the Omniverse, and the
Omniverse is still self-suffent
and independent from GOD.
The evidence
of the self-sufficiency of the Omniverse is in its primary nature as a
freely existing system.
The freedom to do or be in any form is only possible if the system
or agent is independent and self-sufficient. The system as a
whole is free to exist then its
parts will demonstrate this freedom. An example of this
freedom is best demanterated
in the free will of man. Man is responsible for his actions
and his future. This condition
of man kind can only be caused by their existence in a system
that is free to exist itself.
This freedom is based on the unpredictability of subatomic
particles which makes up of
all matter, by being unpredictable their future as to
position is left open and free. Also
there are other forms of chaotic action as eddies, weather
flow, et... which are the
fundamental conditions that causes the existence of our
world. This could only be a
real condition of an independent Omniverse. If then
the Omniverse is an independent
and self-sufficient system. The freedom of existence extends
beyond the physical realm
into the moral and spiritual realm of mans existence. The
fact that we chose the
condition of our morality and to a greater extreme between
good and evil enforces the
degree of conscious freedom for man and the Omniverse.
The self
awareness of individuality in the universe is a unique proof of the
self-sufficiency Omniverse; the universal experience of the
aloneness of ones own
existence is a conscious self-evident fact of life. The
solitary being of a man is that he
and only he occupies the single space, time, and eternity of
his existence ( No two objects
occupy the space at the same time ). This condition of
existence gives man the
conscious knowledge of his separation from all other things
in the universe. The
independence and self-sufficient state of mans conditions is
by degree, but underlines
the fact that he is part of a system that has independence
and self-sufficiency as an
element integrated condition of that system.
Traditional
Theology would have you believe that GOD is responsible for all of
creation, could a perfect GOD create anything of lesser
perfection than himself? No,
GOD would not create a less than perfect creation, to do so
would be a less than perfect
action on the part of GOD.
Imperfection exist as a greater evidence for the
self-sufficiency of the Omniverse than for the creative power
of GOD. Could it be argued
that the original creation was perfect, but fell into
imperfection? The point is, that
original creation would be of a lesser perfection than GOD.
Therefore that creation
would be a flawed action and would not be equal to God’s
creative power. The question
is, "Must GOD be the creative center of the Omniverse in
first the place?" If we accept
that GOD is at least self-sufficient and independent then
there is no need for flawed
creation, The fact that imperfection exists clarifies the
point GOD did not create
imperfection nor is responsible for its existence.
Then what of
the age old problem "If GOD exist then how does evil exist?" or
"If GOD
is omninapotante, he can end all evil. If GOD is infinitely
good, he would want all evil to
end. But evil exists.
Therefore,
GOD is not infinitely good because he wants evil to exist or GOD is not
omninapotante, because he can not stop evil from existing.
The kinds of evil we are
dealing with are:
1) moral
evil as sins omitted by living beings
2) physical
evil as suffering caused to the body, soul, mind, or spirit
3) natural
evil as disease, hurricane, or other destructive act of nature
4)
metaphysical evil as the finite and contingent condition of our world.
These are
the imperfections of creation. The fact that evil
exist and GOD exist is not a problem if the Omniverse is a
independent and self-sufficient
system, simply the existence of evil has no influence on the
conception or existence of GOD.
GOD would not create evil nor be responsible for its
existence. The existence of GOD or evil
is not the necessary nonexistence of the other. The existence
of evil is more a proof for
the independent and self-sufficient Omniverse than for a GOD
that allows the existence of
evil.
The last
piece of evidence that the Omniverse is a self-sufficient system is in
traditional theology as a (in general) states that "Eternity"
is not a created condition of
this present reality. If Eternity than is an uncharted part
of the universe, then a greater
reality beyond and above eternity must be uncharted also and
of a higher condition. The
self-sufficient and uncharted Omniverse is a higher
condition.
REALMS OF
THE OMNIVERSE
In
considering the make up of the Omniverse there are three main realms.
A) The
Temporal (finite realm).
B) The Eternal
(infinite realm).
C) The
Transcendent (tanait realm).
The first
realm for consideration is the Temporal (what we know as the
Universe). The Temporal realm is maintained by primary
qualities of size, shape, motion,
number, and solidity; These are the conditions of all objects
in the universe. Also the
primary qualities are intrinsic and objective in nature,
Where as the secondary qualities
are extrinsic and subjective in nature; These are color,
taste, smell, sound, texture,
warmth, et. Both primary and secondary qualities are
temporal. In the creation of a
universe these qualities are the out come of the
self-sufficantancey of the Omniverse. The
creation, as the transtheist defines it, is stated as;
A) The natural out come of processes.
B) The
nurtured out come of a designed process.
Common to
both definitions is the term "process". To the Omniverse
"processes" is the constant state of flux that
transforms it (These "processes" or state
of flux is the sempiternal change phase). To the non-incarnated universe The question
of a beginning (when did the universe begin?) is answered:
The universe has never
existed in its totality at any single point of its
existence’s, Rather beginnings and ends
are a complex part of sempiternal state of flux and
processes.
What this
means is that the universe from moment to moment has totally changed and
that in the history of the universe there is no moment at
which there is a totally absolute
beginning or ending. Stated anther way the universe is the
condition of eternal temporality
and existence though change. The universe is a complex
mixture of beginnings and endings.
The natural process of the Omniverse in the temporal phases
is to manifest
possibilities of existence’s though the essence of finite
conditions. So did the universe
have a beginning? The answer is that a universe with
sempiternal finite process
where beginnings are perpetual process, ( were many universes
appear as one) a single
beginning does not apply.
If however the
incarnation is introduced into the context of the definition of
creation (the nurtured out come of a designed process). This
type universe would be the
nurtured out come of by design of processes to a process ( or
possible universes to the
probable universe). The beginning is then limited by the
nurturing process and the
designs compatibility with the natural processes of the
universe. The beginning then
is a relative correlation effect of a given number of
beginnings, rendering an over all
design.
The
incarnation is the nurturing affect, that establishes a design. With the
incarnation as a natural part of the Omniverse, the nurturing
process has the same
beginnings and ends as the natural processes. However the type of beginning that the
incarnation has chosen as the beginning of creation, is the
point at which the incarnation
manifests its existence in the finite realm. From this point
the universe has a divine
presence, beginning, and creation. The special effects and
affects on the universe by
the divine presence are recorded in scripture. The creation
is when God starts to take on
the conditions of the finite realm.
The next
realm for consideration is the infinite (eternal realm). The primary
conditions of eternity are
1)
ever-existent
2)
beginnings
3)
endlessness
4)
never-changing
5)
timelessness.
All these
conditions being infinite in nature. What is its relationship to the
finite and the Omniverse?
The eternal is related to the finite though the tanaity of the
transcendental realm.
1)Eternity
is infinite and the temporal is finite
2) eternity
is ever-existent the temporal is limited existence
3)eternity
is never-changing the temporal is changing
4) eternity
is beginningless the temporal is always beginning
5)eternity
is endingless the temporal is always ending,
6)eternity
is timelessness the temporal has time.
The eternal
is the extreme equal opposite of the temporal and can only be joined
together by the transcendental. Where as the temporal is a
plurality of universes, the
eternal is a mono-universal system. By there own natures and
definitions the eternal and the
infinite can not be a part of each other or considered as the
same thing. Unless there is a
third condition that can join them, that third condition is
the Transcendental realm.
The third
realm for consideration is the taneit or transcendental realm. The
common understanding of the word transcend is in two parts.
1) It is the action or condition of
moving beyond, above, out of the
rage of, or
grasp of. This conception of transcendence has the implications
of
possible propetualy transcending one condition after another
without end.
2) The second definition is that
transcendence is a being or state that is
"transcendence"
in and of itself. A final condition to which there is no
need to
further transcending.
Taneity on
the other hand is the quality of transcending that is understood as
the "action or being without external causes, by the
uninfluenced activity of essential
reality ( spontaneousness ). Having no time or eternity by
which its moment of
existence can be measured ( instantaneousness ). The
collective occurring existence of
reality ( simultaneousness ). Though entities of action or
being (separataneouseness)
In other words the action or being that has the qualities of
spontaneousness,
instantaneousness, simultaneousness, and separataneouseness
as it condition of
existence and essence.
How can
taneity or the transcendental state join the temporal and eternal
realms? First by its relationship to the temporal and
eternal. This relationship is a
ultrarelative condition that is taken on by the temporal or
eternal realm under the
influence of taneity. Both the temporal and eternal are
transformed and move outside
and beyond the limitations of there conditions, to an opposite condition by the
influence of the transcendental. For example; In the temporal realm time
means to
have a beginning and a ending. That is to say all thing have
limits in existence.
Temporal
time is the manifestation of the finite quality of the temporal. In the
eternal realm time means to have no beginning or ending. That
is to say all things are
limitless or timeless in existence. Eternal timelessness is a
manifestation of the infinite
quality of eternity.
How can
these two opposite conditions be joined? We start with a finite span of time
that contains an infinity of actual points of time, the
question is then how can time pass
from one event too the next and pass though the infinite
number of points between? Say we
what to reach a minute past seven o'clock, first its 1/2
minute, then a 1/4, then a 1/8, and
so on to infinity, we never reach a minute past seven o'
clock. The problem is compounded by
the fact that even starting falls under the same condition.
Our first reaction is to say
that this is not how reality works, as we know it.
Time does
pass to a minute palled seven o' clock and beyond, we move from event to
event with time, motion, and over distances without trouble
of starting or completion. But
how do we transverse an infinite number of points in a finite
span?
The
observation of the finite and the infinite were not complete, we need to
add a third element to the example to make it a good working
model of times reality.
That element is taneity, the observation restated is: A finite condition ( such as a span
of time ) is show to contain an infinite condition by means
of separation into an
infinite number of points and Having a taneite condition by
means of the "space"
between the points. It
then can be said that taneity is the space between the points or
that which is between the finite and infinite.
How then
does taneity work with the infinite and finite to proved a way of
transversing a span of time?
As the finite is divided into a infinite number of points and
these then are divided..... to were the points are
infinitesimal but infinite in quantity.
The dividing of the finite is spontaneous and creates
spontaneous and instantaneous gaps.
The action is simultaneous across the whole finite span, were
the infinite number of points
are separataneously maintained.
Therefore
the motion across the finite span is spontaneously and instantaneously
enacted at a simultaneous rate to each of the separataneous
points. In other words the
infinite became an ulterarelitive condition of the finite, in
that as far as the finite is
effected the infinite is now a finite condition of limit
points, by the influence of
taneity. And if this example were reversed, the finite would
become an ulterarelitive
condition of the infinite, and would effect the infinite as
an infinite condition.
The nature
of taneity is the next way that the finite and infinite are joined. For
example the way we tend to think of transversing a
distance. In the finite realm, if I
have a mile to cross and I can travel at 1 mile per second,
than I can travel that one
mile in one second. But if I have the greatest finite quondam
of miles to cross and can
travel at the greatest finite miles per second, then it only
takes 1 second to travel it
( provided the miles per second equals the miles).
Next let us
say that we could travel at infinite
miles per second, then we would
cross the greatest finite miles in 0 seconds (I would like to
point out here, that what has
just happened is an instantaneous crossing of the finite by
the infinite, and is by an
interaction of natures). But if we change the number of miles
to infinity, then it would now
take 1 second to travel the distance at infinite miles per
second. The next step is to
travel at taneite miles per second, then we would cross the
infinite number of miles in -0
seconds ( -0 means less than 0 ).
If we now
change the miles to taneite number of miles, than we would cross it in -0
seconds at 0 taneite miles per second.
The
Omniverse presented in three realms is an independent and self-suffent
system as are its realms. However any closed system is not
beyond be effected of
affected by outside force and to what degree is the main
question.
THE INCARNATION
The
Incarnation is defined as an out come of the Omniverse and GOD.
The Omniverse and GOD are objective absolutes, in that they
exist of there
own necessity and are independent in essence. The Incarnation
is the Conditioned
absolute (being contingent in existence and dependent in
essence), existing because
GOD and the Omniverse exist.
The
Omniverse provides the contingent existence of the Incarnation,
by its being the purest,fullest of the possible in Being,
Intelligentices,
Mind, Living thing, or Creator in and of the Omniverse. This
concept of the
Incarnation, the Divine (this concept is understood as what
is traditionally
understood as God. This differentiaion of GOD and
God[understood as, and here
after refered to as the Divine] is essential in understanding
Transtheism) is the
highest possible being that can exist with the Omniverse and
not be GOD.
No matter
how compleat and vast the Divine is, it can never be or
equal GOD. The Divine is limited in existence to the
possibilities of
the Omniverse, which by definition is everything that is not
GOD.
However GOD's existence does provide the motivation for the
Divine to exist as
it does.
The essence
of the Divine's existence is, apart from being dependent
upon Omniverse for its beingness, the essence of existing for
transcending
of the Omniverse. In other words if the Divine was only the
highest possible
being of the Omniverse, but less than GOD, there would be no contact
between GOD and the Omniverse.
GOD's
existence provides the impulse for the essence of transcendence,
the reason for the Divine to go beyond the Omniverse and its
possibilities. Thus
the Divine strives towards becomeing GOD, thereby moveing toward
being as GODish,
achieveing the full potential of being GOD, as the Divine is
capable of. This move
toward GODishness is an attempt of one way contact the
Omniverse, through the
Divine, to GOD.
What
is the Incarnation in the Omniverse?
The Incarnation is
the manifest seperation of GOD(here after refered to as the
incarnation) from the Omniverse in three realms tha comprise
the Omniverse.
Thus the Incarnation is the imposition of absence as a
realized positive potential.
Each Realm
then manifesed the personifacation of the idea, abstract
qualities, and actualized embodiment of GOD incarnated from
within the Omniverse
as the Divine. This internalized incarnation (internalized in
the understanding
that the Divine is generated from the Omniverse and is not
the importation
into the Omniverse of or by GOD) is understood in terms of
the "incarnadined
essence of transcendency".
To
"incarnadine" something is to color red, pink, or flash to a deep
degree. So the understanding is that the Incarnation in each
realm of the
Omniverse is "incarnadined" by the absent essence
of GOD by the Divine to become GOD.
Thus In the
finite realm the man Jesus is the
manifested Christ, which is
the Divine. The Divine, when seen as God the Father in the
infinite realm or
as the Spirit in the transcendent realm is understood as the
manifested
seperation of GOD in those relms also. These three aspects
(and other various
deities, demigod ect) of the Divine being are one and same
incarnadine of GOD and all being the incarnations of the
Divine.
In each
realm the Divine is manifested with the limitation of that realm
and is the reality of that realm. The incarnadinzion of the
Divine allows each
realm's manifestation of the Divine to ascend beyond that
realm into other
realms and beyond the Omniverse as the Conditioned Absolute.
The secondary
manifestation of GOD in the Omniverse is by the choice of
sientient beings of the three realms. GOD is manifested by
the ideas,
abstract concept, self transformation, and actions of the
sientiant existences in
the realms to bring about the nature of GOD in the Omniverse.
In the
finite realm it is man(on earth as we know it), in the eternal
realm it is angelic entities, and in the transcendental realm
it is spirits.
These secondary manifestation will never be the Divine (just
as the Divine will
never be GOD), because;
a) they do not
have the condition of being incarnations or being incarnadined.
The sientiants
of the Relms do however share in the benefits of the nature
of GOD by manifesting GOD likeness in
shaping the reality around them
be a form of
incarnation.
b) The conditions
of "uniqueness" for all things in the Omniverse are:
1) To be
exactly like something, It must exist exactly at the
same moments
of existence.
2) To be
exactly like something, It must exist exactly in the same space.
3) To be
exactly like something, It must exist exactly of the same substance.
4) To be
exactly like something, It must exist exactly being that thing.
These four
conditions mean that all things in the Omniverse have a uniqueness
that does not allow for an exact recreation of anything. All beingnessess
exist
from moment to moment, having never existed as there now and
will never exist again
as they are now. All beingnessess and moments are in essence
unique
This
uniqueness is a fundamental part of the Omniverse and all things
in and of the Omniverse are a manifestation of that
uniqueness.
The Nature of Pure Religion.
When human kind is faced with a hostel
uncontrolled world and a society that is
unfriendly. The deepest desire for security, peace, freedom,
and general welfare are
brought to the forefront. Often religion is turned to as a
power which is within reach of
the individual. What power does religion provide men who turn
to it? This question
cuts to the heart of the matter and should provide a standard
by which to judge
religions. Also the four primary elements of religion should
be considered to understand
its true nature.
1. The mystical element is
centered around feelings and experiences of
the
divine. These mystical experiences are to be a union or deeply
blissful
communion with the divine. Some mystics
believe that rituals,
sacraments,
creeds and sacered books are poor ways to find the divine
experiences.
One must abandoned all these things and be transformed by
the
divine presents, usely by meditation.
2. The sacramental element is
centered around customs, rituals, and
sacred
objects. The divine is manifested or inhabits inanimate objects,
food,
or living things. Also the divine in more sophisticated religions is
symbolized
as an outward sign of an inward condition though words and
symbols.
The divine is found by the sacered rituals, objects, and symbols
as
the believers performs holy acts to the divine.
3. The prophetic element is centered around
faith, morality, and the
word.
The divine is manifested though human history as an agent of
wrath,
blessing, and inspired utterances. The prophets reveal the future
by
faith and the moral commands of the divine by which men can know
the
divine will. It is the inspired written word which is the path to
communion
with the divine.
4. The philosophic element is
centered around a quest for truth, reality,
and
meaning. The divine is manifested in conceptual truths as a reality
that
gives meaning to the believer. The divine is found though
contemplation
of truth, reality, and the meaning of life as it relates to
the
divine and the individual.
All of these four elements can be found
in any religion to verying degrees, with
one element usely being predominate over the others. The
character of a religion is
then how the divine is found and then how to respond to the
divine. This sits up the
relationship between the individual and the divine. The type
of relationship is
dependent of which element is predominate. Also on the
religions characteristic
tendencies as a system.
The system is how and individual gets the power that he is
seeking from a religion, but at what cost to the individual
is this power? Also what kind
of power is it?
The cost and power of most religions is
the changing and controlling of an
individual mind, so that he works effectively within a
religious system. Once within the
system he believes that he is in the favor of the divine
and can now have security and
happiness. The power that he has is to lose his individuality
for his good and the good of
all other believers.
By doing
this he comits himself more deeply to the divine and the religious system.
Religions that are predominately mystical, or sacramental, or prophetic tend
to work this
way. These are religions that are agents individualism and
self-esteem. This goes agents the
very nature of religion in its purest form, that being an
individuals relationship to the
divine. If a man stops being a individual than there is no
individual relationship to be
maintained. Religion then loses it fundamental reason for
existing.
If on the
other hand a man seeks greater individualism and self-esteem he is
rejected by that religious system and loses his relationship
to the divine. What follows
is a limbo condition where a man feels guilt for being an
individual and at the same
time is compiled to have a individual relationship with the
divine.
A religion that maintained the
individuality and self-esteem of man in
relationship to the divine, would also have to have a
theology that gives man an
independent existence. Because a theology that makes man
dependent also ends his
individuality and religion is the particuarl application of
theology in every day life.
Transtheism provides a theology for the independent existence
of man and GOD.
The only kind of religion that can provide individualism and
self-esteem is a
predominately philosophic one. The next step is to outline what such a
religions system
and Transtheism would
look like in a working model. This may be done by covering
the major
characteristic treats and major themes of a religious system.
Major Characteristics
1. Religious feels or sensations are
defined as being the indefinable impersonal all
pervading presence of the divine. They may be felt as a sense
of awe, mystery, and
adoration or as a sense of dread, horror, and guilt. Most
often these are felt in the
presence of sacred objects, the acting out of rituals, or
selfless mediations. This is the
mystical element in religion.
When
dominated by a philosophic view and Transthesim it provides the following;
GOD
is the greatest of mysteries because He exists total
independent of our existence. When
contemplating Him it is the ultrment unknown being, who is
unreachable by perception or
sensations, because His existence is total outside of the
world, universe, and Omniverse.
This means that our existence is totally independent also.
This is a higher form of
mysticism in that finding GOD is though contemplation and
conception of a totally absolute
transcendent Being by higher and higher conceptions.
Man is then
total free and independent of GOD, but there is also a way that man can
have the sensations and feeling of a divine presence if he
wishes. By the second great
mystery of GOD being incarnated in the world, universe, and
Omniverse as an independent
being. Man is still independent and free of GOD and God the
incarnation, but can by chose
sense the awe, mystery and adoration of a divine presence,
when he must chose to manifest
the incarnation in his life style, in an individual and unique
way.
2. When religious feeling and sensations
of a divine presence are redefined as the
actual presence of a being that is "supernatural"
than the move has been made form
sensation to perception and belief in the supernatural. The
supernatural is usly defined
as a being existing out side the realm of the nature. Which
has power and intellect
superior to man and the natural forces of nature.
It is most
often this power and intellect that men seek to tape when turning to
religion. There then must be a supernatural being with which
to communicate if man is to use
that power and intellect.
The
philosophic and Transtheistic view would be;
That GOD is supernatural
in that He exist outside, beyond, and independent of mans
existence. He can not be
communicated with nor is His power and intellect directly
useable. Indeed not even His
presence can be felt or sensed, because He is not there. It
is the non-presence of GOD
that is His "presence" and the independent nature
that man is left with, which makes
GOD a pure and true supernatural Being. The incarnation
however can be sensed and
the divine presence of God actual manifested, but only if
defined as the "supernormal".
The
supernormal is that which extremely exceeds the normal, but still is bound by
the conditions of natural laws. God then occupies the highest and most lofty
conditions of
being, but is limited by the condition of the Omniverse. Can
men communicate with
God and if so is God's power and intellect useable by man?
Yes, within the limits of
God and mans conditions in the Omniverse. The power and intellect that man can
use is also limited to natural laws and individual wants and
needs. The communication
depends on if God or man wish to communicate.
3. That which is sacred or profane can
be a person, place, thing, or idea. If it is
the habitation or manifestation of the divine presence. Then
this creates the condition.
Often the sacred or profane objects are believed to have
supernatural powers. By which
man can communicate or invoke the power of the divine. That
which is sacred may not
have any power or the presence of the divine, but only be a
symbol or reminder of the
divine.
This is
where the mystical moves into a sacramental element, also the
development from perceiving the supernatural to locating it
in particuarl persons,
places, things, and ideas.
The
philosophic and Transthesic development of sacredness is; What ever the sacred
is said to be, it must first exist, then the conditions for
sacredness are created. The
source of all sacredness is from a live being. It is the
presence and meaning of that life
which creates the sacredness of profaneness of the object.
There is no sacredness or
profaneness without life.
Life is
sacred in and of itself, but what makes a life more sacred or profane and or
other objects sacred or profane in relation to that life? In
Transtheism GOD, the Omniverse,
and God all have a self-suffent existence’s, which are
independent of each other. These are
the highest forms of existence for living and non-living
things.
To make
human life more sacred it must be self-suffent, independent, free, and have
self-esteem. When add to the philosophic element of truth,
reality, and a meaningful life by
ethical standards. The sacredness of life is increased.
4. The movement from sacred objects to
rituals is only natural under the
sacramental influence. Rituals are performed to evoke the
supernatural to actions and
also to deepen devotion in believers. Sacred objects are used
as symbols and reminders
of the divine in rituals also.
The
Transtheistic and philosophic point is; As with sacredness so it is with
rituals. That rituals should be a form of discipline,
training, or practice in sacred
living. Also that it is an individual matter as to how or
what rituals if any are to be
proformed.
The only
time that rituals have true meaning is when they are ethical standards and
practices, or a discipline of objectively analyzing reality,
or when one seeks to know
truth, but also seek to know it is truth. Can the power of
God be envoke by a ritual?
Yes, If that
ritual is to manifest God in ones life, then the presence
of God is manifested because of that ritual practice. The
idea of controlling God
though rituals or the use of sacred objects is wrong. God is
an independent and
self-suffent being as man should also be. A ritual should be
an act or practice that
promotes the higher sanctity of life, not the control of
other beings to get there power.
5. The communion or communication with
the divine introduce the prophetic
element into religion:
A) It is the
sharing of thoughts and feelings with the divine.
B) It is the
point of personal contact were thoughts and feelings are exchanged
between the
divine and a person.
Communion
may be through prayer, songs, mediation, preaching, reading, or spoken
words. Often it is a sign of fellowship and worship of the
divine. It is here where
intermediate type persons are found on behalf of the divine:
for communion; preast
and mystics, for
communication; prophets, preachers, and teachers. All speeking,
acting, and writing on behalf of the divine.
By becoming
the intermediary for the divine they are believed to have its power,
authority, and a unique place of influence
with the divine. This intermediary condition is the
cornerstone and apex of organized
religions authority and power. It is the defining characteristic
of an "organized
religion".
When a
religion, as an orginizion, is the intermediary agent for the divine, it
assumes the authority and power of the divine. By doing this
the religious orginizion and
individuals in that orginizion assume the authority and power
of the divine.
The
philosophic and Transtheistic view of communication or commuion is: That it is
a
non-mediary religion, in that it does not assume the
authority and power of the divine
as an orginizion. Each individual is responsible for his
relationship to God and God is
responsible for His relationship to each individual. Each is
an independent being within
the Omniverse. What this religion does provide is a true
religious society. Each
individual must establish his spiritual domain by his
relationship to others and God. By
invest himself in high ethical standerds and practices he is
creating a better society. Also
by manifesting godlikeness he is bring the presence of God to
the world.
The
foundation of a mans spirituality is to the degree that he is self-suffent,
independent, free, and as an individual promotes these
conditions in other men. It is also
believed by transtheist that God promotes these conditions in
man also. Because God has not
by His power taken freedom, independents, and the ability of
individuals to become
self-suffent away at any time.
The
relationship that a man creates with God can be shared with others thought
song,
prayer, preaching, teaching, writing, et. By communicating
his relationship a religious
society grows stronger and is increased in number.
6. Ethical standards follow closely on
communication as can be seen by a look at
any religion. Among the first things communicated by the
divine is a ethical code.
This means in religions, moral or ethical codes are commanded
or sanctioned by the
divine. It also means that the divine must punish or bliss
according to the code. Or
those who are His intermediary may punish or bliss according
to the code. What is the
bases for the code? Usely it is believed to be the will of
the divine.
The
philosophic andTranstheistic view is: The only bases for a ethical code is
existence. There are
only two forms of existence, that which is lifeless inorganic
inanimate matter and that which is living organic animate
matter.
Therefore a
ethical code is self existent in the existence of the Omniverse and does
not need to be decreed by God, but God does guide and promote
the higher and sophisticated
development of ethics. Thus an ethical code is not needed for
inanimate objects, which have
no need for a standard of behavior.
An ethical
code is need for living intelligent beings, because there behaver effects
not only themselves but other beings around them. There are
two types of ethical codes, that
which promotes death and inorganic existence or life and
organic existence. The primary
standard for human beings is life and second is promoting
life to a self-suffent level.
7. Following the ethical stage is a
world view. This in religious terms is the
general over view of the purpose and reason for the world
existence. Also the
individuals place in that world. This brings theology to a
condition of being applied to
the real nature of the worlds existing conditions and the
hoped for future of the world as
created by applying that theology. The philosophic and transtheist view is; That
the
world is part of a self-sufficient existent entity, called
the Omniverse. Within the
Omniverse the world manifest the same self-sufficient
condition, but to lesser degrees.
The purpose for the world is to manifest the self-sufficient condition of the
Omniverse to what ever degree it can as a part. The reason or
cause the worlds
existence is two fold.
a. The world exist because the Omniverse exist
and it is a natural part of
the
Omniverse. The Omniverse exist because of the absentence of
GOD's
existence and is defindend as that which is not GOD.
b. The world exist as it does because of the
interaction of the Omniverse
and
the incarnation of GOD as God.
The natural workings of the world is
"Recreateionism" which is the theory that all
things are in a state of change and that change is primarily
the transformation of
inorganic things into organic things or organic things into
inorganic things. Also that
there was no original creation of the world, but only a
recreation. That is to say of all
possible worlds, this world is a recreation from one possibility
to another possibility
et. That the Omniverse
is divided into seven realms:
a. The Omniverse in totality as temporal
eternal transcendental
self-sufficiency.
b. The major realms are temporal, eternal, and
transcendental.
c. The minor realms of unionity are
temporal/eternal,
temporal/transcendental,
and eternal/transcendental.
The place and purpose of the individual
in the world is to maintain and
preserve life, also the creation and proliferation of life
throughout the world, universe,
and Omniverse. The individual should try to rase his standard
of living as close to a
self-sufficient condition as possible. This means that an individual needs to be
free,
independent, and of high self-esteem. So that he can prosue
condition of truest good and
happiness for himself and others. In each individual human
being is the unique
characteristics of temporal body , eternal soul, and
transcendental spirit. These
characteristics are united as a whole which can act to create
it own destiny and effect
the destiny of the Omniverse, for good or evil.
CRITIQUE OF PURE RELIGION
Religion,
reduced to its simplest form is
mankind’s serrate for God. The depth
and or degree of that quest is the result of individual
action. It is the individual
conciseness that must know God in order for the belief in God
to be confirmed.
Individuals are responsible for the knowledge and revelations
that have moved the mass
of humanity, that are
searching for God, in each of there individual paths of life. It is the
individual who must chose the depth and degree of his
devotion to God and a religions
system. The individual and God are responsible for the personal
relationship that they are
to have. It has always
been an individuals responsibility to maintain the testimony of his
or her religious belief before unbelievers. Religion is the
individual serrate for God.
What lays
beyond the individual quest for God is a collective or corporate effort.
Organized religions such as; Catholicism, Protestantism,
Judaism, Islamism, et... are
the collective approaches. Which dictate to their individual
members how they should
seek and live for God. The individual must submit and
submerge himself in the
organization to maintain the unity and purity of purpose.
That purpose being the
growth and prosperity of the organization.
Corporate
faiths are of two types;
1) The Body cult: Where the organization
is the purveyor of truth
and
salvation.
2) The
Personality cult: Where an individual is the aviator of
truth and
salvation. In a lesser form the individual is a chosen
interpreter
or peachier of a established faith.
These two
types or corporate faith do however eventually come to rest on
the same essential four principals for their foundation:
1. The divine
scripture.
2. Divine
Ecclesiastic authority ordaining a hierarchy descending
from God.
3. A moral
code based on duty and tradition.
4. Salvation
by adherence to the ultimate good or truth, which
has been
delivered to the corporate faith.
To best
understand the workings of a corporate or collective religion an
analyses of these four principals is what falloffs.
I. The
divine scripture(s):
How or what
type of religion a organization has is generally contained in a sacred
text of some kind. These sacred scripture are generally the
guiding force and power of a
organized religion. It
provides for the mass following a source of unity and for the
leadership a source of "legitimate" authority to
direct the minds and lives of the
faithful masses. What follows is not a critical dissection of
sacred tented, but a general
analyses designed to consider all scriptures on equal terms
of judgment.
1. The
manner in which the book is written is important, because it reviles the
motives and purposes of the writers. It also answers how the book came about.
Considered objectively from best to worst.
a)
God himself writes the book with his own bands. One could compeer
the
hand writing and style of the texts for proof.
b)
Recorded by direct diction from God to human records, in a word for
word
manner. One could compeer style of the texts for a consistent
form
of
diction.
c)
God delivers His message to those, who record it in their own words
and
style.
d)
Humans write what they believe God's message to be.
e)
Humans write what they what God's message to be.
2. The
relationship of the persons who recorded or to whom the sacred
scriptures were delivered is important, in that the motives
of the writers generally
determines what they write. Also the influence of other
writers may cause a form of
collaboration or cooperation among the writes of sacred
texts. It would seem that God
would not need collaboration among writer to express his
thoughts, but that the writer
should pay close attain to what God had to say only.
Following this line of reasoning it
would seem that writers should be separated from one anther
in time, place, and culture.
Under these condition of Spartan the best to worst sonar
would be:
a)
All those who recorded scripture are isolated from each other
in time, place, and culture.
b) All recorders have a minimal
amount of contact with each other.
This
is having heard of other scriptures and or casually tacked to those
who
have read them.
c) All recorders have a moderate
amount of contact with each other.
Having
casual read and or talked to persons who
have contact or
studded
other writers.
d) All writers had a strong amount
of contact with each other.
Were they have studded in depth
other scriptures and having personal
contact with other writers in
time, plisse, and culture.
e) If there was only one writer.
3. The place or places that the
scriptures were assembled at is important in
answering the following questions. Why should God confine His
thoughts, scriptures,
and writers to a particular area? Also why should the
beliefs, prejudices and cultural
customs be part of sacred texts? If on the other hand the sacred texts came from
men locations and were without regional influences. Than the
universal nature of the
scriptures would be easier to prove and the divine source
would be self-evident. And
the above questions would be void. The ratting of cultural
influence and location would
be from best case to worst case:
Without culture influence:
a) All over the world ( from
western and eastern cultures ).
b) Part to the world ( from western
or eastern cultures ).
c) One country.
With culture influence:
d) All over the world ( from
western and eastern cultures ).
e) Part of the world ( from
western or eastern cultures ).
f) One country.
4. The amount of time taken by God to
deliver his scriptures is made
importune by several facts:
i. As Humanity on the whole
matures with time, who and what God
is can be reviled thorough
continuing combinations, as it can be
understood.
ii. The longer the communication
is, the clearer and more detailed
God's massage can be to all
humanity.
iii. A longer and greater amount
the communication with God would
make
it easier to authenticate the massages as coming from God.
By comparing the texts.
iv. A longer time span would mean
a greater number of messages
and texts to compare.
With these facts in mind the evaluation
would run from best to worst:
a) God can commute with any man at
any time thought human
hipster to add or delete from the
scriptures.
b) God commutes with in one or
more life times, using men
persons, to complete the immutable
cannon.
c) God commutes with in one life
time, using one or more
persons, to complete the immutable
cannon.
The above four part analyses of sacred
text yields some four hundred and fifty
different definitions and combinations, that text could have
been written under. A best to
worst case sonar.
Best:
A text
written by the hand of God thought human
history,
coming from all over the world without cultural
influences.
Were all messages have no personal
contact with
each other, being separated by time, place,
and culture.
Worst:
A canon of
scripture written by one person, who wrote scripture as
he wanted
them. The text contained cultural
influences of his
time and
region. The colon was complete and immutable by the end
of his life
time, within the bounds of his one country.
As stated above this four part analyses
has four hundred and fifty different
definitions and combinations. Let the above stated best case
definition be number one
and the four hundred and fifth be the worst case definition.
Now under this format some
of the worlds sacred scriptures would be rated as follows:
a) The Rig-Veda is rated 358th.
b) The Koran is rated 270th.
c) The Bible (as a whole) is rated
230th.
II. Ecclesiastic Authority:
The next subject for consideration and
analyses is authority. The prime
question
about authority is this: What is its source? If a religion clams to be the one duly
appointed institution of God's truth and the means by which
God communities with
mankind. A religions claim to authority is its relationship
to God as a vicarship/avitarist.
The next source of a religions authority is
"consequence". This is the paraxial down
to earth part of a religions authority. What type of people
does this religion produce?
Though the people religion effects history, politics,
society, economy, and other
religions. The best gad to a religions consequence is its
ends. Not just its stated ends,
but its consequential ends as cause and effect. A good brake
down would be:
a) Material: What is there stated
attune towards material goods, money,
and
possessions? How do they actually use material goods, money, and
possessions?
b)Individuals: What is the stated duties,
relationship, and responsibility
of
the individual within and outside the religion? Can an individual actual
carry
out those duties, relationships, and responsibilities and be better
off as
a function individual in the real world?
c)Collective: What is the stated ideal end
condition of a religions
organization
and How is it reached? How efficient is this religion at
reaching
its ideal end and is there a better way?
d) Cosmic: What is the stated ideal end of the
world, universe, and
Omniverse
and how is it reached? Is that religion actively causing those
end
conditions?
The overriding
question is, can a organized religion be consistent with its stated
positions ? History is
the best source to answer this question and more particular, the
history of how a religion has used its authority and power.
Divine authority is basically
used to get control of individuals of groups. In order to
monopolize that control the other
four types of authority are used:
a) Tradition: A mode of thinking,
behavior, custom, or practice
passed from generation to
generation.
b) Legal: That which is permitted,
recognized, enforced, or based
upon the laws of a state.
c) Rational: That which is based upon
sensibility, logic, reason,
or intellect.
d) Charisma: The ability to
control, lead, or secure devotion by
character, persona, and or
personality.
TRADITION:
The argument form tradition is usefully used
to maintain the statuses quo. That is
to say the religious organization was good for the past
and should be good for the future
and the present. Tradition also leads into a morality of
"duty" which ask for obedience for
duties sake to maintain the tradition. Tradition is said to
exemplify the best of the
"collective good" by reason that it has endured the
test of time and by this it should
monopolize the truth and be give total obedience. Tradition
for tradition sake is a poor
reason to decide on the Crosse of ones life, why late ancient
personages decide your life,
when they lived under different condition and where creating
these tradition for the
needs of their time. As to the test of time, It seem that the
price to maintain a tradition
by personally sacrifice of money, time, heath, suffering, and
individuality is to high a
price and creates a forced reality which is not consistent
with the changing reality
of true life.
Legal:
The argument form a legalized religion or
a state religion, which has the power to
force belief at the point of a gun or a threat of
prison. Has proved to be the worst form
of
organized religion, indeed it should be note that only organized
religions he used
legalized state power, which for the most part comes from a
"traditional relationship"
with the state. Look
at the history of the tradition legalized state religions; wars,
murder, torture, profiteering, and the social depression or
the middle ages. The historical
religions in a position of state power is one of monopoly and
absolute power without
regard for the rights, freedoms, and individuality
A
Duty based Morality
A morality based on duty in religion is
at best a quest for an absolute source of
moral obligation. If the source for a morality can be thought
to have an absolute intellect,
power, and presents than that being would be considered to be
the best source of a moral
law giver. Also this
would remove any authority from man to be morally in control of
himself. The "moral law" would then be absolute
truth and a self evident truth not
needing acceptance for justification or obedience. Therefore a duty based morality is a
value system in which actions are performed because of
commands and obedience to a
higher authority. In ethical terms this is a deontological or
formalistic theory which
states: Rightness is an obligation determined by principles
without regard to
consequences.
The stated virtue of a duty system is:
1) The devotion to duty is its own
reword, because it is a selfless act out of
obedience.
2) Its authority has an absolute or
outside source other than human will.
3) Following duty always lead to the
ultiment good of individuals and groups
at
lest in
principle.
4) Following duty creates a condition of
peace among men by:
a) Organizes all to a common gel and good.
b) The
submission of all individuals to duty free them form self interest.
c) All man kind can be judged by same
standards and values.
The negative out come of a duty based
morality is:
1) Morality only has value if done out of
duty, but for any other reason is
condemned as
a selfish act.
2) Judgment, reason, and thinking are not
need, just unquesting obdance.
3) The only motivion for action is
command, motivations like pleasure,
reason, conditions, desires, value
judgments and worth are wrong.
4) Benevolence, love, charity, and
sympathy are acts of the will to obey
duty and
not a
inclintion or a passion for the moral goodness of an act.
5) Reality and existance is a
"divine revlation" that each individual must agree
to, even if
it is proven to be untrue.
6) Self esteem, individual will, and
unequcness are evil, because they are qualities
of
anit-submition and cause the questing of obediance.
7) No personal reword for moral action,
duty for duty sake, All good is for the
ultiment
good, and the glory of the divine.
8) Force, fear, guilt, and ingnorance are
basic tool used to keep control and
obedance in
a duty morality.
9) Moral laws are the arbitrary will of
a "deity", which are offten
contradictory
inexplicable
edices.
10) The action is consitered good, if
done out of duty, even if its
consequences
are of the
most evil kind.
The duty based morality is the natural out come of a theology that
places God
and man in master/servent relationship. If theology could
move away from the
master/servent relationship than religion would lose a lot of
its moral corrupness and
individuals would have a purer form of religion.
The Ultament
Good The ultamaent good is the
futureristic veiw of the human history,
the world, and the Omniverse.
Religion of the world general offer this veiw as a revelation
by God or as the promiced out come of fallowing there ethial
teachings.
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