What does a corpse know? The only possible answer is that a corpse knows absolutely nothing. A corpse knows absolutely nothing because a corpse has absolutely no consciousness. A corpse cannot even know that it knows absolutely nothing.
Only the conscious can know that a corpse knows absolutely nothing. Yet, just like a corpse, the conscious cannot experience absolute nothingness. But since the idea of absolute nothingness can be objectified by consciousness, this proves that the idea does not come from an experience of absolute nothingness. Then what can this idea be? The simple answer is that it is just that. It is an idea of nothingness to consciousness, but it is absolute nothingness to a corpse.
But this means that there can be no actuality to absolute nothingness. It is not real. Only as an idea of nothing to consciousness can it be real. This idea has proven to be real to consciousness by its usefulness to consciousness. The idea of nothing is most useful to consciousness in that it separates reality from unreality. Unreality never appears to consciousness. It always vanishes into absolute nothingness. Consciousness uses the idea of nothing in order to be aware of this fact. Only consciousness possesses the capability of separating a reality which appears to it from an unreality which never appears.
The fact that unreality never appears to consciousness proves that all that does appear to consciousness must be real. Unreality disappears from consciousness by the use of another form of the idea of nothing called falsity. Falsity always indicates the idea of nothing, which in turn, indicates the disappearance of unreality into absolute nothingness. This can be shown by a simple mathematical demonstration. Consciousness knows that 1+1=2 is a true and useful combination. Consciousness also knows that 1+1=3 is a false and useless combination that means nothing even though ones and threes and addition and equality are in themselves true and useful ideas. Yet, the unreality of this false combination does not appear. These two simple demonstrations apply to all human endeavors no matter how complicated they may be. When humans get a system right, it always proves to be true and useful and real. But when humans get a system wrong, it proves to be false and useless, which indicates a vanishing unreality even though every element in the false system always in-itself proves useful and real.
The fact that a corpse must decay into the unconscious elements of an unconscious universe proves that a consciousless universe always equals absolute nothingness. There can be nothing useful and real within it. Nothingness itself cannot be real within absolute nothingness. A corpse knows absolutely nothing, and a dead universe knows absolutely nothing, and so there can be no reality in a consciousless universe. Since only consciousness can cause reality to exist, then life and consciousness could never evolve in a consciousless universe.
Thus, an Eternal and Infinite Consciousness must exist that causes life and reality to appear in our universe. God creates the true and useful systems called life and reality. Decadence in God's universe indicates the presence of false combinations called sin, which in turn, result in the unreality called death. Corpses appear to consciousness, but the unreality of death never does. Nevertheless, since God can never lose any real element of His creations, then the consciousness of corpses must either appear to Him in His presence or as forever separated from His presence.
Thursday, May 31, 2012
Tuesday, May 29, 2012
CREATION and RECREATION chapter 1
On The Nature Of God
Read John 1:1-3 Mark 1:9-11 Acts 10:38 Genesis 1:1-2 Genesis 2:4 Genesis 21:33 Colossians 2:2-3 Psalm 147:5 I John 1:7 (KJV)
God is one person with a triune nature. This truth is clearly revealed in God's Word. (KJV)
John 1: 1-3 reveals that the Word was both with God and was God. The Greek for Word is Logos. Logos means the thoughts of God with all of His reasoning behind them, as well as all of the expressions of those thoughts. Like God, the Word is infinite, but His thoughts were only partly expressed in His creation of the world.
For there to be infinite thoughts, there must be an infinite thinker. His Infinite Thoughts must be objectified by an Infinite Consciousness. But His Consciousness is also a Thought, being an Infinite Self-Consciousness. This means that every Thought of an Infinite Self-Consciousness must itself be Infinite. Taken together, this means that God must be an Infinite Consciousness with Infinite Thoughts, each one of which is in-itself Infinite.
These facts illustrate the necessity of dualism as being the basis of reality, for if one is to objectify one's own consciousness, one must pull-back one's consciousness to a consciousness not itself objectified. This means that self-consciousness must tend to retreat toward infinity. But dualism does not mean two separate entities. One unit of consciousness objectifying its object forms one unit of reality with two necessary parts. Consciousness must objectify something in order to be a real consciousness, and an object must be objectified by a consciousness in order to be a real object.
However, there can be only one Infinity because if there were more than one, each infinity would limit the other so that none of them could be infinite. This means that the Infinite Thoughts and the Infinite Thinker must be fused together into One Infinity. In other words: "In the beginning was the Word, and the Word was with God, and the Word was God."
The triune nature of the Being of God was revealed in the baptism of Jesus in Mark 1:9-11, and also in I John 5:7 and Acts 10:38. The Word indicates that the Father is the power of God's Infinite Consciousness, the Son is His Infinite Thoughts and Wisdom, and the Holy Spirit is the Infinite Unity of Father and Son. This means that God is omnipotent, omniscient and omnipresent. The Infinity of God's Being means that there exists no power which He does not hold, no real thought which He has not already thought, and no place where He is not.
Since God possesses an Infinite Wisdom, then it also stands to reason that He also possesses an Infinity of creative plans and ideas. But since the earth and heaven are finite, God must have used only a part of His plans and ideas in their creations. Yet, the fact that God possesses an Infinity of plans and ideas insures that He will create forever.
God reveals Himself as Deity and Spirit in the first six days of creation. On the seventh day, after the creation of man, God reveals Himself as Jehovah, the eternal God who reveals Himself to man. This clearly shows that the second person of the Trinity, Jehovah, forever holds a special relationship to man.
I John 4:8 I John 4:16
The source and unity of God's Infinity and all of His creative powers is Love. "God is Love." Love is not an attribute of God but is the very Being of God. Faith, truth, life, self-sacrifice, and all other good and creative powers emanates from Love. Love is the most powerful and enduring force in the universe.
Read John 1:1-3 Mark 1:9-11 Acts 10:38 Genesis 1:1-2 Genesis 2:4 Genesis 21:33 Colossians 2:2-3 Psalm 147:5 I John 1:7 (KJV)
God is one person with a triune nature. This truth is clearly revealed in God's Word. (KJV)
John 1: 1-3 reveals that the Word was both with God and was God. The Greek for Word is Logos. Logos means the thoughts of God with all of His reasoning behind them, as well as all of the expressions of those thoughts. Like God, the Word is infinite, but His thoughts were only partly expressed in His creation of the world.
For there to be infinite thoughts, there must be an infinite thinker. His Infinite Thoughts must be objectified by an Infinite Consciousness. But His Consciousness is also a Thought, being an Infinite Self-Consciousness. This means that every Thought of an Infinite Self-Consciousness must itself be Infinite. Taken together, this means that God must be an Infinite Consciousness with Infinite Thoughts, each one of which is in-itself Infinite.
These facts illustrate the necessity of dualism as being the basis of reality, for if one is to objectify one's own consciousness, one must pull-back one's consciousness to a consciousness not itself objectified. This means that self-consciousness must tend to retreat toward infinity. But dualism does not mean two separate entities. One unit of consciousness objectifying its object forms one unit of reality with two necessary parts. Consciousness must objectify something in order to be a real consciousness, and an object must be objectified by a consciousness in order to be a real object.
However, there can be only one Infinity because if there were more than one, each infinity would limit the other so that none of them could be infinite. This means that the Infinite Thoughts and the Infinite Thinker must be fused together into One Infinity. In other words: "In the beginning was the Word, and the Word was with God, and the Word was God."
The triune nature of the Being of God was revealed in the baptism of Jesus in Mark 1:9-11, and also in I John 5:7 and Acts 10:38. The Word indicates that the Father is the power of God's Infinite Consciousness, the Son is His Infinite Thoughts and Wisdom, and the Holy Spirit is the Infinite Unity of Father and Son. This means that God is omnipotent, omniscient and omnipresent. The Infinity of God's Being means that there exists no power which He does not hold, no real thought which He has not already thought, and no place where He is not.
Since God possesses an Infinite Wisdom, then it also stands to reason that He also possesses an Infinity of creative plans and ideas. But since the earth and heaven are finite, God must have used only a part of His plans and ideas in their creations. Yet, the fact that God possesses an Infinity of plans and ideas insures that He will create forever.
God reveals Himself as Deity and Spirit in the first six days of creation. On the seventh day, after the creation of man, God reveals Himself as Jehovah, the eternal God who reveals Himself to man. This clearly shows that the second person of the Trinity, Jehovah, forever holds a special relationship to man.
I John 4:8 I John 4:16
The source and unity of God's Infinity and all of His creative powers is Love. "God is Love." Love is not an attribute of God but is the very Being of God. Faith, truth, life, self-sacrifice, and all other good and creative powers emanates from Love. Love is the most powerful and enduring force in the universe.
CREATION and RECREATION foreword
Foreword
The amateur theologian who wrote this book did so because he noticed some possible connections within the Word of God (KJV) heretofore possibly missed by others. While he maintains that these connections may be valid, he is not dogmatic about them. He realizes that he may very well be wrong.
Nevertheless, he felt compelled to write it. If he is wrong, he prays that God will cause it to remain unnoticed forever. If some truth adheres to it, then he prays that that truth will be taken into consideration by Christians everywhere.
The amateur theologian who wrote this book did so because he noticed some possible connections within the Word of God (KJV) heretofore possibly missed by others. While he maintains that these connections may be valid, he is not dogmatic about them. He realizes that he may very well be wrong.
Nevertheless, he felt compelled to write it. If he is wrong, he prays that God will cause it to remain unnoticed forever. If some truth adheres to it, then he prays that that truth will be taken into consideration by Christians everywhere.
CREATION and RECREATION
Foreword
Chapters
1. On The Nature Of God
2. Precreation
3. The Rebellion
4. Thoughts On Infinity
5. Creation
6. The Fall
7. The Preparation
8. Salvation
9. Sanctification
10. Hell
11. Heaven
Chapters
1. On The Nature Of God
2. Precreation
3. The Rebellion
4. Thoughts On Infinity
5. Creation
6. The Fall
7. The Preparation
8. Salvation
9. Sanctification
10. Hell
11. Heaven
Saturday, May 26, 2012
ELIJAH'S TRIALS a poem
I Kings 18:20-19:18
On top of Mount Carmel in Israel of old,
Elijah, the prophet, stood sturdy and bold.
He called forth the people and challenged the horde,
" Now who is your God? Is he Baal or the Lord?
I, only I, serve true God who won't fail;
Four hundred and fifty false prophets serve Baal.
Let them give us two bullocks, and let them choose one,
And I'll take the next for the work to be done.
They'll carve one and lay it on wood without flame,
And I'll take the other and do just the same.
Let them call on their gods in this vital hour,
And I'll call on my God's infinite power.
Let this be the test of our fervent desire.
Let Him be our God who will answer by fire."
Then from morn until noon, the prophets of Baal
Leaped on their altar. They cried, screamed and wailed.
Elijah then lifted his voice to deride,
"Is he walking or talking or sleeping inside?
Scream louder, perhaps you will wake him in time."
They cut themselves, blood gushing over their grime.
Past noon into evening, they writhed and they roiled,
But no god regarded their blood and their toil.
Elijah then cried to the people around,
"Come near to the altar of God, broken down."
Then twelve stones, he gathered, of Israel's clans,
And rebuilt the altar of God with his hands.
Moreover, he dug out a trench in the ground.
He made it to circle the altar around.
He put on the wood in the order he should.
He laid the bull's pieces on top of the wood.
Elijah commanded, not one time but thrice,
"Dump four barrels, full, on the whole sacrifice."
The people obeyed, and the altar was drenched.
The water ran down, even filling the trench.
The prophet hailed God at the close of the day.
"Oh God of the Patriarchs, hear me I pray!
That I have obeyed you, and I am your seer,
Let this people know you're the God we should fear."
Then the fire from God fell like fast-burning pitch,
Consuming the whole, and the wet in the ditch.
The people all fell with their faces to sod,
And they loudly confessed: "The Lord, He is God!"
Elijah cried, "Take the false seers that remain."
Then he brought them to Kishon, and there they were slain.
Elijah called wicked King Ahab to hand.
"With three years of drought the Lord's punished this land.
Now get to your palace, God's will becomes plain.
I hear in the distance the coming of rain."
On top of Mount Carmel, he cast himself down
With his face to his knees and his head on the ground.
Elijah said, "Servant, go look to the sea."
His servant returned and said, "Nothing to see."
Elijah commanded, "Go seven times more."
His servant obeyed and completed the chore.
When seven times tested, God's Word proves pure gold.
The servant cried, "Now, a small cloud I behold."
Elijah cried, "Ahab, get down from the flood.
For shortly, your wheels will be sunken in mud."
Then mighty winds howled, and the heavens turned black.
The force of the rain showed no mercy or slack.
King Ahab drove hard to get home to Jezreel,
But thick clung the mud to his chariot wheels.
Again, the Lord proved that His presence was real.
Elijah ran first to the gates of Jezreel.
King Ahab slogged homeward, too weary to grouse.
Ignoring Elijah, he entered his house.
He met his vile Queen, and began to complain.
"Elijah has won, and your prophets are slain."
Then red fire like flame flashed in Jezebel's eyes,
"Send a message at once to this man I despise.
Tell him: So let my gods do more to me too,
If tomorrow you're not like the ones that you slew."
Elijah looked this way and that with a moan.
No people of God. He was standing alone.
Elijah lost courage and fled for his life,
And came into Judah, a land without strife.
On into the desert, he thought he'd be free.
So there he sat under a juniper tree.
In sorrow, Elijah cried out in despair:
"Oh Lord, take my life! More than this I can't bear.
The prophet slept, thinking his God he would meet.
An angel said, waking him, "Get up and eat."
Elijah beheld a cake baked on the coals,
And water the angel supplied from a bowl.
Thus nourished, the prophet lay down once again.
The angel stood guard on the health of God's man.
The angel said, "Get up now, eat, and don't balk.
The journey is hard. You've a long way to walk."
That heavenly food gave great strength as he trod,
Forty days unto Horeb, the mountain of God.
He lodged in a cave. There God's word became clear.
God said to him, "Man of God, why are you here?"
Elijah replied, "I have guarded your Word.
Yet your prophets, the Godless have slain with the sword.
No covenant, no worship, no altar to pray.
Only my life is left, and they'll take that away."
God answered, "Go forth and stand on the mount there.
I will pass by and show I have power to spare."
A wind blew so strong that the mountain was rent,
But God did not dwell in the wind that He sent.
The Lord sent an earthquake that buckled the ground,
But God did not dwell in its shake or its sound.
Then God sent a fierce fire that leaped to the sky.
He dwelt not in its flames or its embers that die.
To win men by power is seldom God's choice.
The prophet heard God in a quiet, small voice.
So he covered his face with his cloak and went out,
And stood in the mouth of the cave, still in doubt.
Then again, the voice came to him, trying to cheer.
God said to him, "Man of God, why are you here?"
Elijah retorted, "I've guarded your Word,
But your prophets, the Godless have slain with the sword.
No covenant, no worship, no altar to pray.
Only my life is left, and they'll take that away."
The Lord did not argue. He simply said, "Go."
"You have work to do and you must not be slow.
You've a prophet, a prince, and a king to anoint.
My will, they'll accomplish, and that is the point.
The ones that are worse, then the better shall slay.
That's how, in the future, the good will hold sway.
But I've left in my land, seven thousand of them
Have not bowed unto Baal, nor have they kissed him."
On top of Mount Carmel in Israel of old,
Elijah, the prophet, stood sturdy and bold.
He called forth the people and challenged the horde,
" Now who is your God? Is he Baal or the Lord?
I, only I, serve true God who won't fail;
Four hundred and fifty false prophets serve Baal.
Let them give us two bullocks, and let them choose one,
And I'll take the next for the work to be done.
They'll carve one and lay it on wood without flame,
And I'll take the other and do just the same.
Let them call on their gods in this vital hour,
And I'll call on my God's infinite power.
Let this be the test of our fervent desire.
Let Him be our God who will answer by fire."
Then from morn until noon, the prophets of Baal
Leaped on their altar. They cried, screamed and wailed.
Elijah then lifted his voice to deride,
"Is he walking or talking or sleeping inside?
Scream louder, perhaps you will wake him in time."
They cut themselves, blood gushing over their grime.
Past noon into evening, they writhed and they roiled,
But no god regarded their blood and their toil.
Elijah then cried to the people around,
"Come near to the altar of God, broken down."
Then twelve stones, he gathered, of Israel's clans,
And rebuilt the altar of God with his hands.
Moreover, he dug out a trench in the ground.
He made it to circle the altar around.
He put on the wood in the order he should.
He laid the bull's pieces on top of the wood.
Elijah commanded, not one time but thrice,
"Dump four barrels, full, on the whole sacrifice."
The people obeyed, and the altar was drenched.
The water ran down, even filling the trench.
The prophet hailed God at the close of the day.
"Oh God of the Patriarchs, hear me I pray!
That I have obeyed you, and I am your seer,
Let this people know you're the God we should fear."
Then the fire from God fell like fast-burning pitch,
Consuming the whole, and the wet in the ditch.
The people all fell with their faces to sod,
And they loudly confessed: "The Lord, He is God!"
Elijah cried, "Take the false seers that remain."
Then he brought them to Kishon, and there they were slain.
Elijah called wicked King Ahab to hand.
"With three years of drought the Lord's punished this land.
Now get to your palace, God's will becomes plain.
I hear in the distance the coming of rain."
On top of Mount Carmel, he cast himself down
With his face to his knees and his head on the ground.
Elijah said, "Servant, go look to the sea."
His servant returned and said, "Nothing to see."
Elijah commanded, "Go seven times more."
His servant obeyed and completed the chore.
When seven times tested, God's Word proves pure gold.
The servant cried, "Now, a small cloud I behold."
Elijah cried, "Ahab, get down from the flood.
For shortly, your wheels will be sunken in mud."
Then mighty winds howled, and the heavens turned black.
The force of the rain showed no mercy or slack.
King Ahab drove hard to get home to Jezreel,
But thick clung the mud to his chariot wheels.
Again, the Lord proved that His presence was real.
Elijah ran first to the gates of Jezreel.
King Ahab slogged homeward, too weary to grouse.
Ignoring Elijah, he entered his house.
He met his vile Queen, and began to complain.
"Elijah has won, and your prophets are slain."
Then red fire like flame flashed in Jezebel's eyes,
"Send a message at once to this man I despise.
Tell him: So let my gods do more to me too,
If tomorrow you're not like the ones that you slew."
Elijah looked this way and that with a moan.
No people of God. He was standing alone.
Elijah lost courage and fled for his life,
And came into Judah, a land without strife.
On into the desert, he thought he'd be free.
So there he sat under a juniper tree.
In sorrow, Elijah cried out in despair:
"Oh Lord, take my life! More than this I can't bear.
The prophet slept, thinking his God he would meet.
An angel said, waking him, "Get up and eat."
Elijah beheld a cake baked on the coals,
And water the angel supplied from a bowl.
Thus nourished, the prophet lay down once again.
The angel stood guard on the health of God's man.
The angel said, "Get up now, eat, and don't balk.
The journey is hard. You've a long way to walk."
That heavenly food gave great strength as he trod,
Forty days unto Horeb, the mountain of God.
He lodged in a cave. There God's word became clear.
God said to him, "Man of God, why are you here?"
Elijah replied, "I have guarded your Word.
Yet your prophets, the Godless have slain with the sword.
No covenant, no worship, no altar to pray.
Only my life is left, and they'll take that away."
God answered, "Go forth and stand on the mount there.
I will pass by and show I have power to spare."
A wind blew so strong that the mountain was rent,
But God did not dwell in the wind that He sent.
The Lord sent an earthquake that buckled the ground,
But God did not dwell in its shake or its sound.
Then God sent a fierce fire that leaped to the sky.
He dwelt not in its flames or its embers that die.
To win men by power is seldom God's choice.
The prophet heard God in a quiet, small voice.
So he covered his face with his cloak and went out,
And stood in the mouth of the cave, still in doubt.
Then again, the voice came to him, trying to cheer.
God said to him, "Man of God, why are you here?"
Elijah retorted, "I've guarded your Word,
But your prophets, the Godless have slain with the sword.
No covenant, no worship, no altar to pray.
Only my life is left, and they'll take that away."
The Lord did not argue. He simply said, "Go."
"You have work to do and you must not be slow.
You've a prophet, a prince, and a king to anoint.
My will, they'll accomplish, and that is the point.
The ones that are worse, then the better shall slay.
That's how, in the future, the good will hold sway.
But I've left in my land, seven thousand of them
Have not bowed unto Baal, nor have they kissed him."
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