posted on Aug, 30 2017 @ 08:25 PM
Since we are, in fact, constructed by metaphorical processes within natures multilevel structural ontology, there are those who believe that human
beings must follow what 'reason' dictates to be the desired end: embodying "God" in the cosmos itself.
When Beginning Meets End
The logic of this rationale, which is found in the 3 great religions, plus Buddhism, is a an attitude towards existence in which the mental needs of
the human being supplant and subsume the material facts - and beings - of life on Earth.
The issue of "what God's Will is", is not an easily determined issue. Judaism, Christianity, and Islam, all prescribe something along the lines of
a common morality, and Buddhism does as well, without the inner determinant of a God which has expressed his distinct will to a chosen group, but to a
more metaphysically satisfying description: the Dharma.
Like the Yin and Yang of the Taoist symbol, the Dharma implies a flowing being undergoing continuous transformation. This image naturally supports a
pacifism and acceptance of what is, and yet, one could argue that 'what it is' fails, to a certain extent, to be properly determined and known; such
a complete acceptance of the complex and abstract nature of the whole, seems to have somewhat obfuscated the teleology - or purposefulness -
implicitly present in natural processes, and unequivocally in the behavior of living beings in their directedness to process energy in logically
meaningfully ways vis-à-vis the goal of living.
Allahu Akbar! The Scientist, and the Magician
If you could define the mental and emotional character of the west, these three ideas come to mind: those who believe they have the absolute will of
the creator as revealed through a primary sacred text, written in a holy tongue, conveying the true nature of existence. Judaism, Christianity, and
Islam each have their plausible accounts that renders all others who live according to a different ethos, living in a sinful way, in opposition to the
will of the Creator as Revealed by the Sacred scripture. The feedback loop of such religious cogitation necessarily evolves, naturally, according to
cause-effect processes. But never in a vacuum: the Neolithic birthed religiosity, but it did so in a dialectic with others who were self-organized
according to different conditions. Biological evolution grows more stochastic and chaotic in overly complex systems, which is why people began 'being
spread out' into different genetic categories, itself a function of chance interactions that scaffold the embryological process. Humans in
interaction with one another guide developmental functions of fetuses, speaking to a pretty clear-cut structural determinism.
There is a story to human minds, and the story of the side of 'light' is counteracted by a real 'dark side'.
The Magician would appear to be identical to the category of 'elites': kings, queens, and the nobility and priesthood of the kingdom, plus some
lower-class vagabonds, would be the 'carriers' and developers of this mentality. This mentality posits a dualism, and would be represented by the
number 9 - hence Plato's Ennead - indicating a sort of 'dissociated' consciousness that is only 'half-in' the creative process. However, since
the issue of what constitutes existence isn't exactly 'solved', the assumption of a dualistic reality, or an astral realm which exists apart from a
physical realm, is still an assumption - an assumption that seems to depend for its metaphysical referents, the same sort of thinking that animates
the position of the light side. If one could track the beginnings of civilization 10,000 plus years ago, we would be able to see how the dynamical
nature of a body moving along a spectrum of 'symmetry-entropy', produces a mind which reasons according to the 'coherency-incoherency' of feeling
states, which speaks to a non-verbal level of self-organization that, speaking to the symmetry-asymmetry of our interpersonal relations, constitutes
the frame in which thinking even occurs. Within thinking itself, the dynamics of the body and the body-mind become organized along conceptual
categories, this time between antonyms - or ideas which express qualities which in many cases is necessarily the case i.e. light/dark, cold/hot,
good/bad, soft/hard, etc. There is basically a structural continuity here, moving from basic thermodynamic and symmetry processes to ideas in our
This sort of thinking, or scientific thinking, is a consequence of important separations, or bifurcations, which enabled human beings too loosen the
bounds on their feeling dynamics. The philosopher John Deely traces this back to the medieval Latin ages, or the "dark ages", in which Latin was the
lingua-franca of philosophical thought, and not Greek, as it was in the Byzantine world. It is in Latin, and the thinking it allowed to be done, that
the separation of church and state was first conceived. Latin, and not Greek, allowed for the formulation of a realist ontology and epistemology which
set high standards for truth.
The scientist is a strange character - first formed, it seems, in Athens with Aristotle, who challenged the views of those who confused philosophy
with theology, even a theology that is denoted by another term, "theosophy". Speculating as to the causal dynamics of reality in terms of a
speculative metaphysics which is believed in as a matter of subjective faith, and not any objectively demonstrable fact, is what makes
Plato different from Aristotle, and the scientist different from the religious person.
Indeed, Aristotle understood very rightly that 'higher worlds' seemed to be better understood as potentialities arising from the physical process of
our body, than from 'another realm', separate and apart, and acting upon the body as if from 'without'. Understanding it as Aristotle did allows
us to acknowledge a dynamical continuity from the molecules which make up our cells, to the feelings we feel in our living and relating with one
another, to the imaginative powers of the human mind to generate facsimiles of the lived world, and in such a way that we can exist 'objectively'
with one another at such a level. The world is not broken though; just as having a human mind and feeling consciousness obfuscates the self-similar
dynamics of the cells which make them up, so too does the 'astral realm' provide quasi support to a dualistic conception of reality. But, and as Dr.
Strange teaches us, when the body goes, in all likelihood, and if physical law is to be appreciated and valued as implying something, so too does the
mental ontologies which we may 'exist' in within a meditative state.
God in the Cosmos?
As a hypothesis, God is a major claim - the biggest one that can be made. Yet, because it is so ultimate, and because human beings are at such odds
with one another, it makes no sense, from a structural perspective, to pay attention to this idea as anything more than a private, or
shared-by-consent sort of affair.