Author: Richard R. Tryon, Sr.
CHAPTER l
IF THE EXISTENCE AND RELEVANCE OF A GOD OF THE UNIVERSE are ever to be made wholly credible to a science-minded World, it is going to be necessary for many new and highly startling theological truths to be discovered and
disseminated to supplant the diverse combinations of voids and errors which heretofore have cast doubt or disbelief upon all religions.
In the specific case of the Christian Church there will be additional need for a restoration of organizational unity, for the preferment of whatever pedagogical methods that will be most efficient, and for improved correctness in the relationships between this religious institution and secular society. Nevertheless, the discovering of new truths to provide a theology that will be both irrefutably correct and irresistibly persuasive will surely need to be dealt with first.
Thus, although we shall deal extensively herein with all of the foregoing matters, we shall initially confine our attention to the process of discovering the new theo- logical truths which have been so long and so profoundly needed. This will mean we shall be engaged at first in simply applying new patterns of logic to the theologically relevant facts already possessed by modern science -- a procedure which will yield three overlapping results. First, it will extend the range of theological truth. Second, it will correct certain errors which Christianity has inherited from the times when the knowledge of modern science was unavailable. Third, it will corroborate in ways never previously possible a great many truths which traditional Christian theology had already possessed. Let it be noted, however, that although Christianity will be our frame of reference in so proceeding, we shall actually be
contributing to an enlightenment that will be simultaneously applicable also to all of the other of humanity's religions.
Accordingly, let us now plunge into the World's jungle of differing and often hostile theologies by ascertaining what basic structure of theological truth can be deduced from science alone -- as though no religious teachings were already existing. Thus, we shall be able in later chapters to correlate our deductions from science with the principal records of the Bible and with sundry harmonious or hostile
doctrines which have existed in 20th century Christianity and which may or may not have co-existed in other religions also.
Let us be forewarned, however, that the early portions of our logic will produce a number of conclusions which will initially seem so bizarre that they could be difficult
to accept were it not for the two-way corroborations which our subsequent chapters will supply, especially from the records of the Bible itself. On the other hand, let us
also perceive that even the records of the Scriptures themselves are evidence that Man's historic advancements of theological and moral enlightenment have always had to be hitched to corresponding progress in his general knowledge and even to evolutionary advancements in the physical make-up of his mental equipment. Hence, our discoveries in the following pages will simply provide another new stage of such enlightenment which will similarly connect to corres- ponding gains in modern humanity's levels of comprehension.
As a final matter of preliminary consideration let us also remind ourselves that the Scriptures are actually a history of only such portion of Mankind's theological and moral advancements as had occurred until some l9 centuries ago -- whereas, in fact, there have been a great many added truths discovered and inserted into Christian theology antedating those to be disclosed in our present study yet subsequent to the time that the most recent Books of the Bible werewritten.
THE JUMBO QUESTION FOR ALL THEOLOGIES in our science-minded modern World can be stated -- as the real beginning of our steps herein towards a profound advance in Mankind's theological and moral enlightenment -- in just relevant words: How could a God of the Universe have come into existence?
In the Old Testament, the early Hebrews told of a God repeatedly visiting Earth and even of his engaging in conversations with men named Adam, Abraham, and Moses, as well as with a number of others. In such manner the Scriptures depicted the Deity as a person-with-body rather than as merely a nebulous spirit or force. However, by also depicting God as the creator of the Universe, the ancients put themselves in a paradoxical position of implying that the Deity existed before his own bodily substance existed. Later, Christianity accepted the same paradox and then
elaborated on it by asserting that God was the "maker of Heaven and Earth, and of all things visible and invisible." Thus, the most bedrock reason that such a theology has
been subject to widespread doubt and disbelief has been the lack of any rational explanation to account for the origin of either an embodied or unembodied Deity, especially on a basis which has held to a notion that the existence of a God must have preceded the origin of the Cosmos itself.
Of course, some modern theologians have argued that the Deity has no body and is not even a conscious entity; that God is simply a name to be applied to the totality of the forces and laws of nature. Others have contended that God is a spirit without a body. One modernist has even defined God as "the ground of all being" -- surely a high-water mark of theological obfuscation. Yet, a God-without-body not only would be incapable of visiting Earth in a bodily form but also would be incapable of any other conscious relevance to Mankind.
Let us perceive, therefore, that there is no real God in actual existence unless he is a person-with-body, formed of cosmic substance. Let us also perceive, however, that even if a true God does exist as a person-with-body, Mankind would continue to doubt or disbelieve his existence as long as human minds rely on theologies which have taught that he came into existence before the substance of his body came into existence.
Accordingly our study now begins to consider what an application of new logic to the established relevant facts of modern science may be able to contribute to relieve Christian and other theologies of their ambiguities concerning the origin and nature of a Deity. We proceed, therefore, by noting initially that the Universe is entirely composed of electronic particles and of spaces of various sizes between them. Hence, if there is truly a God-person in existence, his body must be composed of such particles and spaces, even as are our bodies also. Thus, we shall perceive that the origin of cosmic substance must have preceded the origin of any real God. On the other hand, our conclusion that if there is a real God he must be a person with a body of substance will allow our later logic to deduce objectively as well as irrefutably that such a God does truly exist, and we shall find ourselves able to deduce even the biological process which were inevitably available to make it inevitable that he would come into existence.
What will be the impact on Christian theology from our conclusion that there is a living God-person but that he did not come into existence until after a spontaneous
application of nature's own primordial laws-of-substance had brought substance and the Cosmos itself into existence? First, our finding will relieve the Church of the
embarrassing inconsistency of contending, in effect, that God was a nothingness at a time of nothingness and yet that such a nothingness-being caused the formation of the somethingness of which the Cosmos and even his own body had to be composed. Second, our finding will relieve Christian theology of any imagined obligation of its own to explain the existence of substance preceding the origin of a God. Thus, the possibility of accounting for the existence of the Cosmos itself can be left as a problem for science rather than for theology. It will suffice for theology to account only for an inevitable origin of a God-person subsequent to the previous existence of the Cosmos.
Of course, there will be nothing to prevent theologians from pursuing a personal interest in scientific studies seeking an explanation to combine in various standardized formations but also that it spontaneously applies its own irresistible pressures to cause the combining of some of its basic formations into organic and inorganic structures of maximum for the pre-God existence of substance or even from
offering some related theories of their own. For example,, one postulate that might be handed to science could be that there is no zero in nature -- that "zero" is merely a
mathematical convenience.. This premise might then be found to parallel the concept of some scientists that the Universe includes not only matter but also "anti-matter." As
another alternative, science might conceive of primordial empty space having had areas of varying intensities of "demand-to-be-filled" whereby some areas might have
been drawn into motion by others of different intensity, thereby generating an original batch of electronic particles in a manner remotely analogous to the generating of
lightning by the movement of clouds.)
Of immediate importance to our present study, however, is simply our initial conclusion that the original substance of the Universe had to come into existence before a God-person could have come into existence; thus also, that both of these origins were in response to nature's own inherent logic-of-substance -- a totality of electronic compulsions comprising a primordial and eternal Cosmic Formula of Force.
This conclusion, on the other hand, does not preclude a possibility that the formula may have remained inactive for immeasurable eons of time before it produced the first
particles of substance including those that would be needed if a God-with-body was subsequently to come into existence.
Now as a matter of finer detail let us perceive additionally not only that nature's logic-of-substance requires the particles of substance to combine in various
standardized formations but also that it spontaneously applies its own irresistible pressures to cause the combining of some of its basic formations into organic and
inorganic structures of maximum complexity which thereby become the manifestations of a culminating success. Hence, it was inevitable -- not merely an accident -- that the cosmic forces, guided only by their own compulsions, not only would produce an "Earth" and a "Mankind" upon it somewhere in the Universe but new approaches to such success but also would achieve a fullness of such success somewhere in the Universe by producing an inorganic structure of maximum complexity called "Heaven" and an organic structure of maximum complexity called "God.." In other words, it is obvious that Nature's possession of limitless force, limit-less time, and its own built-in formula for the creating of culminative products could not have stopped short of the achieving of its culminative goals.
Our response to theology's Jumbo Question is, however, just barely begun. Thus, our continued theological hitching of new logic to modern science will proceednot only to provide further evidence of the present existence of the place called Heaven but also to deduce even the process by which a God came into existence upon it.-- subsequent to the origin of the Cosmos itself.
In order, therefore, to perceive further by new logic applied to modern science that there is indeed a Heaven -- a place with an environment so superior to Earth's that it has not only produced numerous beings who are superior to Earth's but also has produced even a God -- let us note that although there are two kinds of proof, both of which can sometimes be applied to a given question, it is also possible for either of them alone to be sufficient. For example, the knowledge that a medicinal preparation of nitroglycerine will stimulate the human heart was proven-by-demonstration even when there was no means for the same truth to be proven-by-explanation; obversely, however, the knowledge that an explosion could be accomplished by nuclear fusion or fission was proven-by-explanation at a time when there was still no means for the same truth to be proven-by-demonstration.
In addition, let us note that with either kind of proof the conclusion may be derived in a statistical manner. For example, if among a hundred persons at a banquet only ninety eat a certain item of food, and even if ten of these survive while the other eighty die, the cause of the deaths can be correctly attributed to the one food item eaten only by the ninety. Thus, the statistics alone would be a proof-by-
demonstration. On the other hand, statistical evidence can also be equally conclusive as a proof-by-explanation. Accordingly, we shall apply certain statistics in both kinds of proving as our logic advances further. Even so, however, our proof of the existence of a place in Outer Space, having an environment which made inevitable the origin and continued existence of a God, will be hitched to statistics only in the immediate portion of our study. Elsewhere in this and in the succeeding chapters, we shall find the existence of a Heaven and of a God corroborated by an immensity of additional evidence.
Let us approach our relevant statistical analysis, therefore, by noting that science well knows that organic life must originate in any place where the Cosmic Formula has provided an environment which compels electronic particles to participate in a life-originating process, and that wherever life originates the same forces will compel it to advance to the highest level of complexity which the quality of the environment requires. Accordingly, let us inquire what evidence modern science may possess that there is at least one place in the vastness of the Universe where that Formula has inevitably succeeded in producing an environment which has
inevitably succeeded in originating and advancing organic beings to a level superior
to ourselves.
We initially note, therefore, that in our solar system there are nine planets of the
Sun, as well as 32 major satellites, not counting vast numbers of rather large asteroids and smaller bodies. Yet, our solar system is only a tiny portion of the White Way galaxy which contains at least l00,000,000,000 suns, every one of which is potentially related to a planet with an environment that could be as good or better than Earth's. Thus, if each letter in this book represented one of those suns, it would take all of the letters in l00,00 such books to represent all of the suns, or their potential planets, just in our own galaxy alone. Moreover, as astronomers know well also, there are more than l0,000,000,000 other galaxies beyond our own.
On one hand, therefore, we have a series of factual premises, herewith summarized as follows: First, that there is a spontaneous cosmic logic-of-substance which caused the formation of Earth and gave it an environment which caused the origin and advancement of life upon it, including ourselves. Second, that the same logic-of-substance must have been just as capable of producing similar -- or even
better -- results in other areas of the Universe as have applied in the region of Earth. Third, that organic life will originate and advance toward a culminative level in direct proportion to whatever degree of excellence the environment of its location may happen to afford. Fourth, that the logic-of-substance has been self-compelled to
endeavor to produce a place of inorganic culmination, a place with an environment vastly superior to Earth's. Fifth, that if the logic-of-substance has succeeded in
producing such a place, the environment there must have caused the creation and advancement of organic beings to a level much higher than ourselves. Sixth, that the
logic-of-substance had had not only its self-direction but also a limitless force and limitless time in which to achieve such a culminative success. Hence, from these
premises we have one proof-by-explanation that there is indeed a place which we call Heaven and that among its many superior beings there is a supremely superior being whom we call God.
On the other hand and simultaneously, the statistical evidence showing how vastly numerous are the structures of habitable size which do exist within the Universe is actually a paralleling proof-by-demonstration that the logic-of-substance has surely succeeded in providing among them the place called Heaven with the environment which simultaneously accounts for the origin and continued existence of the being called God. Thus, let us note that -- whereas in our hypothetical but realistic example of a food-poisoning incident we found it rational to accept the death-cause conclusion on the basis of a statistical ratio of merely 4-to-l -- in contrast, when we think of just one Heaven and just one God in the immensity of the Universe we must deem it no less than positively irrational to doubt the related statistical ratio of no less than infinity-to-l.
Let it be noted, more over, that up to this point our analysis has shown only certain preliminary forms of the proof available concerning the existence of a Heaven
and of a God.
TO COMPREHEND THE RELEVANCE OF A GOD-PERSON to modern
Mankind it will not be enough for our logic just to conclude that he inevitably came into existence by some vaguely-hinted process in the perfect environment of a place
called Heaven. Instead, we shall need to deduce additionally not only the actual details of that process but also the means by which he surely continues to be a living
Deity today.
To proceed into these added matters, however, we shall need to examine in the present section of our study the process by which organic life originated and has
advanced on Earth. This will be necessary because many people have never been supplied with an explanation sufficiently clear and simplified to give them a wholly
persuasive understanding of how life originated and advanced on our own planet. A still more pertinent reason will be that what has occurred on Earth has demonstrated
certain biological and environmental principles which (subject to certain possible variations to be noted later) must have also applied even for the origin, advancement,
and life-continuance of a Deity in the place called Heaven.
We proceed, therefore, by noting that our Earth originally consisted only of lifeless inorganic substance and for millions of years was too hot for any life to
originate on it. Later, however, the temperature cooled sufficiently to allow the organic stages of nature's electro-chemical processes to begin to function in spontaneous obedience to the same Cosmic Formula which had created our planet itself. Thus, a time arrived -- as modern science has correctly deduced -- when Earth had oceans or pools of liquid substances on its surface, the electronic particles of which would become the construction materials for its first form of living organisms.
Accordingly, as explained in terms reduced to the limits of simplification, the approach to the origin of creatures on Earth began when the cosmic logic-of-substance compelled some of those electronic particles in the surface liquids to join themselves together to become non-living globules or droplets. In turn, the particles of some of the droplets spontaneously exerted their inherent forces of electronic
attraction to draw-in additional particles. Yet, because the original content had comprised a complete entity in conformity to one of nature's many electro-chemical
patterns, the original structure of such a globule would not allow the added particles to change its design. Hence, some of the added particles simply became gathered in parallel to the original particles until, inside the swollen globule, they had a new completeness of their own, duplicating the globule's original pattern. This meant that the globule had to burst into two equal units, each possessing the same pattern. Let us perceive, therefore, that, in thus spontaneously responding to the logic-of-substance such a droplet found itself actually manifesting the most rudimentary form of reproduction, one of the two chief characteristics of what we call "life."
Next, as such a pair of globules continued obedient to the laws of nature, each of them similarly formed still another new unit so that the structure became a four-part
entity. Thus, until such time as the cluster might encounter some exterior force that would reorganize one or more of its units into a different internal pattern, the
successive "generations" of such globules would continue to conform to their original formula simply because nature's laws would simply prevent any added particles in
them from converting them into any incongruous design.
However, as each droplet attracted particles into itself, its intake often included materials which could not fit a duplication of its existing pattern. Hence, each droplet responded by spontaneously manifesting a rudimentary form of digestion. Having taken-in a mixture of particles, it allowed some of them to generate warmth or energy and retained some others that would be compatible for additional droplets; but any residue was then globules or droplets. In turn, the particles of some of the droplets
spontaneously exerted their inherent forces of electronic attraction to draw-in additional particles. Yet, because the original content had comprised a complete entity in conformity to one of nature's many electro-chemical patterns, the original structure of such a globule would not allow the added particles to change its design.
Hence, some added particles simply became gathered in parallel to the original particles until, inside the swollen globule, they had a new completeness of their own,
duplicating the original pattern. This means that the globule had to burst into two equal units, each possessing the same pattern. Let us perceive, therefore, that in thus responding the logic-of-substance such a droplet found itself actually manifesting the most rudimentary form of reproduction, one of the two chief characteristics of what we call "life."
Accordingly, we perceive in principle how non-living droplets of electronic particles spontaneously came into possession of both the digestive and reproductive
characteristics by which we distinguish life from non-life -- with no need for some mystical "spark of life" to be divinely conferred upon them to convert from non-life to
life. Hence, simply by means of their compulsive responses to nature's electro-chemical laws, these first acquirers of creature-life became the original participants in
an evolutionary process which subsequently caused the development of all of the complex species of organisms in existence on Earth today.
Thus, it is shown that life is simply an electro-chemical condition in which groups of electronic particles, being assembled in structural patterns prescribed by the laws of nature, are thereby impelled to perform the functions which are the characteristics of life. Thus also, we perceive that the originating of creature-life amid inorganic substances will inevitably occur whenever and wherever environmental conditions come into existence that are equivalent or superior to those that have marked the history of Earth. Similarly, as is likewise evident from Earth's experience, the same Cosmic Formula will cause some descendants of such original life-forms to advance as far in complexity as is consistent with whatever degree of favorability the related environment may happen to afford. Accordingly, our logic now must also explain how some of the life on Earth was forced by the logic-of-substance to advance to the very threshold of culminative complexity.
Let us recognize, therefore that -- for example -- when a cluster of globule-cells formed itself in a flowing stream it naturally admitted nutrients at its upstream end. In
turn, because the nutrients received in the most upstream cell were subject to the electro-chemical attraction exerted between them and the content of the next adjoining cell, some of the nutrients were drawn through the rear surface of the front cell and through the front surface of the next adjoining cell. Similarly, various portions of the intake would pass through all the other cells in a downstream direction until a final residue, if any, passed through the final cell at the downstream end. In a later evolutionary development, however, the difficulty of passing mixed materials through a long succession of cell walls was avoided by larger organisms when the previous flatness of their shape caused it to curl into two side-edges jointed to give these bodies a tubular form, thereby allowing nutrients to enter at an upstream opening and any residues to exit at a downstream opening after the mixtures had passed through a central channel. Thus also, the push-out and draw-in motion of the cells lining the passage-way became a rudimentary form of peristalsis.
In turn, as organisms became still larger there had to be also a means of passing nutrients through side-channels to cells relatively distant from the central channel. Thus, these subsidiary passage-ways became the rudimentary equivalents of arteries, capillaries, and veins. Still later, some organisms found it easier to thrive when one cluster of their cells found itself performing a pre-digestive operation before the nutrients were drawn into the side-channels. Thus, such a specialized cluster, in
combination with the central channel, became a complete digestive system. Similarly, some organisms found it easier to thrive when still another cluster of cells took over the primary task of pushing and pulling for the side-channels and thereby became a rudimentary heart.
As other advancements continued through millions of years, such cellular specialization came to include even the reproductive process also. At this stage, the earlier capacity of every cell to send out a duplicate of itself to become an independent organism became restricted to a cluster of reproductive cells. Likewise, whereas the simpler forms of creatures had found it adequate simply to eject the products of a reproductive cluster into an all-purpose central channel, the more advanced organisms found it easier to push out their similar products through a
different route leading to a different orifice -- but still following a direction parallel to their new digestion-only central channel.
Still later, many kinds of more advanced creatures ac-quired another step of specialization when their reproductive organs began to limit themselves either to the
manufacturing of male half-cells or female half-cells, whereby these needed to be joined in a male-plus-female combination to have the completeness necessary for the
further stages of constructing a new descendant-individual. In this arrangement, each combined sperm-ovum cell possesses a coded pattern of itself, which -- being transmitted to each of its descendant-cells -- causes them to have the same coded pattern. The code itself consists of a double-helix structure of so-called chromosomes and genes; thus, in a human body every normal cell (excluding sperm or ova)
contains 23 pairs of chromosomes, a total of 46, each of his is attached to some hundreds of genes. Each sperm or ovum, however, contains only a single set of 23 chromosomes-plus-genes. Hence, when an ovum and sperm combine to form the
original cell of a new human being, that combination-cell gets half of its code from the supplier of the ovum and the other half from the supplier of the sperm.
In turn, it is of theological as well as scientific significance that a combined sperm-ovum cell absorbs the liquid nutrients supplied by a womb in an application of
the same process-principle that was used when non-living globules of electronic particles, by in-taking liquid nutrients on Earth's surface, became the first of this
planet's living organisms. Similarly significant are the facts of ontogeny in which each human embryo recapitulates some of the ancient stages of evolution. For example, at one of its stages the human embryo temporarily possesses gill clefts akin to those of fish. At another stage, it develops a rudimentary tail -- the four vertebrae of the coccyx which survive in the spines even of adult humans today. Let us note, however, that although all of the non-human creatures on Earth trace back to the earliest of one-cell organisms the same as we do, today's lesser creatures have simply diverged permanently from the path that leads toward the culminative goal of the Cosmic Formula, whereas ours is the only species on this planet which has stayed within the main-line lineage.
The significance of the evolutionary process on Earth in relation to the origin of a God-person in Heaven cannot be complete, it next is evident, without also considering the manner by which the human species was caused to become
increasingly complex even in the less-than-perfect environment which our planet has afforded. Thus, as modern science well knows, the two chief factors in Earth's process of evolutionary advancements have been a process of reproductive mutations and a process of testing all creatures for their respective abilities to survive.
The causes of mutations have included various kinds of electronic or chemical forces which may knock-out, dissolve, or modify a portion of the chromosomes-and-genes pattern of a sperm or ovum. Thus, the altered pattern becomes transmitted into all of the cells of the resulting product of such a sperm-ovum combination and in the sperm or ova of succeeding generations of the specific lineage which is involved. (In addition -- although many scientists have denied this -- it seems at least possible that some evolutionary changes have originated in creature bodies without being preceded by mutations of sperm or ova, and that the nature of such changes was then transmitted from such a body to its own subsequently produced sperm or ova.)
Whether a mutation results in an improved or damaged creature, the altered individual and its descendants, if any, then become subject to nature's evolutionary testing process. Thus, if a mutation produces a creature inferior to its unaltered contemporaries, the progeny of the altered creature will be handicapped in competing for survival and if the handicap is sufficiently great its possessors in succeeding generations will have fewer and fewer surviving progeny until there will cease to be any survivors in such a lineage. Obversely, if a mutation produces a creature superior to its contemporaries, its progeny will become more and more numerous and a time will arrive when the entirety of the related species will be in possession of the superior characteristic that was originally obtained in the foregoing manner.
Thus, by means of the foregoing analysis we can perceive that the same process-of-life which the Cosmic Formula applied on Earth has been also inevitably available on all other planets or other heavenly bodies which have inevitably been provided with an environment equivalent or superior to Earth's -- and that this Earth-process has actually been used in such other places in the event that some superior
process variations have not been available to assert a preemptive precedence.
THE FACTS RELATING TO AN INEVITABLE GOD-PERSON will be expanded further as we next deduce how Mankind manifests the direction toward the maximum of organic complexity which the pressures of the Cosmic Formula have inevitably applied in at least one place within the Universe for the producing of beings superior to ourselves.
Thus, let us perceive it is no mere accident that Man has two eyes instead of one or a dozen, that he has two legs instead of as many as a centipede, and that his mentality is capable of far more complex cerebration than any other species on Earth. In other words, we are what we are because we have been responsive to the directional pressures of the Cosmic Formula's drive to produce creatures of the
greatest complexity possible within the environment which it has made available to us.
Hence, the present status of our species gives us a clear indication of what we shall be like if we should advance -- in a second life, in a place of superior environment -- still closer to the Cosmic Formula's culminative level.
Hence also, for the foregoing reasons and for others to be mentioned later, yet independent of the teachings of any religion, we deduce that the God-person and other beings already existing in Heaven must be primarily anthropomorphic (even as the Bible likewise declares that Man is "in the image" of God.)
Now let us note that we are products of a process which at our present stage commits us to a potentially endless continuation as producers of new generations which must similarly be producers of still further generations. Yet, sound logic must insist that the final goal of the Cosmic Formula must be a terminal product or group of products not designed for producing additional products. In other words, such a terminal stage must be characterized by a condition in which the culminative beings -- although otherwise anthropomorphic -- do not develop a capacity for repro-duction. Thus, we find it significant that even Mankind has occasionally produced persons characterized by partial or total androgyny, thereby not only being in alignment with
our deduction of a terminal status for culminative beings but also indicating how close even our own species has approached the culminative level.
To comprehend the biological aspects of such androgyny, we note that the sex chromosome of a human ovum is invariably neutral and is called an "X" while its counterpart sex chromosome in a sperm may be either an "X" or ""Y". Thus, if a sperm adds an X to an ovum's X, the resultant XX fertile cell can develop only into a female infant, whereas if a Y sperm enters an ovum the combination of XY can only develop into a male infant. In contrast, some androgynous persons produced by our species have 47 instead of 46 chromosomes in their cells and are either "XXY" or "XYY" in their sexual make-up. Such persons may be chiefly masculine or chiefly feminine in appearance, but in either case they tend to be sterile. Yet, such as these are not true terminals of the cosmic process; instead, they merely indicate one aspect, imperfectly, of a culminative condition.
Hence, on the premise that an ideal environment would ensure a total success in developing beings who would be terminal products, we further deduce that some form of androgyny must be among the characteristics of even an anthropomorphic God-person and of all other beings in Heaven. (Thus, it should be noted also that Jesus told his followers, cryptically but significantly, that there is "no marrying" in Heaven.) This conclusion, however, confronts our logic with another question: How could life continue in Heaven if all the beings there have been unreproductive --
unless they are also immortal? Thus, we are led to inquire what modern science can tell us concerning what it is that prevents immortality on Earth and what it is that would
cause immortality in the perfect environment of Heaven.
Accordingly, we note our bodies are composed of trillions of cells, each of which contains thousands of electronic particles assembled in the completeness of a specific design. In addition, each cell normally contains other particles taken-in as nutrients for warmth or energy. However, if a cell expends or loses particles from that
supplementary content faster than it can replace them, until the supply of nutrients is exhausted, any further losses will destroy the living-completeness of a cell's basic
content. Thus, cellular death is a consequence of the loss of such completeness and caused by nutritional starvation or the equivalent thereof. Similarly, the death of an entire body begins as soon as death has occurred in a critical number of cells in any critical organ. For example, if certain cells of the heart die, victims of the death-cause, the entire heart will cease to pump nutrients through the body's distributional system and all of the other body cells will also die, including those of the heart itself, unless the damage to that organ can be quickly repaired.
Let us perceive, therefore, that even our bodies on Earth could live forever if their cells could be supplied with an uninterrupted sufficiency of nutrients to replace those expended for heat or energy or that otherwise might be lost. Thus, even more significantly, let us also perceive that if immortality is a condition of life in Heaven it must be associated with some combination of conditions which prevents any critical interruption of cellular nutrition.
We are led to ask, therefore, whether modern science can account for any non-stop means of cellular nutrition for the beings in an environment sufficiently superior to Earth's. Accordingly, let us reflect that our earthly bodies must be nutrified by a highly complex process. Electronic particles assembled as "food" must be swallowed and digested so they can be carried by the bloodstream to all parts of the body. Yet, as modern science also reminds us, the same kinds of electronic particles are also available in unassembled forms on Earth -- thus also in Heaven -- as radiations of warmth or energy. Thus, we perceive that such unassembled nutrients could be radiated directly into the cells of a body, by-passing any (possibly vestigial) digestive and circulatory systems, if the cells were of superior bodies adapted to such a method of nutritional intake. Hence, in such case the death of such a body's cells could never occur; the body itself would be immortal.
Now we have already agreed there is inevitably at least one place in the Universe where the Cosmic Formula's pressures have succeeded in providing an environment vastly superior to Earth's. In turn, it is self-evident that the most outstanding characteristic of a culminative environment would be a condition of salubrious radiance -- in much the same manner as Earth's life has been dependent on the radiance from our Sun. Hence, we now deduce that the environment of Heaven not only has produced beings with an ability of their bodily cells to accept nutrition by a radiant process but also has provided them with a limitless supply of such nutrition...-- thereby causing them to be immortal. Indeed, under such a condition, no being in Heaven could meet bodily death even by accidental circum-stances because continuous exposure to radiant nutrition would cause instantaneously either the re-nutrifying of any cells upon such loss of any degree of completeness or would cause the manufacture of replacements for any cells that had
been removed from the body as in the case of a physical wound. (Thus, also, let us keep this conclusion in mind when, in a later chapter, we shall examine the healing
miracles attributed to Jesus.)
As for the source of such radiance in Heaven, we have earlier made the point that there are inevitably many planets with environments at least equal to Earth in
various parts of the Universe and that these obtain their primary radiant warmth and energy from various suns. However, we shall later encounter evidence that Heaven
moves through vast reaches of the Cosmos following a course that can hardly be other than consciously guided rather than being subject to the gravitational force of some radiant sun. Hence, it will be evident that Heaven has an internal source of radiance of its own to account for the immortality of its beings.
Thus, in depicting God as a person-with-body in an environment of immortality, we are next led to deduce -- still without reference to any religious teachings -- that he possesses omniscience and omnipotence and had, in Heaven, a radiant magnificence of bodily appearance.
Let us perceive, therefore, that it has been merely a convenient folly for many people to have a mental picture of the Deity as being "hale but elderly, and with a long white beard." Instead, we can now comprehend that the Cosmic Formula inevitably halted the aging of God's body at whatever moment it reached the peak of culminative perfection. In other words, the process of radiant nutrition in Heaven prevented any decline from that peak, in contrast to the aging process which we humans experience on Earth. In turn, we deduce that God's body is radiant because his cells must possess a limitless capacity for both an intake and emission of Heaven's radiant nutrition. On the other hand, we can also anticipate a conclusion of later logic that God has visited Earth in anthropomorphic condition while simultaneously reducing his radiance to an appropriate level of his own choosing.
Next, leading to a conclusion that the inevitable God is inevitably omniscient, let us note that even in our human species the only apparent limit to the capacity of the brain to receive or create knowledge and then to store it is imposed by the time element of life's duration. Accordingly, the inevitability of God's omniscience can be
attributed to the certainty that he not only has possessed a culminative perfection of mental equipment but also has had eons of time in which to use it. For example, it was inevitable that -- even before our Earth possessed its first one-cell living organisms -- God had already learned such knowledge as the facts of nuclear fission, the principles of evolution, and the availability of a process by which he would admit to Heaven the souls of the still-to-come human beings. Thus, our conclusion that God also possessed omnipotence is simply a corollary of his omniscience. In other words, he acquired the power to do wondrous things by simply acquiring the knowledge of how to do them.
But can we also determine whether the God-person is the only being who possesses omniscience and omnipotence? In response, let us begin by conceding we cannot deduce whether the Deity and the other beings of Heaven came into existence at the same time; neither can we say whether he originated with a mental capacity superior to theirs or simply used his for a greater advancement than they used theirs. What is significant, instead, is the inevitable fact that even the other beings in Heaven must have developed a wisdom far greater than our own; hence, this makes it certain that they wisely realized the Universe would need and should
have just one God rather than a multiplicity of rival deities, and that accordingly (with only one exception to be analyzed later) they never sought to rival or challenge the
one Deity's supremely exalted position.
THE ACTUAL PROCESS OF GOD'S OWN ORIGIN now becomes our field for a theological application of new logic to the relevant knowledge or modern science. Also, it now will become increasingly apparent why we analyzed earlier in this chapter the basic principles of the origin and evolution of life which have applied on Earth.
It is easy to understand why theologians heretofore have avoided the question of how God could have originated as a person-with-body, even though they spoke of him making bodily visits to Earth. Until rather recently, Mankind had no knowledge of how organic life originated and advanced on our own planet; thus, the theologians had no means to account for life also to originate and advance in Heaven. Moreover, they were already committed to the erroneous theory that God was the maker of all things, that he was in existence even before the substance was in existence which the construction of his own body required. On top of those and other circumstances, even when many theologians learned how life originated and advanced on Earth, any thought that God might have experienced a process somewhat analogous to our own encountered a mental block which held that such a matter was too delicate to be examined. Further, a subconsciously assumed condition of androgyny in Heaven (as this had been cryptically suggested by Jesus) seemed to preclude any possibility of comparing the biological backgrounds of Heaven and Earth.
Our logic now will show, however, that there were at least two processes available in Heaven for the inevitable origin and advancement of a God-person -- although there may have been a number of additional methods that were also available. Let it be emphasized, therefore, that we do not need to know which of the two or several processes took precedence over the other or others. Instead, it will
suffice to know that because two or several were inevitably available there was one of them which was the one that was inevitably used.
In any case, we must initially realize that Heaven's environment -- in its first stage approach to whatever the life-process steps may have been that followed --
inevitably employed the same principles that also applied when the first one-cell
organisms came into existence on Earth. In other words, the environment of Heaven included surface pools of nutrients where a globule of electronic particles became spontaneously formed and where those assembled particles began the electro-chemical activities which are the characteristics of life.
Subsequently, one of the processes available in Heaven for the advancement of life to the culminative level would have produced a gradually advancing succession of organisms and would have included the elements of sexual reproduction such as have applied on Earth. However, because of the superior environment of Heaven, this process would have ultimately advanced the beings there to a level one step higher than Earth's environment was able to allow for our human species on Earth. Thus, it is the inevitability that a process of advancement virtually identical to Earth's was available in Heaven which gives us a final certainty that the advancement of one of its beings to the status of Godship actually occurred -- because even if the earthly process of sex-and-mutation was not the one that was actually used in Heaven; we can know that it would have been used in the event that it was not by-passed by some superior process which asserted a preemptive precedence.
How can we support a concept of many generations having been produced by sexual processes in Heaven when we have earlier held that all beings there must be incapable of sexual reproduction? The answer to this has been already implied. Thus, we have deduced that such incapability applies only to culminative beings who simultaneously obtained a means to live forever. Hence, on the basis of a God-person born in Heaven as an infant to an anthropomorphic mother, a final mutation would have occurred whereby the infant God would have reached the culminative-and-immortal status that was not shared by his own ancestors. In other words, only a final generation of beings in Heaven would have survived while all of their ancestors would have died out.
The foregoing concept is, of course, immensely startling; yet even so, let us perceive it is not refuted by the fact that no such ancestors are mentioned in the Scriptures. Instead, let us realize that if there were such ancestors of God in Heaven it would have been quite natural that they were not divinely mentioned on Earth. One sufficient reason would have been the incapacity of human minds in ancient times to have understood the added complexities that would have escalated from any related explanations.
Yet, although it could suffice that we have shown one process that was inevitably effective in Heaven to produce the beings there in the event that some superior process did not take precedence, we must also fulfill our promise to show that modern science can also conceive of at least one alternative process which would account for the same results without involving any form of Earth-type sex.
Accordingly, we note again that any first-stage life in Heaven must have originated in open pools of surface nutrients as one-cell organisms of utmost simplicity. However, let us next recall our earlier analysis showing how each stage of earthly advancement had to be accomplished by mutations affecting the single cell which set in motion the construction of each creature which thus acquired such an
advancement. In turn, let us note that some stages of earthly advancement had to wait thousands or millions of years for such a mutation to occur and to test its value.
Further, let us particularly note that each time a lasting mutation occurred the resulting organism had to achieve an adult maturity before the mutation could be passed on to subsequent generations. In addition, let us stress the point that although it took millions of years for modern Man to become the most advanced of those subsequent generations, his biological nature had been predetermined by the culminative objectives of the Cosmic Formula before any of those mutations -- seemingly haphazardly -- actually occurred.
In contrast to the earthly process in which a lasting mutation required the immediately resulting organism to achieve an adult maturity and then many generations of subsequent testing, let us perceive that in the perfect environment of Heaven the first of the one-cell organisms could have been put under sufficient pressure from the Cosmic Formula to have experienced an evolutionary by-passing of Earth's stop-and-go stages of advancing. In other words, with Heaven's first one-cell organisms immersed in a bath of maximum mutative radiance, Earth's process could have been superseded by a non-stop series of mutations taking effect entirely within the same originally simple cell, so that no stage proceeded to a maturity until the stage of culminative complexity had been internally developed.
Thus, it is wholly within the bounds of biology's laws that such a non-stop series of mutational advancements within a single cell was merely one of probably several processes which could have superseded Earth's process to account for the advancement of Heaven's beings to the culminative stage of maximum complexity. Also, whereas Earth's evolutionary stages required many millions of years to produce ourselves, an inner-cell series of mutational processes in Heaven -- with no need for long periods of testing -- might have culminated in the origin of a God-person or angels in a mere nine months, nine years, or merely nine minutes.
Significantly, by the one-cell process God himself would have been his only "ancestor." He would have reached infancy in a pool of radiant nutrients. Thereafter he would have been fed directly into his cells by the same radiant form of nutrition which had also accomplished the previous mutations. Within a relatively short time, the infant God-without-parents would have stood upon his feet and would have begun to take note of whatever his eyes beheld. In turn, even if his origin had not been preceded by the origin of other beings in Heaven, the child-God would soon have
begun to utter word-sounds to give physical expression to his thoughts and even to enjoy his voice-vibrations. Meantime, he would have noted a rapid growing of his
body and an increasing intensity of its radiance; even though he would not have known how to explain these observations until later. At the same time, whether or not
he was initially alone in Heaven, he would have quickly begun the learning process which would ultimately make him both omniscient and omnipotent.
Why -- regardless of the method of his origin -- would the God-person have continued in maturity to make the efforts that would increase his wisdom until he achieved omniscience and omnipotence? The answer begins with a deducible
certainty that his perfection imbued him with limitless love for all creatures, in Heaven or elsewhere, outflowing in proportion to their varying capacities for love-in-return.
Thus, to become able to give maximum implementation to his love for others, he would have had an irresistible motivation for a process of wondering about all things
and constructing the logic requisite to discover whatever knowledge that might be pertinent to them.
There have been many truths of theology deduced in this opening chapter of our study -- many of them in the form of explanations which corroborate truths which many people had already accepted. On the other hand, even such explanations
themselves are truths which Mankind has critically needed. However,to summarize the most significant of the conclusions which our study has set forth so far as products of its explanations, the five most important are surely these: First, that God is a person-with-body who came into existence, subsequent to the formation of the Universe, in a definite place-of-substance akin to but superior to our Earth. Second, that all bodies in Heaven are fed by a radiant nutrition process which causes them to be immortal -- so that the God-person is still a living Deity even today. Third, that God is omniscient and omnipotent. Fourth, that he is motivated by limitless love toward all creatures in proportion to their ability to make a requital for his love. Fifth, that Mankind-on-Earth is already very close to the culminative status which is sought by the Cosmic Formula of Force and which is the evolutionary status of even the superior beings of Heaven.
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