Author: Richard R. Tryon, Sr.
WHETHER GOD IS A 'HOLY TRINITY' OR JUST ONE PERSON now becomes another crucial theological question for our study to investigate in the light of modern science. Likewise, because all theologies have been troubled by many uncertainties concerning whether Man has a "soul" and can attain a second life subsequent to earthly death, we shall begin dealing with this topic, for reasons of logical structure, in the present chapter also.
We initially note, therefore, that the Christian Church has been ambiguous and contradictory concerning the unity of the Deity. On one hand, Christianity has professed the monotheistic position that there is only one God. On the other hand, most Christians have been taught that God is "manifest" as three different persons -- as a "God, the Father," a "God, the Son," and a "God, the Holy Spirit."
Diverse explanations have been offered by theologians in efforts to reconcile trinitarianism with monotheism. Some have argued that Father, Son, and Holy Spirit are simply different aspects of a single "Godhead." Others have contended that the Father is simply a concept of spiritual perfection which became incarnate in the person of Jesus. In turn, the Holy Spirit -- having been called the third "person" of a triune God -- has also been nebulously described as simply a "something" who (or which) "proceeds" from the Father-person and from the Son-person. Moreover, some Church members have inconsistently taken a position that Jesus should be revered not as God or co-God but rather because he was a "supremely good man."
Such confusion makes it plain, of course, that the Christian religion will appropriately continue to be a frame of reference in our study's quest for an optimum of theological truth. This does not mean, however, that we shall now turn to modern science to ask, for example, "Does God have a Son?" That would be a leading question, suggesting that we are not being objective. Thus, our approach instead will be in the form of simply asking, "Is there anything additional of truth relating to God that new logic applied to modern science can deduce without prompting by any existing religion" Similarly, we shall not be relying on any suggestions from Christianity an our study considers whether Man has a soul and whether he can achieve a second life in Heaven; instead, we shall be led to investigate these questions just by responding to the fact that Man would have an inherent desire for a second life and would wonder whether such an attainment can be credibly shown to be available -- even if no religion had ever mentioned such matters to him.
THE EXISTENCE OF A 'SON-OF-GOD' is one of the keystones of Christian teachings which our study will find correct. However, we shall deal initially only with the question of whether the Deity has an otherwise unidentified Son; we shall not consider until later chapters the status of the person known to Christians as Jesus Christ.
On the other hand, we shall not be in violation of objectivity to note at once that Christian theology has traditionally attempted to identify Jesus as God's Son and has made such an attempt chiefly on the basis of claims that he performed miracles of several kinds, that he was resurrected form a crucifixion death, and that he subsequently ascended bodily toward the place which our logic earlier has found to exist as an inevitable Heaven. We also note, however, that such attempts to identify Jesus have been limited in their persuasiveness by the inability of the Church to refute the challenges of disbelievers that the cited phenomena attributed to him are self-proven false on the grounds that they would have been impossibly contrary to the immutable physical laws of nature.
Further, we note the Church's efforts to identify Jesus as God's Son have also been complicated by the traditional inability of theologians to explain how Jesus, as claimed, first came into existence in Heaven, how then could come to Earth from Heaven, how he was born on Earth subsequent to a co-existence in Heaven, and how that birth was from a mother who was a virgin. Still another complication has related to the Nicene Creed's assertion that Jesus was "begotten? not made," thereby implying God's use of a sexual process in Heaven, in seeming contrast not only to Jesus' assertion that there is "no marrying" in Heaven but also in contrast to our logic's conclusion that androgyny must always have existed there or that is came to exist as a condition there or that it came to exist as a condition there as soon as God attained the state of a culminative being. Moreover, we also take note of the "adoptionist" argument offered by some theologians which denying that Jesus had a pre-Earth existence in Heaven, have contended that he became God's Son on the condition of his baptism, some 30 years after his earthly existence began. Yet, it was Jesus himself who asserted that he came down from Heaven," and who -- according to the Bible -- fulfilled his promise that Ye shall see the Son of Man ascend up where he was before."
Our application of new to sundry facts of modern science as a means to expand, correct, or clarify humanity's theological knowledge proceeds, therefore, by next deducing it was the inevitable nature of the person who became God, as deduced in the previous chapter, to have had an inevitable desire to possess a Son. In other words, we simply perceive that the Deity would have been "less than human" -- an impossibility -- not to have desired the existence of some other person who would be of the closest possible relationship to himself. Hence, by later deducing herein that several means were inevitably available in Heaven itself for the fulfillment of that desire, we shall inescapably conclude that one of them -- no matter which -- was inevitably used.
Thus, because modern science can recognize that Earth's process of reproduction by such methods is inevitably provided by the Cosmic Formula and that it is inevitably used in any environment equal or superior to our own -- unless it is superseded by some superior process -- we shall first consider the hypothetical possibility that Mankind's own process was the one that originated a Son of God in Heaven. Hence, even as our earlier logic has required us to concede a theoretical possibility that God himself was a product of such a process unless precedence was taken by some other procedure, so we now must also make a dialectical concession that a Son of God could have had a heavenly Mother as well as a heavenly Father. Moreover, in view of our earlier conclusion that all beings in Heaven became androgynous on reaching the culminative level, the possibility of a Son of God having been born in Heaven in an anthropomorphic manner will simply imply that a non-androgynous condition of a Father and of a Mother continued until after such a Son had been brought into existence. Thus, a heavenly Mother of a Son of God might either have subsequently achieved immortality herself, as well as an androgynous condition, or might have perished from non-attainment of the state of culminative advancement. Yet, if God's Son was born in Heaven in such a manner, God's withholding of such information from Mankind would be accounted for by the fact that such mention would have called for supplementary explanations too complex for ancient earthly mentalities to have absorbed.
We cannot determine whether a sexual process was actually used for the origin of a Son of God in Heaven instead of some alternative process. On the other hand, if we assume no process of sex was involved, we shall reach the inescapable conclusion that one of at least three androgynous approaches inevitably applied to cause the same result. Thus, in any event, it is because we can know that the Cosmic Formula made available the same process in Heaven that it provided on Earth -- unless it provided some superior process to command a precedence -- that we can be certain that "God's desire for a Son was actually fulfilled in Heaven itself. As for the sexless alternatives that would have taken such precedence, if required, we shall now explain them under the designations of the letter, A, B, and C.
Process "A" would have been the same as one of the alternatives cited in our previous chapter to account for the origin and advancement of a being in Heaven to become God himself. Thus, instead of a single one-cell organism experiencing nonstop mutations without maturing until the culminative mutation was received, there could have been two or more of such cellular advancements. In such case, one of the resulting beings would have become know as "Father" as a title of superiority achieved as a consequence of chronological precedence or even of such time--precedence alone, and "Son" would have become the designation of another such being chiefly as a matter of semantic convenience. Moreover, it is scientifically conceivable that although both Father and Son were products o the same basic process, there could have been a difference in degree of the mutations received whereby only the Father attained the attributes of Deity -- to be recognized as such not only by us but also even by the Son himself.
Process "B" can be explained by a variation of "A" by also noting how identical twins are formed on Earth. This phenomenon begins when a human sperm-ovum cell has formed a first duplicate of itself. Thus, normally the two remain attached so that both the No. 1 cell and the No. 2 cell are included in the body of just one person. However, there are numerous cases in which these two cells become separated and when this occurs the No. 1 cell constructs a new No. 2 cell while the previous No. 2 cell begins construction of a completely independent second person. Of course, we call the resulting identical twins "brothers or sisters" without our knowing which of them began with the No. 1 cell and which began with the original No. 2 cell. Yet, it is literally a fact that the No. 1 cell is, in such case, the "parent" of the being who becomes the completed product of the original No. 2 cell. Hence, such a case of cell separation following a succession of nonstop mutations in a No. 1 cell -- in a surface pool of nutrients in Heaven -- could account for God as having been a product of the No. 1 cell, and would also account for the origin of an identical being from the original No. 2 cell. In such cases, thus, it would be simply a semantic option to describe the No. 1 cell product an a "Father" and the No. 2 cell product a "Son," instead of describing them as "brothers." Yet, if God and God's Son originated by this process in Heaven, neither of them would have a father of a mother in the earthly sense of those words. Moreover, it is also significant that whether the product of the No. 1 cell was male, female, or androgynous, the product of the "twin" cell would be sexually identical.
Process "C", as another androgynous alternative to account for the origin of a Son of God in Heaven, is best explained by initially recalling that all of the cells of a human body, except sperm or ova, contain full sets of chromosomes and genes identical to those of the body's original cell. Hence, as modern science well knows, even an "ordinary" human cell -- if it could be excised and then planted in suitable nutrients -- is capable, in principle, of initiating the construction of a complete and genetically identical new person, beginning with the same steps of mytosis that ordinarily are initiated only by a sperm-ovum cell. True, it is entirely unlikely that a human non-seed cell will ever create a complete new person. One reason is that once a cell becomes adapted to a specialized purpose it cannot revert to a "general purpose" status like that of an original cell. On the other hand, even a human body quite surely contains occasional numbers of temporarily non-specialized cells, thus suggesting the use of such a cell from an androgynous God for the androgynous creation of a Son.
In other words, if God had advanced to the culminative stage of androgyny without a Son having already come into existence by some other process, it was inevitable that one of the androgynous methods available for the creating of a Son would have required the Father simply to deposit a general purpose non-sex cell in one of Heaven's surface pools of nutrients, whereupon such a cell would have set in motion the gestation of the body of a Son as a duplicate of the body of the Father.
But how can we surely know that God surely used an intentional process (either sexual or such as C) to create a Son in the event that one of the fortuitous processes (such as A or B) had not previously brought a Son into existence? Restated in amplified terms, the answer to this is simply that no matter how happy God's association with angels or other lesser beings in Heaven had been, one of the products of his mental perfection would have been a desire for a paternal-filial relationship between himself and a genetic duplicate of himself. Further, we can know that such a desire was experienced even by God because the urge to create a duplicate of self (or even a "half-duplicate" such as our sexual process produces on Earth) is a fundamental pressure of the Cosmic Formula, applicable at every level of organic life.
Now let us also perceive with maximum emphasis, however, that no Son of God would have become a co-God as an equal of the Deity himself. In the first place, an identical bodily structure of Father and Son would not of itself have made the Son the equal of the Father either in wisdom or in power. In the second place the nearer that a Son approached omniscience the more he would have comprehended that the Father's supremacy should not and could not be either equaled or shared. Thus, although the inevitably existing Son of God is divine in the sense of having the same genetic lineage as that of his Father, we must make a distinction between "divinity" and "deity." In other words, although the Son of God is divine it is only the Father who is the cosmic Deity.
Let it be noted also, as earlier promised, that in arriving at the foregoing conclusions concerning the origin and status of a Son of God, our logic has neither identified the Son as the same person who was know on Earth as Jesus, nor has it been prompted by the teachings of any religion. Instead, we shall analyze the identity-status of Jesus only when our study reaches later chapters. Nevertheless, because it is already evident that, although our later logic may show Jesus to be God's Son -- and divine but not co-God -- it will be desirable now to mention the significant deference shown by Jesus toward the God whom He claimed as his Father. Thus, it was Jesus who said that "the Son can do nothing of himself but what he seeth the Father do." Also, it was Jesus who, facing the imminence of crucifixion, manifested an attitude of subservience to God by praying, "Not as I will but as thou wilt." Finally, in connection with our explanation of the genetic relationship between God and his Son, it is extremely significant that it was Jesus who said, "He who has seen me has seen the Father." In other words, Jesus was simply stating cryptically that he was a genetic duplicate of God, but he was not claiming to be either the Deity or even a co-God.
Of course, in recognizing God's Son (not otherwise identified at the present stage of our logic) as being divine but not co-God, we have taken a major step in deducing a theological or true monotheism in contrast to the traditional Christian doctrine of trinitarianism. However, there is another step in the same direction that now will need to be taken also -- concerning a Holy Spirit -- as we continue to seek new truths for the advancement not only of Christian theology but also of the theologies of all other religions.
A CORRECTED DEFINITION OF A 'HOLY SPIRIT' will now be deduced objectively by our new logic applied to modern science, thereby further establishing and clarifying the truth of monotheism.
The basic conclusion of our immediate logic will be that there is, indeed, a Holy Spirit -- out of a nature greatly different from the traditional statements of trinitarianism. Thus, in contrast to our forthcoming findings, many Christians have been led to believe that the Holy Spirit is simultaneously not only a divisible emanation from the Father and the Son but also a "person" who is a co-God of a triune Godhead. In particular, the Nicene Creed reflects the Trinitarian position by saying there is a Holy Spirit "who, together with the Father and the Son, is worshipped and glorified.
Actually, one of the earliest clues to the specific natures of the Holy Spirit relates to the Bible's statement quoting John the Baptist as saying that Jesus would baptize "with the Holy Spirit and with fire." Likewise, the Bibles account of the Christian Pentecost tells of the Holy Spirit appearing like "tongues of fire." Of further significance, Jesus referred to the Holy Spirit as "the Comforter" -- which, as we shall see, meant simply "something which comforts" (i.e., strengthens.) Hence, Jesus gave a cryptic description of what the Holy Spirit does without defining what the Holy Spirit is.
Without being simply responsive to prompting from any religion, however, let us proceed to determine the existence and true nature of a Holy Spirit by logic which initially recalls that all substance of the Universe is composed of electronic particles, a fact applicable even to the bodies of God and God's Son. Let us also particularly note that some kinds of such particles which may be relatively rare on Earth can be in limitless quantities in other places. Thus, it will be appropriate to apply the term of "holy" to some especially potent kind of such particles if we should perceive that Earth's principal supply of these is present because they have been sent here as an act of God's beneficence. In turn, having perceived that immortality does surely exist in Heaven and that it depends on some kind of formula of electronic particles radiating into the body cells of the beings there, we can comprehend not only that such particles must enter into the bodies of God and God's Son but also that they could be caused to "proceed from" the same bodies -- even though their original source was the environment of Heaven itself.
Thus, while anticipating subsequent corroboration by additional logic and from the Bible's description of certain phenomena not heretofore explained, we now state a conclusion of our presently continuing study that the Holy Spirit is a non-person aggregate of certain electronic particles which originate in Heaven and which also have been supplied in limited quantities on Earth by acts of God or his Son for the performing of certain beneficent purposes. In other words, the Holy Spirit is a "which," not a "who," and is neither a co-God nor even a person; it can be present in an infinite number of places simultaneously, and in varying quantities from one place to another. Similarly, as we now can further comprehend, there are and have been means available to God and his Son whereby quantities of such particles can be assembled with such compactness -- even on Earth -- an to become radiantly visible while under other conditions they have been and are invisible.
Now understanding the electronic nature of the Holy Spirit, we are led to still another deduction -- that particles of the Holy Spirit can and do enter into the Cells of human bodies under certain circumstances to be analyzed later, even as the same or similar particles, to provide the nutrition of immortality for the bodies of the beings in Heaven. On the other hand, there are many other previously undiscovered truths of theology that also remain to be deduced by our continuing logic before we shall be in a suitable position for an examining of how the Holy Spirit in and has been divinely used in special and general applications on Earth.
A MODIFIED VERSION OF A 'HOLY TRINITY' can still CONCEPT IN
Thus, we now can know there is indeed a Holy Trinity but that what it actually includes is one person who alone is God, another person who is God's Son and who is divine but not a co-God, and a Holy Spirit which is a radiance that proceeds from God and 'from God's Son but which is neither a person nor a co-God. Yet, the Christian Church can absorb that corrected concept of the Holy Trinity without embarrassment by simply recognizing it as one more of the many advancements which have been added gradually to theological truth ever since the times when Mankind was wholly lacking in theological truth.
Of course, there will need to be a corrective rewriting of the Nicene Creed and of portions of numerous Christian hymns. Yet, no units of the Church will need to cause identifying themselves by the name of "trinity" or of "holy Trinity." Neither will there be need to abandon the traditional invocation, "In the name of the Father, and of the Son, and of the Holy Spirit." Moreover, it will be possible to remember that even the original formulating of the Nicene Creed, some 17 centuries before the dawn of modern science, was itself a revising process to serve the worthy purpose of creating a standardized theological position for Christians as a substitute for a previous confusion of conflicting views.
Significantly also, some of the points of the Nicene Creed can now be shown to be almost amazing in their conformity to the knowledge of modern science in view of the fact that they were written at a time when even the rudiments of such science were unknown. For example, to say that God and his Son are "of one substance" correctly suggests their linkage even in the terms of modern genetics. Similarly, by attributing "substance" to "God, the same phrase fits our logic's recognition that God is a person with a body -- even thought another phrase conflicting and erroneously declared that he was the "maker . . . . of all things visible and invisible," thereby suggesting that he originated in nothingness to create the somethingness of which his own body needed to be composed. Likewise, the Nicene reference to the holy Spirit as the "giver of life" misses total accuracy only by a narrow semantic margin. Thus, if we think of life in its maximum form -- eternal rather than merely temporary -- we shall realize later in our continuing logic how correctly this Nicene wording is in accord not only with our conclusion that radiations of the Holy Spirit are one of the two chief factors of immortality for Heaven's own beings but also must be a similar key to immortality in a second life even likewise for ourselves.
Moreover, all humanity well knows that progress by the discovering of new truths to supplant previous voids and errors should be just as welcome in theology as it is also desirable and common everywhere else.
THAT HEAVEN IS RELATIVELY 'NEAR' TO EARTH will be our next deduction of a startling new truth needed for an up-dated structure of theology.
A conclusion that Heaven is either in our own White Way galaxy or not far beyond it will be startling for several reasons. First, it has been easier to think of Heaven as not too close. Second, it has been assumed that if Heaven were within reach of modern astronomical instruments its location would have been detected. Third, it has been convenient for theologians to avoid raising any questions that would attempt to pin down the actual location.
Let us approach the question of Heaven's location, however, by initially considering how a relative "nearness" of Heaven fits certain existing theological concepts and by deferring to a final point of the pertinent logic a deduction exclusive from science which independently produces a conclusion that Heaven is near.
Thus, we presently proceed by noting that if theology is to accept as true the Christian (and certain other) claims that God has repeatedly visited Earth, there needs to be evidence that Heaven is within a scientifically-reasonable traveling distance. In the logic that leads to our conclusion, however, we avoid any promptings for any existing religion in concluding that -- if God has been within such a distance, inevitably made rather numerous visits to Earth. Thus, we reach that preliminary conclusion by noting that because of God's inevitable love for beings approaching the culminative stage of the Cosmic Formula it has been also inevitable that he would visit Earth, if that has been possible, not only to make personal inspections of human progress but also to provide it with certain instances of divine assistance.
Accordingly, we confront ourselves with a question concerning the means by which such visits were or could have been made. In turn, of course, the question of means involves also the question of distance, the matter of Heaven's location. We proceed, therefore, by noting that in a World attuned to a modern science is would be unpersuasive if your study merely resorted to the phrase that "all things are possible with God" to contend that he had a sure -- but unidentified -- means for visiting Earth. It would have such a defect because it would imply that the Deity uses "metaphysical" processes in violation of the physical laws of the Cosmos whereas, in contrast, the truth must be that he can work only such wonders as can be performed in conformity to the laws of nature. Thus, the fact that God can out-do Man in wondrous deeds is simply because the Deity has total knowledge of what all the laws of nature actually are and of the simplest means for their application. However, in an age when even Man has walked on the Moon, it will not tax human credulity to comprehend that God possesses far easier means for distant travel and has used his means to make many visits to the abode of Mankind. Even so, we shall also need to deduce just what God's means of travel were and what they still are.
Thus, within the framework of physical laws known or knowable to Man, even though beyond Man's own capacity to apply, we deduce that God made each trip in three stages.. First, he could have used the thrusting power of his body's radiance to lift himself from the surface of Heaven until he stepped upon a small natural satellite. Second, he could have had a source of nuclear power triggered by a crew of angels to propel the planetoid toward Earth at a velocity of as much as perhaps forty percent of the speed of light. Third, he could have used the same force to decelerate such an "Annex of Heaven" and to send it into an orbit around Earth at a chosen distance while he again used his own body's force in making a gentle descent for himself to our planet's surface.
We further deduce that the Annex had, and still has, an environment similar to Heaven's and that it may have been as small as a single mile in diameter. (In a later chapter we shall also perceive it was the same or a similar instrument of transport to which Christian theology unconsciously refers when it tells of a "Star of Bethlehem" having approached near to Earth some twenty centuries ago.) For sufficiently obvious reasons, however, we also deduce that God has visited Earth no more often than at intervals of around a thousand years or more.
But how do we account for our earlier conclusion that Heaven itself is located in or near our White Way galaxy? Similarly, how long would it take for God to make a trip from Heaven to Earth?
Let us take another step toward the answers by noting that a "light-year"is the distance of about six trillion miles which light travels in an Earth-year. In turn, let us note that the White Way galaxy, shaped somewhat like a discus, is 2000 light-years thick at its hub and is 100,000 light-years in diameter. Thus, Heaven or its Annex could move within this galaxy and still be immune to detection from Man's astronomical instruments not primarily because of the factors of size and distance but rather because, as we further deduce, that they exert no gravitational effect on other astral bodies and simply absorb any radio or radar waves even as ships of stealth on Earth's oceans can b immunized against magnetic torpedoes.
Let us next correct some inhibiting concepts concerning the speed that earthly or heavenly beings are capable of enduring. Of course, we are accustomed to thinking of a velocity of 25,000 miles an hour, achieved by human astronauts in space vehicles, as being about as phenomenal as it is possible to get. In contrast, however, let us remind ourselves that our Earth is rotating around its axis at 1000 miles an hour at the same time that it is also moving us at 66,500 miles an hour as it revolves around our Sun. Further, our solar system is revolving us around the core of our galaxy at 481,000 miles an hour. In turn, our galaxy is revolving us around the center of a cluster of galaxies at 1,350,000 miles an hour. Thus, the total actual speed which we "endure" is more than two million miles an hour.
Now the closest star to Earth (other than our Sun) is Alpha Centauri, and because it is at a distance of 4.3 light-years it is often mentioned to suggest an impossibility for any living beings to travel so far. Indeed, at such a speed as our astronauts have used it would take about 117,000 Earth-years to make such a journey. However, when we realize that a cosmic speed of some two million miles an hour is endured by our bodies without even being noticed, we can realize that both we and Heaven's beings are capable of comfort in traveling at any speed which is "reasonably less" than the velocity of light. Thus, a being aboard a cosmic "vehicle" that moved -- for example -- at forty percent of the speed of light could make a journey between Earth and Alpha Centauri in a mere eleven Earth-years.
Thus, it is possible to compute a probable and approximate distance between Earth and Heaven by estimating how often God might expect to find any significant change in the progress of Mankind in making a personal visit to Earth. Accordingly, we perceive that in primeval times -- when God would have know that our species was still far removed from its present level -- he might very well have allowed 50,000 years to elapse between one visit and anther. In historic times, however, his visits would have been hardly more than one or two thousand years apart. Hence, we shall need to consider simply what portion of a thousand years that God would be likely to set aside in a few instances, for making a visit to Earth.
One basis for the related computations recognizes, therefore, that Heaven's orbit in our galaxy parallels the orbit of our solar system. Thus, if Heaven remained at an average distance of 40 light-years from Earth (ten times the distance of Alpha Centauri), an Annex bringing God on a visit could reach Earth in 100 Earth-years by moving at 40 percent of the speed of light and could return to Heaven in a similar period of time. Incidentally, if the Annex had a rate of acceleration or deceleration that was just a little less than those common for automobiles, the change of speed in a trip between Heaven and Earth would be accomplished in about six months, a relatively unimportant factor in a total of 100 years.
An alternative basis for computation could assume that Heaven itself moves at forty percent of the velocity of light and makes a half-circle around Earth at a distance of 40 light-years at intervals of 1000 Earth-years. In such case, the total length of Heaven's orbit would be 400 light-years of which 1225 light-years would be the distance it would travel to make the half-circle around Earth. Thus, it would complete that half-circle in 312 Earth-years. (the remaining portion of Heaven's orbit would require, of course, 688 Earth-years and would cover a distance of 275 light-years.) However, in its nearest approach to Earth, although Heaven would be 10 times as far-off as Alpha Centauri, an Annex of Heaven -- also traveling at forty percent of the speed of light -- could cover that distance from Heaven to Earth in 100 Earth-years. Significantly also, if the Annex departed from Heaven to Earth in 100 Earth-years. Significantly also, if the Annex departed from Heaven at the beginning of Heaven's half-circle around Earth, the Annex could "mark time" in a stand-by orbit (perhaps merely a thousand miles from Earth) for 112 Earth-years before the crew and passengers of the Annex would need to depart from Earth to recontact Heaven at the opposite side of the half-circle.
Thus, because our logic shows that a total round-trip duration of 312 Earth-years would be probably the maximum time that God would be likely to set aside for a visit to Earth if such tours were sometimes no more than 100 Earth-years apart, and because this implies that the maximum distance from Earth to Heaven is of the order of 160 light-years, we are obliged to conclude that Heaven itself must be located within our own White Way galaxy -- but cannot be detected by Man's astronomical instruments for the reasons that our logic has earlier cited. Yet, it need not be surprising that Heaven is so relatively "near" to Earth. Instead, the fact that the Cosmic Formula found the White Way galaxy favorable for Earth and Mankind is a potent suggestion that the same Formula found the same galaxy similarly favorable for the creating of a cosmic Heaven and the cosmic God.
Of course, our logic must concede that an inevitable "Heaven" in our own galaxy may be only a reduced-scale version of a greater Heaven located at a greater distance from Earth` thus, that God uses the nearer Heaven as his "home away form home" only for periods of perhaps five or ten thousand years -- time-spans that seem enormous to us but that would be insignificant to him or any other beings who not only possessed an immortality geared to the future but also who had experienced millions of years of life in the past. But even if such as this is the case, our deductions concerning a Heaven in our own galaxy would remain intact.
MAN'S RELUCTANCE TO ACCEPT EARTHLY DEATH AS FINAL and the question of whether a "second life" can be surely know to be available for human beings will comprise the topic of universal concern and dispute to which our study's now logic now will turn.
In much of the World there have been three basic views relating to this critically fundamental theological matter. First, there has been the position that there is available a second life-with-body to follow the death that is experienced on Earth. Second, there has been a concept that there is a post-Earth life but that this is merely of a non-bodily "spark," presumably devoid of individuality and even of consciousness, which somehow "unites" itself with a non-person God. Third, there has been the view that earthly death snuffs-out a human beings existence forever.
Nevertheless, it is a second life-with-body which is and always will be Man's greatest conscious or subconscious desire. Thus, humanity would speculate about such a life even if there were no religion to broach the subject or to propose an answer to it.
We observe, however, that the Christian Church has traditionally insisted that every human possesses a "soul" which somehow "goes" to Heaven as a reward for the previous good conduct of its earthly possessor or as a result of receiving "God's "forgiveness of sins" -- but which is otherwise consigned to a "Hell" as a "punishment" for sins not forgiven. The same theology has commonly given an impression also that a second life includes a body. On the other hand, the Church has never been able to define just what the soul actually or supposedly is. Likewise, Christian theology has been unable to explain how a soul could traverse the distance from Earth to a Heaven or to a Hell, and how it could be reincarnated in a post-Earth destination. Thus, because of such theological void and certain related errors, many millions of men have doubted or denied the existence either of a soul or of any life to be resumed or restored subsequent to the death that occurs on Earth.
In response to such doubts and denials our logic proceeds by initially recognizing that any concept of life-without-a-body must be totally false. As earlier explained herein, life is a condition of certain electro-chemical activities within certain combinations of organized substance`; thus, in the absence of such substance and of such activities there must be a absence of life, a fact which must be true in Heaven or in any other place the same as it also is true on Earth. Yet, we must also face the fact that when an earthly body meets earthly death it gradually decomposes so that it becomes utterly incapable of being reassembled to become the same "person" that it was before. Hence, we deduce that if Man does have a life subsequent to the death of his earthly body his new or continued life must be with a completely new body. However, if such is the case, there must be some kind of linkage between a human being with an original body and the same person in possession of a second body. Thus, if there is such a linkage, it must consist of a something which is called the "soul".
"Accordingly, our logic in the following chapter will solve the ancient mystery of what the soul really is. We not only will show it exists as a structure of physical substance but also we shall identify it even in biological terms. Further, we shall show how it performs a linkage function between a first body and a second or even a third, and how it traverses the distances between Earth, Heaven, and a Hell. We shall also perceive, however, that the soul must receive certain assistance from God as a supplement to its own capacities, and we shall deduce the specific details of that assistance including a startlingly revised explanation of the so-called "forgiveness of sins." We shall presently defer these and numerous related details, however, because it will be desirable to precede them now with new logic to establish that the necessary assistance from God -- whatever we later may find it to be -- is surely and invariably given. thus, temporarily we shall just assume that every man has a soul with certain inherent capabilities of serving a linkage function and on that basis we shall now turn to new logic based on modern science to ascertain that God inevitably possesses a sufficient desire for our souls to be reincarnated in Heaven so that our knowledge of that sufficiency will give us an overwhelming certainty that he had actually provided the help which enables our soul to successfully respond.
The next immediate step of our logic, therefore, deduces that an inevitable spaciousness of the celestial body called Heaven is surely adequate for the admission of newcomers in almost infinite numbers. In the first place, in God's know-how for the harnessing of cosmic force, it must have been within his power as well as within his desire, if necessary, to provide a whole cluster of Heavens. In the second place, all of the beings in such places must be androgynous, incapable of self-achieving any increase in their own numbers.
In turn, we conclude that God in his omniscience foresaw the origin and advancement of our species on Earth even to a near-culminative status and realized that with his assistance we could fully achieve the culminative level (yet, still "a little lower than the angels") that would make our souls qualified for a reincarnation in his Heaven of Heavens. Thus, we comprehend that God -- in the infinite capacity of his love -- could not look upon our species without choosing to help us reach the degree of perfection which would provide our souls with the means to achieve such reincarnation.
It is evident, therefore, that God instituted a plan for those Qualifying of Human Souls for Heaven. Some parts of that plan have long been recognized in Christian theology. Other portions have remained unknown or unexplained. Today, however, we can discover the additional truths needed to allow us to comprehend a sufficiency of the plan's completeness. Hence, we now deduce it has five key steps, noting that three of these must stand in this chapter as topics only, awaiting our explanation in the following chapter of what the soul itself actually is.
First, we deduce, each human soul must be made immortal by an automatic process of receiving an infusion of the Holy Spirit at the living birth of the earthly body. Second, the soul must have opportunity through the earthly learning process of its possessor to acquire an additional quantity of the Holy Spirit. Third, the soul must have access to special "vehicles" for its post-Earth travel in Outer Space. Fourth, souls which have not acquired sufficiency of the Holy Spirit on Earth must be taken to a place called Hell or to some other way-station to undergo an original incarnation and supplementary experiences so as to complete their qualification for a (delayed) admission to Heaven. Fifth, Heaven's environment must supply, and an arriving soul must automatically use, certain facilities "of water and the spirit" to accomplish the mutated and culminative stage of a final reincarnation.
Concerning Step No. 1, we shall defer until a later chapter our deduction of what the actual process is for the immortalizing of human souls at the living birth of their respective possessors. Concerning Step No. 3, we shall similarly defer an explanation of how the soul departs from its earthly possessor and is subsequently transported in Outer Space. Concerning Step No. 5, we shall also defer our deduced explanation of the very process by which the soul obtains a new body in Heaven or elsewhere.
As for Step No. 4, we shall defer consideration of what a soul's experience in a Hell must be, but we shall presently deal with the inevitability that such a place exists and that it is somehow used to complete the soul's qualifications for Heaven in cases in which these were not complete at the time of the earthly body's death. Thus, our reference to a Hell may suggest initially that our logic has been influenced by traditional Christian theology. The fact to to the contrary is simply that our logic has independently recognized that God, having made all souls immortal, has neither a desire nor a need to abandon some of them subsequent to their experiences on Earth. Hence, because there are inevitably a number of habitable places available in Outer Space, where a soul's adequacy of the Holy Spirit of the Holy Spirit can be achieved in a post-Earth basis, it is certain that God has provided for a Hell to be used for the purposes that are so indicated.
In parallel, we are also led to the same and to related conclusions by observing that the soul of a person who meets earthly death in childhood has thereby lacked a sufficiency of time to acquire a content of the Holy Spirit adequate to win an immediate admission to Heaven. Yet, having caused such a soul to be immortal, it is plain that God has neither need nor desire to allow it just to "drift" forever, without a body, in Outer Space, or to be cooped up in a perpetual so-called "Limbo." Instead, because there are inevitably habitable places other than Heaven or Hell available for an interim reincarnation and for completion of the qualifications of such souls for Heaven, it is inevitable that God's love has provided for the use of such a place by the souls of persons who died in infancy or childhood.
Hence, by perceiving there are surely provisions for all souls to complete their qualifying for Heaven -- by means of post-Earth experiences in the event they did not complete such qualifying while on Earth -- we must unavoidably perceive, in other words, that there can be no human escape from God's great purpose. Indeed, no person could avoid a second life even if he were willing to chose to do so.
In recognizing that God provides a "formatory" for the souls of children, as well as a "re-formatory" for the souls of adults, however, we have correctly implied that even the incarceration of a reincarnated soul in Hell is not forever but is only for such duration and intensity of experience that will rectify the earthly incompleteness of a soul's qualifications for Heaven. Moreover, we have not implied that every deficient adult soul received an identical post-Earth treatment or even that all such go to just one Hell. Thus, although we have deduced that Hell is a place, we now must also deduce that it must be divided into a number of different ones --- some used for the worst offenders against God's laws, other used for the reincarnated souls of persons whose earthly non-attainment of perfection was of various lesser degrees. In addition, we have correctly implied that whereas some reincarnated souls may need to remain in the harshest portions of Hell for a thousand years or even longer, the stay of others in less harsh parts of Hell may be for hardly longer than an earthly lifetime. We have left it, however, for the following chapter to make clear that any stay in Hell will be an unhappy experience, one for which all earthly efforts should be bent to the objective that such an experience will be avoided.
As for Step No. 2 of God's Plan for Mankind, we shall defer until the following chapter an explanation of the actual process by which our experiences on Earth contribute to the preparation of our souls for admission to Heaven -- including even the biological impact of our earthly conduct. Thus, presently we shall be chiefly concerned only with the reasons that God chose to submit Man to a gradual educational process on Earth rather than using some "short-cut" method which human minds sometimes erroneously assume could have been easier yet equally effective.
Accordingly, our logic now proceeds by perceiving it would be erroneous to assume that God enrolled Mankind in his qualifying process as soon as our species became a species. Our becoming a species meant at first only that our lineage had achieved a total genetic separation from all of the others. At that long-ago moment, however, our ancestors were still lacking mental mechanism adequate to engage in any educational process whereby there could have been steered into the achievement of the Holy Spirit requisite for admission to Heaven. Thus, we can be sure the early members of our species were not given even the minimum quantity of the Holy Spirit that would have made their souls immortal. Instead, their souls experienced an irreversible termination of life simply with the earthly death of their bodies, the same as also is the with the soul-equivalent of common animals.
Thus, before the time was ripe for soul-immortality to be conferred on human beings, God had to wait until evolution had greatly advanced the mental mechanics of our species whereby human intellects would become cable of comprehending the concepts of good and of evil. Thus, we deduce it was so highly important that such immortality should be conferred as soon as possible, yet not too soon, that God inevitably made a series of widely-spaced personal visits to Earth to see for himself the extent of humanity's progress. Hence, it was a momentous occasion when God did find our ancestors had reached the level of mental capacity at which it became safe to make their souls immortal, and we shall examine the deducible (and cryptically recorded in the Bible) details of that great event in subsequent chapters.
Of course, the foregoing conclusions give rise to a question of why God didn't simply transport our ancestors bodily to Heaven as a quicker fulfillment of his love-desire. Part of the answer, earlier implied herein, is that our species could not live in Heaven without first qualifying for a mutational process involving a reincarnation to the Cosmic Formula's culminative level. A counterpart answer is that if God had given our ancestors such a mutation it would have made them androgynous, unable to procreate the additional generations of souls that he desired.
A parallel question is often proposed: Although God did leave our ancestors on Earth, why didn't he make available to them -- many thousands of years ago -- a total knowledge of himself and of the certainty of Heaven's availability for human souls? Had he done so, it has been argued, all succeeding generations of humanity would have lived in peace and happiness on Earth in addition to gaining the admission of all its souls to Heaven. A companion question also asks: Why didn't God impose a divinely-guided rule of force on Earth so that Man's conduct would have produced peace and presumably happiness as a product of irresistible external compulsion?
The primary answer to all such questions can be determined, however, even by human logic. It is that God knew that peace and a fullness of happiness can exist only in a society of beings whose conduct is voluntarily and unanimously motivated by love. Thus, God recognized that true love can exist only where it can be a volitional choice which rejects equal access to the alternative of non-love. Accordingly, He further recognized that unanimous volitional love can exist only in a society in which all members have reached the culminative stage of cosmic advancement, because it can be only at this level that the mentalities of all members will surely comprehend the superlative desirability and the crucial importance for all conduct to be motivated by self-chosen love.
Thus, in either case, if God had subjected our ancestors to a rule by divine force or had given them a premature explanation of the availability of Heaven, some of them would shill have lacked a mentality capable of being motivated by self-chosen love, and -- at best -- some of them would have been merely obedient to the rules of good conduct in the manner of puppets rather than as a response of love-volition. Moreover, if such as these had been admitted to Heaven, they would have entered without having previously learned on Earth -- by their own involvement as perpetrators or victims of Evil -- the actual consequences of a conduct not motivated by volitional love. Thus, their reincarnations could not have been supplied with even a reminder not only that there had been cosmic demonstration of evil, on Earth, but also that the predecessor possessors of the reincarnated souls had themselves been witnesses of it. Hence, with such a deficiency, the reincarnated souls -- even as culminative beings -- would have been less that fully trustworthy in Heaven, a hazard which God could not have allowed to exist; one which he recognized not only by his own omniscience but also because, as we shall presently deduce by logic alone, there had once been an attempted departure from a lure of volitional love by certain of Heaven's original beings even in Heaven itself.
It is plain, therefore, that God well understood our species would escape only gradually from its primeval level or moral and theological ignorance, and that during the untold centuries of such escaping, Mankind would experience much evil. Thus, as we can further perceive, He refrained from intervening in humanity's confusion -- except on rare occasions to be examined later -- because he knew our encountering of Earth's imperfections would be needed as a limited-scale demonstration of the consequences of Evil and as a counterpart to our gradual comprehension of the transcendent desirability of rule by a totally reliable level of volitional love.
As for God's knowing the importance of our pre-Heaven experiences not only as a matter of his omniscience but also because there was once a flare-up of attempted evil even in Heaven, we can deduce the occurrence of such as episode (without resort to the Bible) because logic will show it was an inevitable consequence of an inevitable but temporary condition. Thus, although the conduct-attitudes of Heaven's rank and file culminative beings had given them mental mechanisms inferior only to God's, there remained one point of danger even in God's one homeland. It resided in the fact that the lesser beings there had never lived a previous life and thus --unlike ourselves -- had never witnessed a proof by demonstration of the consequences of evil so as to know the virulence of it.
Our logic deduces, therefore, that a time came when one of Heaven's beings (an "angel") sought to obtain an unearned aggrandizement for himself, thereby posing a challenge to Heaven's rule of love by volition. Of course, a love attitude by victims of evil can tolerate injuries within a tolerable level. Yet, the principle is true that even a pebble can start an avalanche. Hence, the evil attempted in Heaven had to be checked by God before it escalated. Before it could be checked, however, it was also inevitable that -- in a place where the escalating effect of a departure from volitional love had never been witnessed -- the chief would-be doer of evil enlisted the support of a number of followers who likewise were willing to test the supremacy of God. Thus, although God rejected the possibility of allowing the dissidents to subject Heaven to an Earth-type process of learning how evil spirals, he needed also to avoid imposing a permanent lure by force to supplant the previous rule by love. Hence, we deduce it was inevitable that he simply exiled the dissidents to some other habitable place where they could learn at first-hand the knowledge of evil they had previously lacked.
Now although we have deduced the foregoing episode of evil in Heaven without promoting it from any religion, we note that the Bible also tells of such a disruption. "There was war in Heaven," it says, and the dissident angels were "driven out." Their leader, it says, was one named "Satan." Hence, because that name will serve us just as well as though we had happened to choose some other, we shall continue to use it and we shall realize he was and is a person with body, not just a symbolism. On the other hand, our logic will dispel the erroneous concept of numerous Christians that Satan in a cosmic "rival" of God and that this fallen angel "sends messages of evil temptation into human minds." In contrast, our logic will inescapably conclude that any evil temptations which humans encounter are products of their own incompleteness of wisdom -- simply the same kind of incompleteness which once misled even Satan himself.
MUCH ELSE OF THEOLOGICAL TRUTH REMAINS TO BE DEDUCED as our study proceeds further. Thus, although we have already obtained proof by explanation concerning God, his Son, and a Holy Spirit, and new concepts of their respective status and natures, and although we have perceived that the Deity's inevitable love for Mankind is a perfect assurance that he does assist our souls to attain a reincarnation in Heaven, we have left it for the following chapter to determine what the soul really is, how it becomes immortal, how it is transported, and how it is reincarnated. More immediately, however, it will be appropriate to deduce -- also by logic alone -- certain additional inevitable inclusions in his plan for the qualifying of human souls for admission to Heaven. Thus on the same grounds that we have earlier deduced that God has repeatedly visited Earth because it was inevitably his desire to do so, we can likewise now deduce eight other cardinal elements of his program which we could foretell to occur in the future if we had no knowledge that they had already occurred in the past.
First, God's plan would need to be activated by His supplying a quantity of the Holy Spirit for all human souls to receive at the living birth of their earthly bodies -- an activation which would take effect whenever he might find our species had advanced sufficiently to begin learning the love-hate distinctions contained within a "knowledge of good and of evil."
Second, the plan would require the organization of a Chosen People to be the original custodians of early levels of theological and moral truth, and to have a central lineage formed of the direct descendants of the specific persons who were first to demonstrate Mankind's capacity to comprehend the good versus evil distinctions.
Third, to mold such a nation into a stoutly cohesive unit and to make its central lineage worthy of even a biological service relationship to God's own Son, the plan would require a great deal of divine shaping even of the genetic structure of that inner core, employing principles like those of modern geneticists.
Fourth, to strengthen that nation's awareness of God's existence, the plan would require Him to make additional visits to Earth to confer with certain of the Chosen People, assuring them of a special covenant with Himself and requiring them to pledge their loyalty to it.
Fifth, the plan would require a divine contriving of an immense and highly dramatic program that would expose one sector of the Chosen People to the primary characteristics of a Collectivist State as a means of teaching them by an economic-social-political experience that stealing is the essence of all evil, regardless of what it is that is stolen.
Sixth, the plan would require a divine conferring of a simplified code of rightful conduct for the guidance of peoples not yet capable of measuring morality accurately by the yardstick of love; a code which not only would assert the primacy of God but also would manifest the anti-stealing principle which is at the heart of all moral truth.
Seventh, to show that the vastness of God's love is an unbearable guaranty of His assistance for our souls to attain reincarnation in Heaven, the plan would require a maximum demonstration of that love. Thus, the plan necessarily provided for God to send His own Son from Heaven to Earth to participate in a series of pre-arranged events which would enable the Son not only to demonstrate His Father's as well as His own love for Mankind but also to demonstrate some of the actual processes by which our souls are linked to the eternity of Heaven.
Accordingly, in specific detail, the plan would require the Son to divest Himself temporarily of the body which He had possessed in Heaven in order to acquire an earthly body (necessarily without sperm or ovum) in the womb of a virgin especially chosen form among the central core of the Chosen People. In turn, the plan would require the Son to perform a variety of miracles, especially of healing, so that -- centuries later -- these phenomena could be identified as demonstrating one of the relationships of the Holy Spirit to the cells of human bodies (as will be explained in later chapters of our study.) Further, the plan would require the Son to teach Mankind a new concept concerning moral conduct, that it should be defined and motivated by love. Also, the plan would require the Son to organize and set in motion a perpetually continuing institution for the teaching of moral and theological truth to all men and nations.
Finally, the seventh portion of the plan would require the Son to experience a painful death of his earthly body, thereby to show how great a price He and His Father were willing to pay to be persuasive to humanity in their respective teachings of a moral and theological truth. In turn, the plan would require a dramatic resurrection of the Son as added evidence of His divinity while also gladly leaving the door ajar for modern science to discover how even this phenomenon was biologically accomplished even though the process could not be duplicated merely by a human acquirement of just the know-how. Lastly, the plan would require the Son to ascend bodily from Earth into Outer Space, thereby demonstrating again not only His divinity but also the fact that there had to be a place "out there" for the ending of that journey as well as a different place for the beginning of it.
Of course, our study has not yet offered any historic evidence to corroborate or deny that the events of God's inevitable plan, as deified by logic alone, have or have not actually occurred.
Nevertheless, we shall find a vastness of corroborative evidence, correctly explained by wholly new logic, as a succession of the later chapters herein, to affirm and show how the events of the plan were actually accomplished.
As the next immediate step in our study, however, there will be a need for the human soul to be biologically identified as a physical component of the human body, and to deduce in amplified detail even the very process previously unknown to human minds -- by which our souls are supplied with new bodies subsequent to the death of their original bodies on Earth.
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