WHAT ANCIENT RELIGION CAN DO FOR MODERN SCIENCE
Science has provided us with laws alleged to govern the universe, but do they? When the prevailing theory, the Big Bang, completely breaks down at the most critical point, the beginning of everything, it stands incomplete and fundamentally dysfunctional. Ancient religions gave us a different model that has tried to take hold throughout history but never fully succeeded. This model of The One and the Many offers to solve multiple problems for science, though this requires a transformation in thought that few are willing to make.
According to the Platonic doctrine of recollection, we are born with all knowledge within; our task is to remember it. Occasionally, a dedicated philosopher will achieve this, which accounts for why the concept of the One and the Many has kept reemerging, going back at least to Parmenides (early 5th century BCE). Some Western mystery schools claim this knowledge dates back to King Solomon, who reigned from roughly 970 to 931 BCE. The Christian Bible references it as if it were common understanding.
The question of the One and the Many is an attempt to intellectually explore the structure of reality through the Universal and the Particular, or Absolute Being versus the processes of Becoming. Plato (427–347 BCE), influenced by the Greek naturalists and Eleatics, was inspired by the idea and developed his philosophy from it. The Eleatics pondered the nature of a substratum underlying the visible world from which all things emerge. It would be a perfect original substance, possibly primordial water, fire, air, or ether. They wondered: at what point would this original, unchanging substance diversify into a myriad of ever-changing substances?
The Big Bang Theory dispenses with any notion of original substance altogether, stating that nothing can be known about an initial singularity from which all things have emerged. We will be arguing, however, that dispensing with the pursuit of an original substance is a mistake that hinders progress in contemporary cosmology.
One of the more recent incarnations of this ancient philosophy is the monadology of Leibniz. (1) He proposed that the universe derives from a simple psychic substance, The Monad, which enters into compounds. He reasoned that because compounds exist, simple substances must exist to comprise them. He contended that where there are no parts, there can be no extension, no form, and no divisibility. Thus, Monads would be like psychic atoms of nature, the elements of things.
Since the Monad cannot be formed by a combination of parts, it could not come into existence, nor be destroyed, by natural means. It could only emerge or be annihilated all at once, whereas that which is compound emerges or ends by parts. Thus, a Monad cannot be altered in quality or internally changed by any other created thing.
Leibniz intuited once again the ancient principle of The One and the Many. He envisioned an indivisible Unity at the ground of all existence that lies outside of time, i.e., outside the realm of causes and effects. In other words, it is transcendent. However, The Monad is also a plethora of units of itself that permeate all things. In its manifold aspect, it is immanent, pervading the universe. Thus, the Monad's unique nature is both transcendent and immanent, singular and plural.
Recently, this ancient concept has been struggling to reemerge in modern science. Theoretical physicist John Wheeler, in a telephone call to Richard Feynman in 1940, proposed the idea that all electrons in the universe might be one "Electron." (2) The idea ran into a problem when having to account for how two electrons can be smashed together, resulting in their demise. Wheeler got creative and proposed that one electron must go into the future and the other into the past, allowing them both to exist.
Where modern theorists nudge the closest to the primordial cosmology, however, lies with another new theory devised to explain quantum entanglement, i.e., the immediate interaction between two distant particles. Physicists Maldacena and Susskind introduced the idea that tiny wormholes might connect entangled particles, offering a gravity-related explanation (wormholes) to understand a quantum mechanical phenomenon (entanglement).(3)
This would mean that the universe is filled with a mesh of tiny wormholes and minute black holes. Since a black hole results from mass becoming so furled up that it leaves space-time altogether, is this not proposing that transcendental entities permeate the universe? Moreover, is not an entity that furls itself so tight that it leaves space-time necessarily identical with any entity or singularity in that same state, i.e., The Monad? We appear to be reverting to the ancient principle of the One and the Manifold.
Until recently, theorists have been limited by their refusal to recognize the transcendental aspect of nature. When asked, "What came before the Big Bang?" they cut that issue out of the theory on the presumption that science cannot use its methods to extract meaningful information about such a state. However, quantum mechanics has prompted a change in that respect. Experiments have forced materialists to consider that reality must have a transcendental aspect. Their discoveries seem to be preparing them for initiation into the mystical religion of ancient days.
Traditionally, the mysteries of occult religion were reserved for initiates of mystery schools, or otherwise available only to philosophers who could access the knowledge through gnosis. Today, physicists are beginning to reclaim the old paradigm through a new avenue: scientific experimentation. Perhaps they will find a review of the old wisdom helpful in interpreting their unexpected data.
The ancient paradigm presents the processes of the universe in three tiers. These are three distinct yet interwoven levels of laws that govern all things. Using modern language, we can name them as follows: the Laws of Power (existence), the Laws of Energy (physics), and the Laws of Mind (spirit).
Laws of Power that Govern the Invisible
Mystics have long held that there is a Power that grants being to all that is, was, and ever shall be. Since the Power to exist cannot be defined within the context of that to which it gives existence, we must say that this Power lies outside the parameters of space and time. In other words, it cannot be described within the domain to which the laws of physics apply. Thus, existential Power must be transcendent, whether the Monad of Leibniz or The One of Solomon.
Since this unified Source is the Power that upholds all existing things, granting everything being, it is also immanent throughout all. Again, we see the ancient theme that the Source must be plural despite its unity and transcendence.
The qualities of transcendence and immanence are not the end of the matter with respect to The One. This principle of Being also has a connection to consciousness. If it did not, how could we intuit its existence? Within our consciousness resides the ability to sense this Power to Be, this transcendental Unity within. The great mythologist Joseph Campbell wrote, "Love is the realization of the unity between oneself and the other." (4) Mystics have always taught that through Being, we are all One.
Through our innate ability to intuit the Unity within us and at the ground of all existence, we connect with nature. Where the poets of the Bible wrote that "G-d is love" (5) and that "Love binds all things together in perfect harmony,"(6) they were not merely being religiously romantic; they were intuiting primordial knowledge. It is not a mere sensual experience when you sit under a tree and become one with it, rather, it is a realization—a recollection—of profound knowledge.
The Unity underlying All That Is lies within your inner being. When you contemplate your existence, you sense that I am, but when you sense The One that unifies all of existence, you merge with the divine I AM, which binds together and harmonizes all things.
The Christian Bible affirms this profound wisdom in the phrase, "One G-d and Father of all, who is above all, and through all, and in you all. (7) The author seems to have intuited the principles of divine transcendence and immanence, along with the inner, unified Holy Spirit that connects us innately and grants us our creative being. In sum, the Laws of Power represent three principles: transcendence, immanence, and a unified, existential, creative, psychic Force. This is not new knowledge but, rather, very old indeed.
Laws of Energy that Govern the Visible
While Power lies in the domain of the "invisible," Energy sustains the proverbial “visible” realm—to use the language of the ancients. Energy is the essence of matter and all things operating through space-time mechanics. Today, we can assign gravity, electricity, and magnetism as three primary constituents of the Laws of Energy.
These laws govern a limited domain confined by the points where energy reaches its maximum density (a singularity) or minimum fluctuation of emergence into space-time. For this reason, materialists can never grasp the higher workings of the universe behind magic, miracles, and prophecy because they refuse the reality of an invisible, transcendental Unity, or existential Power. By not accepting the first Laws of Power, they remain stuck with an incomplete and dysfunctional physics.
Laws of MIND that Govern Life and Thought
The Laws of Mind integrate the Laws of Power and the Laws of Energy in generating life and thought. This domain also has three attributes: Pure Mind in itself, its relation to Power, and its relation to Energy. Here, we emphasize The One in its aspect as Manifold. We must focus on the plurality because, alone, The One is naught, destined to always be forever a Great Mystery, like the number zero, or zed. It is a nothing upon which all things and all numbering depend and cannot exist without. Pure Mind is the Nothing that is Everything.
In essence, Mind is an entirely mental phenomenon, but it does relate directly to the Power at the ground of all existence and, therefore, shares the same eternal quality. In this respect, Pure Mind and Existential Power are not explicitly separate; they might be regarded as opposite poles of the same phenomenon, Eternal Being. This means we receive the power to be and derive our creative free will from Pure Mind in its relation to transcendental Power, but the process of becoming conscious derives from plurality, the immanence of Mind.
Through the interrelation between Pure Mind and the Laws of Energy, we achieve separateness from others and manifest as individuals. This accounts for our dichotomous nature. From the Existential Power that grants us Being, we have an affinity for integrating psychically with others, while from our entanglements with the laws of Energy, we flourish as separate and distinct beings.
Thinking arises from interactions among discrete minds. Thus, Pure Mind by itself would be incomplete. It needs the processes that generate life and engender thought, because the generation of thinking and the harmonization of consciousness are the purpose of all existence.
How to Reconcille Science and Religion
Leibniz touched on a principle critical to understanding higher physics, which I shall call innate causation. He wrote:
10. I assume also as admitted that every created being, and consequently the created Monad, is subject to change, and further that this change is continuous in each.
11. It follows from what has just been said, that the natural changes of the Monads come from an internal principle, since an external cause can have no influence upon their inner being. (Theod. 396, 400.)
First, we should understand that Leibniz regarded the Monad as an entelechy.
"All simple substances or created Monads might be called Entelechies, for they have in them a certain perfection (ἔχουσι τὸ ἐντελές); they have a certain self-sufficiency (αὐτάρκεια) which makes them the sources of their internal activities and, so to speak, incorporeal automata."
"...in the simple substance, is nothing but what is called Perception, which is to be distinguished from Apperception or Consciousness,"
In short, the Monad is an entity capable of perception, which has an innate creative power that prevents it from being altered by other Monads. These perceptual building blocks of nature have a power of causation within them that is distinct from causes and effects in the domain of physics– a crucial concept in higher knowledge.
Innate causation is transcendental causation, in that the cause begins in Being, as distinguished from Newtonian cause and effect in which an effect proceeds from a prior cause within time. Thus, changes can have two kinds of causes. Within space-time, according to the Laws of Energy, past events present themselves as linear causes of subsequent effects. However, the Laws of Power and the Laws of Mind constantly grant being to, and thus generate, every material event at every moment. This is where the Laws of Mind can potentially supersede the laws of physics, opening the way for living activity and even "mind over matter," as the occult magicians claim.
Consider that, according to the laws of physics our bodies should not move; they should remain at rest until acted on by an outside force. If we had no Power of transcendental causation within us, then the fact that we are constantly moving our bodies should constitute a violation of physical laws, because no outside force is causing the movement. The only way to account for our ability to control the body and exercise free will is to admit The Laws of Power and The Laws of Mind. Only then can we avoid violating any laws. Refusing to accept the transcendental aspect of reality forces one to regard living processes as violations of the limiting laws of physics.
The Science of Mind, Power, and Energy
We might wonder, “Which comes first: do Power and Energy bring forth Mind, or does Pure Mind, which reconciles Power and Energy, bring forth these two and their laws?” The question in essence is fundamentally flawed because it presupposes space-time parameters for domains that transcend space-time mechanics. Any question concerning sequence cannot apply to domains that are not limited by space and time.
Note that we are considering the Laws of Energy in the totality of all space-time, the Laws of Power that uphold it, and the Laws of Mind that give life and consciousness to it all. Jewish Kabbalists would likely associate these domains with the three "Supernals" symbolized by water, air, and fire respectively, in keeping with their system.
Mind reconciles Power and Energy and is, therefore, understood through its relation to both. By its relation to Power, we can imagine Mind as having always been and that it shall always be—no less because we cannot ponder it by any other conception. Pure Mind is an aspect of the transcendental Power that grants Being to everything, such that it is necessarily also inherent in all matter and energy, i.e., in all Becoming. Therefore, the question of when creation began can only be that it is always beginning and always will be beginning in every moment, as it were. The universe is an eternally creative psychic process.
This concept equates with how The Monad permeates all space and time. Here, like Leibniz, we commit to full-on panpsychism. Why? Because Einstein proved that the universe does not have a single cosmic flow of time that applies to the whole. Time dilation is a proven phenomenon, thus requiring that time-flows adhere in the physical events as part of the process by which they operate in space-time. In addition, Monads, with their perceptual capacity, not only permeate the whole of space but also infuse all flows of time, giving some degree of integrative consciousness to all things. Here is precisely where the potential for prophecy finds its proof. The prophet looks not forward into some universal flow of time but, rather, inward into Pure Mind.
Does this mean that there was never a big bang that initiated the universe? The ancient mystics have always contended that the universe is eternal, has always been, and will always be, without end. Except for religions that arose in the Middle East, the concept of an eternal cosmos has been pretty much a universal preference. The book of Genesis appears to be the point where the Western mind got philosophically constipated by the belief in a singular past moment of creation that occurred in a certain space and time. This is the same biblical story known for describing the first created day as emerging before the sun and earth were formed.
This time-constrained paradigm survives today in the form of the Big Bang theory. The latter arose from a perversion of Einstein’s original theory. He had proven that the universe can have no single flow of time that serves as a special reference for all other dilated flows of time. Unfortunately, mathematicians were able to convince him to drop this notion. They assured him that the Lorentz transformations, which mathematically tie together dilated flows of time, can average all time-flows into a single cosmic time applicable to the whole universe. This is equivalent to calculating when a race between the tortoise and the hare will end by averaging their run times. Such reasoning is irrational in its practical application.
In Einstein's original formulations, we saw that every mass energy event had its own, unique time-flow. Thus, if an energy event were to contract to zero space-time extension, its time flow would end and it would become a singularity. Conversely, if quantum fluctuations or stellar nucleosynthesis popped new matter into being, new time-flows would emerge in them. In that case, the creation of the physical universe is an ongoing process that simply exists in a kind of eternal Now.
The Eternal Moment in which all events are occurring lies outside of time-flow, being transcendental while granting being to all events through its immanence. Physicists today may not be ready to accept this. If they did, however, thermodynamics would get turned on its head, and a shift more profound than the Industrial Revolution would sweep the world of science and technology.
*Stay tuned for my next book on this subject.
• • •
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References:
(1) The Monadology by Gottfried Wilhelm LEIBNIZ
English translation by Robert Latta, 1898.
(2) One-Electron Universe
(3) September 21, 2023
A Model Probing the Connection Between Entangled Particles and Wormholes in General Relativity
(4) Joseph Campbell (Author), Bill Moyers (Collaborator), (1991). The Power of Myth. Anchor.
(5) 1 John 4:16
(6) Colossians 3:14
(7) Ephesians 4:6
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