Divine Illumination and Revelation 


Section Three

REALITY 


                                                                                                    

 

Previous Part

Chapter One 

Chapter Two

Chapter Three

Chapter Four

Next Part

Read Text Online


Part Two

REALITY AND TRUTH


The ways by which the individual may come into knowledge of God have been discussed above. The nature and content of Revelation by God and the structure of Fundamental Reality are now examined. The objective is to describe how the theologian and student of religion know of God's purposes and God's Acts. The Acts of God are the Act of Generation which brought into being the Holy Trinity and the Moral Universe, functioning in time, and the Act of Ordination which created the Cosmos. Knowledge of God and God's Acts can be achieved by the correct operation of the rational scientific problem solving method.

Theological inquiry begins with questions about the origin and meaning of human life. When pursued through the rational epistemological method answers can be obtained to these questions through methodical revelation. The theologian constructs the model of fundamental reality from his understanding of revelation. Fundamental reality provides the framework for created reality as a whole and is the interface between the Infinite God and His creation, explaining God's ongoing relationships to the world.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

Top

Reality 

Reality and Truth


Chapter One

ULTIMATE REALITY


The Revelation of God

The explanation for the ability of the theologian to know and discuss the character of God in some detail is God's revelation. Revelation is of two sorts. The first kind is the gift of understanding as a free act of God, and the second is in the form of answers in response to the questions of individuals. The promptings of God which are seen as the operation of the conscience are simple examples of free acts of God. The free acts of God are, by definition, not predictable and are therefore not a matter for epistemological rules.

From the position of epistemology, the explanation of revelation is that the theologian, and others, come to the questions of the nature of God and the human situation with some knowledge amounting to an expert understanding, and with clearly defined purposes which give rise to the questions. These questions are defined according to the scientific problem solving method. The questions, both original and supplementary, are submitted to the Source of Understanding in the form of a series of solution specifications. The resulting answers constitute a flow of understanding of God which appears as an act of revelation. The inquiries of individuals whose intellects are developed to the requisite standard of understanding can lead, therefore, to revelation through method. Methodical revelation is a continuing opportunity for individuals to learn about God.

Revelation is absolutely true since it emanates from the moral God, and individuals who are qualified by knowledge and experience to pursue studies at this level need no further assurances of truth.

From the point of view of objective knowledge the claim to truth rests on the proper operation of the rational scientific method. Its truth may be checked in the usual ways since answers must satisfy the solution specification. Answers must also account for all known phenomena that bear on the problem as detailed in the problem definition and must advance the purpose of the inquiry.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

The Study of God

The nature of the theologian's work is that of research and the description of the results of that research. The theologian comes to the study of God with an understanding of God, based on the revelation of God as given in Scripture and in personal experience, and having established a moral relationship with God in meditative prayer. The morality is based on the rules of the Moral Universe. The methodology of the theologian is given by the formal relationship with the Holy Spirit as the Creative Source and the formality is based on the rational problem solving method. The understanding of God given in revelation forms the definition of Ultimate Reality and constitutes the nucleus of the Fundamental Theory and all theological problem solving starts from this point.

Revelation differs from the more usual answers to questions by the fact that it is prompted by the human moral problem for which God has full responsibility. God is a responsible and moral being and God, through the Creative Source, is the only possible source of answers. The nature of revelation is that of an explanation. It explains why everybody is in this common situation in the Cosmos. People are morally entitled to this explanation and it is provided in a complete and clear form.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

The Moral Problem of the Human Situation

Humanity has not created the situation it finds itself in. Human beings ought to understand what it is that is going on which results in the emergence of sensitive and intelligent individuals into a three dimensional universe, and finding themselves beset with problems. There is too much suffering and unhappiness in the world to see life as an obvious and unqualified benefit. Humanity's main problem is lack of knowledge which carries with it a consequent powerlessness.

The moral problem of the human situation in the world is a real problem of experience which may be investigated, defined, and understood. Using the rational method a solution specification may be constructed to requisition the solution in the normal way. The problem may be restated as that of the situation of the sensitive and intelligent individual, rather than that of the race, in the three dimensional universe. The method comes to a solution either way, and those solutions are approximately the same. The general case offers a greater scope for supplementary questioning and is preferred for objective knowledge.

Instead of a prior gift of all the understanding necessary to make the best of individual lives, there is a method for getting this understanding as purposes require. There is, however, no clear advertisement of the existence of the facility. Human beings must find out everything for themselves. Why this is so constitutes a typical secondary problem and the answer is complex in that reasons are returned which are both moral and practical. For example, the answer to the question, in part, is that the morality of self-creation prevents any interference unless it is requisitioned by the individual, in part, that random gifts of understanding could not be assimilated by the intellect, and, in part, queries why an intelligent and moral being should not expect as a moral right answers to all real questions, and cites the function of the Creative Source to both answer questions and to teach.

The purpose to understand the human situation in the world leads to the discovery and understanding of God, and God's acts. This is true for any and all individuals and this explains the widespread knowledge of God. Differences in the understanding of God between the monotheistic religions may be accounted for by the absence of a rigorous method for achieving this knowledge.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

God as the Infinite Spirit

The three monotheistic religions of Christianity, Judaism, and Islam worship the same God. In a discussion of the Christian understanding of God it may be useful first to align that understanding with the Jewish understanding of Yahweh, and the Moslem understanding of Allah. In Christian theology Yahweh, Allah, and God the Infinite Spirit refer to the same Primitive Being.

Christianity has gone further than the other monotheistic religions in tracing the activity of God within reality as it is known to human beings. The Christian analysis of God's actions in the world revolves around the three channels through which God acts. The first is Love and the power to help individuals; the second is Knowledge and the teaching function; the third is Life and the capacity for choice and growth. This analysis shows God acting in distinctly different ways. The one God takes three different roles in creation which, because they act at arm's length from each other, are seen as three persons.

The theology of the Holy Trinity explains the relationships of these Persons to the Primitive Infinite God. It describes the world of the Intellect and knowledge in terms of the Holy Spirit. It sees Life and the creation of species and individuals in terms of the Christ. It explains Love and power in the world as the province of God the Father.

In Christian usage the term "God" can refer to God the Infinite Spirit, Who is identical with Allah and Yahweh. It can also refer to the Holy Trinity as a divine entity and to each of the Persons of the Holy Trinity. It may be used in relation to an activity as, for example, in God the Creator, or God the Saviour, and it may refer to a characteristic, as God is Love, and God is Truth. The meaning of the term "God", where it is not qualified, nor implied by the context, is by default in the Christian tradition the Trinitarian God Who is the God of human experience. In the Christian tradition God the Infinite Spirit is ultimate reality and the Holy Trinity of God is the fundamental reality of the Christian system of knowledge.

Each of the three religions sets out the meaning and necessary practices of life according to its understanding of God. These operate at the level of subjective knowledge and may be compared on the basis of their respective understandings of morality and love.

Christianity also intervenes in objective knowledge or culture by defining the purposes of God in relation to that culture, and in describing the work of God in physical and intellectual reality. Christianity is a knowledge-based religion which seeks to explain all aspects of human experience. Christian knowledge is therefore progressive towards deeper understanding of the truth where truth is defined as the meaning of reality. It is the argument of Christianity that the knowledge of God's activity in human reality is a necessary foundation for all human knowledge of reality. Without this knowledge there can only be ignorance, conflict, and the denial of all moral law and restraint. With it the whole enterprise of life makes sense and best actions may be determined.

The theory of fundamental reality, based on the Holy Trinity, shows how God's acts are carried through to produce the picture of reality as it appears. Conversely, the rational corpus of knowledge can be traced back to God's acts, and from there to God's purposes. The fact that knowledge is a complete and orderly system stems, in part, from the fact that God intends that human beings should understand.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

The Competency and Morality of God

The theologian can draw certain conclusions from the description of God. The first is that God is a responsible being and the second is that God is competent in what He undertakes. From this it is possible to conclude that God fully understands the consequences of His creative acts and whatever happens is morally perfect. The idea of a creation which has gone wrong, to the surprise and displeasure of God, is shallow and out-dated.

The character, purposes, and morality of God are the foundation of theological thinking. The prime characteristic associated with God is that of perfection. God is infinitely loving, absolutely moral, infinitely knowledgeable and powerful. The human situation is the intended result of acts of God and is always either good or potentially good. Potential becomes real through knowledge which offers choice, and the exercise of choice through willing.

The recorded history of the world reflects the understandings of humanity. It is possible to explain that history in a way which demonstrates the love, moral goodness, and competency of God, as well as indicating how failures of understanding and knowledge bring about disasters at the personal and group levels. The explanation for the fate of individuals who were victims of the terrible history of humanity lies in the failure of the human moral understanding. By the separate natures of the psyche and the physical body God ensures that the real essence of human beings, their emotional and intelligent natures, are never harmed. The fate of the body is not the fate of the psyche.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

The Explanation of the Human Situation

Revelation describes the Acts of God that have produced the situation of humanity in the world. Supplementary questions may be asked in the tradition of faith seeking understanding. Through these the theologian comes to understand why God acts as described in revelation.

The primitive situation was that of an infinitely knowledgeable and powerful Spirit, alone and self-contained. Here the word primitive means prior to that first act of creation which affects human beings. The prime characteristics of spirit are intelligence, sensitivity and creativity. From the point of view of epistemology the Infinite Spirit is a moral being with infinite power, and the will to exercise that power intelligently and morally. For epistemology power is given by knowledge and the will is the motivation to understand and choose.

The number of actual possibilities available to the Infinite Spirit is infinite. These possibilities may be divided into good and evil possibilities. The number of each sort of possibility is also infinite. Power is the ability to will and create any possibility, good or bad. It is within the power of the Infinite Spirit to realise any and all possibilities. The Infinite Spirit is rational and moral and wills only the good possibilities. The explanation for evil in the world is that it is willed by others than God.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

The Purposes of God.

The explanation of God's purposes is given in revelation. Its explanatory breadth and depth, and its mode of presentation, varies between individuals because, like every other understanding, it is an accommodation to the then-current state of the individual intellect. The aim of this account is to describe, from the position of God's purposes, the meaning of human life, the origins of evil, and the origin of the need to understand.

God desired to extend His Being into every one of the infinity of good possibilities, realising and experiencing those possibilities. The philosophy of God is based on Love of His Creation which implies the identification of God with His manifestations or expressions. The Love includes the making possible to all His creations of everything that those manifestations could desire for themselves. The risk and the suffering, as well as the joys, belong to God as the creator and the created. One of the possibilities of God is a community of intelligent and potentially unlimited beings. To understand why human beings are born without understanding and have to acquire it through experience, a short analysis of the options open to God is necessary.

Cloning New Beings

In order to have community there had to be a multiplicity of self-managing beings. One, perhaps obvious, way of generating other beings was for the Infinite Spirit to clone Himself. Cloning might work in a physical environment in which the cloned entity could occupy a different place with a similar but physically different body. It cannot work in a non-physical environment. Each copy of the Infinite spirit would function exactly as the original with absolutely nothing to distinguish one from the other. Cloning does not therefore offer a solution to the problem.

Creating Less Powerful Beings than God

To generate, as a purposeful act, beings who are constitutionally limited in power and are therefore less than perfect and competent is morally indefensible. The Spirit desires no limitation for Himself as God, and cannot desire it for any beings He manifests. God would carry total responsibility for these beings and this responsibility would determine God's own actions forever. Neither God nor such created beings could be morally independent, and the objective of self-managing beings could not therefore be achieved through this strategy.

Self-creating Beings

The problem was solved by allowing the new beings to create themselves. In practice this was achieved through the intermediate stage of generating one being, the Christ. Absolute potential was given to the Christ, to be realised as power in time through interaction with the Holy Spirit Who is the Guardian of the Power and Knowledge. Absolute power can realise any possibility, good or evil.

The Christ, having created Himself and, in doing so become aware of God's purposes, proceeded with the generation of a multiplicity of beings. These beings are generated from the Christ's own spiritual resources and so fulfil the minimum condition of self-creation. The record of the development of life shows a series of intermediate stages in the progress towards the aim of a species of self-managing beings. The creation of human beings brought into being a species with the potential to decide and create its own future. This potential must be realised through understanding and knowledge. The Christ no longer controls the destiny of life solely but shares the responsibility with human beings. As participators in Christ every individual shares co-equally the gift of absolute power although historically individual achievement of knowledge and power is generally small.

With the creation of Man the Christ has arrived at the point of a self-creating community of intelligent and potentially unlimited beings. The achievement will be fully realised when those beings are rational and moral. The ultimate objective, for human beings, is defined as the community of moral beings in the care of God, pursuing moral ends of their own choosing.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

The Origin of Evil

The intellect of the individual comprises understandings which express behaviours which may be good or bad. Knowledge which rests on truth prefers only good behaviours, both mental and physical. The power of the individual, in the absence of knowledge, can realise evil possibilities as both understanding and behaviour. Evil enters the world through behaviours which are not rational and moral and it is the product of malformed and immoral intellects. Evil is defined as the result of irrational behaviour and takes the form of destruction which is the opposite of creation. The destruction of human beings and the cultural creations necessary to the support of life are clearly evil. Evil may exist as potential, in the form of ideas to be acted upon at some future time. Racial hatred is an example.

The containment of evil requires, not only the teaching of rational and moral knowledge and truth, but the condemnation of those ideologies that see the use of force, violence, murder, and terror as means to achieve their ends. Amoral ideologies that do not advocate evil but do not prohibit it are also potentially a source of evil since evil behaviour remains an option. God does not act as a moral police officer. Evil has real consequences in human lives and in the world in general and the human choice, at both the group and individual levels, is to tolerate the effects of evil or to insist on moral behaviour.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

The Moral Obligations of God

The moral responsibility of God for His creation is not lessened by the arrangements resulting from His acts. God is morally committed to ensuring that no moral individual suffers through, or is limited by, powerlessness. This moral obligation is discharged in two ways. The first is to offer all understanding and knowledge upon simple requisition. The nature of intellectual growth requires that this flow of understanding is orderly. The second is to compensate all moral beings for their lack of power by offering to act on their behalf. The condition is trust in God and the trust is a general one, that God is trusted to act in all matters for the good of the individual. In the Christian scheme of reality this function belongs to God the Father. Since this is a moral arrangement between moral beings immoral beings disqualify themselves to the extent of their immorality. God cannot be made a party to immorality. To ensure that God does not interfere in individual lives no assistance is given where it is not asked for and not expected.

In a world which reflects subsets of both good and evil possibilities there are real dangers to all individuals which can only be overcome by the power of God. The fundamental moral obligation on individuals is to trust God.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

  Top

Reality 

Reality and Truth


Chapter Two

THE FUNDAMENTAL THEORY OF REALITY


The theological and epistemological model of fundamental reality is based on the revelation of God which outlines the purposes which fundamental reality serves.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊

The Act of Generation

The Holy Trinity

The Act of Generation created the Holy Trinity which exists in eternity and the Moral Universe which functions in time. Revelation describes three divine functions, seen in the Christian model as the roles of God the Father, the Holy Spirit, and the Christ Who together constitute the Holy Trinity of God. The Infinite Spirit manifests in each of the Persons of the Holy Trinity but in a self-imposed restrictive form which is required by purpose and morality.

The theology of the Holy Trinity is understood not only from the Acts of God as given in revelation, but from the explanations given by the Creative Source arising from other problems found in experience. Theology, in pursuing the problems of lifeform creation, reaches understandings which indicate the functional division of the creative work of God. Epistemology reaches a similar understanding in seeking an explanation for the struggle for knowledge.

These explanations give rise to the idea of Personhood. The essence of personhood is the eternal existence of self-managing rational beings. The community of saints is in this category. The set of persons is divided into the Persons of God and the persons in God. The Persons of God are limited to the three of the Holy Trinity. The persons in God are engaged in the adventure of the exploration of the universe of possibilities, in the care of God the Father.

Diagram 3.2.1 shows the relationships of the Persons of the Holy Trinity to the Mind of God which is a creative and communications medium functioning in time. The constructions of the Mind obey the rules of the Moral Universe. This schema is logically set within the Infinite Spirit.

THE HOLY TRINITY 

Diagram 3.2.1

Diagram 3.2.2 shows the relationship of the individual intellect to the Mind of God and to the Holy Trinity. The intellect interfaces to the Intellect Support System, and through that system to the Creative Source and the Cosmos. This arrangement functions within the Mind of God, although the intelligence or individual spirit which is the nucleus of the intellect is grounded in the Christ.

THE INTELLECT AND THE MIND 

Diagram 3.2.2

There is no spatial distance involved in the relationships between the Persons of the Holy Trinity or between the individual intellect and the Holy Trinity. The interfaces should be understood as logical only and the distances involved between the logical entities are the same as that distance that separates two ideas. In terms of communication it is only necessary for the individual to address God for communication to take place since such communication is within the Mind of God.

The Moral Universe

The effect of the first act of the Infinite Spirit is to divide the Will from the Power. The Christ represents the Will and the Holy Spirit the Power. The Holy Spirit, since She is Infinite Power without Will, never intervenes in choice, but simply realises every requisition for change, whether for good or bad, providing the prior conditions have been met. The Will in Christ may be formed by the Christ or by individual human beings as participators in Christ. The relationship between the Will and the Power is moral, and is subject to the Moral Law. Everything that happens in the Cosmos is the result of the interaction between the Will and the Power, and that interaction is governed by the moral law. Everything that happens in life of an individual, who is a participator in Christ, is subject to the same moral law. Individual moral experience is a reflection of the individual's moral achievement and its expression in behaviour.

In order for power to be exercised the Christ, and individuals in Christ, must seek understanding from the Holy Spirit. The Power is never under the direct control of the Will, but the acts of the Will are realised by the Holy Spirit. There is a distinction between infinite power and created power. Created power modifies God's creation in orderly ways. By learning the rules of the creation the power can be used to advantage. Infinite power is not bound by the rules of creation. Miracles rest on this infinite power and are the acts of God the Father.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊

The Act of Ordination

The Creation of the Cosmos

The Act of Ordination by the Holy Spirit brought the Physical Universe into existence and created the means for giving effect to the purpose of the Infinite Spirit. The aim of the Infinite is the creation of a large or unlimited number of individuals to explore the infinity of possibilities. The record shows the creation of many individuals, divided into many species. By small differences introduced during the physical and intellectual development processes, each individual is different and sees different possibilities as desirable and pursues those possibilities.

The Cosmos constitutes a complex problem of understanding which has to be solved by the normal problem solving process. Christian knowledge is, in part, the understanding of the progress made so far in solving that problem. The current physical state of the Cosmos determines the allowable species, and by the problem solving process the Christ initiates those species as solution specifications and the Holy Spirit realises them as solutions. As the states of the Cosmos succeed each other the problems change and so the range of species is forced to change. There is a relationship between the different succeeding states of the Cosmos, which is that each state is specified by the Christ in furtherance of the Infinite Plan, which ensures the progressive development of higher forms of life. Each state of the Cosmos is therefore a solution to a solution specification formed by the Christ. The Holy Spirit does not initiate any change in the Cosmos, but executes all changes. The difference between the terms "specification" and "definition" is important here. The definition of the Cosmos and of life-forms is the task of God the Mother Who is infinitely knowledgeable and wise.

The tasks of the Christ and the Holy Spirit are executed systematically. The Christ system, seen as Nature, has been created in the same way as the human subconscious intellect. Once problems have been solved their solutions are annexed to the system and operate semi-automatically for further repetitions of the problem. The development and operation of life in the Cosmos is normally managed without interference in the detailed workings of the system. However, the Christ may intervene in the operation of the system if, for any reason, exceptions must be made. The system of the Mother God is the Mind, of which the Cosmos and the Creative Source are component subsystems.

The Christ has initiated all the many changes involved in the development of Life in the Cosmos. The Christ is the common ground of all life, including mankind, and may be defined both as the community in which all forms of life participate, and as the underlying life generation stratum which is intelligent and goal seeking. Since every spiritual being, including the Christ, is self-creating, the Infinite Spirit respects this and does not impose His will upon the operation of the Cosmos. Human beings, as participators in Christ, are creating themselves and their cultural and physical environment. The only constraint is the moral law which is always unavoidable. The physical environment, like the cultural, is created by the way it is understood. Understanding is the consequence of purpose. However, the purpose changes as the result of better understanding, and therefore purpose is the consequence of understanding. This alternation is the knowledge cycle which gives intellectual and cultural development.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

Top

Reality

Reality and Truth


Chapter Three

THE THEORY OF CREATIVE POWER


Self-creation and Created Reality

People, as self-creating beings, are realising themselves within a reality that the Christ and they have created for their own purposes. That reality is essential to their purposes and therefore valid and permanent, although subject to continuous change. For the individual that reality is the moral universe in its stages of realisation. For the group reality is the culture as the evolving antecedent of civilisation and it is defined by objective knowledge. In this creative process the purposes of the Christ and the true purposes of human beings are always identical. Where they appear to differ people have failed to solve their problems correctly. If true solutions to real problems are insisted upon, which rational beings must do, then they are proceeding in harmony with the Christ. Any mistakes that are made always spring from poor problem solving. The creative power rests on knowledge. Through knowledge individuals and groups create both themselves and their environment.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊

The Foundation of Epistemology

The division of the Infinite Power of God into the Will and the Power in the Moral Universe is repeated in the birth of every human infant. Children come into the world understanding nothing, but having a will, are therefore capable of forming purposes. By pursuing the purpose of understanding they gain power. The human being, in a similar way to the Christ, has the facility to obtain new understanding from the Holy Spirit, otherwise called the Creative Source, subject only to the ability to specify the understanding that is wanted. Each individual makes use of that facility, generally without understanding its mechanics. The understanding of how it is done can improve the flow of true and useful understanding. Epistemology is that understanding.

For epistemology knowledge is power. The creation of knowledge is therefore the creation of power. Power and creativity are the same and the process of creation of the self is also the creation of the individual's power to create. The world that the individual or group inhabits is created by them and reflects what they are.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊

Knowledge and the Creative Power

There is an immediate reality and an ultimate reality. Human beings create immediate reality through knowledge and its application. Immediate reality is transient, always changing in response to the acts of the Christ, individuals and groups. As manifestations of the Infinite Spirit reality for individuals is the ultimate reality of God. The ultimate reality is unchangeable. Therefore what is known of the ultimate reality is absolute, and knowledge of immediate reality is relative to human needs and purposes.

A theory of the Cosmos should see it as a means to the realisation of self-creating and self-fulfilling moral individuals, changing as the needs of the development process change. Since the development process, in a self-creating system, is internally controlled Cosmic change is guided by the purposes of Life. The mental state always precedes and determines the physical state. Belief about reality is the key to change.

The whole of creation, in terms of time and space, is under the control of the Christ. Here control is defined as the sole right and responsibility to make changes. The whole of creation, as it is known to Humanity, is under the control of Humanity in the form of the culture, through objective knowledge. The whole of creation, as it is known to individuals, is under the control of each individual through understanding. The choices exercised in the process of control are to be understood as qualified by morality.

The classical view of the Universe, which sees a fixed external reality to be investigated and understood, is not supported here. Rather, created reality takes form according to human purposes, knowledge and beliefs. Created reality is the reflection of the human understanding of it and changes as the human understanding changes. Any claim that reality is "really" something other than that understanding is either a progressive step forward or it is irrelevant to objective knowledge and subjective understanding. The implementation of change is always the function of the Holy Spirit through Her Cosmic management rules and it manifests as different experience.

The fundamental theory defines the metaphysics of knowledge and epistemology is dependent on this definition. The metaphysic of continuous creation is the platform of reality on which the rational scientific epistemology is based, and rational knowledge is the means of change. The management of knowledge, and therefore of the future, has for human beings been largely unconscious, but can be made conscious at both the group or objective, and the individual or subjective, levels. This ongoing creation is basic to all explanations given here.

◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊  ◊ 

Top

Reality 

Reality and Truth


Chapter Four

ABSOLUTE TRUTH AND KNOWLEDGE


Truth is the accurate understanding of reality. Since understanding and meaning are equivalent, truth is the meaning of reality. To know the truth about reality is to know what it means.

The meanings of ultimate, fundamental and created realities as given here amount to the truth. Since these meanings are not subject to change they are absolute and the truth they give is absolute. Truthful understanding is equivalent to knowledge and absolutely truthful understanding is absolute knowledge.

The status of absolute truth and knowledge is asserted for the understandings of reality as defined above. This must be subject to the usual conditions that govern rational scientific knowledge claims.

The Theory of Knowledge given here is derived from the corpus of absolute knowledge and the status of absolute truth is claimed for it.

TOP OF  PAGE

HOME

ONLINE TEXT

NEXT PART

   

                                                                                                                                     

V9