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Postby phenomenal_graffiti » Wed Dec 02, 2020 4:43 pm


This poor man called, and the LORD heard him;
he saved him out of all his troubles.
He lifted him out of the slimy pit, out of the mud and mire;
he set his feet on a rock and gave him a firm place to stand.




“Death” in the Old Testament of the Bible largely refers to physical death, which in the context of the existence of God and the Afterlife is not cessation of existence of consciousness but cessation of experience of the current world of evil, physical law and biology, transitory human relationships, and the physical process of bodily decay following death.

[Note: as a Panpsychist that believes the physical or that which is not/is other than consciousness or first-person subjective experience does not exist, I use the term “physical” in tongue and cheek manner. It’s too much trouble to implant single digit quote marks with each use of the word.]

In the New Testament one must be careful when observing the word ‘death’, being mindful of the context in which the term appears as ‘death’ refers either to physical death or spiritual death—a mental and emotional state characterized by experience of:

Malice: the deliberate, willful, and enjoyed causation of emotional and/or physical pain in others and/or the self.

Corruption: The experience of shame and guilt in response to a pleasure one attempts to conceal from moral censure, or if in a state of malice, experience of the desire to deliberately demonstrated the morally disruptive act out of disdain for moral censure and/or the absurdism inherent in most forms of moral judgment; the feeling that one has been corrupted; the sensation of being psychologically ruined or perverted from previous purity or innocence and unworthy of God or Heaven.

Freudian Conflict and Anxiety: the experience of anxiety: the psychic pain that results from frustration of desire, loss of love, or loss of interaction and relation with others.

Conflicts among the various personality processes regularly give rise to a kind of psychic pain that Freud termed anxiety. Anxiety can be conscious or unconscious, and its presence is always a signal that conflict is at hand. When the conflict causes the person to feel overwhelmed, helpless, and unable to cope, anxiety arises. The degree of experienced anxiety depends on anticipated consequences to self.

Freud distinguished three kinds of anxiety, each of which arises from a different source of perceived danger. Realistic anxiety arises from the expectation that real-world events may be harmful to the self. Ordinarily, this is what is meant by fear. A person who slips while crossing the street may experience realistic anxiety as moving traffic approaches. Neurotic anxiety arises from the possibility that one will be overwhelmed by one’s impulses, especially unconscious sexual and aggressive ones. The unconscious desire to vanquish someone who controls and important destiny—say, a father, employer, or lover—may breed neurotic anxiety. Finally, conscience or moral anxiety arises when one anticipates that one’s behavior will violate one’s personal standard, or when that behavior has, in fact, violated those standards. The legend of Oedipus contains a classic instance of moral anxiety. Having learned that he has murdered his father and married his mother, Oedipus is overwhelmed with guilt, shame, and revulsion and as a result, gouges out his eyes.

-David L. Rosenhan and Martin E.P. Seligman, Abnormal Psychology (2nd Edition)

Fear for any reason.

Beyond the experience of spiritual death lie tokens of spiritual death, i.e. objects, persons, and events that trigger conflict and anxiety, corruption, malice, and fear. Examples include a carnival in full swing in the background of a romantic breakup: when one encounters another carnival in the future, anxiety arising from memory of the breakup may result. Other tokens of spiritual death include a television episode airing in the background of news of the death of a loved one; an object beloved by a deceased loved one; a narcissistic parent; a person that is the object of sexual lust, lust accompanied by predatory malice and/or moral anxiety; a person that is the object of violent intent.

In the New Testament, spiritual death is also called ‘the sinful nature’ or ‘the flesh’.

The ultimate goal of God is attainment of the impossibility of spiritual death. The existence of spiritual death in the context of the supposed omnipotence of God is a weapon wielded by atheists against the rationality of the existence of God, but in Fundamentalist Christian thought spiritual death is an unfortunate side-effect of God’s allowance of free will. Common Christian belief in free will and the logic that free will is so important to God that it necessitates the existence of spiritual death accepts that God has the power to immediately remove evil forever but allows deliberate and natural evil as the honest result of exercise of free will.

The problem with this line of thought is that the sacrifice of Jesus Christ is largely futile as billions, perhaps trillions of humans are damned and will be consigned to Hell due to free will and its unfortunate rendering of human beings that freely choose not to believe in the divinity and sacrifice of Jesus Christ and choose not to become Christian, and as such will die and awaken to the censure of God and the raging fires of Hell (according to Fundamentalist Christianity).


It is more logical that God does not, perhaps cannot, depart from the knowledge that is omniscience in the granting of free will. Free will is incompatible with and logically contradicts omniscience: the knowledge of everything that will or shall exist and knowledge of everything that will or shall be true.

Epistemic Determinism or The Problem of Foreknowledge

The following is the standard argument for Epistemic Determinism. It alleges to show that foreknowledge is incompatible with free will.

If x knows that you are going to do (some action) A, then you must do A. But if you must do A, then you have no choice in the matter. Thus if x knows (beforehand) what you are going to do, then you have no free choice. Put another way: foreknowledge is incompatible with free will.
We will call this version of the Problem of Foreknowledge, the 'secular' version.

Often the argument is presented in its 'religious' version. In this second version, what is of primary interest to us is the relationship between omniscience and free will. For our purposes, I/we are neither assuming that God does exist nor assuming that God does not exist. We are simply examining the logical relationship between two concepts. (The puzzle occurs whether one is a theist or an atheist: Does foreknowledge preclude free will?)

God is omniscient, i.e. God knows everything (that is true) about the past, the present, and the future. In addition (it has been claimed), God has given human beings free will so that human beings can choose between good and evil.

But if God knows beforehand what you are going to choose, then you must choose what God knows you are going to choose. If you must choose what God knows you are going to choose, then you are not truly choosing; you may deliberate, but eventually you are going to choose exactly as God knew you would. There is only one possible upshot of your deliberating.

Thus if God has foreknowledge, then you do not have free will; or, equivalently, if you have free will, then God does not have foreknowledge.

-Norman Swartz, Lecture Notes on Free Will and Determinism


O God of the Mind,

God of the Minds of Mankind


Logical contradiction between free will and omniscience aside, God’s omniscience, in order to truly be knowledge of everything that shall existence and everything that shall be true, requires that external reality is inextricably forced to replicate the content of the mind of God. If God knows all past, present, and future, it is not enough that God knows all things through lucky guesses: existence outside the working memory of God must be forced into being that which God previously imagined.

In a hypothetical reality in which the physical or that which is not/is something other than consciousness does not exist and the only thing that exists is consciousness in the form of superhuman, human, animal and insect minds, and if God is the God by right of being the mind that determines the content of consciousness of every other mind in existence, the process of “creation” becomes not the collocation of physical matter but the formation, in the mind of God, of the experience of every descendent being that shall ever exist.

That is, the mind and experiences of man is generated and must be generated from the previous experiences of the mind of God. The content of the consciousness of humans are “hand-me-downs” of the content of the daydreaming, non-lucidly dreaming, and lucidly dreaming mind of God.

In the Author’s Pantheopsychic Theism, the omniscience of God is a consequence of God knowing the past, present, and future of the human mind by right of previously experiencing the content of every mind first-hand. The omnipotence of God is a consequence of the consciousness making up the mind and thoughts of God being the only material that forms the mind and experiences of man, as the consciousness making up the thought of God forces the mind of man to replicate the previous content of the mind of God. The thoughts of God separate from the mind of God after expression to form the thoughts of later-existing man, composed of the flotsam and jetsam of the previous thought of God that can only assume the shape of the previous content of the mind of God.

As Jesus states:

It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth [mind?] of God.

-Matthew 4:4

The hypothetical limited number of non-God beings that shall or can exist (as opposed to an unlimited number of non-God beings) and the eternity of the existence of God allows God “all the time in the world” to experience every minute experience of every other being (one could say He had and has nothing else to do; can do nothing but create the content of consciousness of others?).

Thus the Judeo-Christian God, the God of Pantheopsychic Theism in a world in which only consciousness exists, exists only in the form of the minds of persons, and the minds of persons are reverberations of the previous content of the mind of God, is the avatar or invariant shape of Existence itself: Existence-As-Person or Existence that exists only in the form of a single Person that gives rise to the shape of the consciousness of every other person.

The content of the consciousness of others by the absurdism inherent in the happenstance, “whatever” form existence happens to take for no other reason than that out of any shape existence could have taken it “chose” to take this shape—takes the shape of the content of God’s consciousness in one of God’s three states of consciousness: wake daydreaming, non-lucid dreaming, and lucid dreaming. The nature of the content of consciousness of the mind of man depends upon the three states of the mind of God, in that a particular experience of a human being can only be formed by the mind of God in a particular state.


-Evil can only exist and only exists when God is in a state of non-lucid and lucid dreaming.

THE LAW OF ALLEVIATION, PREVENTION, AND DESTRUCTION OF EVIL-Evil is prevented and alleviated when God is in a state of lucid dreaming, and eventually universally destroyed by a lucidly dreaming God that begins to consciously awaken.

LAW OF THE IMPOSSIBILITY OF EVIL-Evil cannot exist when God is in a state of woke consciousness (as evil only exists when God is in a state of lucid and non-lucid dreaming). The woke daydreaming of God can only give rise to human beings with minds devoid of evil.

In order for God to logically adhere to the causal demands of Pantheopsychic Theism, the experiences of man being the previous experiences of God in one of three states of consciousness:

I. There is only a limited rather than unlimited number of non-God beings (human or otherwise) that shall or can exist

II. God must experience every experience of a particular being in full before moving on to the next being prior to each being’s coming into existence to replicate the previous experiences of the God-imagined/dreamt form of that being.

III. God imagines, in linear order of each state of the three states of consciousness, all the experiences of every being in the limited (but nigh-infinite) number of non-God beings that shall or can exist until the end of imagination of the experiences of the last being. The imagination of each experience of the entire number of the limited number of non-God beings that shall and can exist form an Epoch of Existence.

Each Epoch of Existence corresponds to, coincides with, and is caused by a particular state of the three states of God-consciousness. There are four Epochs of Existence, each occurring due to the mind of God being in a particular state that forms the nature of the consciousness of non-beings finding existence within the Epoch.

The Four Epochs and their order of existence, corresponding to the order of the three states of consciousness causing the content of the Epochs, are as follows:





God imagines the experiences of every non-God being that shall ever exist in a state of woke consciousness, in the First Epoch of Existence. He then lapses into a state of non-lucid dreaming, accidentally creating the Evil and the re-imagines the life of every non-God being that shall ever exist in numeric entirety in the content of each being’s experience of and reaction to evil and an evil world in the Second Epoch of Existence.

He then moves from non-lucid dreaming to lucid dreaming in which he re-imagines the life of every non-God being that shall ever exist in numeric entirety in terms of the content of each being’s experience of the frustration of one’s malice or experience of the alleviation of one’s ills and threat of harm, experience of the prevention of evil (while certain evils in the Second Epoch remain and are experienced), culminating in the mass extinction of Evil in the Third Epoch of Existence (we exist in the Third Epoch). God awakens to indestructible and immutable woke consciousness due to the efforts of the lucid dreaming God of the Third Epoch, resulting in the Fourth and Final Epoch of Existence in which it is eternally and universally impossible for evil to exist.


The upshot of the Epochs is that if only a limited number of beings exist and can exist, and God imagines each experience and fate of each being in its entirety before moving on to the next being and eventually imagines the experience of the entire number of beings that shall and can exist (forming an Epoch of Existence), the mind of God is necessarily in a state in which He is forming our future, and is no longer in a state in which He experiences our present. The mind of God is busy forming our future and as such outdistances the mind of man as our present experiences, to God, are things of the past. Whatever God promises, therefore, he is able to procure as he has created our future before the fact, and the future, following the demands of omniscience, must be that which God envisions.


In a Pantheopsychic Theory of Everything in which Man derives his nature and experiences from God, one might deny Pantheopsychism in defense of the thought of God’s incessant purity and lack of evil. One defending Pantheopsychism might respond that God does not deliberately and consciously (i.e. wakefully) create evil, but helplessly and uncontrollably creates evil in the state of non-lucid dreaming*.

[*Non-lucid dreams, the most common type of dream, is an artificial reality of the mind one believes is the real world until one awakes.]

In the Second Epoch of Existence, an alter or personality of God non-lucidly dreams of the experiences of the limited number of non-God persons that shall and can exist from the first person in the set to the last in linear order, the experiences of those beings being the evil of each person or the victimization of each person by the evil of others in a Sacrificial Dream in which the version of God responsible for the Second Epoch experiences oneself as a Jewish prisoner executed on a Roman cross, and helplessly and accidentally dreams of every example of the sinful nature, every example of spiritual death, in every form in which it shall exist from beginning to end.

Thus one may imagine a split in the concept of omnipotence in which omnipotence may be divided into:

1. Conscious, Active Omnipotence

2. Unconscious, Formative Omnipotence

God’s accidental creation of evil as the content of an eons-long non-lucid dream is the exercise of Unconscious, Formative Omnipotence in which the existence of the sinful nature and evil in general owes its existence to the content of the Sacrificial Dream, which is then repeated in the experiences of humans that were characters in the Sacrificial Dream, who follows and can do nothing but follow the previous experiences of the Crucified God.

God in state of non-lucid dreaming takes the Sacrificial Dream of the Crucified version of God and alters most, but is not capable of altering all, the content of the Sacrificial Dream to create a “better hell” in which evil exists, but is sometimes averted or prevented from occurring altogether, in opposition to the occurrence of the evil in the Sacrificial Dream. The Lucidly Dreaming God usurps exact “identical twinning” of the Sacrificial Dream by incorporating all the characters in the dream in an experienced reality that largely stymies the evil of the original Sacrificial Dream.

Beyond this frustration of evil, the Lucidly Dreaming version of God institutes Death, in Pantheopsychic Theism the transformation of non-God consciousness from experience of the replication of the Sacrificial Dream and even experience of the frustration and prevention of the evils of the Sacrificial Dream to a separate reality of the mind free of the content of consciousness of the Crucified God, as a place of refuge following the death of each individual until the re-awakening of the Wakeful God, in the presence of which it is impossible for evil to exist.

In opposition to common Arminian or Fundamentalist Christianity in which ninety or more than ninety percent of every human that shall ever exist is doomed to damnation due to the exercise of free will in which this large percentage of humans will either never hear of the concept and name of Jesus Christ or choose not to become Christian, Pantheopsychic Theology or Christianity holds that ninety or more percent of every human that shall ever be born will transmute into minds that cannot, for even a second, sustain spiritual death, as the human mind is are inextricably connected to, dependent upon, and derived from the mind of God. Rather than God allowing the mass damnation of mankind for the interest of allowing the exercise of free will, man is spliced to God from the beginning (in the way that the characters of a novel are spliced to the mind of the novelist), and is forced to follow the evolution of God’s flow of consciousness.


What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them? Suppose a brother or a sister is without clothes and daily food. If one of you says to them, “Go in peace; keep warm and well fed,” but does nothing about their physical needs, what good is it? So also faith by itself, if it does not have works, is dead.

-James 2:14-17


So you see, faith by itself isn’t enough. Unless it produces good deeds,
it is dead and useless.

(James 2:17, New Living Translation)

The Gospel of Meritocracy, as it is here called, entails the common mass belief in the absence of Pantheopsychic Christianity that humans while created by God are separate, free agents independent of the control of God that, using one’s own psychological power and physical action, earn Heaven through the possession of faith in the existence and afterlife intentions of God and the divinity and sacrifice of Jesus Christ, and the performance of good works, physical acts of altruism that prevent, frustrate, and alleviate mental and physical pain in others.


Jesus Christ, on whose surname the word “Christianity” is derived, spent his adult years exemplifying everything a Christian should perform in terms of physical acts (miracles notwithstanding, though these too are acts of which the Christian is believed capable upon perfect alignment of one’s consciousness with the risen Christ in Fundamentalist Christian and with the Lucidly Dreaming God in Pantheopsychic Theology). Jesus fed the poor and homeless, healed the sick and cured the handicapped, and preached the good news of the Kingdom of God, as well as philosophically and biblically sparred with the Pharisees, whom he invariably chagrined leading to the conspiracy resulting in his crucifixion.

The Christian or those converting to Christianity follows the pattern set by Christ when it comes to the performance of ‘works’ that are the subject of James 2:14-17. Aside from the performance of healing miracles, copying the pattern of the behavior of Christ on earth certainly entails giving to the poor and homeless and preaching the Gospel. According to Fundamentalist Christianity, good acts or works are pleasing to God and the person whose works outweigh their bad deeds and the bad within them on the Day of Judgment is awarded the glory of Heaven.

‘Works’ or ‘good works’ is indeed a good thing, as it frustrates the power and influence of the Devil in that every good deed tends to alleviate mental and physical pain and makes the world a better place in microcosm. What would the world be without works? Thank God for them, as the suffering of the world would be astronomically greater if there were not humans that (for whatever reason) acted to alleviate the suffering of others.

The Gospel of Meritocracy, further, places emphasis on the mental and emotional state of a person performing ‘works’ or ‘good works’, expressing the importance of having self-actualized conscience, empathy, and intent to do good works independent of being forced to do so or forcing oneself to work or copy the behaviors of Jesus out of fear of Hell. But in all things psychological, the mind is analogous to the difference between a gymnast and those without the skill of a gymnast: you either have it or you don’t.

There are those who do not have the desire to do works and are indifferent to the fact that they do not have the desire to do works and are indifferent to the suffering of others. It would be odd if there existed, in the history of Christianity, a Christian that expressed this disdain. It is safe, therefore, to place this category of human being in the category of narcissistic, sociopathic, and psychopathic atheists and adherents of any other type of non-Christian theism save Buddhism and Hinduism.

[Forgive my ignorance regarding another non-Christian religion that advocates altruism.]

There are Christians who do not have the desire to do good works but wish they had the desire to do good works. They abstain from works because of fear of strangers and what strangers may maliciously do to them while attempting to feed and clothe them, or they fear using up resources. Then there are cases where a Christian may desire to give but doesn’t currently possess the resource, or doesn’t have the time due to a race against the clock.


Under the rubric of James 2:14-17 exists two types of human being and a hypothetical third, possibly non-existent human:

1. Those having conscience, empathy, and love that genuinely express it to selfobjects, but cannot feel and express it to strangers and do not have the desire to perform good works toward strangers but does so out of fear of Hell.

2. Humans having conscience, empathy, and love that genuinely express it to selfobjects and strangers, or at least in regard to strangers possesses a genuine desire to alleviate others’ misfortune without the slightest regard to Hell or desire to escape Hell.

3. Hypothetical, possibly non-existent (if Romans 3: 9-19 is true) humans that have the qualities of (2) above, but strangely possess from birth or acquire complete, pre-death purity of heart and mind, such that these humans are unable to experience malice, sexual desire, or any of the vital passions that plague and pleasure mankind.

Regarding the appeasement of God, what of the person that is (1) that, when it comes to the performance of good deeds toward strangers, the person forces oneself to perform these deeds out of fear of Hell because one does not have natural conscience, empathy, and love toward strangers, but manages to perform good deeds at a rate and number that equals and even surpasses humans that are (2) and (3)?

Hypothesis: From birth to death two individuals, one being (1) above and the other (2) or even (3), by accident of fate do not know each other and live in separate states or nations. At the time of their deaths each, by the most bizarre coincidence, performed the same type and number of good works, the former operating from fear and absence of empathy and conscience, at worse wishing one could have kept the resources one gave away or at best wishing one had the conscience and empathy to naturally give without worrying about Hell or loss of resource. Both individuals have faith: faith in the existence of God, faith in the divinity and sacrifice of Jesus Christ, and faith in the appeasement of God through faith and works as admonished by James 2:14-17.

If faith and physical works of altruism are all that is required pre-death for Heaven, there’s good news for the secretly non-empathic, fearful individual: because one had faith and performed a lifetime of good works regardless of the fact one was empty of the desire to do good works, God on the basis of one’s possession of faith and the performance of works automatically grants entrance to Heaven based on these alone, and after (or immediately before) admission grants one the conscience, empathy, and purity of heart the other possessed pre-death.


Is it the number of works, or the number of works one performs each day combined with faith that qualifies one for Heaven, given that if one observes James 2:14-17 in a vaccum it does not matter what’s going on (or not going on) in a person’s head, and as such a special faith in Jesus (introduced below) and faith that God has the power to transmute one’s consciousness into one in which it is impossible to sin is unnecessary for salvation?

James 2:14-17 does not specify. As long as from knowledge to death one has faith and performs works, one qualifies for Heaven regardless of whether or not one does not wish to perform works but does so out of fear of Hell.

But how many works? Once a day? Once a week? A month? A year? Let us go to the extreme and say that even if one works in the way of James 2:14-17 once a year, one qualifies for Heaven because that one good deed is accompanied by the necessary faith.

There you go,
don’t say I never gave ya nothing.

-Common saying

If this is the case, every human being in the history of existence that has done at least one altruistic deed, regardless of psychological reason, save those who never heard of Jesus Christ and those who deny and do not have faith in the divinity and sacrifice of Jesus Christ (example: an adherent of Wicca that constantly performs altruistic deeds or performed a single altruistic deed at some point between birth and death) is going to Heaven regardless of pre-death psychology.


Those that deny a Christianity preaching Faith and Works Without The Necessity of Pre-Death Purity of Mind admit the necessity of James 2:4-17 but combines it with the stipulation one must have a virtually pure mind as well (“virtually” as one is not invulnerable to informational evil [see below]). The legs of faith and works necessitates the third leg of pre-death purity of mind and heart to form the triangle that grants access to Heaven.

If this Christianity of Faith and Works Necessitating Pre-Death Purity of Mind (or Christianity of Faith and Works With Pre-Death Purity for brevity) is correct, the only people that shall or can enter Heaven are those that have faith and incessantly perform good works accompanied by a psychology that has never experienced malice, sexual desire, or any of the vital passions that pleasure and plague mankind, or the purity is granted by God upon Christian conversion.

If this is the case, in the same way Christian skeptics argue that ninety percent of humanity is damned and the sacrifice of Jesus Christ rendered futile due to free will and the psychological Darwinism inherent in the existence of humans that deny and refuse Christianity—ninety percent or more of Christians—if the Christianity of Faith and Works With Pre-Death Purity is right will be damned because one can reasonably argue that ninety (and more than ninety) percent of every Christian that has ever existed has and will helplessly and uncontrollably experience malice, sexual desire, and the various and sundry vital passions considered as sin that pleasure and plague mankind.

As Paul states:

What then? Are we any better?

[Paul asks if Christians are psychologically and morally better than non-Christians. He answers:]

Not at all.

We have already made the charge that Jews and Gentiles alike are all under sin.

As it is written:

There is no one righteous,
not even one.
There is no one who understands,
no one who seeks God.
All have turned away,
they have together become worthless;
there is no one who does good,
not even one
“Their throats are open graves;
their tongues practice deceit.”
“The venom of vipers is on their lips.”
“Their mouths are full
of cursing and bitterness.”
“Their feet are swift to shed blood;
ruin and misery lie in their wake,
and the way of peace they have not known.”
“There is no fear of God
before their eyes.”

Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.

-Romans 3:9-19

Paul, it seems, denies the existence of humans that have pre-death absence of the sinful mind and the vital, negative passions. Humans are surrounded by the sinful nature, and if Paul is to be believed, even the most righteous human secretly harbors depravity, hatred, malice, and/or predatory desire in some form (pre-evil concept learned childhood absent genetically-acquired psychopathy notwithstanding).


At the very least, even if there exists humans devoid of the dark side of human nature, they are nevertheless informationally evil, in that the world forces the person to observe and remember examples of evil and the sinful nature. As such the person is cursed with the knowledge of evil and the ability to recognize and understand evil when it appears.

Given this, one can state that even Jesus Christ is informationally evil, proof given in the sinful concepts he mentions in Matthew 5: 21; 27-28. Given this, if one believes in the Christian concept that the mind of Jesus in human form was sinless, one can conclude that informational evil, by itself, is not sin (defined in 1 John 3:4 as ‘the transgression of the Law’). That is, knowledge of a reality that contains evil and the types of evil that exist is not ‘transgression of the Law’ but unfortunate knowledge of the predicament of existence. One can thus state that Jesus is sinless but was a victim of psychological perniciousness in the form of informational evil.]


Adherents of the weak form of James 2:14-17 may admit it is probably the case there is no human that has ever existed devoid of malice, sexual passion, desire, envy, hatred, and the like and thus lean entirely on good works, stating it is only good works and the number of good works one commits in life in the space between the negative passions that qualifies one for Heaven. In this view, if one takes James 2:14-17 in a vacuum, with faith in the existence of God and the divinity and sacrifice of Jesus Christ (faith that is mere “faith in the existence of something”), faith and good deeds alone qualifies one for Heaven, with God transmuting those who commit a certain number of good works into a state of absolute sinlessness regardless of pre-death mentality in the afterlife.

James 2:14-17 exists, but strangely contradicts another verse in the Bible, which ruptures the “engine” of James 2:14-17 and sends the “plane” of James 2:14-17 crashing to earth:

Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of sin.

-Romans 3:20

It seems that Romans 3:20 negates James 2:14-17 in terms of negating James 2:14-17 statement that faith combined with works qualifies one for Heaven.

Is there a way to bridge James 2: 14-17 and Romans 3:20 to shatter the contradiction between them and satisfy the Law of Non-Contradiction that is a requirement of Logic?

There is a way. Despite the fact James 2:14-17 incurs the curse that arises when “those who rely on works of the law are under a curse” (Galatians 10), when James 2:14-17 is read in the sense that James speaks to a human and admonishes the human to use human effort and will to perform good works, one may choose to move around the English translation of the verse that seems to advocate human-powered and human-responsible performance of works or good deeds to hold that there is a cosmic form of obedience of James 2:14-17 THAT IS THE ONLY WAY ONE CAN SATISFY THE VERSE AND PLEASE GOD.

That is, the Law of Non-Contradiction is obeyed if one reads James 2:14-17 in a way in which James 2:14-17 can only please God and merit Heaven if it satisfies Romans 3:20 in that the deeds of the Law are not committed by a human being, but a human replicating the works and faith experienced by an incarnation of God.

That is, there are verses in the New Testament that state that faith only in the form of faith in the existence of something and human effort to follow the Law is not what gets one to Heaven, but Heaven is and can only be attained by the God-given (not self-given) possession of a special faith in Jesus that is a later response to the possession of a knowledge of Christ-performed works and Christ-possessed faith one replicates in experience.


I am the way, the truth, and the life;
no man cometh unto the Father but by me.

-John 14:6


Yet more impelling than any of these factors was Paul’s doctrine of Justification. As a Jew he had sought security through obedience to Moses’ law. Even afterward, he called this law “holy, righteous and good,” the true revelation of the divine will. But man does not obey God’s will. In particular, the law says “Thou shalt not covet,” and this demand for purity of inward desire is violated by every one, every day. So the law, divine as it is, cannot make us good, nor can it forgive us when we sin. In a word, the law cannot “justify”. Unless God intervenes and provides some other means to forgiveness and strength, man is doomed (Rom. 7). Just this justification, this forgiveness and moral strength, Paul found in Christ.

Here Paul drew an analogy from pagan mystery cults. Devotees of the latter sought be various rites (baptisms, sacred meals)
to merge themselves into the life of one of the gods, and thereby to share in the god’s own immortality and divinity. The Christian, says Paul, interlocks his life with Christ’s, “dies” to the old, and “rises” to the new.

Therefore, when one joins himself to Christ, one accomplishes all that the law had aimed at, one in fact fulfills the law.



Paul’s Christianity, or Paulian Christianity as it is here called, is a cosmic form of Christianity that ignores the requirement that man must use one’s own power and will to save oneself from Hell through faith in the existence of something and the physical performance of good works. As such Paulian Christianity denies James 2:14-17 only in the sense that it seems, in the English translation of the Bible, to rely upon human desire and effort to do good works, with the implication that human desire and effort in the exertion of good works earns Heaven regardless of the psychological reason for performing good works, or the overarching lack of mental and emotional purity, possession of the mind of death, that is the engine of this world.

The first “Law of Thermodynamics” that forms the foundation of Paulian Christianity regarding the appeasement of God and attainment of Heaven:

It does not, therefore, depend on human desire or effort, but on God's mercy.

-Romans 9:16

Rather than state that Heaven is attainable through good deeds mixed with faith in the existence of God and divinity and sacrifice of Jesus, Paul reveals something marvelous: he reveals that the separation and alienation of the experience of man and the experiences of God is an illusion, and that there is a strange reality in which a human is predestined, prior to birth, to mirror or express only the experiences of Jesus Christ both while dying upon the cross, and in lucidly dreaming form (according to Pantheopsychic theology).

A person in this predetermined state of existence exists in the psychic dimension of the CHRISTCOSM: a state of existence in which the experiences of a person were the previous experiences of Jesus Christ in a non-lucid dream while dying upon the cross, and the experiences of Christ in the form of a lucid dreaming God that works to prevent exact replication of the non-lucid dream of the crucified God. When one is or has faith that one exists within the Christcosm, like the statement in the encyclopedia entry above, one has merged oneself into the life of Christ, shares in Christ’s previous mental experiences, and thereby shares in Christ’s immortality and divinity.

Beyond futile meritocracy, beyond reliance upon the self and the power of the self independent of Christ, beyond the Christianity of Faith and Works without pre-death purity of mind or even the Christianity of Faith and Works necessitating pre-death purity of mind, lies The Christcosm—the psychological and existential merging of a human being with Jesus Christ.

That’s it! That’s the answer to the riddle and concern of the appeasement of God and attainment of Heaven…The Christcosm! It’s brilliant, really, on God’s part. Rather than exist humans experientially distinct from Christ that futilely attempt to obey the Law of Moses and invariably fail, God (or in Pantheopsychic theism, the God-substance or substance making up the mind of God) crafted the entire universe of the entire gamut of every moral failure of every human in the Christcosm as the moral failures of Christ experienced in a non-lucid dream in which Christ dreamt of being each human and performing every sin of every human in the Christcosm while dying on the cross!

When you were dead in your sins and the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, which stood opposed to us and condemned us; he took them away, nailing them to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.

-Colossians 2: 13-15

For he himself is our peace, who has made the two one and destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new man out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, through which he put to death their hostility.

-Ephesians 2: 14-16

In the Christcosm, the old Christian drama of the hopeless situation of man existentially separate from Christ that is only saved when one has faith in the divinity and sacrifice of Christ combined, as necessitated by James 2:14-17, with the performance of good deeds toward strangers as the performance of good deeds toward family and the familiar, barring one’s possession of the dark triad of the Cluster B personality disorder, is easily accomplished by possession of the Divine Spark—is revealed to be and becomes an illusion, another (dare I say it?) trick of the Devil, to hide the strange wonder that is the Christcosm: the very obviation of every sin a person shall commit before the person’s birth as these sins are the previous “sins” of Christ in his mind while dying on the cross!

Sin in the Christcosm, therefore, is transmuted into Christ’s suffering as the “sin” of a human in the Christcosm is the suffering of Christ, as Christ was forced to exist (within the mind) in the form of every human in the Christcosm and commit the human’s “sins” that the human only replicates as a Christcosmic human cannot commit any sin other than those “committed” in the Sacrificial Dream.

“…he took them away, nailing them to the cross…”

Let’s be clear: the Christcosm is, in effect, a psychic dimension into which a human being is born and mistakenly believes is a physical world or planet in a physical space, but is in actuality a psychic artificial reality in which the human, a victim of Heideggerian “thrownness”, can do nothing but experience the previous experiences of crucified Christ and the lucidly dreaming God.

Thrownness (German: Geworfenheit) is a concept introduced by German philosopher Martin Heidegger (1889–1976) to describe humans' individual existences as being 'thrown' (geworfen) into the world independent of choice. [i.e. one is forced against one's will to exist, and to exist in the world in which one exists.]

Geworfen denotes the arbitrary or inscrutable nature of Dasein in the sense of a person arbitrarily being born into a specific family in a particular culture at a given moment of human history. The past, through Being-toward-death, becomes a part of Dasein. Awareness and acknowledgment of the arbitrariness of Dasein is characterized as a state of "thrown-ness" in the present with all its attendant frustrations, sufferings, and demands that one does not choose, such as social conventions or ties of kinship.

The very fact of one's own existence is a manifestation of thrown-ness.

Such a connection had been picked up by The Doors in a verse of their song "Riders on The Storm" (1971):

"Into this world we're thrown / Like a dog without a bone".

-Wikipedia, Thrownness


If the doctrine of Universalism is true, everyone, down to and including Satan himself, is a member of the Christcosm. If the doctrine of Annihilism is true, all non-God beings that shall ever exist are split—like the lamb and goats in Jesus’ parable of the Day of Judgment—into two camps: persons Heideggerian-ly thrown into the Christcosm, and those Heideggerian-ly thrown outside the Christcosm, alienation from the Christcosm perhaps justified through the invariant psychopathy of non-Christcosmic beings and their commission of reprehensible, unapologetic evil as the offspring of unapologetic, evil minds.

The ultimate fate of non-Christcosmic beings in Pantheopsychic theology is karmic afterlife punishment in the Hell of Retribution in which one relives every predatory mental and physical act performed on others from the victim’s point of view, followed by consignment to Gehenna: the dreaded Lake of Fire, in which the consciousness of the wicked is “melted” into the “steel” of non-person consciousness that is then used to comprise the inanimate objects experienced by Christcosmic survivors.

To wit:

And ye shall tread upon the wicked; for they shall be ashes under the soles of your feet in the day that I do this, saith the LORD.

-Malachi 4:3

A Christcosmic human is born, without knowledge of the fact but later coming to have knowledge of the fact pre-death or in the afterlife that one experiences/experienced a plane of existence one called “the real world” or “the world”, that is in truth a psychic dimension that is a replica of the objects, environments, bodies of other persons, and (partially) events experienced in the mind of Jesus Christ as he died upon the cross.

The individual wears a replica of the evolving physical appearance of Christ as he dreamt of being the person in various states of age. The world the person experiences in ex-crucifixion reality is a doppelganger of the places, objects, and people Christ encountered in the Sacrificial Dream.

Your family, friends, the people you see on the street are all in the same predicament: they are your absurd shipmates, fellow travelers in the mind of crucified Christ—their identities the result not of a random collocation of atoms but the absurdity of the God-substance in its formation of the absurdity of the Sacrificial Dream.

Ride, captain, ride,
upon your
Mystery Ship,
Be amazed
at the friends
you have here
on your trip.

-Blues Image, Ride Captain Ride (song)

A Christcosmic human is predestined to only commit those sins that are the “sins” (sufferings) previously experienced by Christ in the Sacrificial Dream. They are called by God to be Christ’s (in Pantheopsychic theology, bound to Christ through the formations of the God-substance): conformed before birth to Christ’s image, i.e. conformed to replicate Christ’s mental experiences, to follow his mental footprints from birth to eternity.

Doubt it? The Christcosm is mentioned plain as day in the verse below, in the most unambiguous way possible:

For those God foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brethren.

-Romans 8:29

[Author’s Note: The term “knew” in “foreknew” in Romans 8:29 has arguably the same meaning as the term “knew” used by Jesus in his dismissal of the damned in Matthew 7:23. Fundamentalist and other forms of Christianity take the term “knew” to mean that one has a personal relationship with Christ, such that the person and Christ psychically know and interact with each other post-conversion.

While this is also true in Pantheopsychic Christianity and theology, it is arguably more accurate in the context of Romans 8:29 that “foreknew” means the state or condition of Christ “fore-experiencing” what it is like to be someone prior to that person’s birth in the Sacrificial Dream, and “knew” as used by Jesus in his castigation of the damned in Matthew 7:23 prior to their consignment to the fire of Hell is that Christ never “knew” i.e. never experienced being a damned person in the Sacrificial Dream.

(Note: As the Sacrificial Dream contains every human being that shall ever exist, Christ can be said to have “quasi-knew” every damned person prior to the person’s birth only in the sense of experiencing a mental doppelganger of the person with whom he interacted violently in the Sacrificial Dream, but did not “know” in the sense that he did not experience them from the first-person point of view as he experiences the damned only in the third-person).]


According as he hath chosen us in him before the foundation of the world…

-Ephesians 1:4


There is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death. For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.

-Romans 8:1-4

[Author’s note: God sent Christ “in the likeness of sinful man”, but Christ in human form on earth is believed to be sinless and wore no other physical form and appearance than the one he aged into from infancy to death. If Christ wore “the likeness of sinful man” and this doppelganger-ism is what justifies sin, Christ, given he (probably) never “Mystique-d” into an outward, public, visibly seen doppelganger of the people around him (or went to the trouble to outwardly and physically spend eons changing meaninglessly into the physical form and appearance of every human that shall ever exist), must have borne “the likeness of sinful man” within his mind. Given the timeline and works of his earthly life, the only logical way he could have had the time to assume the form of every Christcosmic and non-Christcosmic human (whom he experienced only in third-person in the Sacrificial Dream) was in his mind while dying upon the cross.]

For those pre-destined before birth to be the “lucky winners” participating in the Christcosm, sin is not, and has never been, self-created and self-caused. As Paul states:

I have been crucified with Christ; I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.

-Galatians 2:20

[Author’s Note: It is presumed that Paul’s statement: “The life I now live in the body, I live by faith in the Son of God” is indicative of a faith that comes and coincides with knowledge of the Christcosm and one’s “lottery winning” participation in the Christcosm. The Christcosm is not a matter of choice, and as such one cannot choose or elect to enter the Christcosm. One is chosen by God prior to birth, as one “existed” prior to birth as Jesus Christ believing he is oneself while dying upon the cross.

Thus “the life I now live in the body” in light of one coming to know and believe in this predeterminism can only mean “my new mindset regarding the life I now live in the body” which causes Paul to live “by faith in the Son of God who loved me and gave himself for me”. The faith comes as a consequence of his instantiating the concept of the Christcosm and his faith in its objective existence (one could say the vision of light and voice of Jesus on the road to Damascus ending his time as Saul of Tarsus was, among other things, a huge factor).]

The Christcosm boggles the mind; one fearfully reaches out to it, touching it gingerly and furtively from a vantage point of lifelong indoctrination of the Gospel of Meritocracy. One slowly dares to entertain the possibility of the Christcosm, as one is bizarrely amazed at the fact that if one indeed lies within the Christcosm, everything one has ever done, everything one has ever feared or still fears, exists and has ever existed in the mind of Christ. Every moral triumph and moral failure does and can do nothing but replicate the moral triumphs of the lucidly dreaming God and the moral “failures” of crucified Christ, in whom and by whom Man ‘lives, moves, and has one’s being’ (Acts 17:28).

Q: What lies beyond the "Matrix" that is consciousness?

A: The conscious and unconscious mind of God.


Jay Marcus Brewer
Austin, Texas
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