Radical Pantheism

 

 

 

‘Order is God’

 

 

 ‘Wherever order emerges, there is God’

 

‘Is, is GOD’

 

 

Pantheism secularises the divine

 

 

 

 

 

 

 

 

 

Essays on Pantheism

 

 

 

 

The Standard God Model of Pan’theism

 

 

 

 

 

Introduction

 

 

Simple overview

 

What is the God Pan?

 

Who is a pantheist?

 

The crux of pantheism

 

The pantheist’s belief about the world

 

Pantheism, the distributed network view of creation

 

Death and the Pantheist

 

The Pantheist’s response to system’s failure

 

The Pantheist’s ‘good’

 

Pantheism versus henotheism

 

The pantheist’s purpose

 

Seeing up the arse of God

 

The Pantheist and his dream machine

 

Pantheism & the Upanishads

 

Exiting the ‘Dark night of the soul’

 

The pantheist’s fundamental a-morality

 

Of G.O.D. and the gods

 

God isn’t merciful

 

The Pantheist’s heaven

 

The pantheist’s spirituality

 

No free lunch

 

GOD is worshipped in the temple

 

End of story

 

Tat tvam asi

 

 

 

 

More essays

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Greek word pan translates as all, i.e. everything, all cognizable realities, i.e. the universe, the cosmos, nature as a whole and so on.

 

The Greek word theos is translated into English as God. Precisely what the word God describes is still anybody’s guess.

 

However, by and large the dodgy word God serves as metaphor either for the functions of ruling, regulating or ordering; or for creating or growing,1 or for substance2 or realness.  Take your pick.

 

Followers of the most populous God cults,3 such as Christianity, Islam, Shivaism and so on, believe that their (‘one’) God represents a selected4 set of rules, regulations, creative functions and so on. The selected rules5 are supreme. Those who perfect the rules/functions, for instance morals, are deemed god-like, i.e. perfect, i.e. good.

 

 

 

The pantheist believes that every ‘thing’6 in the universe emerges as whole but local application of (‘one’) God. God’s entire range of functions7 - and not just morals - are God more or less (i.e. locally) perfected. In short everyone, indeed every ‘thing’, is God as local application. The aggregation of all applications is called God supreme.8 All are good if and when they apply their capacities at best. That belief informs true mature adult behaviour.9

 

The henotheistic God belief is selective, discriminating, closed thus political. This God belief is missionary, i.e. it seeks to conquer the not selected.10 The henotheist finds salvation, i.e. continuance, in a selected order.

 

The pantheistic God belief is non-selective, non-discriminating, open.11 Consequently it has no political leverage, hence no missionary intent. The pantheist finds salvation in continued ordering.

 

 

The Standard God Model of Pan’theism

 

 

 

God as whole atom and as each of its parts

 

 

 

 

©  2018 by Victor Langheld

 

 

 

 

 

 

 

 

 

dungbeetle

 

God as dung & as beetle

 

1.    As with the Brahman of the ancient Upanishads.

2.    As with Spinoza et al. What precisely Spinoza meant by ‘substance’ he never did say.

3.    i.e. all henotheists. Henotheists believe in a selected, hence ‘my’ or ‘our’ one God. The pantheist believes that all, i.e. every ‘thing’ and every gradation of every ‘thing’, is God, hence that God is neither yours nor mine but is you, me and everyone else. Hence the pantheist statements of the Upanishad: Aham Brahman asmi and tattvamasi, meaning ‘I (indeed every I) am Brahman’ and ‘Thou art that’.

4.    hence restricted, limited. Selection, i.e. differentiation (-as-boundary) is useful because it gives the immature a survival advantage.

5.    often personalised, indeed humanised for popular appeal.

 

 

God as pencil

 

6.    i.e. every state as aggregate of attributes emerging from differential iterations of order. In short, every ‘thing’ (as identifiable reality) emerges as a different (meaning alternate) order, therefore ordering a different way. Hence every ‘thing’ is God because it is ordered and because it orders.

7.    All emergents (i.e. things) happen as different orders or order arrangements. In short, God (-as-order) emerges with, indeed as, it’s the application of order. Hence this (hence limited) order emerges as this God and that (hence limited) order emerges as that God. Emergence of order, hence God, happens due to turbulence.

8.    In other words, the whole universe/cosmos/nature as aggregate of all orders presents the supreme order state.

9.    For the mature adult all forms (-as-God) compete for survival on an equal footing because each one emerges as a God alternative. So it is that (the supreme) God gradually emerges as response to the survival, i.e. continuance drive.

Developments in the God notion

 

 

10.     The henotheistic God is autocratic, i.e. a dictator. This God belief, being tributed, i.e. assigned, centralised, being aligned to a single focus, is useful for personal or community growth, expansion and so on. It is self-serving, aggressive and violent. Non-believers are lynched.

11.     The pantheistic God, being a distributed system of individual and independent orders, because emerging in/as all things, is democratic. The pantheist belief is useful for personal survival during postpartum adulthood. It serves all, is peaceful, non-aggressive and respectful of the fact that all things are God despite the observable fact that God is a ruthless scavenger. Pantheism cognises and accepts the views of all theists.