Essays

Note: The essays are listed naturally, therefore in the original sequence in which they were generated. Consequently they reflect the evolution of insight so that later insights may make earlier ones redundant.

 

 

 

Introduction

 

What is the God Pan?

 

Who is a pantheist?

 

The crux of pantheism

 

The pantheistís attitude to the world

 

Pantheism, the autumnal view of creation

 

Death and the Pantheist

 

The Pantheistís response to systemís failure

 

The Pantheistís Ďgoodí

 

Pantheism versus henotheism

 

The pantheistís purpose

 

Seeing up the arse of God

 

The Pantheist and his dream machine

 

Pantheism & the Upanishads

 

Exiting the ĎDark night of the soulí

 

The pantheistís fundamental a-morality

 

Of G.O.D. and the gods

 

God isnít merciful

 

The Pantheistís heaven

 

The pantheistís spirituality

 

No free lunch

 

GOD is worshipped in the temple

 

The Pantheistís anarchy

 

The Upanishad pantheist

 

The Pantheistís job

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Pantheism & the dynamics of identifiable realness

 

Entropy

 

†† Moksha, mukti (Freedom, release)

 

Moksha (Mukti) continued

 

The Self and its selfies

 

Pantheism as metatheism

 

Jina Upanishad

 

Upanishad creation theories

 

 

 

 

 

 

 

 

 

 

 

The site is still evolving

Please return at a later date!

 

 

 

 

 

 

 

 

 

 

 

©2018 by Victor Langheld

 

 

 

 

 

 

The Pantheism

of Victorís Way (Jina marga)

 

 

 

 

Pantheism is the belief that all is God. By all is meant every single bit (as whole quantum) of hardware, software and wetware that makes up the universe.

 

By God the pantheist means: G.O.D., an acronym standing for General (meaning: basic) Ordering Device.

In short, the pantheistís G.O.D, elsewhere named SELF, acts as an algorithm Ė as set or rules Ė that responds automatically to disorder by ordering it. The collective of the emerging (side-) effects of the ordering process, i.e. its apps (i.e. now named selfies), happen as the universe.

 

The pantheistís G.O.D. is activated by continuing disorder (resulting from shock, as in the Big Bang) that threatens the dis-continuance (i.e. death) of ordered emerged effects (such as the human or any other selfie).

 

The pantheistís G.O.D. functions as a distributed network, hence is fully democratic.

 

The G.O.D. function is digital, hence Its apps quantised.

 

The pantheistís G.O.D. is blind, automatic and self-regulating (hence an automaton), as are all ITs emergent properties, to wit. its localised apps (as selfies), such as the human, the blade of grass, the virus and so on.

 

 

The earliest, most primitive, infantile-like humans were pantheists. They responded to and so worshipped all the forms of nature as Gods. Their belief and way of life were eliminated by the more highly evolved (and politically expedient) great (albeit adolescent) henotheistic (i.e. worshipping one selected God-as-monarch), hence tyrannical religions, such as Christianity, Islam, the bulk of Hindu religions, Buddhism and so on.

 

Now the world is evolving, indeed is forcing itself to evolve and mature more rapidly as the prospect of human self-annihilation comes into focus. And with evolving maturity and the insight and experience which that brings, the belief in pantheism, albeit in more sophisticated form, namely as meta-theism, is emerging. And meta-theistic pantheism that is the belief not only in the fundamental democracy (meaning distributed network function) of the G.O.D. as ordering function but also the belief in the gradual emergence and evolution of the world as manifestation of and identical with the G.O.D. function and which places the burden of ordered evolution on the shoulders of the human.

 

 

The essays listed on the left are attempts at generating a more detailed and linguistically updated understanding of 21st century pantheism. The further down the list the more sophisticated and interesting they get.