Evil is a subtype of Entropy, in this Pluralistic-Animistic divine creation

I have often written about the twin ultimate-problems (ineradicable insufficiencies) of this, our mortal life; under the headings of Entropy and Evil. 

My understanding of reality is that its fundamental divisions or units are eternal Beings, i.e living-Beings; such that (to modify the title of William James's book) this is an Pluralistic Animistic universe; i.e. there are many fundamental entities (not one); and these fundamental entities are alive, purposive, with agency and other attributes of Beings.  

Because things began with many Beings; God's divine creation (that we inhabit) is the primary source of cohesion: in a crude sense, by creation God imposed harmony on pre-existing and originally autonomous Beings. 

For creation to be sustained (insofar as it is sustained) there must me harmony/ cooperation/ cohesion etc between the Purposes and motives of the many Beings which constitute creation. 

Otherwise, divine creation will tend to fall apart - with different Beings pursuing different goals, or living by different values.  

It is this tendency for divine creation to fall-apart into a chaos of competing directions and behaviours that is the essential cause of the tendency named Entropy: i.e. the tendency of all life, order, organization, forms, functionality etc to decline towards chaos, with time. 

The primary source of Entropy is therefore the disharmony of Beings.

Therefore we need to stop thinking of Entropy abstractly, as if it was a branch of physics, as if it was some kind of force (or anti-force) that broke-up stuff... 

Instead, we should think of entropy as a consequence of the fact that the Beings of divine creation are imperfectly aligned in their nature and purposes. 

Our situation is that we may find ourselves loving God and experiencing profound desiring to live in harmony with divine creation; but we simply cannot do this in reality as we experience it, in this mortal life - because of our innate nature, because of the way we are (and have been) eternally.  

We may want to live in harmony with divine creation, but we cannot. 

But not all Beings want to live in harmony with divine creation, and some Beings hate God; and these are Beings that have chosen (or, at least, are currently choosing) Evil.

So, Evil can be defined as a kind of chosen Entropy; when the inevitable disharmony between our-selves and divine creation is made into the positive choice our-selves to oppose divine creation.  

From this perspective we can see that Evil is a type of Entropy - in a sense a worse type of Entropy: a positive decision to pursue negative outcomes. And worse than non-evil-Entropy; because Entropy is universal and unavoidable, whereas Evil makes the personal choice to oppose divine harmony....

Motives for Evil are various, but perhaps some kind of resentment or grudge against God and the imposed aspect of divine creation, might be the most basic motivation.  

Aims of Evil, too, are various. 

Perhaps the aim is to exploit divine harmony in pursuit of personal gratification or other selfish benefit; perhaps (more extremely) to oppose divine harmony simply from a desire to see it destroyed, taking spiteful pleasure in the destruction. 

This was the unavoidable human condition, blighted by ineradicable Entropy, and worsened by chosen Evil; and the situation for all Beings, until the advent of Jesus Christ. 

Jesus was a mortal Being, incarnated into this world of imperfect harmony between Beings - but Jesus himself loved God wholly; and was himself (at least, at the time of his ministry, after his Baptism by John) wholly-aligned with divine creation. 

Jesus was himself mortal: which is to say he was subject to Entropy. And Jesus was subject also to Evil. However; because Jesus was perfectly aligned with God and creation he knew that after death he could (and would) be remade as himself but "perfectly" - in other words, resurrected into eternal life, freed from Entropy. 

Resurrection takes our aspiration to live wholly in harmony with divine creation, and rebuilds us from that basis.

Furthermore, Jesus knew that if or when others had followed him into this eternal (because wholly-aligned, Entropy-purged) state of resurrection - which remaking process would be guided by Jesus himself - then a world of such persons would be a world without Evil.

In eliminating Entropy, resurrection also eliminates Evil, as a subsidiary effect. 

And this wholly-harmonious and wholly-God-aligned post-mortal world would be Heaven: in which the deepest and ineradicable problems of this mortal life are eliminated; and free and creative Beings live spontaneously in harmony (loving God and each-other), and from common aims and motives. 

 

Entropy is Not a part of evil - these are two separate problems

The problem of entropy is one that presses upon us the average mortal life perhaps more strongly than evil. 

By "entropy" I mean the universal tendency for beings to experience cumulative adverse change with time: dysfunction, degeneration, disease - and the ultimate manifestation of entropy is death. 

All of these are unavoidable, are universal. 

Traditional Christian theology usually conflates entropy with evil; indeed entropy/ death is usually subsumed within the concept and causes of evil. 

For example, the traditional interpretation of the Adam and Eve story is that they began as good and immortal beings; free from both evil and death. 

With The Fall they chose evil, and at the same time necessarily became mortal - subject to entropy and death. 

(In traditional theology) with the salvation from Jesus Christ we are allowed to return to the primal situation of Adam and Eve - saved from our self-caused punishment of both entropy and evil. 

After their fall; A & E and their descendants also needed to toil in order to live - in effect toil was needed to overcome entropy. 

Because (in effect) entropy meant that, over time, our minds and bodies and the environment are all against us: we must make efforts every day, we need to toil simply to remain alive and functional, but all such efforts are temporary palliative: will inevitably be overcome and will fail.

(In this sense, entropy is a more pervasive problem than evil.) 

And ultimately all of this bad stuff supposedly happens because of The Fall! 

Everything bad is down to an evil choice of ancestors, and its ramifications. 

This is very difficult to comprehend or believe. There seems a gross disproportion between the events described in Genesis, and thousands of years of billions of people's suffering and toil, disease and dying in fighting - and failing to defeat - entropy.   

Well, be that as it may; traditional theology regards evil as primary, entropy as a part of evil: evil is the ultimate cause of entropy. 

Therefore trad-theol has it that we overcome entropy by overcoming sin, where "sin" is understood to mean the manifestations of evil. 

That is; the repentance of evil/sins, leads also to the escape from entropy: leads to eternally healthy and vigorous - and happy - life in Heaven.

I have described elsewhere my understanding that entropy and evil can and should be distinguished, and that they have different causes. 

Entropy is intrinsic to this creation, the one we inhabit now; to the original or primary Creation by God - this creation that we are born-into. 

Heaven can be conceptualized as the answer to entropy; by a second and opt-into creation (i.e. the creation made possible by Jesus Christ) - with resurrection conceptualized as a voluntary re-making without entropy, as leaving-behind entropy. 

So, while traditional Christian theology regards entropy-death as secondary to evil - and regards Heaven as the answer to entropy-death because, in repenting moral sins and having the effect of sins removed by Jesus, we also and simultaneously eliminate entropy. 

But instead; I regard entropy and evil as ultimately distinct concepts: (in this creation) entropy is unavoidable, while evil is a choice. 

However, the confusion and conflation of entropy and evil among Christians seems to be a consequence of the fact that the answer to both entropy and evil is the same: i.e. resurrection and our "escape"/ progression-into eternal, wholly-good life in Heaven; by following Jesus Christ.

In a nutshell: entropy and evil are different problems with different causes in this-world, but both problems are cured by the same treatment: following Jesus Christ to Heaven.

And otherwise they are not cured. One who does Not follow Jesus to Heaven; has thereby chosen to continue to live with entropy and evil. 

 

Note Added: The difference is that:

Entropy is intrinsic to the nature of God's creation - the First creation. 

Evil is about a specific-Being's attitude towards creation: positive, or negative, affiliative or hostile. 

Is the planet of Kolob (i.e. the Mormon Heaven planet) in principle discoverable in outer space?

Reading Laeth's latest aphorisms, he reminded me of a 2019 post from Wm Jas Tychonievich about whether or not the Mormon prophet Joseph Smith was, in principle, correct to posit an actual planet (assumed to be orbiting a star that Mormons term Kolob) as the place of God's (usual) residence; thus the physical, material location of Heaven. 

I made a comment at WmJas at the time; and find I have further notions now that I have thought further about heaven in relation to entropy, creation, and love: 

I mean that I now understand resurrected (i.e. incarnate, physical, material) eternal life to be possible in a situation where all the Beings have committed eternally to be wholly motivated by love. 

It is this living from love that "abolishes entropy" (to express it as a double-negative!) - or, differently expressed; enables all of resurrected creation to be eternal, eternally developing, eternally living.

Heaven happened when this became possible (during Jesus's ministry, I assume); and began to be populated when humans (and other Beings) made the choice and eternal commitment to love, and began to be resurrected.   

Thinking about the possibility of something like the planet of Kolob, and whether it would be discoverable as a place in this universe - somewhere that might theoretically be travelable-to; I realized that it seems relevant that resurrected Human Beings are (apparently) to be able to visit and function on this earth and in mortal affairs - e.g. some of the Beings people call Angels are resurrected humans.  

This would mean that eternal Human Beings can exist on earth, and in an environment where nearly everything else (or, indeed everything else) is mortal and subject to entropy, decay, death. 

And it seems that Angels are not usually recognized as such; and indeed (at least in the modern West) Angels are regarded as impossible nonsense.

My notion is that even if mortal Human Beings were capable of travelling to a Heaven such as the planet of Kolob is supposed to be, and even if these people were allowed to "enter into" this Heaven (e.g. to investigate and study Kolob) -- then it is quite possible that these mortal Human Beings would not recognize or realise that they were in the place of Heaven. 

It is, in deed, easy to imagine that modern Western Men would even deny vehemently that Heaven was Heaven if told the fact, even if these people actually were living "in" Heaven! (i.e. were present as mortal-incarnates in the situation of Heaven, but were not resurrected-incarnates) 

This self-blinding to Heaven is, after all, no different from our mainstream and official on-principle/by-assumption/ and absolute denial of even the possibility of paranormal, supernatural, spiritual, and/or divine phenomena.

As Tolkien showed in literary form: evil cannot comprehend good; likewise those who reject and are unfit-for Heaven, cannot even perceive Heaven.  

Note: I should be clear that Kolob does Not play an active role in my own theological metaphysics - indeed I have not even considered the matter for some years. But I don't see why Heaven, or God the Father's dwelling place - should be one particular planet, or  The reason I write here is that those who reflexively reject the idea as absurd, insane, or stupid - could probably benefit from thinking more deeply about their reasons for doing so.  

It was to fix the inadequacy of this mortal life, that Jesus offered resurrection

Jesus's job was to fix the inadequate nature, the insufficiency, of this mortal life on earth. 

This was achieved such that the purpose of resurrected eternal life in Heaven is for there to be a real and accessible state and place, where the intractable and incurable problems (that currently wreck any possibility of a good life) are permanently eliminated.  

If this mortal life was sufficient, or even if mortal life was perfectible; then there would be little benefit in offering the chance of Resurrection after death - because it would obviously be better to have all the good stuff and fix the problems of this world without first needing to die. 

"Christianity" is therefore for those who realize that the core problems of this world and mortal life - i.e. entropy/ death and evil - cannot be solved inside this life and world - because they are of the nature of this creation. 

Because the core problems are insoluble within this creation; our only possible and real hope is for a second creation; for our-selves to look forward to a "second" life, in a world without death and without evil.

And such a world, as a matter of reality, can only exist on the other side of mortal death. 

So; Resurrection is not about "jam tomorrow" or "pie in the sky" - it is not a wish-fulfilment daydream...

Because the truly wishful daydreams are radical politics and utopian schemes - like socialism and "transhumanism" - ideologies that pretend to offer a future that solves the core problems of life... 

Ideologies that pretend to make possible a situation where Mankind (here and now, or soon) will have fulfilment and satisfaction, and escape from fear and suffering - where mortal life will suffice. 

Those who believe such claims are real and possible, are never interested by Jesus's offer of Resurrection into Heaven that is located on the other side of death.  

Also wishful are those religions (including Christianity, in many times and places) that promise a "millennium"... 

That promise their adherents Heaven on Earth, perfected Man, a world purged of evil and death; a second coming, an earthly-saviour - such promises are also in this wishful category. 

Yet, if such things really were possible; there would have been no need for Jesus, and what he offered would be redundant. 

After all; a chance of post-mortal Resurrection to post-mortal Heaven would be a shabby second best to Heaven on Earth accessible without dying.  

The commonly-expressed idea of Resurrection and Heaven as a reward for a Good Life is grossly to under-sell what is on offer. 

This is to downgrade Resurrection and Heaven to a delayed "earthly paradise"... a world and life that is quantitatively better than, but not qualitatively different from, what we already now have.

If quantitative improvement of this mortal life ASAP is that which is most strongly desired; then Resurrection and Heaven are of merely subordinate interest.    

Even worse is to explain Resurrection in terms of the double-negative theology of Resurrection and Heaven as an escape from the default of eternal torment in Hell! 

This bizarrely posits a God who purposively creates a mortal life so-often dominated by evil and entropy, and always terminated by death; after which everlasting pain and misery is the default destination of all...

And then the same God devises Resurrection and Heaven which constitute a delayed and selective escape route from horrors of His own devising. 

If such a creator-God existed, He is not the same Good God as known and described by Jesus. 

So, even before we decide whether we personally desire Resurrection and Heaven; and even before we decide whether Resurrection and Heaven are believable...

We first need to know our present situation, what R&H mean in context of our present situation, what R&H are for: and what they do. 

Unfortunately, the clarity and simplicity of what Jesus did and made possible; is by-now grossly obfuscated by millennia of misunderstanding, misrepresentation, disinformation - and deliberate lies. 

The only viable answer would seem to be for each creatively and actively to work it out for himself - from intuitive-experiential knowing; as it were from "first principles'. With the assurance that God and Jesus Christ will with certainty have made this possible for all Men... Possible if not now, or during mortal life, then for-sure post-mortally.  

Our yearning for a life of continual enchantment

The "romantic" search for an escape from the mundane nature of life in this-world - that is, for enchantment - takes many, many forms; and is pursued by different people in widely varying ways. 

A very incomplete list of the themes would include by religions/ spiritualties/ ideologies; through reading, TV and movies; by personal relationships such as intense friendships and sexual relationships; through the appreciation and making of crafts and arts; by meditative, paranormal and supernatural encounters and experiences; via drink and drugs and other derangements; by holidays and travel; pursuit of personal or formal education; from performing drama and music... 

And so on - fully considered, there are only a few people who are not implicitly pursuing the enchanted life. 

All of these methods and others are at-least somewhat effective and may lead to enchantment: for some people, to some extent, and temporarily...

Because with time and the changes in our-selves, all methods and pursuits always lose effect: 

The once-enchanted becomes mundane. 

In other words, in our  failure to become and to stay enchanted; we are here dealing with the ultimate fact of entropy. 

We are up-against the inescapability of entropy in this-world we all inhabit. 

We are up-against this primary creation where all changes, loss is inevitable, and every-thing ends in its death. 

But this-world and primary creation is not all; because (by Jesus Christ) we all have the the opportunity to undergo the transformation of resurrection after death through following Jesus, and move on to the Second Creation that is Heaven: where the state of enchantment is everlasting. 

It is the state of everlasting enchantment in Heaven that Jesus is describing in the Fourth Gospel - when he uses "metaphorical" examples such as water, food and meat - and compared the inevitabilities of their incomplete, temporary, entropic nature in this-life-now; with the eternally present and gratifying fulfilment in the life-to-come:

Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat... but my Father giveth you the true bread from heaven... I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever... I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 

Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you... 

When Jesus says that he brings "life", life-everlasting, eternal-life; people nowadays wrongly interpret this as meaning an offer of (merely) continuing mundane life: the (mere) persistence-forever of life-as-we-now-know-it...

Merely the continuance of this entropic life...

But Heaven comes after resurrection, and resurrection is a transformation by-which not only evil, but also entropy, is eliminated...

Or, to put matters positively; when all the denizens of Heaven have made a permanent commitment to live forever wholly by love of God and divine creation and their fellow resurrected humans (and other resurrected Beings)...

Then this is a situation both of eternal goodness, and also of everlasting enchantment. 

Just as we can now, in this mortal life, know the desire for a wholly good world (without evil); but we cannot attain it. And Christians know that full goodness can only be attained after death and by resurrection...

So also we can know that our yearning for a life of continual and complete enchantment (without entropic change, decline, annihilation) - while impossible to achieve here and now - is attainable.

And/but attainable after our death - and by resurrection. 

Christianity is Not, never truly was, about morality - except secondarily

Over the past eight years; my reading-of and brooding-on the Fourth Gospel (called "John") has had many and profound effects on my understanding of the differences between what Jesus said and did, and the Christian churches that came after. 

In particular, that the core of Jesus's work was to provide Men with the possibility of resurrected eternal life in Heaven. 

This means that the primary concern of Jesus was to save mankind from entropy and death - therefore Jesus's primary concern was not to save us from evil. 

To repeat: For Jesus salvation means from death, not from evil. 

However, most of religion before, during and since the time of Jesus is about morality - about the behaviour (and attitudes) of people. 

Such religion is therefore therapeutic - it is "about" minimizing suffering and/or maximizing human happiness in this world and mortal life. 

That is what all those Laws and rules are about, the propitiations offered to divinity, the abasements and obedience - they are trying to make this world a better place, and ourselves to have a better place in it. 

And this is why all religions have considerable overlap in the approved behaviours. 

But this was Not what Jesus was about. 

Jesus came essentially to save us from death, not from moral sin.

Jesus was primarily against death, not evil - but his cure for death was also a cure for evil. 

For Jesus the problem of death (of entropy) was more profound than that of evil; because in this mortal life and world, death is absolutely universal and completely unavoidable; destructive change may be slowed, but is always at work...

Jesus was necessary and unique because he offered a solution to death; not because of his moral teaching, not because of his moral laws and principles, not because people could make a church from the moral laws and principles. 

This was and is very difficult to grasp; because most people (including most early Christians, including those who formed the Christian churches, apparently) - want morality.

Or else they want immortality Now in this world, and without dying first. 

People do not, therefore, usually want what Jesus actually offered... Or, at least, they think they don't want it; or they do not want it as strongly and urgently as they want other things - such as relief from suffering, or happiness now-or-soon.

But relief from suffering and positive happiness in this mortal life are not the core of Jesus's message - because these are promised for post-mortal resurrected life, not for this life. 

The error of making "Christianity" primarily moral distorted it from very early and has led to its current near-destruction. 

Those who made Christianity continuous with Judaism (including the authors of the Matthew and Luke Gospels, and Paul); tried to conflate the primacy of resurrection with their continued primacy of morality...

Leading eventually to the bizarre concoction of Original Sin - in order to pseudo-explain why Jesus was both unique and necessary. 

In other words, they made Jesus primarily "about" morality; and resurrection was made conditional upon the approved morality...

And morality was made to be why Jesus came, and curing morality was made to be what Jesus fundamentally did...

This-world morality was made of core importance to the Christian churches; and morality was made to come first - such that resurrection was relegated to a secondary status as reward for good-morality.  

But morality is about this-world, here-and-now and before death...

Whereas the advent of resurrection was of cosmic and eternal significance - it is a change in the nature of reality. 

Everybody everywhere has their ideas of proper morals; and this is continually contested. And morality does not require resurrection. 

So morality is both regarded as primary by almost-everybody; yet morality is detachable from the reality of Christianity...

And morality has, in fact, already-been detached-from Christianity! - even (or rather, especially) in those lands historically (or nominally still) Christian. 

As of here-and-now; Christianity is just one of many competing this-worldly moral systems; and gets evaluated in terms of its material "success" in producing good behaviour.  

But if we are talking about Jesus Christ, rather than social institutions and traditions; then this is wrong, a mistake, an ancient error. 

Jesus brought the possibility of resurrected eternal life in Heaven - and that fact should come first and foremost, and be kept at the core, of our Christian discussion and teaching. 

The problem of Life: Do quantitative improvements make a qualitative difference? Ultimately - Not at all

The problems of this mortal life are (essentially) evil and entropy. Those who are honest and give the matter thought, acknowledge that these problems are intractable, incurable - they always have been, everywhere. 

Some people assert that this is good enough, Life as it is and has-been is basically fine... 

But in practice it's "fine" only so long as you don't think about life too hard or too honestly; don't care about other people, animals, plants or the world; and only so long as you are feeling completely happy and healthy at this moment.

Otherwise you will recognise that this mortal life as-is, is not enough, insufficient - which is why it is so easy and frequent to imagine Life being much better. 

It is uncontroversial that Life can be somewhat improved in some respects. 

And it is uncontroversial that such quantitative improvements can make us feel proximately better about Life: that is we feel-about-Life, somewhat better - for a while...

However, no matter how much and how many are the quantitative improvements; the facts of evil and entropy remain in the world, and in ourselves - so ultimately, no amount of quantitative improvement makes an ultimate difference.  

This can be seen in listening to a progressive, radical or reformer - who tries to enlist support by claiming to cure some "injustice"; yet no matter how many quantitative improvements of the kind they want are attained "towards" this supposed-cure... The problem remains always - ultimately - exactly as bad as ever it was. 

Whatever the issue chosen, the pattern is the same.  

A US antiracist in the summer of 2020 regarded racism as a 100% burning and urgent global priority, exactly as much as his kind did in the "civil rights" era of the 1960s; or a century earlier during the abolition, Civil War then "reconstruction" eras of the 1800s. 

Somehow a couple of centuries of quantitative "progress" in the antiracist agenda, also, and at the same time, qualitatively amounted to... nothing at all. 

Analogous scenarios can be constructed for ideologies of freedom, class, feminism (or any other sexual liberation or "rights" issue). That's easy enough to see.  

But this also applies to religions and spiritualties - and that is harder to acknowledge. 

There is same - usually implicit - claim that quantitative progress will make a qualitative difference; that a bigger and better church, a society run on more Christian lines, more devout people who sin less - will amount to something qualitatively better...

Yet it never does! 

No amount of short-term proximate improvement ever makes an ultimate difference!

The best and most Godly people, in the best church of the best religion of the best nation at the best time in history... Such people were always powerfully aware (indeed they were more aware than anybody else!) that ultimately the human condition did not suffice and could not suffice in an ultimate sense. 

Hence the absolute need for what Jesus made possible: the Second Creation: an eternal Life built wholly on Love; therefore a Life without entropy or evil.  

Escapism is a good thing - so long as we follow-through...

Escapism is a good, and perhaps spiritually-necessary, basis for Life. 

The desire to escape, the evaluation that escape from this actual-Life is needed, is an aspect of any person of depth and wisdom... 

Which implies that not to be an escapist is to be a shallow, dishonest fool (and there are plenty of these!).   

To be an escapist is to recognize and to feel that Life - as it actually is - is tragic; such that if there were nothing better to hope for, then we need to escape Life. 

The mass majority of mainstream modern materialists - the people who affect to despise escapism, and who pose as hard-nosed realists that revel in sordid cynicism - are all In Fact and ultimately escapists; but escapists of the worst kind. 

Such people, most people, deny the reality of the spiritual; and want death of their own body to be followed by total annihilation of themselves. 

In other words; such people, and I mean most people, so much fear and loath actual Life, that they desire complete and irrevocable and inevitable escape... Not only complete escape from Life, but total escape from them-selves.  

Thus; even though escapism is "a good thing" (and in a sense an inevitable thing for any honest Being capable of Love); escapism is not necessarily a good thing - consequently; there are bad, because dishonest, because half-baked, forms of escapism. 

Having discerned that escape from Life is desirable; the dishonest escapist then tries to ignore the fact - not to think about it; and instead tries lose-himself in Life by attempts at distraction. 

Yet no matter how strongly distraction is sought (e.g. by wishful-thinking, media immersion, immersion on social interaction or sex, extreme busyness, or obliteration of consciousness through intoxication) - all such are half-baked - because partial or temporary. 

Although common, this strategy is incoherent and self-defeating - because it tries to escape the innate tragedy of life, by attempting total immersion in the business of Living. 

Unsurprisingly; all such dishonest or half-baked escapism gravitates towards the desire of permanent annihilation: that mainstream modern death-wish that underpins the suicidal self-hatred of contemporary Western Civilization: a yearning for death-as-the-end. 

Honest and rigorous escapism - on the other hand - leads the escapist towards God and Jesus Christ... 

Towards acknowledging that we inhabit a created reality, made by a personal and good God; therefore escape from the tragedy of this-Life is both meaningful and possible. 

And towards to the possibility of an eternal and complete "escape" from the innate tragedy of our present mortal Life within creation - an escape by following Jesus Christ to resurrection in Heaven. 

Note added: I am not saying that everybody will eventually choose the salvation of Jesus Christ. For a start, Heaven has no interest for those incapable of Love. And Heaven does not appeal much to those who have some other and higher-priority than the divine principle of "loving-creation" that is the necessary eternal commitment for those Beings who choose Heaven. 

However; I do think that many people who acknowledge the primacy of the spiritual and the need for escape; will choose Heaven, when it comes to the point. 

For example, some of those who in their earlier lives declare a preference for reincarnation into a future series of mortal lives will change their minds. When a post-mortal spirit looks back at the totality of his mortal life, including the immediate pre-death experiences, and considers the prospect of more-of-the-same - for many people the prospect of reincarnation will be much less appealing than it seemed in their busy and pleasure-dominated early- or middle-lives. The here-and-now prospect of instead choosing resurrected Heavenly life may be much more attractive!

Those who expressed a desire to discard the incarnate body, and become "pure spirit" - perhaps to live in contemplative bliss, or become assimilated into the divine; may feel differently when the alternative is a resurrected body; and when Heavenly life is known to be the escape from both evil and "entropy" (loss/ sickness/ degeneration/ death).  

Similarly for the long-term atheist-materialist. When faced by a choice between on the one hand (apparently) eternal extinction of his self, his consciousness, all potential for experience... And on the other hand the real possibility of a living world of love and creativity; and in a world perhaps inhabited by some of those he most loved and who loved him? 

I am not saying - and I do not believe - that all will eventually choose salvation. Not least because I assume every human (and every other being) is unique. But I do believe that when the prospect of salvation is known to be real, understood, and constitutes a genuine possibility - even lifelong expressions of intention may change.    

We can never "know" completely and finally; but can Love wholly and eternally

From Exegesis by Philip K Dick, referring to his novel The Transmigration of Timothy Archer (1982) 

This is a strange ending [to the novel]. 

The will (of Schopenhauer) turns back on itself and is satisfied not to know: This is the form its cessation takes: that he is content not to know, and so is she. Thus one thing is certain: the restless, striving, irrational will is defeated; it has given up. 

If this is how victory is defined, there has been victory. 

If victory is defined as knowing whether Tim Archer defeats Fate through Christ and immortality—it is not victory. 

The final message seems to be: sublime peace - freedom from the restless striving will - is possible, but knowledge - intellectual knowing - is not. 

The heart can know peace but the mind cannot be satisfied; the drive to know, to possess intellectual certitude is doomed to failure.

Sureness is not factual but relational: but a matter between persons, between beings (in the here and now).

What we can be sure about is not knowledge - which is why epistemology, a philosophical search for surety of factual information -  is a dead end. 

"Knowing about stuff" is not the core of reality; because reality is not naturally divided into units, into "facts". 

We can never ever be "certain" of facts because reality is not pre-divided into facts - not factually-segmented - such divisions are imposed, arbitrary, and selective.

(The idea that "scientific facts" are the only thing we can be certain of - is therefore a dangerous delusion.) 

  

What, then, is the core of reality? 

The fundamental and real divisions are those between individual living beings. 

Ultimate reality is therefore to do with living beings and the relationships between them. 

The heart can know "peace" in the context of love; albeit in this mortal world that peace can only be temporary - because of entropy/ death and evil. 

Yet in resurrected Heavenly life, that peace can be eternal.

And love between living beings is a dynamic thing, because life is dynamic; which is why and how love overflows into creating.  

Even in Heaven (even for God the Creator) we will never know finally, nor wholly and eternally - because creation is ongoing, and other-beings really are "other". 

But we shall love wholly and eternally; and it is that possibility which makes Heaven possible. 

 

A big danger is that we will "find" whatever we "seek"

There seems to be a fundamental problem in life, that while passive, assimilative compliance leads (in our society and world) to disaster and damnation -- on the other hand, there is a very big problem when we consciously and conscientiously seek a specific thing. 

This both in physical material terms (as when people pursue a career plan, or a plan to find a lover or spouse) - and also spiritually. 

It seems that many people (including some of the greatest spiritual exemplars) have deceived themselves and fallen into error by exerting their considerable powers by devising strategies to discover and attain some very particular thing. 

Many people seek specific knowledge - and seek it by long-term efforts: the long monastic training by prayer, liturgy, meditation, labour; years of ascetic striving by desert-dwelling hermits; the prolonged initiation of mystery religions, spiritual science, ritual magic (alchemy, astrology, divinations etc). 

The resulting gross divergence in outcomes, results, beliefs, dogmas, rules and laws, practices and compulsions - is evidence that the process was one originating in the defective wilfulness of fundamentally-incapable beings. 

The big problem of all such spiritual effort; is that people do find what they seek - yet what they seek is something that has been decided by their conscious personality-mind, and implemented by the mundane will-power. 

Such people think they know what they need, and they suppose that they know what is good for "other people" and for "the world"...

And mostly by the transformations of themselves that happen because of their sustained and willed efforts; they find... what they seek, only only what they seek... Find this by various combinations of enhanced abilities, diminished intuitive discernment... of actual-finding with self-deception. 

Ultimately Life (at least for a follower of Jesus) ought to be about loving relationships with other people, other beings, with God and Jesus and others... and the creativity that arises from such loving relationships. 

Life is therefore, ultimately, NOT about changing other people for (what we regard as) the better - that is attempted manipulation - which is a psychopathic and selfish thing, even when justified by altruistic theories. 

Relationships are ultimately NOT about us knowing just what others most need, nor about planning other people's lives (For Their Own Good) - whether materially or spiritually. 

Life is ultimately NOT about making a better world for everybody by knowledge, skill and determination exercised over time... 

Because we really have no idea of what that better world actually is - and the attempt to devise and impose a better world lead to propaganda and coercion - justified by "the common good" (and always by "the end justifies the means" thinking). 

The fact that this stuff is inevitable (and to a significant extent) in our mortal world, is because this is not Heaven; and our world is permeated with evil and undercut by entropy. 

But even if inevitable to a degree, this kind of will-directed strategizing should not be our ideal - yet it is, unfortunately, presented as the ideal by most religions and spiritual systems! 

We cannot know what is good in any degree of specific detail; even less can we know how to act and arrange things to "make" good.

To pretend otherwise leads to great and general harm, including (and primarily) harm to Our-Selves. 

But we do know enough of such matters to be able to live well-enough to develop spiritually and attain salvation - after which, as eternal resurrected beings in Heaven; we can get on with participating in the world of divine creation. 

But not before. 

We cannot have it by wanting it; because:

What we want (in our mortal selves and world) is not really IT.    

Pantheist, Monotheist, and Jesus-centred Christians

It seems to me that the religion of Christianity - as expressed in the major churches (variously, since very early in church history); was formed from people who wanted several different and mutually incompatible things. 

There were "pantheists" who believed in one deity which was everything - so it was vital that the deity was itself everything, or else had-created everything from nothing. 

They were focused on the inevitability of change and death ("entropy") which they saw in all material things; and therefore recognized the ultimate and ineradicable insufficiency of incarnate mortal life on this earth. 

They also believed that consciousness was a false separation from the reality of universal deity, hence a curse. 

These pantheists yearned most for escape from this incarnate, earthly, mortal life and the curse of consciousness; and their hope was to become pure spirit, and exist in a "timeless" state of impersonal bliss. 

There is no essential role for Jesus Christ in this tradition. 

Jesus is either dissolved back-into the unity of deity; or else regarded as a teacher, helper, advocate or some other such...  

(A job that is no doubt admirable, but secondary and dispensable.)  

This pantheistic strand got rolled-up into orthodox/ mainstream Christianity, especially from the pre-existing Neo-Platonists and mystery religions. In its purest form this led to the Christian Gnostics; but it is found in all the main Christian churches today - most of all in the monasticism of the Catholic churches, and least of all in Mormonism - but is present in all to some degree. 

The other main strand of the religion of Christianity was monotheism; which was mainly from the ancient Hebrews, and the Old Testament. 

This emphasizes a supreme and jealous personal God as the only deity; but its focus was on Man's behaviour and happiness in this earthly mortal life. 

The monotheistic concern was with evil rather than with "entropy". Its concern was with forming "God's people" as a group. 

The monotheistic focus was on morality, on the conduct of life - which was conceptualized as a comprehensive and mandatory Law; with many rules - dictating that which is virtuous; prohibiting that which is evil. 

Morality in this-life dictated the after-life; and the major focus of the after-life was Hell rather than Heaven. 

Hell was the default state of eternal torment - while Heaven was both uncertain and vague, and mostly co-opted from the pantheistic tradition. 

In other words, the monotheistic Heaven (in so far as it is thought about at all) is only superficially distinguishable from the depersonalized state of a pure spirit, dwelling in timeless bliss; thus we get the mental-pictures of de-individualized ranks of Heavenly choirs engaged in perpetual cycles of worship, praise, and celebration of the one God.  

Since there must be only one God; the role of Jesus in this monotheistic scheme is very confused, and indeed incoherent. In practice therefore; Jesus is seen as a Messiah whose fundamental task is to abolish evil on earth. 

This means that - for monotheists; the concept of entropy is subsumed within the concept of evil.

The monotheistic strand of Christianity is found wherever law, rule, and authority are primary; and in such situations Christian churches become structurally all-but indistinguishable from other monotheisms - Jewish or Islamic.   

The task of Messiah is to transform earth into Heaven, to immortalize this mortal lie - and purge it of all evil. 

Since this has not happened; Jesus's mortal life was seen as a failure - and he must therefore return in a Second Coming; in a role indistinguishable from that of the one God; to finish the work of Messiah. 

Traditional, orthodox, mainstream Christian churches are composed of various and oscillating admixtures of Pantheism and Monotheism - varying between times, places, and persons. 

Jesus-centred Christians only really exist as individual persons, or small groups - because they (we) are not church-rooted. 

This kind of Christianity is (potentially) described pretty fully in the Fourth Gospel ("John") - when this Book is regarded as autonomous from, and primary among, all scriptures. 

The focus is post-mortal and incarnated - on resurrected eternal life in Heaven; and Jesus is seen as having made this possible - which is a divine act of creation.

Therefore Jesus is fully a God; therefore a God later than, and in addition to, God the primary creator (therefore monotheism is not true).  

For Jesus-centred Christians; Jesus was absolutely essential for those who desire salvation. 

Before Jesus there was no salvation; and without Jesus salvation would not have been possible. 

Jesus-centred Christianity is personal and inter-personal. 

Jesus was and is a person. Men are individual persons in mortal life. Jesus and Men stay persons after resurrection and in Heaven. 

Love is between persons - not abstract, not "unconditional". 

Consciousness is retained after resurrection. Individual natures and purposes are retained after resurrection.  

For Jesus-centred Christians; without Jesus, there would not be any resurrected eternal life, Heaven would not exist; and it is only by following Jesus that Men can make the choice of resurrection into everlasting life in Heaven. 

Note added: In summary; Pantheists and Monotheists fitted-Jesus-into pre-existing religious structures; suitable for church-based religions - a process that inevitably had the effect of leaving Jesus structurally-inessential, if not redundant (despite whatever protestations). [Of course; I presume that many Christians have been ignorant of, ignored, or pushed hard against the official theology and doctrines - and lived what was de facto a Jesus-centred Christianity - which needed no church, and need not be known to anyone else.] If, instead of insisting upon Pantheism or Monotheism; we start with Jesus and what he said and did (according to the most authoritative source) - we get a Christianity with a very different structure and emphasis. 

I am the way, the truth and the light... (Explained)

John 14: [3] And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. [4] And whither I go ye know, and the way ye know. [5] Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? [6] Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

My understanding of this report of Jesus's teaching is that he is implicitly contrasting the new dispensation with the old. 

In the old dispensation "the way" was a highly literal "way" - it was single path (the Law) - a single life-pattern of beliefs and behaviour that every man needed to follow if he was to be favoured by God in this mortal life. 

But the old "way" made no difference to what happened to him after death - the ghostly realm of Sheol was the common destination for all Men. 

When Jesus says that he himself is the "way" this is at first a paradox - because a person cannot be a path. So Jesus means he himself is replacing the old idea of a single and specified path-through-mortal-life.  

In future, in Jesus's new dispensation; to "do the right thing", to live well; we ought to think of our relationship with the person of Jesus, because Jesus is now "the way"...

We should therefore have a relationship with Jesus instead of trying to stick to "walking" along a semi-literal, and single, legally-pre-specified, "track" through the choices and chances of this world. 

By my understanding; "the truth" seems to refer to "reality" - or how-things-are with respect to what is important. In other words; our relationship with Jesus is the most important thing, from now...

All this is assuming that we ourselves want what Jesus is offering in his new dispensation; which is described as "the life". 

The life is, in other words, being used here as shorthand for "resurrected eternal life in Heaven"; Heaven instead of Sheol. 

(And also instead of any other other alternative post-mortal situation or state - such as annihilation, depersonalized bliss, or some kind of reincarnation.) 

 

The phrase "cometh to the Father" is less clear, and may (I think) be a later interpolation. 

But "the Father" could be taken to refer to the nature of divine creation; such that "coming to the Father" would mean coming to live in perfect harmony with divine creation which is Heaven - that is to say living by love always and wholly...

Therefore being with the father might be living in the Heavenly state which is by love and without evil; and Life without coexistent death meaning something like "entropy" - i.e. disease, damage, ageing, etc.  

A loving relationship with Jesus, and intention to accept what Jesus offers, is now replacing the old conceptualization of the "way"; it follows that following Jesus is the only "way" to Heaven, there is no other "route" through life to resurrection; "no man cometh to the Father" except by the nature of his relationship with Jesus.   

Note: As background: I also understand that our relationship with Jesus is by "the Holy Ghost" - which is the spirit of the ascended Jesus as we may know it in this world and mortal life. And I also assume that although we can and should commit to love and follow Jesus in this mortal life; the actual following Jesus to resurrected eternal life in Heaven must happen (and can only happen) after death; i.e. post-mortally. 

The lasting influence of alchemical thinking on mainstream modern ideology

[The aim of alchemy was] to hasten the ... processes of nature by precipitating matter through stages of decay and decomposition into a new birth whereby it would become "perfect", in the Latin sense of "completed" or "fulfilled", and having once achieved this state, the new born matter could then be used to heal any sickness in the rest of nature. 

From Wizards: a history; by PG Maxwell-Stuart (2004)

This strikes me as a basic way of thinking that survived long beyond the discipline of alchemy. 

As I understand this passage; "alchemy" could be generalized thus:

This actual world is of-it-nature imperfect - only ever partly and intermittently as it should be; continually assailed by unavoidable evil, entropy, death.

The aim of the alchemist is to transform this actual world into a "perfect" state of fulfilled completion. 

And this alchemical transformation works by controlling and shaping the natural process of dying, death and rebirth.

So that the world (individual people, human society, nature itself) is alchemically-"perfected" by accelerating its "decay and decomposition", through dissolution, and into a new birth.

Imperfect matter is alchemically-transformed to perfect matter.  

The imperfect is therefore deliberately deconstructed, reduced to its fundamentals. 

In effect, it is destroyed.

But... this destruction is justified and idealized (for the destroyer) because that which is destroyed is intrinsically flawed; while the destruction is aimed at a re-made "perfection". Belief in the perfection of the re-made justifies the preliminary destruction. 

If perfection is desired, preliminary destruction must be accepted. 

The re-made, new-born, perfected entity produced by alchemy - which might be a person (New Man), society (New World Order), or an artefact like the "philosopher's stone" - will then alchemically work-upon, transform, and progressively perfect the un-transformed whole.

As I read the above passage; it suddenly struck me how often I have come-across this alchemical way of thinking (and justifying) among the ruling class - or more generally (and in a reduced and materialistic form) among managers and other bureaucrats. 

The idea of perfecting via destruction; of transforming by controlled decomposition and re-making.

This includes the real truth that things can (typically) only get better, via getting worse; and makes of it a universal justification for making things worse.

(Including when the real motive is personal benefit, resentment, or spite.)

Alchemical thinking provides a permanent rationalization for all possible harms inflicted by selfish manipulation or people and the world*. 

And, as I have noticed more recently; this idea of "alchemical transformation" can take the reality salvation from Jesus Christ - i.e. resurrection to into eternal and wholly-loving life in Heaven, on the other side of death - and appropriate it to this-worldly human will.  

Alchemy (thus considered, in its ultimate sense) can therefore be a fundamental alternative to Christianity; and one that has a special appeal to the leadership class of this mortal world.  

 

*I am certainly not saying that alchemical thinking is always or necessarily evil. I don't believe that is true. Plenty of good people, and Christians, have studied or practiced alchemy - which does contain significant truths, especially when regarded as a way of achieving limited, specific, partial goals. But I am saying that - as a general principle, alchemy is mistaken; it is ultimately not reality, ultimately untrue. 

And alchemical thinking actually-is used to contradict one of the fundamental assumptions upon which Christianity is based...

Which is that the evil, entropy and death in this world and mortal life are intrinsic, and cannot be transformed-away; and that the only true-and-real escape from entropy and evil is the salvation of Jesus Christ, on the other side of our personal death.  

Note added: The way to consider the value of alchemy is as a science. Science has been useful in many ways; but science is not just harmful but actually destroys itself when regarded as metaphysics - i.e. when scientific assumptions are regarded as necessary and universal. 

"Being a Christian" is hierarchically-above practicing any specific religion

It seems to me that Christianity - as I understand it, is qualitatively different from "religion".

I regard Christianity as in essence the commitment to accept Jesus Christ's offer of resurrected eternal life in Heaven, through following Jesus post-mortally. 

For a Christian, therefore, life after death involves both a personal transformation (resurrection) and also (implicitly) a qualitatively different existence in a Heaven that is understood in terms of a Second Creation - a creative Heaven entirely motivated by love; and without death, entropy or evil. 

This post-mortal expectation therefore provides a frame for everything else in reality; and especially for this mortal life of ours.

But Christianity does not fill our mortal life. 

Being a Christian does not provide us with a blueprint, rule-book, ethical code, or detailed external and objective guidance for all important matters...

In other words (properly grasped); it seems that "being a Christian" is not really "a specific religion" 

The "religion aspect of life" has been provided by many and various churches through history and today - some of which churches include following Jesus to resurrected life in Heaven as a core element - and these are validly "Christian churches"; but who all in addition offer various and detailed blueprints for daily living. 

Guidance overlaps among validly Christian churches, but it also varies. 

But each church offers, to a significant degree, that specific and detailed life-guidance in terms of principles, practices, necessary obediences etc. which religiously-inclined people seek; and that complex societies and civilizations required in order to function, and be sustainable. 

What I am saying is that "being a Christian" is distinct from being religious; because being a Christian focuses on what happens after we die; while a religion focuses on what we do during this mortal life. 

I am also saying that the relationship between the direct Christianity of what happens after we die, and the "blueprint" religion of what we do in this mortal life; is indirect and uncertain. 

On the one hand; Christianity-itself does not have many very hard entailments -- and on the other hand; most of the multitude of detail in rule-books, ethical codes, and theologies lacks any solid basis in Christianity. 

The true relationship between Christianity and religion is that Christianity comes hierarchically first, above all else, and is the framework for understanding our life and ultimate reality. 

Within that framework of aspiration and faithful expectation; there will inevitably need to be something like a religion.

But the scope and details of any religion, even a genuinely-Christian religion, are-not and cannot-be an entailed consequence of Christianity. 

Note added: This does not mean that all religions, or even all validly-Christian and self-identified-Christian churches, are equally valid. Some will be more Christianity-compatible than others. But it does mean that one could probably be-a-Christian (i.e. by intending to accept the post-mortal offer of Jesus Christ) while practicing a pretty wide range of religions. And this was, of course, the actual situation among the earliest Christians, before a distinct "Christian Church religion" arose - who, after conversion, seem to have continued practicing (for example) their Jewish, Samaritan and Roman Pagan religions. 

Coherence, Hope, Enchantment - Father, Son, Holy Ghost

I have found that Rudolf Steiner's insight into the consequences of unbelief (of three kinds) to be powerful and important*. 

In brief: Steiner said that to deny God (be an atheist) was a sickness, to deny Jesus Christ was a calamity, and to deny the Holy Ghost caused spiritual dullness. 

I would rephrase this in positive terms:

To believe in the reality of a personal, loving, creator God; is necessary for us to have a coherent understanding of the human condition in the universe - theism enables reason.

To believe in, and accept, the Great Gift of Jesus Christ (his offer of resurrected, eternal, Heavenly life beyond death) is what enables us to grasp the sustaining strength that comes from Hope. 

(Hope being a necessary virtue in this world which includes entropy-death and evil, as endemic and inescapable.) 

To have direct personal experience of contact with the spiritual person of the Holy Ghost**; is what enables us to know the reality of God and Jesus Christ - rather than merely know-about them. 

Put differently; the Holy Ghost is what enables us to know as real-and-true; those intermittent, and perhaps brief, occasions of enchantment and romance in this mortal life. 

Or, in other words, without the Holy Ghost the work of God and Jesus would just be theories.

The Holy Ghost is what makes the difference between escapist make-believe or fear-driven delusional fantasy on the one hand - and that magical experience which is a foretaste of the Heavenly condition.  

*Note: Steiner's insight is important for Christians to consider, since there is a tendency to conflate the significance of belief in Father, Son and Holy Ghost - as if conversion to one implies all others. But, to my observation, these elements of faith are separable in theory, and often in practice.

**Note: I regard the Holy Ghost as our spiritual experience of the person of the resurrected Jesus Christ. 

It was a big mistake to conflate God the Creator and Jesus Christ (and the Holy Ghost)

Most Christian theologians through history have made the big mistake of conflating (in some theoretical/ mystical way) God the Creator with Jesus Christ. 

The mistake was made (IMO) because the theologians were monotheists first, and Christians only secondarily; such that they assumed the reality of Jesus's divinity "must" mean that he and God the Creator were ultimately One.

But this is untrue. 

Consequently there are plenty of rational people throughout the past two millennia who have coherently believed in God as Creator, but disbelieve the divinity of Jesus Christ - or reject what Jesus offered Mankind. 

Atheism on the one hand and non-Christian-theism (belief in God, but not the divinity of Jesus) on the other are - or should be - two different things; and they have different consequences.

 

To be a atheist is to reject purpose, meaning and the coherence of reality - it therefore renders the atheist self-trapped in a state of sustained irrationality:  a kind of insanity.  

A non-Christian theist may therefore be rational and coherent.

The difference that being a Christian makes is additive to coherence: it is hope. 

For the not-Christian theist there is no hope for himself. Himself-specifically does not matter, perhaps is unreal, or perhaps the self will dissolve. 

The not-Christian theist will therefore intrinsically regard mortal life as a tragedy - because it contains much evil, because it contains change/ entropy (ageing, disease and disaster) - and because it is inevitably terminated utterly, by the death of himself.    

So a Christian has hope of resurrection and eternal life in a Heaven without death or evil. 

But, so far, this hope is located only beyond death. 

To believe only in post-mortal salvation is to recognize the coherence of reality, and to anticipate joy in eternity - but, of itself alone, this makes our present mortal life into (at best) merely an inferior version of Heaven, a time of waiting. 

It is belief in the Holy Ghost - which I understand to be our experience of the living presence of Jesus during this mortal life - that converts the remote hope of post-mortal salvation into something that can, potentially, make our present lives into something better than a mere putting-off of Heaven. 

The Holy Ghost is what enables integration of our our personal and present life with both salvation to come, and the reality of this world as purposive, meaningful and coherent. 

The usual "Christian" (but actually dogmatically monotheist) habit-compulsion conceptually to conflate the nature and role of Father, Son and Holy Ghost; is therefore not merely a theological error, but leaves people permanently-confused and systematically-misled - about the consequences of not being fully-Christian.  

The divine "purpose" for individual persons: God gives us what we need (but Not Only what we need)

Each person's life has "meaning" - and that meaning is related to divine purpose. 

I think this is quite clear, if you know what to look for - in your own life, and the lives of those you know and love. 

I mean that people always (sooner or later) get the experience/s they most need for spiritual development. 

However, that does not mean that every individual "automatically" learns from each such experience -- Indeed, very often, it seems that people do not learn from personal experiences that could be of great personal benefit. 

Or else people learn something wrong and contrary to divine purpose, from experiences; they choose to lean a lesson contrary to God's hope and intentions. 

For instance; when some adverse experience that could be corrective if properly understood; is instead used as an excuse or rationale for doubling-down on some sin; such as fear, resentment, or despair. 

But what makes all this less obvious is that not all of life is related to divine purpose. 

It is the nature of this life and world we are currently experiencing that there is entropy/ death and there is evil. 

What this means is that things happen that are Not part of the divine purpose. 

What God the Creator can do and does; is make the best of these things. 

So that if some-thing happens to a person that is simply the result of entropy (some degenerative phenomenon or disease for example*); or a consequence of evil motivation or service to evil; then consequently God will create - such as later to enable something to be gained (or salvaged) from this adverse occurrence.   

All of this points at the need for discernment, because understanding and learning are inevitably confused and clouded by the nature of ourselves and this world; the process of discerning and learning is one requiring active participation and culminating in freedom to choose how to be, and where to go next. 

We must be able to discern which experiences are God given, and which are not. We must and inevitably do also work from our state of freedom. 

Creation is not something done-to-us. Divine purpose is that we participate in creation. 

And when an experience was not a part of divine purpose, we may need to be able to discern at what point God has (later) been able to present us with the possibility of deriving Good from evil. 

We make such discernments partly from that which is divine within-us; and partly (since the time of Jesus Christ) by guidance from the Holy Ghost... 

In other words, the capacity for true discernment is innate, and does not need to be derived from external sources - although, of course, external sources of guidance may be helpful in true discernment - just as external guidance is (here and now) more usually harmful. 

So much for this world we live-in, this mixed-world, this world that mixes divine creation and purpose with entropy and evil...

A further thing that God purposes that we learn is that this mixed world (the Primary Creation) may be escaped after death and the separation of our spirit from our incarnate form; because after death (and only after death) we may follow Jesus Christ through resurrection with eternal life; and into a Second Creation that is Heaven. 

Therefore, there will be divinely purposed experiences in this mortal life of ours (assuming we live long enough) that may be understood (if we are prepared to learn) as pointing towards the possibility of Resurrection and Heaven beyond death. 

i.e. Experiences that may (if we discern aright) be understood as pointing towards Salvation. 

Yet if, for whatever reason, we do not get such experiences during this mortal life (perhaps we die in the womb, or as infants) then such experiences as we need to be enabled to choose Heaven; will surely be provided after death. But again we are free to learn from them or not, and to choose Heaven or not. 

In sum: there is a divine purpose (or more than one purpose) for each person incarnated into this world; and this purpose is related to learning a lesson, or several lessons, during our life. 

Each person's purpose will be unique, because each person is unique - because each person had a pre-mortal spirit life before human incarnation  - which is why people are unique individuals from before birth. 

Because our purpose is unique, and because this world is a mixture of divinely created purpose with entropy and evil; discernment is required. We must recognize when we are being divinely taught; and when not...

But even when our life's happenings are due to evil Beings, or due to the innately entropic nature of this world - we should be alert to the ways in which divine creation can shape subsequent events, sooner-or-later to present us with possibilities for learning important life lessons.

Meaning and purpose are not "given": they need to be discerned...

We need to learn from them, and that is our job: we also need to learn the right (i.e. divinely intended) lessons from them.  

*Or death. The Fourth Gospel strongly suggests that death was regarded as The Number One Main Problem of life as-is-on-earth. Death is the problem that Jesus for which usually claims to be offering a solution. 

Seeking an external, socio-political, cure for modern alienation

Like many people I began to feel alienated, cut-off, "trapped inside my head", from other people and from nature, at the onset of adolescence. 

And I sought some, at least theoretical, way of relieving this chronic state of dysphoria. Something better situation that I could look forward to. 

Up to the age of about nineteen, I pinned my hopes on socio-political change. 

It was Karl Marx who seemed to have popularized this idea of alienation as a socio-political phenomenon; due, ultimately, to class economic disempowerment. And the idea that alienation both could and should be cured by wholesale communist revolutionary societal change.  

As an adolescent; I implicitly agreed with this basic analysis. I saw the problem in The World (not myself). However, I was never a revolutionary communist. 

Nonetheless I saw the answer in socialism: either in a gradualistic Fabian socialism that would free everyone by abolishing poverty and providing universally decent and stimulating conditions. Or, more deeply, in a socialism of the William Morris type - a medievalism that fitted with my yearnings for Middle Earth, and what seemed like the paradisal societies there depicted. 

In sum - I looked outside myself and to society at large for the answer to my personal alienation. My implicit idea was that if society in general could be set right, then I personally would feel engaged with "the world" in the ways that I most hoped for. 

My impression is that this external and socio-political solution is where most people stand on the issue of alienation, most of the time; in so far as they are at all aware of it in themselves.

(This is, indeed, a deep reason why so many people are so engaged by politics; why for so many politics provides their bottom-line motivation; why ideology has replaced religion in The West. People are not just seeking different social arrangements, but more profoundly there is a hope that such arrangements will alleviate their post-adolescent estrangement and assuage their yearnings to participate in reality.) 

I mean that most people never get further than seeking a cure for their inner malaise in some hoped-for societal reform or revolution. 

But aged nineteen I changed my perspective; and changed it to one that saw the answer in terms of my own consciousness; my attitude to the world; how I understood reality, framed it, my aspirations and attitudes. 

This perspective I adopted is one that seems to have been initiated partly by the failure of politics; and then by reading several key books -- including Michael Tippet's Moving into Aquarius (which led onto CG Jung), Colin Wilson's The Outsider, and the early few chapters (written or much influenced by Wilson) of William Arkle's A Geography of Consciousness. 

Over the following years this led onto all sorts of other books of a very broadly "New Age" kind - but it is important to note that I remained an atheist (as I had been since age six); or at most perhaps an abstract kind of pantheist. 

In particular, I did not believe this reality was created - and especially not by a personal God. 

So, in practice, my perspective throughout "young" adult life was - at its bottom line - psychological; in other words the desired change of consciousness was something that needed to come from physical/ material changes in the minds and brains of myself and (plus/minus) other human beings.  

In sum, and in terms of an answer to alienation; aged about nineteen, I moved from seeking a bottom-line societal, to seeking a bottom-line psychological answer to this problem. 

And the answer was necessarily understood in terms of improving my own "happiness" primarily, the happiness of others I cared about secondarily, within the span of this mortal life - because mortal life was all that really-is.  

After a few years of approaching and circling the matter; it was only at the age of forty-nine that I fully began to seek the answer to alienation in spiritual and other-worldly terms; made possible after becoming convinced that reality was created by a personal God. 

In seeking a cure for alienation in the assumption of an individually-relevant purpose and meaning in life; I came to see that this made objective sense (that is a sense that rises above the subjective level of wishful thinking or delusion) - in a universe created by a personal and loving God. 

It is within that context I now sought a cure for alienation - and eventually found it in the resurrection promise of Jesus Christ. 

My current understanding is (ultimately) neither socio-political nor psychological but instead spiritual. 

I believe that alienation is part of the human condition in this mortal life; which life God intends to be a transitional and learning stage of our eternal existence, a phase en route to Heaven. 

We cannot escape this-worldly alienation in this mortal life, except partially and temporarily, because this is the primary creation in which entropy and evil are mixed, and permeate our-selves.

In that sense this mortal life on earth is by its nature (and considered alone, as if free-standing) something of a tragedy, that cannot be cured within its own limits. And that is why decades of seeking and striving failed to fin an answer. The was no answer to be had. 

But because I regard mortal life as a temporary phase; I can confidently look forward to a complete answer to my alienation - which answer is that full, active and conscious participation in the divine work, in context of mutual love untainted by death and evil - on the other side of death; in the Second Creation of Jesus Christ. 

Final Participation is a conscious consecration of this-moment to our eternal resurrected life

For the past decade or so, I have been trying (in multiple ways) to understand the implications of Owen Barfield's concept of Final Participation - as being the destiny and proper aim of our spiritual life. 

Some modern people seem wholly enmeshed in mundane materialist thinking and feel detached and alienated from the living world - trapped inside their own heads. Their only relief is temporarily to forget this in sleep, intoxication, psychosis - and in occasional moments when there is a resurgence of a child-like sense of belonging and involvement. 

These brief times are what Barfield calls Original Participation, because they were our original state of consciousness as young children, and also (it is believed) the normal state of the earliest ancestral Men.  

Original Participation is - pretty much - the same as Novalis's Sehnsucht and CS Lewis's Joy; Gurdjieff's self-remembering, Maslow's Peak Experience, or Csíkszentmihályi's Flow state are psychological reductions of the experience.  

Such moments may be pleasant, indeed there have been times and places (e.g. some of the Romantic movement around 1800, or the 1960s counter-culture... still ongoing) when many people aspired to abandon modern consciousness and return to Original Participation. 

Although this return to the spontaneous, natural, child-like, primitive, here-and-now consciousness is powerful and alluring to many people; it has always failed - and must be assumed impossible (except briefly).  

However it makes a difference how we regard these brief moments. 

If they are regarded as merely pleasant psychological states, then Original Participation can only be therapeutic - like taking a short holiday from the "real world" of mundane materialism.

Yet Barfield asserted that Final Participation was not just a pleasant interlude; but in some deep sense absolutely necessary - necessary if we personally, and our society as well, were to avoid being overwhelmed by evil.   

However, Barfield was vague about how this might be achieved (he usually advised consulting his mentor Rudolf Steiner's work - but Steiner's techniques seem obviously ineffective, and Barfield never claimed that decades of practicing Steiner medications had led to any very significant effect on Barfield's own thinking in terms of Final Participation. 

Indeed, it seems that FP is not really achievable in a lasting and dominant way. 

So we seem rather to be trapped between impossibilities! We cannot go back, cannot stay as we are - yet the destined path forward seems blocked...  

Yet anyone who conceptualizes life as bounded by conception and death will find himself bounded by exactly such impossibilities. We cannot escape the constraints of entropy (and death) and evil. 

But this is forgetting the reality that we are eternal Beings, and this mortal life can be (should be) seen as a finite transitional phase between eternities before and afterwards. 

Furthermore (and here I depart from Barfield, with his ideas of multiple future reincarnations) a Christian sees his eternal future as including resurrected Heavenly life, following after this mortal life.

My idea of Final Participation is that it is the conscious choice to consecrate those moments of Original Participation.     

So that when moments of OP happen; we choose to regard them as sacred. 

In such a "consecration"; the momentary experience of OP is consciously recognized as being of potentially eternal significance to divine creation - and is actively taken-up into ongoing thinking.

This contrasts with, say, the sixties counter-culture response - which is to stay inside those OP moments, and perpetuate them or as long as possible. 

I would regard this as akin to a religiously-contemplative response to Original Participation. Contemplative because it is deliberately passive and self-negating. The moment is primary and we intend to stay with it, dissolve-into it. 

This is analogous to the contemplative kind of meditation where people seek a "blissful" state of consciousness and try to maintain it for as long as possible. 

The ideal is of stasis in perfection.  

But Final Participation is active and creative - hence is is both dynamic - like divine creation; and aspires to join-in-with and influence ongoing divine creation.

And all this is a choice, not a surrender. It is an affirmation of the self, not an attempt to lose the self. 

It is the choice to be a Son of God, a sibling of Jesus; one who want to join with God in the work of creation, and add to to that creative work whatever is unique in himself. 

So, Final Participation is an active self-confidence; confidence that by the "process" of resurrection after this mortal life we can be transformed such as to be able, worthy, and trust-worthy of eternal participation in creation.

Thus, FP is a state of being only achievable permanently (as a normal state) after our death, and only among those who have then chosen to follow Jesus through resurrection to everlasting Heavenly life.  

But Final Participation does have a vital role in this mortal life; because it is when we can add to our resurrected life. 

FP represents our choice to learn from experience in such a way that our immortal soul is permanently transformed.

We are talking about our immortal souls, not the conditions of our mortal lives on earth - so the fact that our modern experiences of participation may be relatively few, infrequent, brief - does not invalidate these experiences... 

FP experiences are of permanent value not because they last a long time; but so long as we choose to consecrate them.

Consecration would go something like this:

1. Original Participation happens. 

2. We recognize that it is happening. 

3. We acknowledge that this happening is of potentially permanent importance to our resurrected Heavenly self. 

This needs to be done when Original participation happens - Now: here-and-now. 

Not put-off until later. 

If we do not do it at the time of Original Participation - it will (probably) not be done. 

However... An intense imagined re-living of the moment, could also be used to consecrate that moment retrospectively. Because then the moment is not merely "retrospective" but a re-experiencing here-and-now - which is perhaps one reason why we may recollect and meditate on such moments... Why they may last so tenaciously in our memories. The experiences may be re-presenting themselves for consecration. 

Maybe, if we do this on principle and habitually; then this will act as a positive feedback and establish a "spiritual reward system" - so that such opportunities will become more frequent? 

The thing is: we modern Men are terribly demotivated, prone to despair - and any spiritual advice that diminishes or delays our gratification seems doomed to fail*. 

Consecrating our moments of Original Participation generates an immediate spiritual reward as well as a hope-full anticipation. 

Instead of OP being a tragic joy; doomed to be short-lived, doomed to be forgotten and lost by age, disease, death... Instead of this; the act of consecration transforms it into a moment of permanent and positive significance.  

As far as I can understand; only a follower of Jesus Christ who lives in confident expectation of resurrection can do this; and it will not "just happen" but must be done by conscious choice. 

All then depends on making that choice. 

NOTE: It may be objected that because Original Participation is spontaneous and natural, it is not necessarily good. This is true; and if an OP experience is not good, then it cannot and shall not be consecrated to resurrected eternal life - so any such attempt will fail. Christian discernment - knowledge of good and evil, God and that which opposes God; is a necessary part of Christian life - and always applies. 

* The mass of people are (quite literally) spiritually-dying of despair, for lack of any genuinely positive purpose in life. It seems obvious that the double-negative (e.g. therapeutic) values that are exclusively propagated, including by nearly all religions (eg religions rooted in avoidance of default divine punishment), including most Christian churches - are simply ineffectual; leading to short-termist this-worldly hedonism now, and ultimate despair eventually. 

Even Heaven isn't ideal... Total and perfect completion is not even conceivable - let alone achievable

One of the reasons that some people do not want salvation and post-mortal eternal life in Heaven; is that Heaven is imperfect and incomplete. 

For example, not everybody gets to Heaven, so that some people we want to be-with in Heaven, will not be there. 

A related imperfection is that some of those who won't be in Heaven will be suffering - and this can be seen as an imperfection - in that we can imagine a reality without suffering, and yet some kind of hell will continue to be forever. 

So, for these and other reasons Heaven is incomplete and imperfect, and may be rejected on these grounds. 

Yet if Heaven is rejected as a goal for such reasons, then (presumably) this is because something better is imagined and desired?  

However; all conceivable situations are incomplete and imperfect. We cannot coherently conceptualize a state of perfection and completion, and therefore cannot really desire it. 

For instance; the idea of oneness spirituality is an attempt at conceptualizing a state of perfect completion - the idea that in reality all is one and there is nothing lacking.

Yet this is incoherent because there is, at least, the fact that we recognize a lack of oneness in our yearning for it - and if all is really one there could be no such lack, or yearning, or even self awareness. If our dissatisfaction is put down to delusion, then how could there be delusion in a state of oneness? 

If reality really was one, there would be nothing else. 

If the incompleteness of Heaven, the fact that it leaves-out some (or much) of reality, is to be solved by conceptualizing a future state of the perfection and harmonization of every being, including every being and thing left-out of heaven; then the necessary (divine) power to perfect and complete reality is being assumed to be constrained by delay... for some reason. 

And that reason is itself a breaking of oneness/ perfection/ completeness.

If all is one, why has perfection and completion not already been achieved? 

(Why must we and others continue to suffer its lack?)

For that matter - if perfection and completion really are attainable by God, then why create anything else that perfect completeness? What is the point? 

Why should deity create this imperfect and intermediate world with its entropy and evil, and where all gratifications are incomplete and temporary?

That itself, whatever the answer proposed, is a break of perfection and completeness.  

My point is that, although we may imagine and desire perfection and completion of all reality; this wish is incoherent and cannot - even theoretically - be attained. 

The insistence on total, perfect completion is indeed, a disguised form of double-negative ideology. 

I mean that "perfection" is actually the negation of our divine impulse towards creative love; which is a dynamic and developing thing, future orientated. 

Instead of regarding this fundamental quality of being as an attribute of reality - the lack of a permanent state of perfect completion is re-interpreted as a problem. A problem that is insoluble, because it negates creation, life, consciousness, love... 

The same for completion. Completion is a negation of the potential for eternal growth, development, increase of love. There is no end to creation... But this possibility is being re-interpreted negatively, as a current state of incompletion. 

The insistence upon completion is, again, a denial of the most profound nature of reality - which is why it leads nowhere but paradox. 

In sum: when people reject Heaven because it is incomplete and imperfect; they have fallen into a trap - a spiritual prison that has no escape... 

Incoherence is a reductio ad absurdum - a conclusion revelatory of false premises. 

No escape except by becoming aware-of, examining, and rejecting their most fundamental (metaphysical) assumptions regarding the nature of reality.