A SIMPLIFICATION OF PANTHEOPSYCHISM AND PANTHEOPSYCHIC CHRISTIANITY
Pantheopsychism may at first strike one as an “unbelievable”, “impossible”, or “improbable” hypothesis about the nature of the actual world, but at ground level it is positively supported by the existence of consciousness (first-person subjective experience), and negatively by…
…well, death.
DEATH AS (NEGATIVE) PROOF THAT CONSCIOUSNESS IS A “MATRIX” OR ARTIFICIAL REALITY
Death, or at least belief regarding the nature of death (and less dramatically Death’s little brother, dreamless sleep), turns out to negatively prove that the world one experiences is a construct, a fabricated reality made up entirely of the subjective experience of a person. A tree experienced by a person, for example, is only made up of the subjective experience of the person observing the tree. Death proves this to be patently true as the tree made up of the subjective experience of the person disappears—according to atheist views of death ceases altogether to exist—if the person dies while viewing the tree, which is made up of the person’s consciousness or first-person subjective experience.
This is conceptually obvious in the mythology of Kant’s noumena in the form of an objective world in which the objective tree exists. This is conceptually obvious in the mythology that brains create consciousness. In the example of the tree above, it turns out (according to the mythologies) that when a person observes a tree, that there are two trees: a tree composed of subjective experience that is created by the brain, and a tree not created by the brain that is not, nor logically cannot, be one and the same as the tree created by the brain as the second tree, the one not created by the brain, does not “come from” the brain but objectively (i.e. in the external world) resides outside the skull and epidermal exterior of the conscious being observing the first tree, the one produces by its brain made up of its first-person subjective experience. Death, again, proves this to be conceptually true as the first brain winks out of existence or disappears when the brain ceases to function or the person turns from the tree to concentrate on another object while the second tree, the one that cannot fit into the person’s brain without destroying it and exists outside the person’s body, continues on, unaffected by the loss of the tree composed of subjective experience.
Much talk is made by those believing in the mythology of the external world doppelgangers of the content of visual perception of the notion of perception. When one experiences a tree, one perceives a tree in the external world. But one must be reminded that first, death proves that the tree in the external world (if it exists) is not one and the same as the tree that is perceived, as one comes from the brain and the other does not. They are and must be two different things. Thus one perceives a tree made out of one’s own subjective experience that one merely believes is one and the same thing as a tree not made up of one’s subjective experience as it is not created by one’s brain and exists outside one’s body and indeed consciousness, as the second tree exists (if it exists) in the external world. Second, perception is experience (for how can one perceive without the experience of oneself perceiving, or how can one perceive if the perception is not experience?), and while it is “perception of something” can be defined, by right of the possible non-existence of the second tree, as the “sight of what is experienced” or the “experience of what is experienced” as opposed to the illogical belief that one can experience something that is not one’s consciousness or not made up of one’s first-person subjective experience.
For make no mistake, if one believes the brain creates consciousness, the only thing one experiences and can experience is the first-person subjective experience and things composed of one’s first-person subjective experience created by the brain. We cannot experience anything that is not created by the brain as everything we experience must be produced by the brain. Ergo, things not created by the brain cannot be experienced. In the example of the tree, the external tree cannot enter or be placed within the brain to then turn about to come out of the brain without destroying the skull encasing the brain and the brain itself. So the tree produced by the brain, made up of subjective experience, is certainly not one and the same as the tree not created by the brain. As we can only experience a thing if it comes from the brain (in the belief the brain creates consciousness), anything not created by the brain must be imagined to exist.
You know, make-believe: an act of the imagination that may or may not exist outside of the “hologram” produced by the brain for all anyone can know.
The belief that brains create consciousness, meanwhile, cannot answer the question of what experiences are before they are experiences, and how star-shaped pieces of flesh can produce immaterial subjective experiences. Given that existence only appears or manifests in the form of subjective experience and things made up of subjective experience, the same observations regarding external trees can be made up regarding the imagined (yes, imagined) existence of external brains—for the brains that are observed in neuroscientific, medical, funereal, and criminal context are made up of the subjective experience of the person observing them as anything not made up of the subjective experience of the person subjectively experience them cannot be subjectively experience, as it is not the subjective experience or composed of the subjective experience of that person.
As anything not made up of subjective experience or anything that is not a person and that which the person experiences (as a person and that which the person experiences is the only type of existence that actually appears or demonstrates that it exists) is empirically imaginary, as the concept of something other than or that is not subjective experience only exists in the form of one imagining its existence, as it is not the subjective experience of a person or is not made up of subjective experience (and thus cannot demonstrate it exists or more, can have anything to do with subjective experience as it is not subjective experience), one can safely do away with anything that is not a person and not subjective experience, creating an imagined world (the world that is not a particular person and that which it experiences) in which the only thing that exists is subjective experience and more that the subjective experience that is the only thing that exists can only assume the form of persons (in the manner that quarks cannot exist in isolation but must immediately bind to form protons or neutrons).
PANTHEOPSYCHISM AND PANTHEOPSYCHIC CHRISTIANITY
Leap from this to imagination that the external world—given subjective experience is the only thing that exists and can only take the form of persons—is not an external space made up of something that is not subjective experience but an external person, you have the hypothetical tabula rasa of Pantheopsychism, specifically Pantheopsychic Christianity or Christopanpsychism.
For you bible readers and believers, Christopanpsychism is attest to and supported by Colossians 1: 15-17, Acts 17:28, and John 1: 3.
Colossians 1:15-17 (my favorite):
“Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist.”
If one believes in the existence of Christopanpsychism or is willing to entertain it for the sake of argument, the external world, again, is not an external infinite space but the mind of an external, infinite person: the Judeo-Christian God or Jesus Christ in his true, cosmic form. Within the mind of Christ resides every other consciousness that can or shall exist.
One can see this hypothesis poses a problem in regard to the existence of evil but not to worry: the problem is solved and an arguably “perfect” theodicy (an explanation logically explaining the co-existence of a good God and evil) is found through the deus ex machina of non-lucid dreaming.
Non-lucid dreaming, the most common type of dream, is a constructed or fabricated reality existing in the mind of a sleeping person that the person believes is the “real world” until one awakes. Non-lucid dreaming is not controlled and cannot be controlled by the dreamer.
One can see this hypothesis of God being able to non-lucidly dream, and the non-lucid dream being beyond his control poses a problem in regard to God’s omnipotence but not to worry: the problem is solved via attention focused upon the substance of which God is composed: first-person subjective experience or specifically, the first-person subjective experience of God or as it is called in the annals of Pantheopsychic Christianity or Christopanpsychism, the God-substance.
The God-substance is the substance of the infinite external world, er, person and the nature of existence is such that the substance of first-person subjective experience shifts or “morphs” into the form and chronological sequence of form of every experience a person, including the Infinite Person, shall have from birth to death, birth to eternity, or eternity to eternity. In Christopanpsychism, as Christ (God) is the Infinite Subject, the God-substance is naturally “God-centered” or “God-referencing”, even as it works inwardly to generate sub-dimensional consciousness: consciousness within a consciousness or “persons within a Person”.
As God is an infinite person with every person within him, and the God-substance autonomously controls and determines the content of consciousness of God and his internal subjects, the shape of consciousness, the nature of self, consciousness, and fate is necessarily a product of not the brain, but the autonomous behavior of the God-substance, as it forms the experiences of God and Man. Man as by-product of the experiences of God (as the God-substance is “God-centered” and “God-referencing”) experiences according to changes in the mental state of God, i.e. one experiences that which one experiences according to whether or not the mind of God is in state of:
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Wakefulness
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Non-lucid dreaming
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Lucid dreaming
In this imagined tale of the true nature of the external (and internal) world, a theodicy is possible as evil exists, and has only ever existed, when God is in state 2. In Christopanpsychism, the apparent nature of such non-lucid dreaming is the Infinite God dreaming of being a human person called Jesus Christ suffering the Roman execution of crucifixion and within this dream, instantiates a dream within a dream in which the crucified God dreams first, of every human that shall ever exist, second, of every negative experience that shall visit every human that shall ever exist (Universalism) or every negative experience that shall visit a select number of humans (Annihilism) and third, “divides the sheep from the goats” in this strange form of Judgment by either experiencing what it is like to be a particular human being as though that person were himself (a sheep), or failing by autonomous behavior of the God-substance to experience what it is like to be a particular human being (a goat).
Evil exists in the dual form of perniciousness (accidental harm by nature or ignorance) and malice (deliberate harm): every instance or appearance of evil appears and is enacted within the dream of crucified Christ, who in this hypothesis of the actual nature of reality slips back and forth between the fabricated reality of the experience of the Crucifixion, and the Sacrificial Dream, in terms of Christ being the source and form of every human that shall ever exist, whether or not the person is experienced by Christ in the first person during the Dream.
The hypothesis that God is an infinite person within whom dwells every other non-God person that shall ever exist and the hypothesis that the experiences of these inner persons depends upon the state of the mind of the External Person forms a chronology of Christopanpsychism in which, the waking states of God corresponds or coincides with two different personalities or content of consciousness of God: the “alters” or personalities of the one who shall be called the Impervious One, and the idea or concept of God in the form (or dreaming of being in the form) of a Jewish prisoner executed upon a Roman cross that shall be called the Crucified Man.
The Impervious One, in the hypothetical chronology of our existence, is the first God that has ever existed, existing for eternity by grace of the God-substance, whose name derives from the hypothetical fact that He is impervious to the concept of evil. By the “just so” nature of the God-substance, the Impervious One cannot sustain, for even a “Planck second”, any concept of natural or deliberate harm (evil). He therefore exists independent of and outside the content of the non-lucid dream of the Crucified Man.
The Impervious One, it turns out, had sub-dimensional humans within him that existed with him for all past eternity. As the content of the mind of Man depends upon and reflects the content of the mind of God, it follows that these pre-mortal, pre-evil humans are the angels of Judeo-Christian myth that “lost their first estate” when the Impervious One—through the autonomous action of the God-substance at some unknown point in eternity—mutated the Impervious One into the Crucified Man. Pre-evil humans became the Glamours of Christ: the “sheep” or tragic, biologically experiencing humans Christ experienced in the first-person during the Sacrificial Dream.
A third “alter” or personality of the Judeo-Christian God exists, that strangely does not exist as an infinite Person but as another sub-dimensional person within the mind of the Crucified Man: the Lucid Dreamer, that in this imagining functions as a God-substance imposed homeostatic negative feedback loop: a means of restoring the Impervious One or transforming the Crucified Man “back into” the Impervious One.
THE LUCID DREAMER
A sub-dimensional being within the mind of the Crucified Man, the Lucid Dreamer is formed by the God-substance in a manner that creates the “myth” of the life and times of Jesus Christ. The Lucid Dreamer begins existence in the subconscious mind of the Crucified Man as an infant, of all things, born to a Jewish couple within the Lucid Dreamer’s fabricated reality or “Matrix” of Jesus Christ miraculously born to a virgin with a carpenter husband.
The Lucid Dreamer then experiences himself as a Jewish boy playing with siblings and cousins (yes, Jesus had siblings), then as a man whose mission was to “preach the Gospel of the Kingdom of God” and perform miracles to demonstrate the existence and power of God. As the Lucid Dreamer existed within the Crucified Man, flotsam and jetsam from the Sacrificial dream mitotically imposed themselves within the experiences of the Lucid Dreamer as human Christ, but the evil that appeared to the Lucid Dreamer at this point as child and adult Christ were hampered, stymied, frustrated. The Pharisees continually failed to embarrass him in philosophical discourse; continually failed to arrest him as he escaped unjustified capture and moved untouched about the region.
This “Matrix” experienced by the Lucid Dreamer as biologically experiencing Jesus Christ from birth to the Garden of Gethesamane (the arrest of Jesus at the Garden missing from the consciousness of the Lucid Dreamer as it is the first thing experienced by the Crucified Man following his sudden, unexpected emergence from the Impervious One) is the period of the Lucid Dreamer’s existence called The Vale of Triumph.
The consciousness of the Lucid Dreamer skips the arrest, arraignment, scouring, and crucifixion of Jesus (as these are experienced as the first experiences of the Crucified Man prior to the Sacrificial Dream). The Lucid Dreamer suddenly awakes, so to speak, in a “Matrix” in which he experiences lying in state in Joseph’s Tomb.
This sense of restful inertia does not last as he—by absurd grace of the autonomously behaving God-substance—comes to immediately understand the purpose of his existence: transformation of the Crucified Man back into the Impervious One through implementation of Death, the cessation of consciousness-content of every human that shall ever exist, Glamour of Christ or otherwise.
In Christopanpsychism, death is not cessation of existence of consciousness but transformation of the content of consciousness from experience of the Crucified or Sacrificial Dream to the felicitous, evil-free content of the mind of the Impervious One.
THE MOST LOGICAL FORM OF JUDEO-CHRISTIANITY 4 PART TWO: GRAPHIC NOVEL
In The Most Logical Form of Judeo-Christianity 4A Part Two, the Lucid Dreamer is imagined to have used the God-substance to come up with an algorithm or step-by-step sequence or chronological chain of events in which the God-substance is forced to forego eternal repetition of what is called the Hell of Crucifixion, the horrific content of the Sacrificial Dream (called in my earlier work The Unknown Secret God the Crucifisatanicum) to systematically deconstruct the Crucified Man and transform him “back” into the Impervious One.
The God-substance, in the form of a cosmic “Alexa” that is one-half of God’s omniscience named “Omni”, infiltrates the consciousness of the Lucid Dreamer to form a mental schematic of the algorithm or necessary series of events the Lucid Dreamer must enforce to cause systemic transformation of Crucified Man into a new Impervious One.
In the graphic novel, the God-substance, through Omni, informs or at least brings to working memory the Ten Principles of Existence before generating the Uncrucifying Algorithm, the particular number and type of events the Lucid Dreamer must force into the sub-dimensional version of the Sacrificial Dream or Hell of Crucifixion, soon to form from the mitotic God-substance that formed the Hell of Crucifixion, that threatens to take the form of an eternally repetitive copy of the Hell of Crucifixion unless the Lucid Dreamer usurps the sub-dimensional copy and “jury rigs” it into a mechanism of transformation in which the sub-dimensional Hell of Crucifixion and original Hell of Crucifixion transmutes into a new Impervania—a Christopanpsychic term for Heaven—a state of reality in which infinity and eternity, infinite space and infinite time, exhibits only the consciousness-content of the Impervious One.
The Lucid Dreamer, at the end of the “hologram” formatting and explaining the Uncrucifying Algorithm, enters the emerging sub-dimensional version of the Hell of Crucifixion (called The Crusatalucidum in the graphic novel) to implement aesthetic change to the original version of the sub-dimensional Hell of Crucifixion (granting the sub-dimensional doppelgangers of the original dream-identities of Christ in the Sacrificial Dream or original Hell of Crucifixion the ability to rest, peacefully work, and love) and most importantly, kill every human that shall ever exist.
The Lucid Dreamer is revealed at the end of the novel to be Death: the mechanism by which humans are unplugged from the “Matrix” of the sub-dimensional version of the Sacrificial Dream or Hell of Crucifixion and uploaded to a substitute paradise, Abraham’s Bosom (if one is a Glamour of Christ). Systematic removal of each human from the “Matrix” of the sub-dimensional Hell of Crucifixion is the mechanism of transformation of the Crucified Man into the Impervious One.
The Crucified Man is systematically transformed into the Impervious One through Death as the death of each human is revealed to deplete the Sacrificial Dream in the mind of the Crucified Man: death of the sub-dimensional version of a character in the Sacrificial Dream results in vanishing of the original dream-character in the mind of Christ, which can no longer replicate its suffering in the mind of the Crucified Man. When the Lucid Dreamer terminates the last human being, a psychic “Big Bang” will occur that will instantly transform what is left of the Crucified Man into a new Impervious One—one in which the three personalities of the Judeo-Christian God will be integrated into a whole, Final God, and the Glamours of Christ will resume their previous, now indestructible and immutable roles as sub-dimensional representatives of the Impervious One.
This “new and improved” or “more logical and logically consistent and possible” version of Judeo-Christian theology seems to “work” in an atmosphere of Berkeleyian Idealism, in which the only thing that exists are persons within an overarching, eternal Person.
The finish line, meanwhile, is “just ahead” as there are only two parts or Chapters remaining. The penultimate chapter, which shall prove (I hope) intriguing to say the least is a Pantheopsychic or Christopanpsychic revision of Satan the Devil I have entitled: God Of This World (as the bible states Satan is the ‘god of this world’, i.e. current state of human existence and experience; jokingly, one need only observe the acquittal of Donald Trump as evidence).
If you wish to view the graphic novel The Most Logical Form of Judeo-Christianity 4A Part 2 in its entirety click the following link: