THE PROBLEM WITH OBEDIENCE (PART 2 OF 3)
C. The Creative Differential Between God And The Psychic Chaos And The Concept of Super-Determinism
1. OF SUPER-DETERMINISM
“A Heroic Reconstruction: In 2330AD a group calling itself the Order of Universal Immortalism (OUI) declares that its centuries old ambition is finally realizable. Technology has rendered death a matter of choice. Yet, they claim, the death of people in past centuries is still a tragedy that ought to be remedied. Fortunately Personality Tracking and Reconstruction Technology has matured to the point where it is now possible to reconstruct their personalities. Into a Super-Reconstructor Computer is fed information gleaned from the brains of people who knew the unfortunate persons, in addition to the results of extremely complex tracing of causal connections back in time. The 22nd century overthrow of quantum mechanics with its uncertainty principle and replacement by Quantum Super-Determinacy, has allowed (with the aid of vast computational power) the precise determination of the state of the universe at all past times. OUI scientists recently successfully reconstructed the information uniquely specifying the personality of a previously deceased person and embodied that information in a living body.”
-Max More, Reductionism, Cause, and Identity—Causal Conditions For Continuity
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More’s use of the term “Quantum Super-Determinancy” in terms of a quantum mechanical principle capable of allowing knowledge of the state of the universe at all past times is borrowed by The Seven Laws of Salvation for use as a “super” form of philosophical determinism.
Super-determinism in this sense is distinguished from normal determinism in that determinism may be regarded as actuality successfully realized by the causal interactions of components operating toward, upon, and in reaction to each other in a way that luckily (but lawfully) brings about a particular reality given things might have gone differently had the components interacted even the slightest degree differently.
In normal determinism, therefore, there is an uncertainty due to there being a range of alternate possibilities of operation and interaction between every object involved in the formation of a particular real event or future outcome. An example would be the possibility of a driver—at the point the driver climbs into one’s vehicle and starts the engine—of either operating a vehicle in a way as to arrive safely at a destination or operating the vehicle in a way such as to cause bodily injury or death to oneself and others. Determinism causes things to be “determined” by reason of the pre-existence and actual operation of certain principles, forces, and objects that find themselves in local vicinity and work to bring about a certain local reality, but given possibility and chance, a different reality could or might have resulted in place of the reality had the forces and objects involved happened to respond to each other differently than how they in fact did.
Super-determinism, meanwhile, is actuality that is the only actuality that can possibly occur: alternative outcomes to a given reality are impossible, as the causal set-up behind the reality is the only possible set-up that can and does exist. The objects and interactions yielding a particular reality are the only objects and interactions that can exist at that location and in that moment and must yield that particular outcome. Alternative outcomes to the emergent reality are impossible, and as such can only be fictionally imagined and are thus only fictionally possible. In Super-determinism, any reality distinct from the reality that actually occurs can only “occur” in the imagination.
It is the contention of the author that our reality, Jesusian in appearance and Berkeleian in nature, is super-deterministic, with this super-determinancy the foundation of God’s (virtual) omniscience. The medium of super-determinism is subjective experience, the only thing that exists and that of which everyone and everything that exists and can exist are composed.
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Thus, if God did not create EVERYTHING but only created Everything ("EVERYTHING" meaning everything that shall and can exist including sin and the mental life of the damned and "Everything" meaning everything that shall and will exist except sin and the mentality of the damned), who or what is responsible for the existence of sin and the mentality of the damned?
Why, the Psychic Chaos acting on its own independent of God.
Thus in the rubric of Creation in terms of who created what (or what created what), we have a Creative Difference or Creative Differential between God (the Psychic Chaos when in the form of God) and the Psychic Chaos (the Psychic Chaos when not in the form of God) wherein we can take the sum total of everything that was created from eternity to eternity and divide these objects into those things created by God (the Psychic Chaos in the form of God) and the Psychic Chaos (the Psychic Chaos when not in the form of God).
We can logically conclude (at least as a viable member in the set of all logical possibilities regarding the origin of our reality) that God is the Creator of everything except sin and the mentality of the damned, while the Psychic Chaos while it was not God independently created sin and the mentality of the damned.
Thus is submitted the true, actual origin of sin, evil, the mind of Lucifer, the mind of the fallen angels, and the mind of any damned human being.
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D. The Super-Deterministic Tragedy of The Damned
If the damned are created by non-God Psychic Chaos and the super-deterministic tale of Existence (called the PERMUTATUS in the Christpsychic Comics Series and in the Seven Laws of Salvation) carries a law of existence in which the damned are super-deterministically created and super-deterministically maintained by the Psychic Chaos to be ever separated from God and thus inevitably end in the Lake of Fire, there is an existential tragedy afoot in which lies a “just so” inevitability in which the damned cannot be anything but damned due to the inescapable path of existence determined for them by the Psychic Chaos. As the Psychic Chaos forms God and controls what God can and cannot do, the Psychic Chaos does not allow God to prevent or deter the eventual fate of the damned in the Lake of Fire.
Further, as the damned are created by non-God Psychic Chaos rather than God Himself, one cannot blame nor accuse God for/of their existence. His omniscience carries prevision of the existence of Lucifer, the fallen angels, and the human damned, but their hapless destiny is not contrived and carried out by God, but by the Psychic Chaos.
E. Practical Application of Manifest Sin
Humans, whether mentally or physically experience and enact three types of practical sin alongside the fundamental two types of manifestation of sin. The two types of manifestation of sin are:
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Physical sin
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Mental sin
The three type of practical application of the two types of manifested sin are:
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Reflexive sin
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Accidental sin
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Willful sin
1. Reflexive Sin
Reflexive and accidental sins are unwilled by nature. Reflexive sin is generally mental in nature and consists of unbidden thought that springs “out of nowhere” to the conscious mind. Following David Hume and his surmising of the origin of fictional imagination, reflexive sins are children, ultimately, of the unconscious mind and past sensory perception: things learned and kept in the unconscious (or even pre-conscious) memory from other human beings. All profanity is learned from other human beings, and the hearing and reading of profanity is retained within the unconscious and pre-conscious memory and at times rises to the surface of conscious thought and verbal “Freudian slips” in terms of profanity that spouts due to the mind’s reaction to surprise or anger.
Emotional reflexive sins are sinful emotions that are part of the repertoire of what it is to be a sin-capable/sin-actual being. They are “just so” emotions that are experienced independent of will and control in response to a particular stimulus. One can control whether or not one physically reveals or responds to unwilling, surprise emotion, but it is contended one cannot control the emotion’s coming into existence in the first place.
2. Willful Sin
Paul provides an elementary list of willful sins (sins accompanied by intention and pleasure at their existence and the desire to express their existence):
“The acts of the flesh are obvious: sexual immorality, impurity, and debauchery, idolatry and sorcery, hatred, discord, jealousy, and rage; rivalries, divisions, factions, and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who practice such things will not inherit thekingdomofGod.”
-Galatians 5: 19-21
Sexual immorality, debauchery, idolatry, sorcery, factions, and orgies from Galatians 5: 19-21 are willful physical sins: the remainder are willful mental sins.
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If sin is a creation of the Psychic Chaos and not God, then the sins even of the saved are creations of the Psychic Chaos. If this is true (if not one is stating that God creates sin), the Psychic Chaos, fortuitously and randomly, creates two types of sin:
1. Damned Sin
2. Justified Sin
(2) Is defined and elucidated in the conclusion to this article.
V. Pleasure, The Engine Of Desire And Desire, The Engine Of Willful Sin
One can and will easily refuse to do that which one does not want to do, that which one finds no pleasure in doing. If you have no desire to kill, for example, God’s commandment “Thou shalt not kill” is child’s play to obey, as killing, to paraphrase Austin Powers, “is not your bag”. Pleasure is the engine of Desire, and Desire usually does not exist without pleasure, or exist in response to pleasure as a drive that moves toward a particular reward.
The same goes for stealing or bearing false witness. Humans with a sufficient level of conscience and empathy would not be interested in/averse to stealing or deliberately lying upon or falsely accusing another. Those with an insufficient amount of empathy would willingly steal and/or falsely accuse another person, and those with psychopathic personality or psychopathic trait would enjoy doing so, so there is the presence of malice and/or pleasure in the commission of this type of sin for these individuals.
We can make the induction that anyone with antisocial personality disorder, particularly psychopathy, does not worry or experience moral anxiety: the psychological anxiety and concern over whether one is “good” or “bad”; the Freudian anxiety and conflict over whether one has sinned and displeased God.
That being said, a general rule could be:
If you worry about whether or not you sin or whether or not you are a good or bad person, you’re fundamentally good.
To wit:
“Have mercy on me, O God,
according to your great compassion,
blot out my transgressions.
Wash me clean of my iniquity
and cleanse me from my sin.
For I know my transgressions,
and my sin is always before me.
Against you, only you, have I sinned,
and done what is evil in your sight.”
-Psalm 51: 1-4
A psychopath, even a malignant narcissist, would never pray this prayer, as a staple of these personality types are that whatever comes to mind, whatever one feels, even if it yields negative consequences to others, is “right” and “good” and should exist simply because it happens to be experienced, such that anything one personally experiences in the way of thought and emotion is integral to one’s person, and as such is “natural” and “should be indulged as it is one’s truth”.
A good person, meanwhile, feels that parts of themselves that exist within them, that are aspects of their mental existence, if it bodes ill for the self and particularly for others, is not “right” and “good” even if it is their “truth” and should not exist. A person believing in the existence of God, as opposed to a person who does not believe in God, will trust in the power of God to alleviate their negative mentality in the here and now through the Holy Spirit, and remove it permanently at death. Those people that are fundamentally good that do not believe in God may try to alleviate or change their negative mentality through prescribed (or non-prescribed) medication or psychiatric therapy.
B. The Repulsion
Even if saved, by the “just so” interference of the Psychic Chaos, one has a sinful nature (Romans 7) that naturally resists God’s commands (at least those commands that interfere or that demands one put away that which gives one pleasure). When reading a specific command by God, Jesus, Paul, or any other cosmic authority in the Bible not to do a certain thing (or not to feel or think a certain emotion of experience a sensate feeling), there is a reflexive repulsion or “pulling back” or “pulling or moving away” from the command.
Why does this instinctual, reflexive, repulsion exist?’
Because:
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God is commanding you to do something you really, really don’t want to do.
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God is commanding you not to do something you really, really want to do.
In the case of (1), God is asking you to do something you really, really don’t want to do because it is dangerous, embarrassing, or ostracizing (rendering one socially isolated from family and friends; one is called “crazy” or a “Jesus freak”, risking jail or prison to preach the Gospel, going to a dangerous environment to preach the Gospel, etc.)
In the case of (2), by far the simplest example of you not wanting to obey God because He is asking you not to do something you really, really want to do is sex.
The Power of Sex
Sex, or sexual immorality is by far the most powerful of Satan’s temptations, particularly for men. It is the “thermonuclear warhead” in Satan’s arsenal of temptations—so much so that verses in the New Testament warn against sexual immorality more than any other sin. One can go so far as to say it is the sin most committed by men (and to a lesser extent, women) in the chain of experiences from birth and death (provided one is not a violent criminal, in which the desire for and commission of violence outweighs and outnumbers the desire for and commission of sex).
The reason why sex is (arguably) the most powerful temptation of Satan?
Why, because of the sensory and psychosexual pleasure it brings.
(Psychosexuality=the Freudian relation between mind and pleasure or libido)
If sex weren’t pleasurable, it would have no power over the mind.
It truly is its own private dimension, with porn in particular being the most easily accessible “gate” into which one may fall. The pleasure dulls the mind from the “Meta”, the things of Christ and God. Sex is an opiate, a drug that blinds the mind, and willingly at that, to higher, spiritual matters. No wonder Satan continually broadcasts sex; it is metaphorical “alcohol” constantly bandied by the Great Liquor Store Salesman (Satan), constantly placed in view of the sight of spiritual “alcoholics” enticing them to “fall off the wagon” time and time again.
“But every man if enticed when he is dragged away by his evil desires,
And sin, when it is full grown, gives birth to death.”
Sexual desire is a natural part of the repertoire of what it is to be human. It exists to instigate and entice reproduction, without which the human race would go extinct. Given this, in Biblical contexts sex is non-sinfully only if it is performed in marriage. If it were impossible to have sexual desire until one became married or the desire to marry was fortuitously mutual between two individuals, pre-marital sex would probably not exist.
But, for better or worse the desire exists: for a sin-capable/sin-actual being according to the tale created for that being in regard to the dimension of sin in the chain of experiences from birth to death, pre-marital sexual desire will come to exist at some point despite the command not to experience the desire, or in the face of the uncontrollable nature of the desire, the command not to act upon the desire.
As stated before, one can force oneself to not physically act upon a desire regardless of its power. That is, humans have the fundamental power to control how one physically behaves. But mental sin, in terms of it’s coming into existence from a moment when it did not exist and given the speed at which a sinful thought and emotion comes into existence from a previous moment when it did not exist (see the article: The Speed of Sin), humans do not have the ability to prevent mental sin from existing, and have no defense (save physical, outward suppression of behavior expression of mental sin) against its coming into existence or the nature or manifestation that mentally arrives.
This helplessness does not in itself absolve the person of sin, as Christ states in Matthew 5, that mental sin in itself counts as one having sinned, even if mental sin is not expressed in behavior. That is, not acting upon a mental sin does not obviate the act of sinning itself.
END PART TWO
NEXT:
THE CONCLUSION: THE “DOCTOR STRANGE” THEORY OF THE SUPER-DETERMINISTIC FATE OF SIN AND THROUGH IT, GOD’S INGENIOUS SOLUTION TO THE EXISTENCE OF SIN IN THE SAVED