A Final, Pantheopsychic Theory of Everything-Part Two

A Final, Pantheopsychic Theory of Everything (PART TWO)

[PROLOGUE: As the title of this dissertation suggests, this is the final evolutionary form of Pantheopsychic theory and Pantheopsychic Theology.
Everything one has read or viewed regarding Pantheopsychism and Pantheopsychic Theology and Christianity up to this point are the rungs of an evolutionary ladder leading from the “Neanderthals” of my earlier works to the “Homo Sapiens” that is this final version of Pantheopsychic Theology and Christianity, which the author challenges is logically and philosophically unassailable and the most logically consistent form of Judeo-Christian theology in existence.]

SECTION I. THE PSYCHIC “OCEAN” OF THE UNCONSCIOUS MIND OF GOD: THE HARD PROBLEM OF GOD’S MIND

The conscious mind of the Judeo-Christian God is the “easy” part of conception of the structure of the mind of God because God’s conscious mind, notwithstanding the mysterious and unfathomable nature of God’s thoughts and experiences (save for those experiences replicated in the experience of man), is similar in structure to the content of consciousness of man: the nature of any mind, including that of God, is unambiguously a series of experiences that extends from eternity to eternity, as with any mind, the mind of God is a sequence of experiences with a particular experience succeeded by another experience that at first resembles but is slightly dissimilar to the experience it supplants, with the “new” experience soon displaced by another having slightly dissimilar or perhaps no apparent relation to passing experience.

If the external world is not an infinite physical space but the infinite mind of a single, particular Person, while it is arguably logically possible that infinity consists only of a single conscious Mind (with the Mind experiencing itself as having a finite “size” akin to the sense of a human but is in fact infinite in the sense it is the only thing in existence given the non-existence of Nothing), Pantheopsychic Theology in the interest of the cosmic relation between God and Man, holds that infinity consists of the mind of God split into the “island” or “continent” of a finite conscious mind and a surrounding “ocean” of an infinite unconscious mind, the unconscious mind of God unambiguously and simply existing in the form of the substance of God (first-person subjective experience) shaped into a nigh-infinite (but nonetheless numerically finite) population of minds whose content of consciousness are and can only be non-intersubjective, non-simultaneous replications of the previous content of the mind of God.

One may ask: How can the unconscious mind of God be infinite if it consists of the minds of non-God beings and there is only a limited number of non-God beings? The only (tentatively) logical answer is to propose that there is a mental “spatial” extent to all minds as separate dimensions and despite the fact that there is a limited number of minds other than and derivative of the central mind of God, the “spatial extent” of minds are and logically must be infinite for each mind in each mental dimension (as minds can only logically exist in separate proximal dimensions). Spatial Infinity for each mind in each dimension, each dimension a permutation of the God-substance and each mind replicating the former experiences of God, is necessary and proposed here (with room left for better arguments and metaphysical [albeit inconceivable] examples) to avoid the existence of Nothing or an Atomism consisting of non-person forms of subjective experience, such as an infinite sea of mental particles.

To avoid the existence of Nothing and Atomism, one can describe Existence as a set of mental dimensions (i.e. persons) with each dimension “spatially” infinite, with a theism ultimately defined as a state of affairs in which prior to the existence of more than one dimension that was only one infinite mental dimension, before the substance making up this dimension mitotically separated into an nigh-infinite number of dimensions that, by the “just so” nature and permutations of the substance, must replicate the previous experiences of the primary dimension.

THE UNCONSCIOUS MIND OF GOD

The unconscious mind of God is, if the unconscious mind of God is the dwelling place of every non-God mind, the eternally transformative reservoir where the content of God’s past working memory does not go to die, but live on in the form of human consciousness and experience.

The existence of non-God beings and the property of “non-God-ness” is essentially established by non-intersubjective difference between the “now” experiences of God and the “now” experiences of Man, with the content of the mind of God never currently the same as Man.

THE PROBLEM OF SIMULTANEOUS PROVISION OF REPLICATION OF MORE THAN ONE CONSCIOUSNESS

To clarify, while the previous experiences of God are the same as the current experiences of Man, the experiences of God in Man are never simultaneously nor immediately experienced and replicated. Rather, Man replicates the experiences of God from the distant past. Placing vast distance between the experiences of God and Man solves the logic problem of God immediately and simultaneously providing the experiences of multiple beings. If God provided the experience of multiple beings simultaneously, He would have to provide the experience of a particular non-God being while simultaneously providing the experiences of a nigh-infinite number of others. How can a logically possible God (as opposed to the common and famous conception of a logically impossible God) simultaneously experience the experiences of two beings, much less a nigh-infinite number of beings?

God can only logically provide the experience of a nigh-infinite number of beings in one-by-one linear fashion, either through an orderly sequence of experience each person from “birth” to “death” before moving on to the next person, or though a psychic miasma in which He experiences each experience of each being that shall and can exist in (save those who exist only in the Sacrificial Dream of the Crucified Man and exist only in that Dream in the third person) in disconnected, out-of-context segments, with the God-substance piecing together the jigsaw puzzle pieces of God’s miasmic experience in the form of the replicants of God-experience.

Either way, there is no simultaneous experience of the experience of two or more beings.

MAN’S PRESENT IS GOD’S DISTANT PAST

“Forgive me…but to me you have been dead for centuries.”

-Eobard Thawne to the murdered Cisco
in Season 1, Episode 15 of CW’s: The Flash

To avoid the Problem of Simultaneous Replication of Consciousness, it is necessary that God experiences what it is like to be two or more non-God beings in one-by-one linear fashion, and builds eons of human experience in the distant past, so as to have tons of content that play out in the form of Man while God experiences and provides eons of future human experience.

If Man replicates the former experiences of God in each of three personalities and states of consciousness, Man experiences God-experiences from the distant past.

In this view of reality Man and God simultaneously exist, but the content of the working memory of Man, given God’s head start in the formation of Man’s experiences during the Primordial Pantheopsychic Solispism, is always going to significantly lag those of God. That is, God and Man simultaneously exist, but the “now” experiences of God are necessarily (for the sake of logical consciousness-replication) “eons ahead” of the “now” experiences of Man.

Or in simpler terms, what God is experiencing now what we shall experience eons in the future.

(The terms “eon” or “eons” is metaphorical code for “lots of time” as the Author cannot know the extent of lag between the content of consciousness of God and Man)


“The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands. And he is not served by human hands, as if he needed anything. Rather, he himself gives everyone life and breath and everything else.

-Acts 17:24-25

The existence of non-God beings in Pantheopsychic Theism depends upon the forms assumed by the subjective experience of God (the subjective experience of God being the substance of God) expressing itself in the dual forms of the working memory of the Judeo-Christian God and the working memory of Man that, by reason of Man always mimicking the previous content of the experiences of God in a Humean contiguity that implies causality, Man exists in an invariant dependency relation with God and through this dependency metaphorically exists in the “back” of God’s mind, in the unconscious or non-intersubjective posterior of the working memory of God.


[b]SECTION II.

PANTHEOPSYCHIC COSMOGONY: THE TIMELINE OF ALL EXISTENCE[/b]

GOD IN TWO FUNDAMENTAL FORMS

God is often conceived as a person, and in Pantheopsychic Theology God is the external world itself in terms of the external world being not an infinite physical space but an infinite mind in conscious and unconscious form.

In conception of God as a Person one must not discount the substance of which God is composed, that forms God and is just as much God as the Person it eternally and invariably forms.

As Man the mental offspring of God, the mind of each person being a permutation of the substance of God exists in a later-existing but (for those destined to it) eternal mental dimension that like the primary dimension of God is also infinite in “spatial” extent as Man is ultimately a “universal expansion” of God brought about by the deterministic evolution of the God-substance.

The substance of which God is formed, the substance of which we are formed as children or psychic descendents of God is first-person subjective experience. As the only thing that exists is first-person subjective experience in the form of persons, first-person subjective experience is the Substance of Existence or the substance out of which anything that exists must be composed. In Pantheopsychic Theology God has primacy in reference and the origin of all things, thus first-person subject of experience is primarily the God-substance—the substance out of which all things that exist and can exist is composed.

If Existence can only take the form of persons, and any non-God person that can exist must take the form and shape as that pre-imagined by God in three personalities and states of consciousness, (as existence in substance is first-person subjective experience), God is the representation and embodiment of Existence: the two are inseparable in concept and realization, such that Existence is and has always been a particular Person as well as a concept. God, if Pantheopsychism is true, is the form of Existence: Existence represented in the form of a Person or anthropomorphized Existence.

Satan is described as wielding the power of Death, but God, being anthropomorphized Existence wields the power of Existence, and as such subsumes Satan and Death, as nothing can exist unless and until it is formed in the mind of God, the only overarching form Existence assumes and will always assume:

For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him.

-Colossians 1:16

“For in him all things were created…” in Pantheopsychic Theology means: “For within his mind all things were created….all things have been created through his mind and for him” in the sense that God, as anthropomorphized Existence, is the originator of all other persons as the content of consciousness of all other persons are things previously experienced from His point of view that becomes the point of view of others, as everyone, including Satan himself, finds the source of their being within…and because of…God.

I. THE PREVIOUS ETERNITY BEFORE MAN: THE PRIMORDIAL SOLIPSISM

In order for Pantheopsychic Inheritism (the state of Man mimicking or replicating the previous experiences of God, thus “inheriting” God’s previous content of consciousness) to be logically and metaphysically possible it is necessary that Man is not eternal (at least not in the sense of being eternal through all past moments of time, though it is logically possible for man to become eternal in terms of having a never-ending future), such that prior to Man there is a primordial Pantheopsychic Solipsism that preceding Pantheopsychic Inheritism in which for all past eternity non-God beings did not exist but were fictional, imaginary characters portrayed by the Judeo-Christian God.

(Note: The term “man” in its cosmic form “Man” [capital M] as used in Pantheopsychic Theology means not and is not exclusive to “males” or “male humans” but refers to every being created by God or every non-God being; the term thus refers to every human male and female and every demon, angel, animal, and insect that shall, can, and will exist)

That is, eternity existed in the form of a solipsism in which the only thing that existed was the mind of God in conscious form. The Judeo-Christian God, according to the autonomous force and direction of the God-substance, spent eternity in a Primeval Non-Crucific Solipsism in which He put on never-ending “Broadway plays” in which he imagined Himself in the form of and living the lives of non-God beings in Non-Crucific Bliss.

(The term “Crucific” in Pantheopsychic Theology refers to the Crucifixion, which in Pantheopsychic Theology is the source of all natural and deliberate evil, and all ‘physical’ and mental pain.)

In the Era of Non-Crucific Bliss, if Annihilism is true and Universalism false, Satan, his demons, and any human that in the Sacrificial Dream crucified Christ only dreamt in the third person did not exist in the evil-absent form of an imaginary character God experienced in the Non-Crucific Bliss. The only humans (and animals and insects if these are not philosopher’s zombies) that “pre-existed” as those beings or characters God imagined Himself to be in the Non-Crucific Bliss are the Predestinate Saved: the “lottery winners” of Existence that can do nothing but reflect the first-person experiences of God as they are the persons God experienced in the first person in both the Non-Crucific Bliss and Hell of Crucifixion.

The Primeval Non-Crucific Solipsism of Non-Crucific Bliss was the Primeval Eternity, the First Age of Existence or Supernia The First (the term “Supernia” changed from “Impervania”). A time when Evil did not exist and—according to the Psytransformystic capabilities of the God-substance at that time—could not for even a Planck-second be conceived.

AN INFINITE CONSCIOUS MIND

In the absence of Nothing, Space at every interstitial point in infinity must be filled with something. In Pantheopsychism the matter that fills infinity is the God-substance, the first-person subjective experience that forms or shapes the Judeo-Christian God.

In the absence of an Unconscious Mind, Infinity was filled with the conscious rather than unconscious Mind of the Judeo-Christian God. With God being the only entity in existence and with Infinity being in the absence of Nothing something that must be filled to never-ending extent, this extent was filled with the conscious mind of God. At the least, given the inconceivability of Infinity in general it suffices the conscious mind of God formed an Everything that we only (inconceivably) imagine filled every interstitial space and is infinite in mental extent. While the mind of God is extended to never-ending extent, its content manifests to the first-person subject of experience of God in circumscribed, “limited” form.

PSYTRANSFORMYSTICISM AS THE SOURCE OF CONTENT OF THE MIND OF GOD AND MAN

Pantheopsychism is probably the simplest of all conceivable universes. At its foundation, like Atlas beneath the Earth, is the concept of Existence existing in the way it consistently demonstrates itself to exist “in the real world”. Experience “in the real world” changes or transforms form one form into another. Behind this transformation is inferred a causality that explains (or is imagined to explain) the change from one experience to the next. In physics, causality is a matter of force between objects from Planck-scale to universal size and in terms of change of consciousness or change of one experience into another, causality is explicably narrowed to change in neural operation in either the same neural circuit or another within the brain. In Pantheopsychism, the causality behind experiential change or transformation is not due to a force but a matter of Existence existing as one way, then suddenly existing as another. This inscrutable nature of existence in terms of transformation from one thing into an unrelated other subsumes in its narrative the perception of force, which is ultimately a construct or illusion of first-person subjective experience (the God-substance).

Psytransformysticism, an inscrutable property of subjective experience in which one subjective experience simply stops existence as itself and suddenly turns into or becomes a different but similar or completely unrelated experience is a matter, ultimately, of existence simply existing as “this”, then suddenly existing as “that”. There is no such thing as forces pushing and pulling experiences in the way of physical forces pushing and pulling physical objects.

Psytransformysticism is readily apparent in one’s own experience: aside from the illogical belief the brain creates consciousness in terms of the forces between atoms and electrons (that are the fundamental units of brain function) that fundamentally are the agents and cause of operation of the brain, when you introspectively observe your own experience or flow of experience outside belief in brain-created consciousness you observe only one’s experience inscrutably transforming into the next, the next experience either seemingly the same with minute differences in the flow of time-advancing motion or completely different and unrelated to the previous experience.

Indeed, we are conditioned to accept and believe in the illusions of Atomism and causality in the form of physical force between objects, but upon honest rational reflection one finds no evidence for the existence of physical matter or force as their existence is ultimately only supported by and must be accepted on faith. Despite faith, upon honest rational reflection one finds physical matter, being something that is not consciousness or subjective experience, irrational as existence only demonstrates itself in the form of subjective experience and that which is not/is other than subjective experience cannot rationally have anything to do with subjective experience—because it is something other than subjective experience.

(As I promised not to do again in Part One, I complain against the inanity of materialism: a habit.)

At the fundamental level of All Existence, then, is the magic, if you will, not of creation ex nihilo or origination ex nihilo, but in the inability of things to come into and go out of existence Psytransformysticism: existence existing in the form of a person and the subjective experience of a person that transforms constantly from “this” to “that” without the use of physical or mental forces or particles to explain the Change. In the absence of Atomism and causality-through-force there is only the magic of Psytransformysticism, the magic underlying and responsible for the flow of consciousness of God and Man, and even the illusion, if you will, of perception of force and perception of “physical” causality.

Some may flinch at the term “magic”, or note the seeming contradiction or “double standard” between the Author’s criticism of the magic of creation and origination ex nihilo, the true method the brain would have to use to create consciousness and the magic of Psytransformysticism.

Psytransformysticism can boast a greater logic than creation and origination ex nihilo as Psytransformysticism does not invoke things that do not exist coming into or inexplicably beginning to exist without being formed from or using the substance of things that already exist, nor does Psytransformysticism invoke the concept of something that exists becoming something that altogether does not exist. Psytransformysticism as the center of the term implies is merely (in the spirit of the 1st Law of Thermodynamics), existence, which only exists in the form of the subjective experience of a person, simply ceasing to exist in a certain way to suddenly exist in another: indeed the previous experience does not altogether cease to exist, but inscrutably transforms into or takes the shape of the next experience.

The transformative magic in Psytransformysticism is readily apparent in our actual experience: without invocation of the ‘Jigsaw-Puzzle-ism” of particles and forces between particles moving particles this way or that to form “this” experience before arranging them into “that” experience, there is only existence existing “this” way…then suddenly existing “that” way.

The magic of Psytransformysticism is not the irrational magic of things that do not exist coming into existence or vice versa, but a matter of one experience turning into another by one experience simply becoming another in the absence of Atomistic arrangement.


II. THE PANTHEOPSYCHIC “BIG BANG”: THE MIND OF GOD BALLOONING FROM INFINTE CONSCIOUS MIND TO INFINITE CONSCIOUS AND UNCONSCIOUS MIND—IN THE FORM OF MENTAL DIMENSIONS THAT ARE THE MINDS OF NON-GOD OTHERS

According to an unknown, hidden law within the nature and process of Psytransformysticism, when a sufficient amount of data is formed by the God-substance in the form of Primeval Non-Crucific Solipsism, the experiences of God at an arbitrary (or lawfully inevitable if there exists a Psytransformystic Determinism) point cease being just the experiences of God in Pantheopsychic Solipsism but transforms into the non-intersubjective (to God) experiences of Others that arbitrarily (or through lawful inevitability) begin existence re-enacting and replicating the previous experiences of God in Pantheopsychic Solipsism.

PANTHEOPSYCHIC ANGELS

Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

-Matthew 22:30

Man as angels of God in heaven after resurrection from Crucific existence certainly—but was Man ‘as the angels of God in heaven’ or literally the angels of God in heaven (or a subset of the angels) prior to transformation into biological, Crucific beings?

THE CONCEPT OF PRE-MORTALISM

Pre-existence, preexistence, beforelife, or premortal existence is the belief that each individual human soul existed before mortal conception, and at some point before birth enters or is placed into the body. Concepts of pre-existence can encompass either the belief that the soul came into existence at some time prior to conception [Pantheopsychism] or the belief the soul is eternal. Alternative positions are traducianism and creationism, which both hold that the individual human soul does not come into existence until conception. It is to be distinguished from preformation, which is about physical existence and applies to all living things.

Ancient Greek thought and Islam affirm pre-existence, but it is generally denied in Christianity.

A concept of pre-existence was advanced by Origen, a second and third-century church father. Origen believed that each human soul was created by God at some time prior to conception. Church Fathers Tertullian and Jerome held to traducianism and creationism, respectively, and pre-existence was condemned as heresy in the Second Council of Constantinople in AD 553.

Origen quoted Romans 9:11-14 as evidence for his position:

For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; It was said unto her, The elder shall serve the younger. As it is written, Jacob I loved, but Esau I hated. What shall we say then? Is there unrighteousness with God? God forbid.

Origen argued that God could not love Jacob and hate Esau until Jacob had done something worthy of love and Esau had done something worthy of hatred, therefore, this passage only means that Jacob and Esau had not yet done good or evil in this life and their conduct before this life was the reason why Esau would serve Jacob. He rejected the position that God loves or hates a soul based on its inclination toward good or evil, before the soul actually commits a good or evil act. (God, being the creator of all souls and their inclinations, knows perfectly well each soul’s inclination toward good or evil.)

Origen also quoted Jeremiah 1:5:

Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.

Those who reject pre-existence, which would be every Christian denomination that accepts the conclusions of the Second Council of Constantinople (i.e., all Catholics and Eastern Orthodox Christians and many Protestants), simply see Jeremiah 1:5 as another passage about God’s foreknowledge. This ecumenical Council explicitly stated “If anyone asserts the fabulous pre-existence of souls, and shall assert the monstrous restoration which follows from it: let him be anathema.” This would make rejection of Origen’s doctrine likely to be the majority Christian opinion to the present day.

The belief that human souls choose good or evil totally independently of God’s will, which is most often found among the more extreme Arminian Christians, means that God does not ultimately determine the will of each soul. However, ex nihilo creation, a belief also commonly found among Arminians, means that God determined everything that exists, including the will of each soul, without drawing on anything but himself. The question is definitively resolved in Calvinism by asserting that all souls act according to God’s sovereign will, and in Mormonism (see below) by asserting that human souls have always existed and are co-eternal with God.

-Wikipedia, Pre-Existence

Pantheopsychic Theology sides with Origen but obviates the concept that God would or could (given the nature of the God-substance at the time in its then-infallible and invariable creation of Pre-Crucific consciousness) hate a “soul” (re: consciousness, as in Pantheopsychic Theism there is no such thing as supernatural ectoplasm) prior to that “soul”’s placement or incarnation in the experience of a ‘physical’ body.

[Note: The term “Crucific” refers to the Crucifixion of Jesus Christ in terms of the Pantheopsychic theory that while dying upon the cross (or the “hemisphere” that is the conscious as opposed to unconscious mind of God assuming the personality of the Crucified Man dreaming of being a famous Jewish prisoner sentenced to and experiencing the Roman execution of crucifixion) dreamed of being every human that shall ever exist (the Christian doctrine of Universalism) or every human that Christ experienced in the first-person to the exclusion of others (the Christian doctrine of Annihilationism or Annihilism). Thus the term “Crucific biology” or “Crucific biological being” refers to a being that replicates the dream-character Christ assumed and/or experienced as Himself in the first-person within his mind while dying upon the cross.]

If Pantheopsychic Theology and Origen’s concept of Pre-Existence in the form of Pantheopsychic Theology is true, biological life in a biological body emerging from a female is not the first existence or appearance of a human being (as the most relevant example) but an unrecognizable disfiguration of a previous, superior existence. Forget the quasi-religious concept of Reincarnation in which one is born into the world an animal that dies only to assume the form of a succession of animals as a final eternal state: there is instead a Pantheopsychic Pre-mortalism in which man is not eternal but nevertheless existed in a higher form of existence prior to immersion in the “Matrix-world” of Crucific biology commonly called “the here and now”.

This prior state of non-Crucific, pre-biological existence may be called Angelic Pre-mortalism.

THE EXISTENTIAL DISFIGUREMENT OR UNRECOGNIZABLE TRANSFORMATION OF NON-CRUCIFIC ANGELS INTO CRUCIFIC MAN

The Existential Disfigurement of Man from Angelic Pre-mortalism to Crucific existence (“Two Thieve-Ism”) consists of a person transforming from non-Crucific pre-biological existence into a biological and biologically entropic and ‘physically’/psychologically jeopardized being unrecognizable from the first, having no memory of existence as a pre-Crucific being. The change is so radical that the individuals are mentally, emotionally, visually, and intentionally distinct. Oneself as a replication or representative of the thoughts of God replicate and represent the thoughts and imagination of God in one of three personalities: as a pre-mortal/pre-biological non-Crucific being one replicates the thoughts of the Supernal, the first personality of the Judeo-Christian God (compare “The Holy Spirit” of the Bible); as a Crucific being one replicates the dream-experiences and the form of the dream-character experienced/dreamt by the Crucified Man, the second personality of the Judeo-Christian God.

No evil being with power equal to or greater than God is responsible for the transformation of Pre-Human Angelic Man into Crucific Man: the transformation is brought about by the chance dispositions and permutations of the God-Substance in its “sine wave” undulation from Pre-Crucific to Post-Crucific God.

In Pantheopsychic Theology, while it is theoretically possible and propositionally the case that there are Never-Crucific Angels not taking part in the Crucifixion (that in the proposed structure of God’s mind are logically necessary to fill the part of God’s unconscious mind not involved in Crucific existence), Crucific Angels were not beings separate from Man but were the previous identities of every human that shall ever exist (Universalism) or the previous identities of every human Christ dream-experienced in the first-person (Annihilism).

[Author’s Note: In a previous version of Pantheopsychic theory, the Supernal (formerly named: “The Impervious One”) in the advent and dominance of the Infinite Dominant of the Crucified Man was said to only exist in “Phantasos-ed” form in the form of the beauty of nature or human love and the Divine Spark. This continues, but with the addition of the Crucified Man as the Infinite Dominant and shape of the Conscious Mind of God with Never-Crucific Angels in existence forming part (perhaps the greater part like, say, ‘two thirds of the angels that did not fall’ of the unconscious mind of God that is the set of non-God mental dimensions distinct from the central dimension that is the indigenous mind of the God in any personality and state of consciousness.)

It is theoretically possible and propositionally fluid that demons exist, but in Pantheopsychic Theology demons, if Annihilism is true, were not former angels as no being previously experiencing Pre-Crucific Existence can transform into a Crucific being eternally banned from reversion to Non-Crucific existence. Demons in Pantheopsychism, however, were formerly non-Crucific if Universalism is true.

Thus the biblical verse Jude 1:6-

And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

  • refers if Annihilism is true not to Satan and demons but to Pre-Crucific Angels that tragically became Crucific Man, that due to their pre-experience by the Crucified Man in the first-person are allowed (and predestined) to follow the mind of resurrected Christ into Post-Crucific existence. Pre-Crucific Angels that tragically become demons banned from Post-Crucific existence can only exist in Fundamentalist Christian theology, while Pre-Crucific Angels that became demons but qualify and are fated for Post-Crucific existence exist in Universalism. In Pantheopsychic theology, no one tasting Pre-Crucific existence is (and probably cannot be) banned from reversion to Post-Crucific existence.

Demons, therefore, in Pantheopsychism (that supports Annihilism, though Pantheopsychism can support Universalism) can and probably exist only as dream-characters in the mind of crucified Christ experienced in the third-person, and as such are “NPCs” (“Non-Player Characters”) that, if not philosopher’s zombies are dream-characters composed of Objective Consciousness, or God-substance-formed consciousness not first-person-experienced by God. Objective Consciousness as a formation of God-substance (and part of God as Anthropomorphized Existence) must interact with and refer to God, as the God-substance fortuitously possesses a property in which it can only create consciousness that either replicates the previous experiences of or invariably learns the concept of, references, and knowingly or unknowingly interacts with God in some fashion.


THE SECRET OF PRE-MORTALISM

If the bizarre hypothesis of Pantheopsychic Pre-Mortalism or Pre-Existence is true, the identities of each person born into the world (Universalism) or some people born into the world (Annihilism) are not their true identities: they are distortions and disfigurations of the previous person that existed in the Before, the primeval Heaven of Non-Crucific Bliss prior to transformation of the Supernal into the Crucified Man and transformation of Supernic Man into Crucific Man.

I have been crucified with Christ; I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.

-Galatians 2:20

The message of Salvation according to Pantheopsychic Theology, then, is the transformation of Man from Crucified Angel to Post-Crucific Angel through God-substance enforced evolution of Man from replication of the consciousness of the Crucified Man to replication of the consciousness of a new, immutable version of the Supernal.

The term “angel” or “Angel”, then, may be defined in Pantheopsychic Theology (that supports Annihilism) as:

‘Any being that replicates the experiences of God as God experienced what it was like to be that being prior to the being’s creation and individual (non-intersubjective) existence.’

END PART TWO