NF3. Not only us, humans, but also God Himself is "relatively imperfect"...
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@ Dr. Ing. Jan Pająk

NF3. Not only us, humans, but also God Himself is "relatively imperfect", thus He continually learns and improves His methods
 

A vital finding of the philosophy of totalizm elaborated in this volume is the fact that God is still very "young", because He is "only" around 6000 years old, and thus that God is also "relatively imperfect". If we consider this thoroughly, such "relative imperfection of God" introduces "revolutionary" consequences. On one hand it reveals to us the "human aspect of God", which so-far was either overlooked, or kept hidden, by religions. After all, as we all probably are aware of it, all religions tell people that "God exists since eternity and is perfect". Only the philosophy of totalizm points our attention at the information provided in the Bible, which reveals to us that God self-evolved just slightly more than 6000 years ago, and that He is "relatively imperfect". In turn the assumption of "eternal and perfect God" blocks the humanity from an aware self-development, deprives people justification for reasons they exist, and hides the goal (i.e. "increasing the knowledge") to the fulfilment of which people supposed to serve. In turn God which utilises us people for self-development and for the increase of perfection of the entire intelligent universe, is not only the concept highly innovative, but also a concept which justifies our existence, explains our own imperfections, and also which inspires us to increase our efforts towards accumulation of knowledge and lifting level of our civilisation. Furthermore, the knowledge of the fact that God is "young" and still "relatively imperfect" explains to us many phenomena which we notice in our surrounding, for example it explains: (1) a kind of "continuous experiment" which God completes with people, (2) the lack of perfections in methods of God's governing over human societies, (3) the need to create people as highly imperfect creatures, (4) the necessity to inspire people for work and to creativity via almost a "deception" of the type of "simulated history of the universe and man" described in subsection NH1 from this volume, or via methods of the "carrot and stick" type described in subsection NG5.2 from this volume, (5) the need to maintain people in the lack of certainty about the God's existence - described in subsection NG2.1 from this volume, and a whole array of other, previously misunderstood, phenomena.
Of course, while stating that "God is relatively imperfect", we also have the duty to exactly define, what the terminology "relative imperfection" actually means in His case. After all, if we compare quantitatively e.g. the knowledge of God to the knowledge of let us say "the most wise human", then the difference is so immense that mathematicians probably would describe it as "infinitive". This is because God knows much more than knew in total all people together that so-far lived on the Earth. But if we compare quantitatively the entire knowledge which God has today, with the entire knowledge that the same God had 6 thousands years ago (i.e. around the time when God created the "physical world" and man), then it turns out that during last 6000 years the knowledge of God at least doubled, if not increased many fold. Proofs for this fact are, amongst others, statements of the Bible, and also the content of holy books of Hinduism. In other words, by a "relative imperfection of God" this monograph understands the imperfection which God would display today if we could compare the present knowledge of God with His knowledge that is going to appear in a distant future - let us say after one million years. A comprehensive discussion how exactly we should understand the "relative imperfection of God", together with examples of evidence that "God created man to be able continually increase His knowledge", is presented in subsection NF5 from this volume. Knowing the above it is also worth to remember, that in spite of displaying this "present imperfection in relation to Himself after one million years", in comparison with the imperfection of people God is so immensely more perfect, that for the use of humans with a simplified understanding of the world He can also be described with the highly imprecise word "perfect".
Relative imperfection of God manifests itself NOT only through the fact that God continually seeks knowledge, for the gathering of which He subjects people to various experiments that not always are pleasant, and not always are necessary. Another manifestation of this imperfection is also the imperfection of methods of action of God. After all from the imperfection of knowledge always stems the imperfection of acting. God really indicates in His actions the lack of experience and imperfections of His methods of action which well illustrate the activities of a slightly over 6-thousands years old "God-youngster". If one analyses more carefully the methods of action which God uses at present, then it turns out that some amongst these methods could already be much more perfect. As an example let us consider the treatment which God serves to human discoverers and inventors. This treatment is so contradictive to the "universal justice" which God represents, that in many my monographs and web pages of totalizm I call it the "curse of inventors" - for description of it see subsection NG5.5 from this volume. On the other hand accomplishing scientific discoveries and new inventions is the activity with the highest level of morality. After all, God created man so that humans could further the knowledge, means so that they make discoveries and inventions. Simultaneously the iron rule of God is that in the name of the "universal justice" He rewards all morally correct actions. Thus inventors and discoverers also should be rewarded by God. However, God treats them with this "curse of inventors". It means God punishes them for carrying out morally correct activities. This in turn means that His methods of action towards people are NOT as yet perfected to the end. Similarly imperfect methods of action of God can be found more after thorough analyses (e.g. consider reasons behind the saying "good dies young"). Only that the goal of this volume is NOT to point them out.
Totalizm explains that the reason because of which God treats every discoverer and inventor with this "curse of inventors", is the "moral law" which states that everything must be earned. Unfortunately, there is a huge disproportion between whatever inventors and discoverers would have to endure if they just "earned" for themselves the benefits that they ripe from their accomplishments, and what they really is brutally served to them taking the form of clear repressions and punishments. Besides, practically none inventor or discoverer accomplishes any tangible benefits out of his or her contribution to the humanity. Simultaneously is so severely treated as if he or she benefited from his or her accomplishments the entire life through. Therefore, according to the principle of the universal justice it would be more righteous if the inventors and discoverers were make to "earn" just whatever benefits that themselves gain from from their accomplishments. In turn other people also would be make to "earn" for themselves for their own share of benefits drawn from a given invention or discovery. In capabilities of God lies such a reforming the reality. An example how it can be accomplished, is the requirement of earning the nirvana - if someone wants to gain an access to immortality. In this way the present highly unjust situation would be repaired, when e.g. an inventor dies from hunger and exclusion only because he was make to "earn" everything that his invention brought to the entire humanity. Simultaneously other people later glen benefits from his invention without any effort - although they never earned these benefits.
What is most interesting, God does NOT hide from us this His "relative imperfection". He openly admits it, amongst others, in the Bible (which is a kind of "autobiography" of God). For example, in Genesis 18:20-21 is stated, quote: 'Then the LORD said, "The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know".' (NIV) Clearly, God did not know the full scope of the "goings on" in Sodom and Gomorrah at that time, except what He had heard. So He was going to "go down" and find out the facts for Himself, then, He said, "I will know". The first information for us that the above verses clearly indicate, is that "God increases His knowledge continually". After all, as those verses above state it, if God initially doesn't know something, then God knows something, that is an "increase of knowledge". The second information for us that the above verses also clearly reveal, is that God does NOT "know everything". Again, as those verses above from the book of Genesis show to us, God at times chooses NOT to know certain things. Thus "God choose not know all things all the time", thereby having the potential to increase His knowledge at times. In other words, "God does NOT know everything".
The "relative imperfection of God" introduces many hefty consequences to our everyday lives. Most vital amongst these consequences I am going to present gradually in my web pages and monographs. An example of one amongst such consequences is addressed in subsections NF7 and NF8 below.

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