JANUS

 

 

The symptoms of social decay are many and varied: monopolization and concentrating economic power, exaggerated economic disparity, loss of manufacturing, externalization of elites (globalization), inflation, increasing debt, concentrating political power with diminishing freedoms, rule of money, materialism, emboldenment of external enemies (radical Islamic movements), huge military expenditure, mass pacifism yet endemic wars, cosmopolitanism (multiculturalism), irreligion, growing irrationality, growing foreign beliefs, increasing mysticism, male effeteness, shrinking middle class, low birthrate, giant cities with shrinkage of the countryside population, hedonism, crass art, etc.  Do any of these sound familiar?

These symptoms of social decay are signs of an aging civilization, that Western Civilization is experiencing today the same as Classical Civilization in the fourth century AD.  Another sign of that aging is what historians call the “universal empire,” like the Roman Empire.  Other examples are the Persian and Ottoman empires that were in effect the ‘world’ orders of their respective ‘worlds’.  The Western version is the American Empire.

Imperial decline with its oppression, corruption, poverty, ignorance and injustice is not what we expect for the future of our world.  There is a better way.  Cosmos Theology promises a brighter alternative because it considers the destiny of Life in the Universe and that by extrapolating the past history of Life human civilization will eventually take its place among the stars.  That is certainly not in the form of an empire, built from power and plunder.

Major traditional religions, like Christiantiy and Buddhism, have associated themselves with a global rule of enlightened government.  Cosmos Theology is no different.  Our future is one of freedom, well-being and enlightenment for all human beings, not just elites, and this is possible with the religious establishment of a United World Order (UWO) by people willing to devote themselves to an understanding of the Universe.  It describes the secular religion of future civilization.  The two are intimately connected.  Cosmos Theology contains no myth or mysticism, being derived from science, common sense, observation, logic and empirical fact.  Nor is it atheistic, asserting that there is destiny to the Universe, one in which humanity plays an integral part.  Magical belief is the belief of children.  It is also the belief of traditional religions.  The time has come for humanity to accept a theology of reality in a religion of the Cosmos.

Because Cosmos Theology is a secular theology, not mystical with promises of etherial redemption, it relates to our world of existence, and therefore politics is of real concern.  How could a United World Order actually occur?  That might be easier than we think.  Europe today offers that hope, already being a federation of once feuding nations.  The present EU, however, is a repeat of imperial norms.  It must be changed to reflect national interests.  When that is done, a united Europe will prove to be the embryo of a united, enlightened humanity.

A ten minute video of Cosmos Theology is presented on YouTube:  https://www.youtube.com/watch?v=Tx98UG1-6n4. Questions and answers are given in: QUESTIONS & ANSWERS.  Our current Western banking system has been developed in accordance with the imperial state and will continue to be an impediment to a UWO.  An analysis of it along with its major modifications required is explained in: BANKING BLUNDER.  The full text of Cosmos Theology is given in: COSMOS THEOLOGY.  The following is its Summary:



SUMMARY:
Cosmos Theology is a religious philosophy that utilizes the knowledge now available from modern studies.  With that knowledge we must explore our factual existence by putting aside all myth and mysticism, which historically have been the means of spiritual ‘enlightenment’.  Ironically, it is only when we reject all mysticism that the full meaning of Life becomes manifest.  This rejection of mysticism comes from our knowledge of Nature, even at the atomic level, for if a divine, omnipotent and omniscient Creator were the cause of everything, surely when we look into the heart of matter we would see evidence of certainty.  Instead, we see only probability.  On the quantum level, at the very heart of matter, all is probability.  But neither does Cosmos Theology affirm atheism, for the evolution of Life implies destiny, as though the human species had meaning even on the scale of the Universe.

To the theist this rejection of mystical cause is most difficult, for how else can we explain Creation except by Intelligence?  People make things using forethought and therefore forethought must be needed for all things created, they assert, which is not at all true.  Even a lot of human creativity comes from trial-and-error and discovery by accident.  Theists are prone to mock the notion that the world and Universe could be created “by chance,” without acknowledging that the chance required is the same chance people consider to win a lottery.  The chance of winning a lottery is astronomically against winning by any one particular player, yet people do win.  They win because of the vast number of players and combinations played.  Someone, somewhere, sometime is bound to win.  Nature plays the same numbers game, whether with stars or mutations giving new species.

Can we use a natural understanding of the Universe to explain the reason for our existence?  Indeed we can, and from it derive the meaning of virtue and morality long taught by religions and philosophies.  Beginning in ancient seas we know from fossils left by ancient life that Nature has followed a progression from simple forms to the more complex, from chemical molecules to one-celled organisms, then multi-celled organisms, jellies, fish, amphibians, reptiles, mammals and humans, each stage in evolution displaying higher complexity.  We have no reason to suppose that the same progression will not continue in the future, perhaps for as long as the Universe exists.  Therefore, in a very general sense we can see the future unfolding by looking into the past.  Man will become Higher Man and Higher Man will become Highest Life.  We can be so certain of this progression of Life that we can give it a name, not only for our one small planet Earth but for the entire Universe.  In a non-mystical sense, being derived from probability acting on large numbers over extended periods of time, the Universe has within it a Cosmic Imperative toward increased complexity, most evident in the appearance and evolution of Life.

We can now use this realization of a Cosmic Imperative to explain the meaning of human existence.  What exactly do we mean by a “good” person?  Obviously he/she is someone who is helpful in promoting the well being of family, friends, community, society and by extension all humanity.  In general, ‘good’ people are those who act as agents of the Cosmic Imperative, so we should not be surprised that qualities we consider ‘good,’ such as honesty, further society and human life.  Of course, not everyone will agree on what we consider ‘good’.  The empire builders of the past, with their toll on human life, were not likely to convince their conquered that those empires were ‘good’.  Today, with a few exceptions, we see that the progress of civilization would have been less without having had those empires, and therefore we believe they were justified by serving a purpose in the grand scheme of Life regardless of humanitarian considerations.  In our understanding of ‘good’ we must be careful in taking more than an emotional view based on the needs and desires of some human beings, as does the humanist.  It is the welfare of humanity in total, of Life in the long run, that is the issue.
 
If ‘good’ can be understood as compliance with the Cosmic Imperative, ‘evil’ must be the opposite.  That is exactly what we find, for the natural state of the world is regression toward dispersion, dissipation and randomization in time.  A room becomes untidy because that is its more probable state without a diligent housekeeper, and when a porcelain plate breaks its pieces are testimony that nothing we see or touch today will perpetually be as we know it, given sufficient time.  Such regression of the world is known in science as entropy, which tells us that in time the utility of energy inevitably decreases.  The most common experience we have of this is of a hot object cooling.  That energy can never be used again, not that it is destroyed, it still exists, but in equilibrium with the temperature of the environment where it is placed.  For an understanding of ‘evil’ we can consider the construction of a house, which requires the energy of workers who contribute in their small way to the Cosmic Imperative.  From wind and weathering and many random causes the house will eventually succumb to the regression of time and we can say that the house will have suffered entropic regression.  But a major cause of that ruin might also be vandalism.  The vandals’ destructiveness would equally be a cause of that entropic regression.  Crime in general decreases the welfare of society, thereby being an impediment to the Cosmic Imperative.  Nor is personal morality divorced from this understanding, for the seven deadly sins of pride, envy, gluttony, lust, anger, greed and sloth are expressions of our ‘inner ape’ and steps back from our humanity.

We therefore see the lack of any need for personalized good and evil that people believe derive from a spirit world.  Good behavior is simply behavior that acts in harmony with the Cosmic Imperative, that contravenes entropic regression in human affairs, that is order constructing and must by necessity require energy in the form of effort and struggle.  Evil is nothing more than active compliance with the decay of time in human affairs.  There is nothing spiritual or metaphysical in this understanding, nor any need to invoke ‘higher’ powers from an unseen world; the understanding is an act of simple, everyday intelligence, not of profound and unfathomable faith.

A rational understanding of the basic teachings of religion is extremely important for a civilization, because religion as social ideology provides the motivation and cohesion required to mold disparate people into a functioning whole.  We have had the example in recent times of the Soviet Union, which under Communism became the chief military threat to the West, yet Peter the Great, one of the ablest of rulers, failed to Westernize Russia because he failed to inspire the Russian masses with faith in his reforms.  This the Bolsheviks did with hope of a “workers’ paradise” backed by an invincible law of history.  When the fallacy of that hope was realized the Soviet Union fell apart, which was not necessary only from failed economics.  The Soviet Union was above all an ideological construction.  Soviet Communism provides an example of a secular ideology addressing material progress, but the same social cohesion and motivational ideology is evident with the ethereal religions that gave the great art, pyramids, temples and ziggurats of past civilizations, that we think of today as actually defining those civilizations.  When the mythical motivation underlying those civilizations eroded in the ensuing progress of those civilizations, it spelled the beginning of the end for those societies as collectivities, and the same is true of our present era with Western Civilization, today motivated by little other than money and the atomized search for individual gratification.

In the past, for two billion years life on Earth consisted of single bacterial cells living separately in Earth’s oceans, when some began to live in colonies.  These thrived, their symbiotic relationship becoming ever more integrated, to evolve into the multicellular plants and animals we know today, including human beings.  This phenomenal buildup of complex structures has been given the name emergence: the display of superior properties in systems that were not evident on the scale of the systems’ individual constituents.  If humanity is an extension of this evolution do we see any sign of emergence in present human life?  We do in community life, but to have it there has to be total integration of people into that collectivity.  They therefore have to respect each other, not steal or covet the possessions of others, not be violent, lustful, liars or gossipers, nor prideful or arrogant; rather, they must be kind, charitable and empathic.  In other words, people most on the Path of emergence toward superior human life are moral people, and this is the behavior sought by the major religions.  Since religion has given the great civilizations of history, there should be no surprise that it is the major motivator of human emergence expressed in our human proclivity toward harmonized living.
 
At one time our total collectivity was our family, clan, tribe, nation, race, church or nation.  All of these remain important, but today we are coming to see that our collectivity extends to all humanity and Planet Earth.  The appearance of the human species was momentous for our planet, as important as the phase transitions Life took when leaving ancient seas to live on land, or when unicellular microbes started living collectively in cooperative colonies.  We are on the Path of Life to the eventual goal of all Life, so we realize the evil that would be involved in the arrest of humanity from that eventuality.  Such would be the imposition of the imperial state, or new world order that inevitably develops with the maturation of history.  World government is nothing new in the history of the world.  The Roman Empire was exactly that for the Classical world, as would be an American or Chinese Empire for the entire globe, with its decadence.  Yet this is the natural fate awaiting humanity over future centuries, with its poverty and oppression backed by advanced lethal weaponry in a world without opponents.
 
Once we accept Cosmos Theology we understand that we have a duty from the Cosmic Imperative to be agents in the advancement of Life.  We cannot comply, therefore, with the degenerative course of natural history once society has lost the Path of Life.  But we cannot deny natural history.  Humanity cannot remain forever divided, especially after atomic weapons have been invented.  As Cosmos believers we must embrace the inevitability of a world government, one with a religious understanding rather than based on economics, politics and military imposition.  In that struggle for a religious foundation we therefore must be against all signs and symptoms of decay manifested by the imperial state.  These include the homogenization of humanity, either politically in the disappearance of national sovereignty, or racially in the “multiculturalism” prevalent today, which, contrary to popular belief, destroys diversity (in time), not produce it.  Additionally, our struggle must be for a world civilization and government whose moral authority will no longer come from the mysticism of mythological belief.  Here lies the role of a Cosmos religion integrated into the fabric of a United World Order, for an enduring, progressing civilization involving all humanity for all time.  The reader is advised, therefore, that not only does Cosmos Theology present a controversial religious philosophy critical of Christianity and all myth religion, it also presents a preference for a racially diverse world rather than one of liberal multiculturalism, and that means a world where racial-cultural nationalism is supported and encouraged.

These Life-enhancing views of Cosmos Theology are obviously not in accord with the relaxed vision of a liberal culture, bringing into question how it could ever become a serious consideration in our modern world, especially in America that has become the globalist preserve of a decadent imperial state.  Christianity initially had no problem in the similar world of the Romans because its hope offered was of heaven and not of this world; it could survive until its threat to the pagan Roman world was perceived.  But as a secular belief Cosmos Theology has only the hope of this world to offer, and its threat to the established order must be obvious from the beginning.  The promise of a United World Order will certainly be seen as a threat to the established imperial states.  For this problem Europe may offer an answer.  The small states of Europe are not a world threat, but at the same time they recognize the need for an international union between them, known as the European Union.  This is where a secular theology, that presents the hope of a united world, could begin.  This is especially true of present-day Europe, which already is largely irreligious in our age of learning.  Modern Europe also questions the current EU model with its liberal, nationless vision.  The nucleus of just two small nations in Europe uniting under a common secular theology could precipitate a New European Union, and from there the world union that humanity is destined to have.

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