Cosmos Theology describes the religion of the future.  It 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.

The full text of Cosmos Theology is given in the PDF: COSMOS THEOLOGY

For book copy, contact: 
C. W. Macleod
P. O. Box 60176
5965 Fraser St.
Vancouver, B. C.,  V5W 4B5

price: to U. S.:  Can$8.00 + $8.60 mailing = Can$16.60
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A ten minute video of Cosmos Theology is presented on YouTube:  https://www.youtube.com/watch?v=Tx98UG1-6n4  


The religious philosophy of Cosmos Theology with Questions and Answers is given in the PDF: PHILOSOPHY

The seven tenets of Cosmos Theology are:

1)  The Universe itself is the Creator.  It is self-created.

2)  There is a Cosmic Imperative toward the Self-Organization of Ultimate Life in the Universe.

3)  The human species has a moral role to consciously further Creation.  This is the meaning of "good".

4)  "Evil'" means nothing more than intentional compliance with the forces of Disorder in the Universe

5)  Enlightenment must be derived from rational thought.  It cannot be derived from spiritual mysticism.

6)  We have a moral duty to develop and support a religiously motivated world government as another step for humanity along its Cosmic Path.

7)  In the distant future all humanity will be merged as a single, living body through the religion of the Cosmos.  This body will be seen as a world-wide civilization with racial-cultural divisions.  Diversity within unity, not homogeneity, will be its objective, but his would be impeded by a world banking system.  The ineptness of the American banking system is examined in BANKING BLUNDER.


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 has 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 must include of the Universe in total, 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, although not giving evidence of intelligent design, 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 to explain Creation except by Intelligence?  People make things using forethought and therefore forethought must be needed for all things created, 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”.  The chance required is the same chance people take to win a lottery.  The chance of winning 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 sought by religions and philosophers.  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, 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.  The Universe has within it a Cosmic Imperative, meaning the inevitable appearance of Life and evolution to more complex Life, evident over time. 

    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 in 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, life on Earth consisted of little more than 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 civilization.
    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.  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 that Path of Life.  But we cannot deny natural history.  World government is coming.  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 or 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.

    A discussion of the ideology and its engendering world order is presented in Cosmos Theology.  This is a controversial religious philosophy that is critical of Christianity and presents a preference for a racially diverse world rather than one of liberal multiculturalism.  The reader is advised.

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