Secret Principles of Immortality, Edition 9

It seems possible after all, that there are editions of God;

One form of this is God the Animal or Animal God, which in previous literature has taken the form of The Leviathan and the Monads; It seems like a mistaken trick to think that the Leviathan is a mere whale (even in a mythic sense), or that the Monads are themselves sometimes souls, and not God; That assessment serves to reinforce the idea that a concept of a divine animal is possible, when there is a sense of definition;

Clearly the Animal God is a first idea, a mere fulfillment of concept, which may or may not be equated with an actual God, and clearly enough it may be possible to elucidate categories further behind the animal in the history of the purported development of God, once it is seen possible that an Animal God is (nominally) also a concept of God; However, in this analysis I will extend the list forwards, with the assumption that the animal is primitive for God just as it is primitive for People;

The second concept of God must be sufficiently more advanced and acceptable than the animal god, as it is seen that the Animal God barely succeeds as a definition; Indeed it embodies the success of a definition, and it is only for this reason that it seems at all adequate; This seems like a slight-of-hand, or a work of chance; Whatever works in the next category is not so coincidental;

So the second category in the proposed list is the Perfect God, a god who is no longer the fulfillment of just one category, however a universal idea it may be; While this God may sometimes be faulted for universalism in a specific nature—that is, He still has a definition of a certain form, which belies proof or disproof which may for the observer not always coincide with argument, temporality, or even reason—this God possesses the properties of Omniscience, Omnipotence, Omnipresence, and Omni-benevolence traditionally allocated to the Almighty God; However, this is, upon circumspection, also a Humanist’s God; He fulfills all the properties which a human deems worthy of success; In this case, there is no exception to the human standard of being God, for if such an exception were made, this God would no longer be called Al-Mighty; But as such, the difference is one of definition;

There is a hint in this, in the statement that he still has definition, and in the statement that the definition is one of humanity, that this God is paradoxically still changeable, perhaps may still take a different form; And I find this point intriguing, is why I indulge; Humans have seen many possible faults in the Immortal God described as the Humanist’s God; He is said to be a spiritual entity, and separated from the body and the earth; Therefore, he is capable of disappointing humans in their specific contexts; He is not the God of arbitrary gifts; He does not set the example of how a human should live; His theories, like love and war, do a general justice, but fail in the particulars of ‘human-not-being-god’ and perhaps even ‘god-not-being-human-god’; While some may suppose that the solution to this is to become God, there is nothing about God which says that this is practical or attainable;

Therefore I suggest that what is missing in the third category is the Practical or Pragmatic God; This new type of God doesn’t construe Genesis at the beginning of time, but in the everyday progress of every dimension; Perfect attributes are not lumps of lucre which a few select agons incorporated as a final thought on appropriateness, but instead forms of meaning which correspond and realize themselves by relying on the already-existing appropriateness of perspective and composition; Life becomes exponential, or at least largely adequate; The measure of success is no longer hard work, but the complex perfect adequacy of God’s shared fulfillment; This is a fallen God, but only conceptually; The real collective nature has become much more adequate than pretense, fable, or military triumph; In short, the pitfalls of perfection have been overcome, for perfection is no longer an independent variable;

What is the fourth category of God? It is only possible if there is a form of development beyond fulfillment (or at least the practical kind); I will later elaborate that further possible categories are possible beyond the fourth, but for this moment, I predict that the fourth category is Experimentation: the Testy God; This God seems to find ways to build upon (rely upon) pragmatic natures which have continual fulfillment, and thereby to develop obscure forms of life, and new equivalent projects; These conditions (experiments) are not possible without the conjunction with perfection made possible in the third category; The experimental stage is something like the existence of alien life (under the theory that God originated at our planet), and thus holds a kind of relativistic realism; Also, if God were more universal than our planet, this God may consist in our minds of a kind of bureaucracy or government, whose layers consist of the categories of God, just as human beings are essentially animals, but also consist of successes and failures, and applications, etc.

So there is also the potential that this is a more-than-local concept of God, although in this respect it may be that what is described is only part of a much larger concept of God, which is still being considered as though contingently organized; There is still a supposition that there could be a plan, but it is a “big if” when anything goes wrong; Hence the pragmatic stage; And as a consequence of it, the experimental stage is potentially an experiment not just with the World, but with the nature of God; A return to God in some sense, but with no expectation of approval, or for that matter, pragmatic relevance; So it can be seen that some of the failure of the experimentation (multiple experiments) is a return to the earlier categories of divinity, and do not truly embody the fourth category;

Now I will prostrue a fifth category, which according to the categorical method consists of a translation of the fourth category by combining it (comparing and contrasting it) with the first category; In the case of universal exclusive methods, the result is a combination, but in the case of finite and incomplete methods, the result is a contrast; Hence coherency; In any case the result is some kind of Experimental Animal, which I will construe as an Animal (Concept) with a New Form (Experiment); The cinchiest way to interpret this is that it is a new concept of animal, such as for example, a meta-monad, or meta-state; This evokes a certain degree of dimensionism, or some other concept which re-interprets everything; In an alternate view, the dimensions may be secret, but with visible effects; The change may be profound, but without a visible theory; In some sense this is the genuinely Theoretical God, a kind of Activity God;

The sixth category of God is a translation of the fifth category in the context of the second category; It is a combination of the Experimental Animal with the Omniscient, Omnipotent, Omnipresent, Omni-benevolent God; This implies new concepts of the very center of existence, reformation of the very existence of God; And as such the principle is one of success not failure; It is a kind of paroxystic or vortistic God, no longer a world of dimension, but a being of dimension; Here it appears that all of existence may be an insignificant detail, when there is only one perspective; Critically, the danger is success or failure, just as to some degree with all the other forms; But, where the Animal God only had to attain a definition, and the Al-Mighty God had to meet a totalistic human definition, and the pragmatic God just had to solve reality, the experimental God just had to ‘do the God thing’, and the New Animal had to re-define existence, the sixth category must somehow do more than this; As it is defined as the Humanist’s God combined with the Experimental Animal, God here seems to be bent on self-improvement;

The seventh category of God is a translation of the sixth category in the context of the third category; Thus it is a combination of the Pragmatic God and the Self-Improving God; Here God seems to develop new powers;

The eighth category of God is a translation of the seventh category of God in the context of the fourth category; The result is to combine Experimentation with New Powers; This seems to be a dynamic God; That is where the mythology typically ends, but it is worth noting that the list is extensible, perhaps indefinitely;

Nine: combines Activity (category 5: new concept of animal) with Dynamics (category 8); A creator God;

Ten: combines 6 (self-improvement) with category 9 (creation); Perhaps the creation of a race of Gods

Eleven: combines 7 (Powers) with category 10 (Race); A reality of for gods;

Twelve: combines 8 (Dynamics) with category 11 (Reality for Gods); The result is perhaps a dynamic reality for Gods;

Thirteen: combines 9 (Creation) with category 12 (Dynamic Reality for Gods); Perhaps a God-World;

Fourteen: combines 10 (creation of a race of gods) with category 13 (God-World); New types of gods;

Fifteen: combines 11 (reality for gods) with category 14 (new types of Gods); This suggests new spirit;

Sixteen: combines 12 (dynamic reality for gods) with category 15 (spiritual reform); This suggests a new incidence of Spiritual Reality;

Seventeen: combines 13 (God-World) with category 16 (spiritual reality), suggesting a divine empiricism;

Eighteen: combines 14 (new types of gods) with category 17 (divine empiricism) suggesting a trivial nature to gods;

Nineteen: combines 15 (new spirit) with category 18 (trivial nature of gods), suggesting a new form of god that isn’t a god;

Twenty: combines 16 (spiritual reality) with category 19 (god that isn’t a god), creating trivial authenticity;

Twenty-One: combines 17 (divine empiricism) with category 20 (trivial authenticity) creating authentic god;

Twenty-Two: combines 18 (trivial nature of gods) with category 21 (authentic god), reinforcing the nature of god in general; Perhaps a universal god;

Twenty-Three: combines 19 (god that isn’t god) with category 22 (universal god), creating arbitrary god;

Twenty-Four: combines 20 (trivial authenticity) with category 23 (arbitrary god), creating the arbitrarily valid forms of god;

Twenty-Five: combines 21 (authentic god) with category 24 (arbitrarily valid forms of god) creating the story or history of god;

Twenty-Six: combines 22 (reinforcement of god in general) with category 25 (story or history of) to create the universal history of god;

Twenty-Seven: combines 23 (arbitrary god) with category 26 (universal history of) to create the dynamic history of god;

Twenty-Eight: combines 24 (arbitrarily valid forms of god) with category 27 (dynamic history of god) to create the objective history of god;

Twenty-Nine: combines 25 (story of god) with category 28 (objective history of) to create the achievable god;

Thirty: combines 26 (universal history of god) with category 29 (achievable god) to create the ethical god;

Thirty-One: combines 27 (dynamic history of god) with category 30 (ethical god) to create the dynamic values of god;

Thirty-Two: combines 28 (objective history of god) with category 31 (dynamic values of) to create the authentic history of god

Thirty-Three: combines 29 (achievable god) with category 32 (authentic history of god) to create the achievable history of god;

Thirty-Four: combines 30 (ethical god) with category 33 (achievable history of god) to create acceptable values;

Thirty-Five: combines 31 (dynamic values of god) with category 34 (acceptable values) to create the dynamic ethics of god;

The Thirty-Sixth: combines 32 (authentic history of god) with category 35 (dynamic ethics of god) to create the moral world of god;

The Thirty-Seventh: combines 33 (achievable history of god) with category 36 (moral world of god) to create god’s ethics of achievement;

The Thirty-Eighth: combines 34 (acceptable values) with category 37 (god’s ethics of achievement) to create pragmatic desire;

The Thirty-Ninth: combines 35 (dynamic ethics of god) with category 38 (pragmatic desire) to create authentic virtue;

The Fortieth: combines 36 (moral world of god) with category 39 (authentic virtue) to create the virtuous world;

The Forty-First: combines 37 (god’s ethics of achievement) with category 40 (the virtuous world) to create the valuable world;

The Forty-Second: combines 38 (pragmatic desire) with category 41 (the valuable world) to create universal dynamic values;

The Forty-Third: combines 39 (authentic virtue) with category 42 (universal dynamic values) to create applied values;

The Forty-Fourth: combines 40 (the virtuous world) with category 43 (applied values) to create trivial virtues;

The Forty-Fifth: combines 41 (the valuable world) with category 44 (trivial virtues) to create the trivial world;

The Forty-Sixth: combines 42 (universal dynamic values) with category 45 (the trivial world) to create contingent virtues;

The Forty-Seventh: combines 43 (applied values) with category 46 (contingent virtues) to create dynamic virtue;

The Forty-Eighth: combines 44 (trivial virtues) with category 47 (dynamic virtue) to equal ambiguous virtue;

The Forty-Ninth: combines 45 (the trivial world) with category 48 (ambiguous virtue) to equal arbitrary value;

The Fiftieth: combines category 46 (contingent virtues) with category 49 (arbitrary value) to equal judgment;

The Fifty-First: combines 47 (dynamic virtue) with category 50 (judgment) to equal reward;

The Fifty-Second: combines 48 (ambiguous virtue) with category 51 (reward) to equal humorous advantage;

The Fifty-Third: combines 49 (arbitrary value) with category 52 (humorous advantage) to equal disappointment;

The Fifty-Fourth: combines 50 (judgment) with category 53 (disappointment) to equal discretion;

The Fifty-Fifth: combines 51 (reward) with category 54 (discretion) to equal miscellany;

The Fifty-Sixth: combines 52 (humorous advantage) with category 55 (miscellany) to equal states;

The Fifty-Seventh: combines 53 (disappointment) with category 56 (states) to equal fear;

The Fifty-Eighth: combines 54 (discretion) with category 57 (fear) to equal games;

The Fifty-Ninth: combines 55 (miscellany) with category 58 (games) to equal form;

The Sixtieth: combines 56 (states) with category 59 (form) to equal abstraction;

The Sixty-First Category: combines 57 (fear) with category 60 (abstraction) to equal the ambitions;

The Sixty-Second: combines 58 (games) with category 61 (the ambitions) to equal performance;

The Sixty-Third: combines 59 (form) with category 62 (performance) to equal change;

The Sixty-Fourth Category: combines 60 (abstraction) with category 63 (change) to equal changing thoughts;

Now I have described sixty-four categories of God, when initially most suspected two at most; Here is an abbreviation of the beginning of the list:

1) Animal God: Monads, Leviathan (Concepts);

2) Perfect God: (Attributes of Humans Exaggerated);

3) Pragmatic God (Perfection not independent from complexity);

4) Experimental God (Doing the God thing);

5) New Concept God (Space & Time);

6) Humanist’s Experimental God (Improving God)

7) Powers

8) Dynamic

9) Creation

10) Race

11) Reality for Gods

12) Dynamic Reality for Gods

I hope some of this material fascinates the reader, as there has been considerable thought or active principles before reaching this stage; In the future, look forward to more editions of the Secret Principles of Immortality;



Secret Principles of Immortality, Edition 9
Kembali ke Atas