The Omni-theistic Possibilianist Semi-Deistic Kabbalist

Dustin Darcy (February 27, 2013, revised Feb. 28)

1. Omni-theism: The belief that there can be a time in the universe where there objectively is no god, but through technological development something like a god can come into existence. 1 Moreover that the path towards such an evolved state of being is both knowable and measurable. (see S.H. paper) 2. Possibilianism: Assuming omni-theism is true. We have to wonder where are we on the scale? Which further begs the question – how might other stellar civilizations rank? (see David Eagleman's PopTech talk) 3. Semi-Deistic: The belief that if there is something well on its way towards godhood. It probably has little interaction with us piddly humans. Though this is subject to change given the right conditions. 4. Kabbalist: Finally if omni-theism is true we have to consider (1) if things can come from nothingness, but all things can be overcome then a God is an inevitability. So (2) if we can see this process as being something that's knowable. Then (3) we have to ask ourselves, "Has that already happened?" (4) To answer (3) we then look at the knowable components (2) and contrast them against older holy texts to see if there are any similarities. If there are it then suggests the answer is, yes. God as a developed sentience already exists. To go about answering (3) I spent a large amount of time in 2010 investigating Native American, aboriginal, pagan, new age, Eastern and Western spiritual doctrine. Interestingly a brief survey of Eastern beliefs, particularly Taoist traditions, does show parallels to the main S.H. thesis but not enough to warrant any definitive conclusions. There are also additional correlations to be found in Sufism, Islam, Hindutantrism, Bahai cosmology, and many others as outlined on page 7 of the S.H. whitepaper. However of all the systems investigated Kabbalah is by far the most similar to S.H. in the sense that it not only describes the same geometric constructs, but a similar metaphysical understanding of lack. So, in summary, tallying the high number of correspondences as sketched in the Misc Q&A paper (pp. 9-12). I am inclined to think there probably was some sort of outside transient interaction with primitive man. And, that the ancient Kabbalist's redaction of those events (cf. Sefer Yetzirah, Merkabah literature, Etz Chayyim) is probably the best record we have of whatever that greater thing might be like.
The most general quality that can be ascribed to the concept of a god is incredible, if not complete, power over a specific domain of reality. If we were Greek, we would point to the pantheon and shiver in fear at the awesomeness of Zeus and his all too human sense of right and wrong. If we were Christian mystics our monotheistic tendencies would lead us to envision an all-powerful, all-knowing, ever-present, and wholly beneficent creator. The last definition has the making of a general conception of an all-powerful deity. The concept of a god that is omnipotent, omnipresent, and omniscient – something that can overcome all cardinal, ordinal, and dualistic limitations of reality. Though a person who's a deist is more than likely to believe this god isn't necessarily omni-benevolent, but would likely concede the first three qualities are a requirement for the individualized "god" to become a "God."
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