The Internationalist Academic Federation of the Continental Collective Forces of Naturalism, Secularism, and Universalist Spiritualism Omar Alansari-Kreger

Firstly, the very composition of the universe depends upon a balance of equilibrium that keeps the forces of nature in a method which represents a coerced and harmonized degree of interaction. If the laws of physics and the accommodating natural world are entirely indifferent outside of our own solar system and Milky Way galaxy, then how is it logical for the enormity of the universe to achieve its infinite proportions? It is relatively impossible to calculate specific boundaries of our accommodating universe? Moreover, the reactionary force directly attached to its formation is inherently universal in every major way, shape, or form that depicts its literal existence. The composition of a nebula or star is virtually the same regardless of its intergalactic placement. The differential aspects of chronological longevity exist as the only determining factor that can produce a physical indifference. The physical and on occasion the elemental composition of the observed star or nebula may retain a diverse property; however, a star in itself retains a universal function as such an example pertains to its respective solar system. In relation, the initial existence of gravity is prevalent in every proportion of our universe, but the scale of its literal strength and individually observed planetary imperativeness does not retain a discrepancy within the foundation of any real world variation. In this regard, these universal and interchangeable proponents and or attributes that is directly responsible for the vastness of the universe and the initial basis depicting the structure of outer space. Invariably, the recipe for life and the instigation of planetary formulations retains direct qualities from every major elemental component which can be found on any periodic table of elements. Secondly, the definitive context of atheism simply renounces the existence of Almighty God, an envisioned philosophical deity, and the outright rejection of a monotheistic and polytheistic belief system. Furthermore, this initial basis of reference simply implies that an individual who chooses to identify with atheism universally rejects any variation or practice of religion as it exists in its traditional context. There is nothing to suggest that an atheist is deprived of an ability to identify with such beliefs. In a western society that champions the values and virtues of an independent form of self expression, we must tolerate the belief system of the individual in question.


Inasmuch, the three monotheistic faiths of the international community diverge upon qualities of mutual toleration and respect for every other religion, philosophical belief system, and adopted forms of spirituality existences. An atheist champions the underpinnings of Godlessness as it pertains to the definitive nature of atheism. One must realize that a great distinction must be made between the ideological principles of atheism and agnosticism. In comparison, agnostics reject to identify with conventional practices of religion, but maintain the notion that the prevalence of a higher being or deity is behind the formation and or composition of our accommodating universe. Therefore, one must question the specific motives of atheism and agnosticism. In reference to these dispositions, what does the meaning of physical existence mean to an individual agnostic or atheist? What is the merit or end reward of finding a distinctively clear origin of the universe when such an undertaking is technically impossible? A generic sense of commonality indicates that with any action there is an equal or opposite reaction and that once the origin of a substance is uncovered, another inquiry leads into the origins of the uncovered substance. This demonstrates a perpetual cycle that ultimately destroys a true and genuine sense of intrapersonal peace. Without the belief of a higher power, is it even possible to spiritually meditate? The primary fault with agnosticism is that such a belief system virtually prevents the individual subject from establishing that true bond with their self professed vision of the almighty. How can we approach a direct sense of spirituality when a clear cut vision is virtually absent from this pursuit? The prevalence of uncertainty leads to insecurity. In this regard, can an agnostic perspective genuinely establish a singular connection with the almighty in what is essentially an effort to achieve a greater degree of inner peace, spiritual enlightenment, and moral direction? In this degree, absolute vagueness does not lead to a proportional direction. When put in this situation, we find ourselves constantly in a repetitively vicious cycle that is confronted with the same philosophical, spiritual, or intuitive inquiry from the individual observer. Thirdly, an independent inquirer must then define the tone of spirituality when attempting to reconcile a particular belief beneath a conventional degree of interpretation. Spiritualism can allude to achieving significant states of peace and tranquility. Human nature insists that achieving a complete one-hundred percent proportion of either extremity is virtually non-attainable to the individual human being who is in the pursuit of absolute spiritualism. The primary basis of motivation that convinces an individual to embark upon a spiritual pursuit typically seeks to achieve this specified byproduct (peace and tranquility) which emerges as a sincere effort directed to achieve these much envied states of being. Invariably,


succumbing to the belief of a single deity or a specified monotheistic God or polytheistic Gods does not necessary encompass every virtual practice of spiritualism. The initial term of spirituality has the tendency to vary depending upon the actual method in which it is applied in a real world environment. As a result, racial, cultural, and linguistic inclinations present the initial basis which consolidates specific points of indifference when pursuing such an astronomical affair that is virtually absent from the laymen conscience. An independent component that coerces with any paradox of spiritualism can come in the literal form of retaining threads of faith. The individual subject in question will require the prevalence of faith in order to develop any form of spiritual identity towards an individually manifested disposition that attempts to arrive at a degree of peace and tranquility. In this regard, the same inquiring source must address a considerable degree of concern towards the origins of faith. It is through the literal strength of our faith that enables us to arrive at any degree of spiritual identity. Furthermore, the embodiment of a self professed faith typically identifies with a higher sense of being that diverges upon an individual perception of identity. Arguably, the trial of human history continues to demonstrate our inherent inability to rectify a completely perfected society that has arisen from the original threads of imperfection that has confronted mankind since the inception of the most primitive variation of human civilization. What continues to stimulate a sense of hope, empowerment, and common incentives to better the imperfect qualities of humanity? This aspect is derived into the individual manifestations of faith that equally allude to the prevalence of a higher power. The initial definition of this term is subject to vary depending upon the perspective in question, but the context of this affair demonstrates a universal attribute that has been perpetually retained since the dawn of mankind. Thus, it is based on this specific quality that can emerge as a literal precursor to the unionization of mankind which puts the composition of our planet into a completely different perspective.

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