The Why and Wherefore as to the Existence of a Material Universe

Occupying the prae-existent subtle (immaterial) planes-of-existence, the classes of deities maintain a mutual telepathic intercommunication so exceedingly thorough and intimate, that the categories of deities essentially function collectively as if constituting a single unified universal awareness. Now, it is a feature of any consciousness that it cannot be aware of itself; in order to be able to function it must already have (or, in the case of the totality of the classes of deities, continuously generate) an object of consciousness which to be aware of, such object of consciousness to be adequate to the observational requisites of such consciousness. By testing the results of any action (produced by intent, in the case of the deities) of interacting with the artificially-generated material universe, the deities are thus enabled to assess the ongoing functionality of their own system throughout the subtle planes-of-existence – and thus be aware of how to make continuously subtle internal modifications (including local updating of local inventories, local production procedures, etc. – all to be accomplished by intent) within their system. (Such, then, is the reason of the existence of a material universe.)

Intelligent material-bodied beings (such as humans) are the most facile source of information (about the deities' own local conditions) promptly available for extraction. This source is able to become (locally) of increasing utility as human methods of scientifically extracting praecise information are continually enhanced by progress in the physical sciences. Because traditional tribal human societies tend quite to neglect to perform progress in developing the physical sciences, they tend to be of less (and relatively, lessening) utility as a source of information (about their own local conditions) to those deities than are the more technologically advanced (with the use of telescopes, microscopes, and other observational instruments) human cultures. Furthermore, because of the intense pressure put, under capitalism, on physical scientists to develop methods doing research; therefore the deities have tended to promote capitalism hitherto – but if there should develop socialist capacities for outdoing capitalism in developing scientific research methods, then the deities would surely shift to promoting socialism more than capitalism. A genuinely theistic form of socialism, based on both physical-science research, and also on the spiritual science of discovering (including by means of spirit-mediumship) the research-needs of the deities so as to suggest to humans how to fulfill those needs, is the very ideal situation praeferred by the deities' system. (Such, therefore, is what we mortals ought to be seeking to establish.)

The Technocracy version (which would emphasize guidance of development of technology by those most knowledgeable of it – engineers and technicians) of Socialist Syndicalism would be a most adequate variation of Socialism (which is sometimes designated Anarchism by those who wish to emphasize the “absence of rulership” by potentially largely relatively ignorant and relatively inefficient capitalists – relative, that is, to the engineers and technicians).

The early-twentieth-century Omoto (which emphasized the divine types of possessing-spirits who deal in physical-sciences information) version of Divine Guidance (meaning, 'guidance of deities by mortals') would be a reasonably adequate variation of Spirit-Mediumship to be employed for the purpose of our communicating (to the deities) scientific information on our local conditions.

[written May 24th 2013]

A commonplace symbolic repraesentation of the faculty of awareness is (in Vajra-yana and similar traditions) the mirror, which is able (alike to awareness) to reflect other objects (but not to reflect itself). According to Manda< ('Gnostic') lore, divine Wisdom (personified as a goddess, Sophia H.akmah), looking down from heaven, saw in the fluidic material world (as though in a mirror) a reflection of herself, and therethrough entred the material existence.

Commentary : This is a traditional myth indicating the sort of process which we have explicated in rather more detail – and therefore rather more cogently than in the somewhat simplistic traditional form – above. The usual Gnostic form of the myth is continuated in a slightly misleading fashion to claim that the descent of Sophia into the material world was, alike to the descent of Sumerian goddess In-anna into the afterdeath realm of goddess Eres`-ki-gal, a situation whence she required rescue by a male hero, Dumu-zid. More realistically, female deities may lead male deities down from higher-planes-of-existence into the material plane, but under circumstances more useful and productive than suggested by the simplistic myth. Goddess In-anna's being rescued by a male mortal, whom she had taken as her husband – similarly as goddess Aphrodite took the hero Anchises as her husband – is a mythization of the commonplace (Siberian etc.) actual marriage of a male shaman to a goddess in his dreamings. (Likewise, there is a commonplace actual marriage of a shamaness to a god in her dreamings.) These marriages are a major source of spiritual power, able to bring benefits into the world of mortals by establishing a social network of affine (in-law) relations quite widely between human mortals and divine immortals.