I believe that God-- that which is all-knowing, all-present, all-good, and all-powerful; which is beyond comprehension, ungenerated, unmistaken, and unmoved-- is Nature, the totality of all that has existed, will exist, and currently exists, the past, present, and future taken as a whole; and Nature, God. I believe that God can be referenced in a myriad of ways, including The All, The One, The Monad, Substance, Necessity, The Universe, The Great Architect, Existence, Being, Mystery, and more, particularly when used as a reference to The Totality of Being, another of God’s names.
I hold that there exists in each human some degree of conscience, which I believe to be a reflection of the Source, that meeting point to which temporal, phenomenal experience reaches, toward the Eternal in a Sempiternal ebb and flow. This Source, which relays to the individual God’s will, acts upon the individual so as to coordinate the individual’s body with the individual’s moral and ethical aspirations, as held in the mind, being a teleological and retrocausal impulse to do that which is understood to be good and right, an emanation of nous or intelligence, calling us to Logos, the logic, or set of natural laws, that holds Creation together in its process of Becoming. The influence of the Source is unpredictable and is not classically determined, its Necessity, met by the constraints of the Psychological Arrow of Time, which limits our experience to memories of a cemented past and imagination of a seemingly yet-determined future, being experienced phenomenally as a sort of freedom of will, that apparent freedom being the experience of physical indetermination met by the striving to be the determining force, whether passive or active, to exercise one’s will, however wholly under control by Mystery’s Source. To exercise one’s will, however necessary, is to experience freedom, the achieving of what one wills, freedom of will being the condition that this freedom, being an effect of a cause in the future, remains psychologically unpredictable by third parties and physically undetermined.
Humans, as with the Universe as a whole (if perceived from a presentist perspective anchored in our current timespan and location and not as a name for the entirety of God), are in a state of Becoming, of reaching toward that eschatological end to which we may join God in Zher Absolute Perfection. In this temporal and mortal state of Becoming, absent the Absolute Perfection, the relative perfection of every individual is forgotten, forsaken, and infringed; the most disparate states of the Pleroma being those of maximal entropy, the extremes of the relative nothing, where Absolute Nothing, that which is not, feels almost to be, but yet is not; and the most elevated state being that eschatological blessedness that combines eudaemonia and ataraxia into a perfect henosis at the Source; with our present, aggregate modality situated contingently between these two states, cycling toward the monopole of the Source as if a stick caught in the current of an eddy. It is here, under the veil of ignorance-- our original sin, inhering in and composing that part of God which has forgotten Zherself--, that the infringements of conscience take place. But those pieces of God that remember their Source properly, cannot so easily infringe upon their conscience, their love of God making them immune to sin and vice by relieving the aspiration for it.
To know one’s Source is to know one’s place within the Cosmic Plan as an illumined worldline terminating toward it, finding blessedness only in this Self-knowing, a knowing which extends beyond the individual self so as to include a universal Agape, the recognition of the Greatest Good, that which is recognized as such by all, and which results from the emergent returns stemming from social force, which is only hindered by the infringements of conscience. Conscience, if it is to go unhindered, and to be free, must be an extension of a will free from physical determination, the infringement of which being any aggression upon it, any imposition from without upon its equal and optimal freedom, but cannot possibly involve freedom from psychological necessity, however mysterious its causes.
Not every individual will be called by conscience in the same time, location, or intensity, and many individuals will cave to depravities from physical stimuli, ignorance, or lack of capacity the causes of which evade our own capacities. Some will be called only to those immediate satisfactions, those hedonic expediencies that bring them to commit natural crimes, establish governments to invent or pardon crimes, or fight or aid in wars as if exempt from the first because of the second. Others, called to consciously participate in that Logos, that trunk of the Tree of Life channeling conscience to each, refrain from crimes, abstain from governing their fellows, and conscientiously object to the fighting of wars. It is not that wars do not bear their fruits, but that their fruits must be born from soils of either ignorance, lack of capacity, or caving to physical stimuli, an earlier stage of succession the fruits of which the illuminated soul, called by conscience to do good and right, and blessed by a gnosis of God, does not provide the nutriment for. He or she may be an odd fellow or lass who stands as the first sprout of wood in the brushland, but can no more provide berries because of the oddity, its own nature instead bringing forth drupes or nuts. Its own nature does not require that it deny the nature of the scrub that preceded it, nor the fruits that the scrub bears. Neither does it require it to assist that which is makes obsolete. Conscience, likewise, does not require that it deny the fruits of others’ unconscience or refrain from admitting its place in the chain of necessity, but that one not share in that nature which conscience has led one to place an expiration upon.