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THE CONCEPTS OF CREATION AND THE COURSE OF COMMAND
In Ch. 10, above, we pondered the inability of either nothing or something inadequate to account for that mind, matter, spirit synthesis which belongs to man. Neither antithesis nor antilogy can be avoided if we assert either of these; and as for something adequate to account for each of the three components in the systematic structure of man, it requires the form, formulation and function to be instituted, not by miraculous productions of an experimentally demonstrably inadequate matter, since in naturalism there IS no miracle nor is there basis for any, but by the rational applications of adequate capacity.
Let us recall part of Ch. 10.
From what comes his mind ? from particles without logical thought processes ? or from a mentality which accounts for it ? What is the ground for the thousands of commands by which his body is prepared in each generation (cf. Waiting for Wonder, Appendix), and their matter-dominating, mind-enabling function ? How is his spirit made and rendered functional, so that WITH reason he may make his own commands, analyses, desires to have performance power and some of his dreams to be not only clear but capable often of patient implementation ? What is the source of the planning ability and its facility to merge seamlessly with the mode of working of an investigable universe, so allowing images of it, and foreseen consequences from its intricate use!
Something suitable in power, presence, past, present, facility, ability; or nothing ? If nothing, it has no potential, and we are not here. Anti-verification meets that one. What about trying something inadequate then ? Rationally, two points then arise: where did it come from and why, and how can what is defined as inadequate for a course of action, by self-contradiction, do it anyway ? Must we have not only illicit logic but antithesis also brought to the party! Is irrationality to be the very breath that is breathed, while at the same time its opposite is to be deployed, here and there, in argument!
The consistent failure of postulating the inadequate is found in TMR Ch. 1. The insistent need to think is found always. The logical necessities are viewed in such sites as SMR Chs. 1, 3, 10.
Since symbols are the foundational state of the art found in the DNA, and they require structure to attain meaning, so that their commands may be executed, and this meaning has to be shared with the executive body which DOES the execution, which is not the same as that which orders it (command and consequence are not the same: if they were, you could address the stars and tell them to go, and they would), what then ? Then you have the following. What is it ? It is ...
a body of text in code which has meaning which is
coherent in each part with others in its line,
instituted by command and executed by capacity,
a linguistic mode which has systematic expression and systematic reception,
so that it is not meaningless to the powers to implement -
for if it were, it could not be implemented -
but coherent with the conceptual content, the semantic orientation,
of what is to execute it.
Thus not only is logic involved - a fashioning that makes sense of order and order of sense,
but also communication, with its fashioning of symbols to carry coherent content and
executable consequences matching that content, in an integrally related
match of cause and effect by the medium of command and apprehension,
order and assessment of command to augment as directed.
The use of programmed communication is not less difficult to make,
but rather, because of code and the need to receive it and reciprocate with correct action:
The qualities required are not simpler, but more complex.
The machinations are not the less in need of magic or logic, but more so.
Magic however is not a defensible method, any more than limitation to matter is a defensible base
(cf. Repent or Perish Ch. 7).
Understanding is no longer adequate, but its application.
Non-ambiguity is no more merely to be guarded against, but ensured
in one coherent, clear and directive whole, matched by one clear and receptive series
of responses, all ordered in time and sequence.
What then do we find ?
not given by matter - inherent reactions occur.
It is in receipt of
structural constraints, sui generis, but communication has comprehensible content.
It is not comprehensible because it lacks comprehensibility,
but because it has it.
It is not expressible in actions in sequence
because it is inexpressible, but because it is.
It is not done because coherent and clear orders are not there,
but because they are.
These are commands with content, orders with comprehensibility,
symbols with intimately correlative meanings, both in things minute and overall,
so bringing about not a significant series of dots, but operative designs:
that is constructions which by the adroit use of matching means
exhibit a unitary functionality,
and an expressible totality ,
to which definition of design conforms (cf. Deity and Design ... Sections 2 and 8).
Man is one of those totalities.
Designations deliver design, when purpose and comprehension are adequate,
and power sufficient.
The comprehensible delivers the ostensible,
manufacturing the coherent and the conceptually significant,
equipped with fastidious control
and constraining composure to ensure continuance; and
such is man!
Indeed, what is delivered is not merely conceptually significant
but in the case of man,
able to make things in symbols called words and consequences called products,
for himself, using the same method as is exhibited in his own midst, for his own art;
but in man at work, it is done with less sophistication
than man constrained into creation by institution code.
Here we come to the unique in KIND, not only in type of method of communication,
the product and not just the performance of its institution.
Thus the code does not make super-code, the capacity to make code,
but what is the product,
as with a tailor who has made suit-measurements, conceives what is to be done,
and THEN by very different means, makes the actual suit.
Making and rendering into communication code, or remembered outline,
is but one thing.
The actual making of the suit is very different from wearing it.
The capacity to envisage, be satisfied, or not, refine, revise, investigate,
splash coherent thought onto the surface of what is less than functional,
invest with logical progression, dream, invent, imagine, counter-imagine,
revise, confront with more advanced imaginative labours to precede formulation:
all these things are not available by code, but the depend on the conduct of mind direct,
with the enlightening powers of spirit, of will, of investigative lunge,
supplied at a different level. That is this realm,
is its description in operational method.
This, an expression of the trilogy called man, where not matter or mind, but spirit is in view,
is part of the total creation, part-code, part-reception of intelligible code
and transmission of its concepts into creation, part mentally adventurous conceiver-creator.
It is time to cease self-indulgence on the part of manufactured man, with his spirit supply.
He is not the product of what has none of the powers which he exhibits,
either propulsive or integral.
His cause is comparable with the consequence, not simply in kind,
but in capacity to create such consequence,
just as car manufacturer, the maker of an integrally composed product,
ís by no means the same as the actual product.
That is his work and creation, not his equal.
What then ? What conveys content coherently with conceptual expressibility
is by nature conceptual, adorned equally with the practically creative
which gives expression to the concepts, their closeness to the creation
being a matter of causal constraint and consequential obedience.
The symbols in the automated part of the production
are not contentless, disembodied oddities, insignificant selections,
or even useful associations as such,
but a coherent combination of sequential directives
the point of which is found in the production
of code-consequence-integral expression that fits a purpose,
and this not merely in a single case,
such as in the conception, implementation and parade of man,
but in the whole realm of associated other unitary, conceptually expressible
objectifications of code, law, form, function, or products subsisting with these,
and that in turn, in the midst of containing
expressions of mathematical, astral, mechanical bases,
at another level of constraint, left to rule.
Matter does not in its own capacities, exhibit a power to have purpose,
but integral designs of communicable attributes and expressive rule
do express purpose. Nature of itself cannot even be MADE to find, or mind
a purpose, for this is found only in its performance of what is given,
a servant for a mastery which it never exhibits in itself.
Purpose is found where means suitable for it are coherent with and designable from it.
Where commands issue with integral results and identifiable unity
and functionalities correlative with every layer of antecedent systematic structure,
as in our case,
then purpose meets its definitional requirement.
If you do not chat with the entrepreneur about his work,
then you can read in his results the immediate ground of his intention.
More may also be revealed; but not less.
You have to mind mind to have a rational relationship to the events
and functions of mind, and the same applies in spirit.
If you insist as some employers may do, on only one gender,
then you lack the special features of the other.
If you postulate what evidences only one thing,
you do not have the others.
Matter is desolate before mind
of mental things, and unable to be made to produce it
You have to mind what you are talking about and forsake fairy tales.
If you want something, you need correlative means,
and if you want something, then neither nothing nor what is inadequate
can serve you.
If you want results, consider the contents of the cause,
and do not substitute some kind of imaginary 'need' or 'gap'
as if need means feed, and gap means filler,
as if it were poverty which in itself gained riches, or clumsiness were cause of athletic finesse.
It is time to grow up.
"Rejoice" says Ecclesiastes,
"O young man, in your youth,
And let your heart cheer you in the days of your youth:
Walk in the ways of your heart,
And in the sight of your eyes.
"But know that for all these
God will bring you into judgment."
He has not left man in his defiled awfulness, as a race, his directive enthusiasms - with the vain cry, anything you can do, I can do better, and other humble expressions. He has not left him to find his own way out any more than he let him find (before he was there to do it), his own way in. Predicting His purpose, this time not for creation, but for salvation, deliverance, regeneration of the ruined, He has sent His Messiah with a work-load which only God could meet, to disclose His face, that His is the disclosure of the nature of His personal being, so that not clothed in impenetrable philosophic progressions of thought, but exhibited in personal nature as man, He could show to man the nature of his formulator, creator and God.
In so doing, He has not left the mess to maunder, but has given a payment sufficient for all, able for any, necessary for each, as baring His body to murder vicariously to bear the guilt, He offered precisely as predicted, the sufficient sacrifice for man's sin. Productive of death, this sin was borne by Himself, in situ and in sentence at Calvary. (Cf. Isaiah 48:15- 53:12, Psalm 2, 16, 40, Hosea 13:14, Ezekiel 34, for example and see Magnificence of the Messiah with Ch. 5 above, in the present volume).
But just as you need not only code but capacity to follow it, and not only this, but capacity to implement it, for creation, so for salvation you need not only the offer, the action, the work to obtain pardon and meet justice, but the reception of the same. Tear up a cheque and nothing moves more in the sending, except this, that your account may depress further while you take the time to do it!
"All that hate Me, love death," says the wisdom of God (Proverbs 8:36).
I love life, delight in its source and its prescribed course: creation of liberty, and despite its abuse, the presence and provision of God for pardon in love, for guilt, and restoration through redemption and Christ's resurrection. Thus the bleakness of weakness from departure from God, or refusal to know Him, may at last be replaced by the power of His name and the beauty found in Nahum 1:7 .
"The Lord is good, a stronghold in the day of trouble, and He knows those who trust in Him."
elixir it is to know God, and how fatal to refuse to know Him (Isaiah 55, John
How wonderful to be a child of His, one whom He knows ...