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and Judgment


See also Ch. 13 for Collateral Elements


There is not only no unity in material particles, invasive conceptions, spiritual synthesis*1A, social engineering, moral imaginations, reductionist streamlinings that remove the car with the resistance to the wind*1B, transmutative topics, or tedious equations fervently but futilely aligning and consigning the disparate in kind, the diverse in character and the divergent in dynamic: there is no point in pursuing such discounted dithers. 

Long have they been rebutted, rejected and in ruin*1. Their pall-bearers in terms of the leavens and their developments, that rise as if into spiritual form, to conduct the funerals, seem intoxicated with ever new concessions, regressions and realisations, that never seem to produce anything but new ruins, like drug-addicts whose earnest endeavours, supported of course by social security, whose methadone addictions brought on and wrought at the outset through public intervention and expense, lead only to new muddlings.

What is needed is the return to the realities. They were always there. Is it not, in the history of human thought, the odysseys of human ideation, that where they began, they end; and that, it is not nothing. It is God, the discrete, discreet, unchanging, adequate, creation conceiver, maintenance dynamic, the personal, the judge and the lover! It is assuredly so. Nowhere else can logic go and to none other is their recourse (cf. SMR, TMR and Repent or Perish Chs.  2 and  7).

But let us return and see the things that are so clear, and have gone only on the vacation of thought that man might in his imaginative industry, ruin his soul, despoil his planet, bring ravings for reality and damnation for delight.

It is a strange trip, and it is called sin. The return is not at all strange, and it is called repentance.


Let us turn first to the physical.

There is not found any unifying particle or physical principle (cf. Spiritual Refreshings for the Digital Millenium Ch. 13, SMR p. 159, cf. 315Aff.), not because Einstein was an ass, but because despite his brilliance, the thing was not there. The conceptions of man look for unity for two very good reasons. It is there and it is instinctively placed in man's divinely derived intellect; and God is there who made it.

WHERE it is, indeed, is not in the structural diversities of actual creation, which are united in one thing only, in the end, that is, in their beginning and maintenance in the unitary mind of God who made them. From Him come their resemblances, and their divergences; from Him come  - to the materialistic unitarian, the monist - their exasperating ways, as Denton points out, of having some sorts of comparatively similar things with widely diverse micro-molecular dispositions.

The gross and the minute do not concur. Hence as he looks at the aristocratic manner in which things are dispersed - their codings so brilliant, their dispositions so summary under virtual headings, the immeasurable advancement even of the single cell in its intricate complexity and diversified wonders of code, from the start, or from the simplest (they are not the same by any necessity), and the whole array of actual evidence which his EVOLUTION: A THEORY IN CRISIS so perspicuously exposes: he comes to the conclusion that CONTINUITY has existed always only in the mind of man, not in the actual realities which he investigates (op. cit. p. 352-353).

Such things we have looked at extensively before, as in SMR (see Index); here we merely regard them summarily in a wider perspective of thought, for review purposes.

What biology lacks, physics cannot find. It is as simple as that.


Moreover when we come to morals, as we have seen repeatedly *2 , there is no basis for morals except in God. Man cannot make from description, prescription, except by force; nor can goodness arise by contemplation, for it is always oneself who does the meditation, and without mediation from truth itself: such as the organ is, so is the function. What absolutely is, is the only possible source of what absolutely should be; and anything short of this is merely invention, not morals, a substitute declinable in both senses - that is, quite aptly subject to rejection on the one hand,  and versatile like verbal forms, in being just what is useful.

That, however, usefulness, though undoubtedly a genuine function given the purpose, does not in the least degree make the purpose right, or even relevant to that concept. It is a fallacy of failure even to touch the mandate of morals, the name, the substance and the strictures. What people want, so far from what ought to be, being merely a feeling or fever or assertion or utilisation or manipulation, or sense of desire, is what it is. The concepts do not relate. The investing of the concept is not found by ignoring it; but as in organic evolution, as in physics,  in the naturalistic norm, the quest is put for the conquest, and the failure is ignored.

Moreover the synthetic moral misnomers do not work for men, whose actual, objective construction betokens another source, need and authority, to decline which, has not even any logical bearing on its mandate ... or on morals. For these divagations, dizzy departures, delinquent indulgences, man has endemic distaste, however much he fights and frenzies;  and in them sees often nought but oppression; which quite often, to a large extent, it actually is (crf. Romans 1:17ff.).

However, this relish for disregard for the things of man for man, this rebellious and irrelevant conceit, when paraded as if moral, is not the removal of the searching probe constantly found for what IS right and HAS goodness. As to that, it is as conspicuous as the desire to breathe, and quite as necessary. The strictures of the actual Constructor remain operative, whether seen or unseen. The needs of His dynamically created equipment, known as man, are not dispensable by desire, nor prone to substitution by arrant arrogance, carefully disguising its real purpose, with false terminology. Morals are neither might nor dispensable. They are inherent in man, correlative to his design*3, nature, construction and purpose.

Like the things that clutter space, in 'early' galaxies, which should 'not' be there on the reductionist view, so is it with the things that inspire man: these remain uninterested in disparagement, requiring answer, and the only relevant question is this: WHERE! Where is true light, the touch of empirical reality, the data conformable to reason, the vision that activates and does not oppress, the temper of truth to be found! To this we shall shortly return.

Nor is this the only series of infallible deterrents to subjective secession from God. It applies in specifically in physics likewise

(cf. That Magnificent Rock Ch. 7 ,
Spiritual Refeshings for the Digital Millenium Ch.  13,
Little Things
Ch.   5,
Divine Agenda
Chs. 1,  4,
Tender Times for Timely Truths
Ch.  11 and
SMR Ch. 4 Part III, Extension with

Ch. II Supplement).

The logical need  has been vaunted against in vain, since early times, as in ancient Greek thought, filled with reductionist, non-empirical and simplistic substitutes, like air, water, change, non-change;  but the need and the reality does not change in failure or fiasco, in logic or in life

(cf. The Biblical Workman Ch. 7Joyful Jottings  3,
A Spiritual Potpourri Chs.1-3,  SMR p. 422E-L). This they do to this day, confirming the irrevocable, experiencing the inexorable (cf. Benevolent Brightness or Brothy Bane 80, pp. 160ff.)

The practice of seeking to put a dog-collar on the creations and desires of man, empirically loose and logically inadequate premises, is  expensive, extensive and futile.

The strictures of structure, as in the huge galactic walls in the universe, so defiant against the theoretical concept of uniformity, the similar ones in biological formations of kind to give meaning, together with the formulations within them in their coding systems, brilliant, diverse, with not the slightest feeling of necessity to be conformist, but rather daringly original with a constancy which is limited only by the constant attestation of unity of thought and overall command: these remain with a will which occasions endless work. For man is never satisfied in heart,  in this area, with the facts.

With his mind, in rebellion he often twirls the moustachios of pride, with his imagination, takes vacation without leave of realities blatant and bugling their presence; but for all his fervour, notable in Stephen Jay Gould, for example, he has nowhere to rest, appeals in heaven's name for meaning in the jarring oddities of the way theories are moving (cf. Wake Up World ... Ch. 6), and yet does not turn. Such is life without a wife, is perhaps a very old saying; but far more to the point is this: such is life without God: a toying, trifling, empirically ludicrous, rationally absurd dither often mixed with ferocious pretence of authority, suppression within, oppression without. Such is the terrorist, whether ideological as in increasing numbers of democracies, at the academic level, threatening failure or dismissal for those who do not concur, or in the  explosions of this or that group, intent on their own delusions, passionate with desire that has nowhere to land, and so exploding on bodies, as others on mind. Poor man-without-God looks everywhere, and more and more as the fruit rots, like devil.

The realities however, remain. God is neither mocked nor changeable (cf. Sparkling Life ... Ch. 4, Acme... Ch. 8). The laws  do not twiddle; the truth does not lose its logical inevitability. Both the facts and the fictions attest one thing: truth is not evasive, but mankind in the rough, without God, he is. Man is not left without a witness, but man without God is as blind as putty, and as manipulable, even perhaps the more so when seized with delusional diseases of the soul, the more severe as the gulf between illusion and fact makes the more obvious the dissension of desire with deity.

Again, not only is there only one language in life, in DNA, and one fraught with symbolic cohesion, intimate means of efficiency and eminent ones of performance, but the lavishness of designs is often brilliantly covered with similar means, so that grandeur of conception may be mixed with an ample economy, a thrust of multiple usage of similar things, like other engineering fittings and fixings. Such things  we know in our own mass production adaptations, which likewise, are not at all ALL OF ONE in kind, but as variable as the imagination of man. For all that, they often show the diverse usage of similar things, often in frameworks of vast diversity. That, it is imagination and intelligence mixed. It is a part of rational creation.

The things we inherit are equipped with something of the dynamic diversification which attests the imagination of God. It is so intensively, and intensely simple. We have what we see, do what is done, and have inherited what was done by our Creator, whose mental powers are beyond ours, but not alien, and whose constructions ARE our earth and universe. Whilst our creations, however,  are merely IN and WITH those things which He has already made, we as a race are  using them, with increasing audacity, folly and pomp (as in getting the genome and trying to see just what marvels we, who do not make the things, can jam into them or mould through them, like berserk 'teen-agers, alight with the inherited glory, which likewise their witlessly despise).

Repair is one thing; innovation with what is beyond our powers and basic to them, without respect to the designer, that is another!

This however is the order of our powers and of our placement.

Within this, is logic transparently apparent. It orders, organises, disposes, disperses, gathers, controls as a medium, within the creation. It is used by our own minds as a medium in interpreting the same, the works before ours, on which they are based. The irrationalist even gives reasons for his irrationalism, as if this were not implicit surrender, or flat self-contradiction, denying even the means of his own discourse. So the caprice of human follies becomes the grandeur of the misguided spirit, the spirit of our Age, which almost deafeningly brings on destruction in terms of the myth of creation by destruction, concord through strife and gods by our creation, having the whole thing upside down, topsy-turvy, unworkable, not working any more in logic than in life.

Logic like morals, like galaxies and particles, attests the simple refusal of creation to connive with the desire to universalise it into principles, not power, into impersonality as the basis for what HAS to be personal even to think, into vacuous dominance which can account for nothing, has no interfaces which work to which to appeal, even if it could, and most recently, has even had the delightful frustration, so very like artless impishness,  to call on nullity for its source.

Thus is the end of the follies of man: nothing is to be his maker, and as to that, it has by definition, neither future nor past, nor potential, for if it had, nothing is precisely what it would not be, but rather something which has, or would have, a future, or past or potential. Such are the wheels of self-contradiction, empirical disregard, and logical effluent. It simply does not work.

Work is what you do not get from what is not there to do it; and adequate work is not what you get from what lacks the means to perform it. What works, it has what it takes; and with the entire universe, its producer  has always had it, so that it might be there to do it! Non arrival of what it takes would not do much, would it! It has to be there. Omit it, and there is NOTHING from which it CAN come.


What then ? It has always to be. Otherwise, it would lack anywhere or way
from which to come, or to which to go. Delusion has become so popular
that this is often deemed 'science' , of all things, which lacks the empirics,
the logic, the attestation, the verification and the power, the evidence of existence,
the machinery to perform and the specifiable, not to say discoverable,
means by which it might employ itself were it there!


It even lacks what is necessary, the ground for the visible, the things delimited and contrived,
the material, before it attained or been delegated that estate. NOTHING is to be omitted;
you cannot assume and be refuted by nature, and call it science,
except you are wishing to give an illustration of what is then, quite properly,
called science so-called, science of the order of the spurious.
It is what the Bible (AV) calls
"science falsely so called" - I Timothy 6:20.
There is place, certainly, for such reasonings; and this is it,
well described in ancient words with most modern application!
Thus, as a species of 'knowledge falsely so-called',
science is certainly an image*3A of wide misuse and biblical warning.


Chance like a god is invoked, but how will it construct the visible ?
It is moreover quite powerless without the system in which to work,
the interfaces through which to compose and the thought with which to have the system
in the first place; and worse, it is merely the name for the working of
what is very distinctly there, without purpose being assumed.
Assign please, to its coming, a cause! Give ground for its environment!


Or is it merely a question begging exercise: Start with the visible environment for chance
(i.e. not purposefully directed activity, the system by itself), have it a system so that non-purposeful activity may indeed occur in it, and then have such forms and formulae that their interaction might fashion and fabricate things of the kind needed. (Cf. Chapter 13 below.)


All this quietly inserted from the question begging stand,
so that you must then make principles which concoct
(create really, since laws are creations, organised data acting with power and oversight),
and then make them applicable so that they actually do this (principles are not good builders). You had better do this surreptitiously, since you are really trying to account for what did not require you... to do all this, for it was supposedly going to do it on its own; or better,
acknowledge the folly of pretence inherent in the whole alien to nature, process.
Nevertheless, to continue the illusion, let us proceed.


After that, ensure that these principles inherent in your assumed lawful universe,
are adequate; for no chance can overcome what lacks what is required.
Since it is to cover all that is required, give them while you are at it, a spiritual oversight
as well, so that spirit can be injected into the monistic system
(cf. Little Things Ch.5 , SMR pp. 422E, SMR pp. 348ff., and
Tender Times for Timely Truths
Ch. 11),  and then make mind active,
so that it may be inserted into the non-purposeful system you have simply assumed.


Then, with spirit and mind, on the one hand, and the daringly and brilliantly conceived material system programmed into legal existence on the other (for no one even with intelligence has managed so much as a lowly form of life in this way*4), you will really need an interface,
for chance does not supply a lift to a weight, but rather an adequate force,
because it is there, and is to be able to align itself in the required way at the required time,
in the required sequence, in the required structure.

With this interface, of course, you will also need a thrust, to ensure that the spirit and mind and law-made matter combine aright: you cannot, as any car maker knows, just sling the things together; chance is not relevant to operative, symbolically governed design, and what does not happen in minds, is the convenient logical formulation of necessary guiding principles and conceptions. It does not happen that way; you always need the necessary mental and cognitive support, and the means in which to express it. This is thinking. You had better, then, add all these things. Matter does not think, so you need to add mind which does, and spirit to direct it.

·       However  there are new problems in man's all but pandemic of begging the question, which is beginning to look like begging the congestion. We need also a competent mind to KNOW NOW to put spirits into matter, and mind through both and a thorough familiarity with spiritual things as well.

It is a capacity wholly alien to matter, which never errs, being merely a happening, while here a totally new sort of thing is needed, and the means of combining them. Here is the phenomenon of purpose, and of error because of it. This sort of construction ? Man's intelligence looks at it all, volition and purpose and facility  of conception,  for a creation from himself, and despairs; but you really need UNDERSTANDING. It is what it is all about!

We could go on, but it is already more than apparent, that God has been smuggled into the situation, and His power and enterprise simply assumed, given tags, and put into uncomplaining matter, as if they belonged there. We have a sort of illegal imbroglio of thought, constructing itself, like the Cuban missile sites, which were not supposed to be there; but of course they were, and that by purposeful activity! Empirically, experimentally, and of course, functionally, the requisites  are wholly other than matter provides. Like tape recorders, it can register(cf. SMR pp. 316Dff.), but the actual spirit, it is another thing. Matter is not like that.

Starting with results is simple. It is precisely what is known as begging the question. It is like assuming you have built a house. It does NOTHING to build it. It is merely here  a resignation to magic of the orderly powers of thought.

But us consider our purposeless assumed universe, contrived by magic, from a slightly different perspective. The lack of purpose, if supposed, does nothing to provide power, but merely leaves the unanswered question: HOW did it get there, and WHY does it invent ? If for no reason, then again, reason is forgotten, science is shed.

Organisation is by laws and principles or personal intervention; and among these, is not apparent the law or the principle or personal capacity in 'nature' by which to create what has the laws and the principles and interventions. THAT would require thought and understanding, not present in matter, which on the other hand, shows evidence of a large quantity of it used in the production of its intensively legal structures (cf. SMR pp. 421ff., TMR Ch. 7). It shows it but it does not have it, like the smashing, on the other extreme, of sea-shores by vast waves. It shows the power and the presence; but in itself, it does not have it. It is merely a recipient.

If however it is for some reason, of what kind is this reason ? Is it a power which MUST
produce ? and if so with what intelligence ? Principles are names given to operative forces in nature, which should be characterisable as laws, with their powers and interfaces intact. The institutive power for the constituted reality is not found in it. Such creativity, in logic as in fact, is NEVER found in the construction; for it is not a constructor, by its own hand! In 'nature', the opposite is found*5. Visibility itself has to have a cause, unless you abandon logic. Whence this, then ?

 Or is it a power which MIGHT produce, and if so by what law, organisation of structure implicit, even so much as to allow such collations, and where did these come from ? and HOW would it produce without the mind and the spirit to invent these things; and what on earth has matter to do with it, when it has neither evidence of mind, nor will, nor spirit, nor intelligence, except in the design it contains ? (Cf. SMR pp. 348ff., Spiritual Refreshings for the Digital Millenium Ch. 13, Little Things Ch. 5). And why imagine what does not occur in all science, and why do so contrary to all known law ?*5 and why do that in the face of no known equipment for the purpose ? and why construct in mind what is never found to be constructed in practice ? Why flog dead horses, or why worship them ? Corpses where there is no life can stink! That is the way of things. These however, never lived.

But 'nature' ? It hands this negative answer to us most handsomely, NEVER showing either the capacity or the means for its exercise. It is a construction which does not in observable practice or evidenced equipment, construct itself; and when you think of it, it is rather difficult to have things make themselves before they are there, especially when you want to have the whole construction for the entirety of law and life, come where there is no slightest indication of power or capacity, even when the thing IS there: in ITSELF! Nature worship is not only misguided, whether intellectual or spiritual, so adding to its place as an inordinate misnomer: it is base. It goes to where one cannot emerge; and regards with witless enthusiasm, what one has been given power entirely to eclipse.

  • The invisible in man (cf. It Bubbles It Howls, It Calls ... Ch. 9 ), the basis of his thought,

  • which is not quantitative, truth having no size and understanding no colour;

  • without which nothing is valid:

  • it is this which is the criterion of his conduct as personal and causative, in the end.

  • It is this which needs explanation; as well as the visible in which he acts. The visible world is not a basis for the invisible, but a butt or result, a matter of surveyal and probing, demanding a reasoned account. Its source is not itself, since that is mere repetition; we need not repetitive chatter, but the source of matter. Visibility is a result which demands a cause*6. Assuming it, is not providing it, but failing it! That would be like saying, Magnetism is just there! It has no cause! This is neither science nor logic, but defiling both, is mere mental dissipation.

The visible results from what has the invisible in its power to provide, and is not of this kind. Both are in one system, which requires a cohesive cause. Magic is not in view in logic; unless of course you mean 'God', but this is not magic, but the due use of invisible power to create both visible and invisible things, which belongs to what has the original basis for all system, being accountable to none, since of necessity eternal. Obviously, only what is self-sufficient and eternal can be the underlying cause of these things. Why ? Since nothing can provide nothing, what did provide must have what it takes, and having nowhere to arise from in the ultimate, unless it is there, it must always have possessed all these capacities. What is NOT self-sufficient requires quite simply the source, and then the same applies to the whole of which this then is the result: requisite now is its cause, and in the end so it is with all and with any non-self-sufficient system. This requires causatively one which IS self-sufficient, always.

But let us further ponder what must be THERE!

It must likewise be proficient to endow in the universe, the visible and the invisible,  both of these dimensions with existence, as well as the laws, rules and interfaces appropriate. The creativity, the capacity, the versatility, the imagination, the mind, the conceptualisation, the constructive power: all must be there, and always there. Chance cannot create something out of nothing; if chance were there to do it, it would no longer be nothing.

What it would be would be something very different, indeed, what we have seen to be required:
not a tumult of nothings, laced in self-contradiction with laws and procedures and capacities, which are somehow, inserted by a hand which is invisible, with exquisite attestation of intelligence and unparalleled powers of design. We require what is assumed, ignored and USED: not a verbal substitute, which is mere creation by utterance, ours not His. Ours however does NOT have this capacity! Let him who thinks otherwise USE IT, and let us see it. Let us then see the new universe!

It is not the invisibility of assumption, therefore, surreptitiously lurking in the shadows of inexplicit thought, which is permissible, but the invisibility of the Maker of the visible: that repository of limiting law and assigned performance, that dependency, with the powers it attests by its operation, nowhere present within. (Cf. SMR Ch.1.) And this:  it is not only permissible, but causally required!

A poem is just the same. It shows to those who know, what was present when the symbols were conferred upon the paper. It did not however write itself. That is not the way with books. Its meaning and its work depend on its symbols conveying what they are not in themselves, but are merely adopted to convey (cf. SMR pp. 316Dff.).  Comprehensible configurations of symbols of representative nature and correlative ordering and mutually operative continuity, do not come from non-mind, which does not assign, but from the powers of assignation. They require an author. They are not found to compose, nor is information found to order, condense, correlate and interpret for mind, all by itself; though mind reads it whether in books of in 'nature'.

As to self-writing books in the world of observable reality, these are merely programs; and these in turn require the author of the program; and that in turn, is to say the books lack the author, for a program is not one of these! It conveys and institutes by command, being a continuing order in the DNA, as in the world of physics, which is imposed, but does not write up new universes. It simply continues the old.

Eventually you return to the composer, of books, programs or both.

But consider this implicit or explicit nature worship, omitting the Creator: It even uses reason to argue for its irrationality, while of necessity lacking the validity to employ it, since on its own basis, truth is unavailable, being the domain which a world of no absolute cannot contain. Yet it proposes to speak it, not about what is happening, rather the contrary, but about its arrival.

Topsy-turvy is the name, and so it is written. It brews without tea, in a non-pot, in a non-spot, plenty for all. It is in metaphysical anomaly, what Communism has become in political reality: a non provider. It smuggles in profit or fails. Here the tax on smuggling is invalidity.

But let us listen to the word of God. The thing is not new. Sin is already old at birth.



What does the word of God say here ? This, from Isaiah 29:

  • 8 "It shall even be as when a hungry man dreams,

And look — he eats;
But he awakes, and his soul is still empty;
Or as when a thirsty man dreams,
And look—he drinks;
But he awakes, and indeed he is faint,
And his soul still craves:
So the multitude of all the nations shall be,
Who fight against Mount Zion.

  • 9 "Pause and wonder!

Blind yourselves and be blind!
They are drunk, but not with wine;
They stagger, but not with intoxicating drink.

10 "For the Lord has poured out on you
The spirit of deep sleep,
And has closed your eyes, namely, the prophets;
And He has covered your heads, namely, the seers.

  • 11 "The whole vision has become to you like the words of a book that is sealed,
    which men deliver to one who is literate, saying, 'Read this, please.'
    And he say, 'I cannot, for it is sealed.'

12 "Then the book is delivered to one who is illiterate, saying, “Read this, please.' And he says,
'I am not literate.'

  • 13 "Therefore the Lord said:

'Inasmuch as these people draw near with their mouths
And honor Me with their lips,

But have removed their hearts far from Me,
And their fear toward Me is taught by the commandment of men,

14 'Therefore, behold, I will again do a marvelous work
Among this people,
A marvelous work and a wonder;
For the wisdom of their wise men shall perish,
And the understanding of their prudent men shall be hidden.'

  • 15 "Woe to those who seek deep to hide their counsel far from the Lord,

And their works are in the dark;
They say, 'Who sees us?' and, 'Who knows us?'

16 "Surely you have things turned around!
Shall the potter be esteemed as the clay;
For shall the thing made say of him who made it,
'He did not make me' ?
Or shall the thing formed say of him who formed it,
'He has no understanding'? "

The Holy Bible, New King James Version, (Nashville, Tennessee: Thomas Nelson, Inc.) 1982.

Verses 8-15 give the context, but verse 16 is the essential point here being reflected.

Mount Zion of course is Jerusalem, but here it is applied as symbolic of the truth which it had as its task to receive and disperse. Whatever may be said of the errors of Israel, one has to acknowledge that of their kind, the prophets were men of monumental courage (cf. I Kings 17ff. - Elijah and Elisha have extensive personal records, as for that matter does Jeremiah, but many were they whose courage was a fire of fervour and whose missions were a feast of fidelity!). The effect of fighting against the truth, whether in the armies that fought against the faithful kings with which the history of Israel was at times adorned (as David, Josiah, Hezekiah, Jehoshaphat), when they abided in the LORD, or against His word as more generally deployed is just that seen in 29:9: it is of one character in the end:

"They are drunk, but not with wine;
They stagger, but not with intoxicating drink."


The modern world is making a fabulously precise imitation of ancient Israel with its ancient words from the Lord, who has never failed to give to this, His world, His witness; but alas, it is no follower of the prophets, but rather of those whom they had to castigate, if by any means they might avoid the destruction which came to Israel in its Northern extension at that time, or the discipline which eroded Judah in the South not too much later.

"The whole vision has become to you like the words of a book that is sealed, which men deliver to one who is literate, saying, 'Read this, please.' And he say', 'I cannot, for it is sealed.' Then the book is delivered to one who is illiterate, saying, “Read this, please.' And he says, 'I am not literate.' "


In our societies so often, the modus operandi has now become this: The learned assail the Bible with church salaries secured, with witless enthusiasm and as in the author's own case on one celebrated and costly occasion, it was with insensate fury*7 that he was attacked as one who stood firm for Biblical truth and displayed on challenge, reason in its defence; for the critic's frustration drives him, and his own impotence is his means of conflagration! There is however no answer to the truth. The position has not changed since it prevailed on that occasion. Both intelligence and learning are irrelevant,  if this form of assault on the word of God, its faithful exponents or both, is what you are doing. There is no answer when it is sought where it is not to be found.

It is found only in the word of God. That is the simple fact; and not merely is logic unable to sustain the concept of finding it elsewhere (see End-notes below), but the detailed efforts to embarrass the Bible merely redound to its just praise, for in its own integrity, it dispels the efforts to squander this our hand-book for life, in foolish and nebulous rational disasters, which confuse only the critics. The word of God, like His work, stands firm. It always has done so, continues to do so, and year by year, prophecy is confirmed in verification.

That is our version in our contemporary society, of the way of ancient Israel, as in Isaiah 29:11.

On the other hand, just as in 29:12, many will say,

Oh! I do not know all these things. What is the Bible ? It is a problem to become versed in it. Let us just eat our pies, drink our beer, watch our Soccer Matches


(capitalised because of the 'glory' of mutual enthusiasm while watching it,
in a sort of choral surge of emotion and wonder)

smile vaguely at the religious, indulge in multi-culturalism, ignore the fact that this tolerance towards those who are not of the same physical appearance and history as ourselves is NOT AT ALL the same as making all gods relative and none real, or all 'faith' a motion of existential lust or thrust, and not really important except for the one engaged in that 'state'; and construct a viable society, sell our souls and survive.

If they are not always as verbal in their statement, as the above might imply, nevertheless this appears part of the underlying movement for many. The obvious fact that to make all religions subjective and relative, requires absolute truth in order to realise that this would be so, and that if they were all subjective the one saying so would be subjective in the thought driving him to this opinion, or that the knowledge with which to know this thing would require the absolute source beyond the vagaries, limits and distortions of the subject, in order for it to be even so much as KNOWABLE, let alone known: this is ignored. Much is always ignored by the intoxicated. It is the nature of the case.

How justly the word of God, once more, applies! as in Isaiah 29:9-10!

When however one returns to the One


·       who made the NON-reducible moral, physical, vital, biological, aesthetic and spiritual realities (the penultimate,  we have just been examining in the last three chapters), and

·       who has placed not only congregations of galaxies, walls to witness such things,

·       like the non-dispersible stations of logic transcribed into space, which also at the more intimate level, stick like fish-bones in the pragmatic gullets,

·       and accepts the fact that it is HE who has made both these things TO ATTEST,
and ourselves,

·       and that He is One, as is each of us,

·       but more so in this, that His is not a creation's composition, but the ontological uniqueness of the increate God, the uncomposed and the Eternal, without whom nothing could be, neither process nor potential:

·       then the turning of things upside down to which Isaiah refers, is beginning to be rectified  (cf. SMR Ch. 3).



·       "Woe to those who seek deep to hide their counsel far from the Lord,

And their works are in the dark;
They say, 'Who sees us?' and, 'Who knows us?'

"Surely you have things turned around!
Shall the potter be esteemed as the clay;
For shall the thing made say of him who made it,
'He did not make me' ?
Or shall the thing formed say of him who formed it,
'He has no understanding'? " - speaks the prophet (Isaiah 29:15-16).

(The AV has 'turned things upside down' in verse 16. There is in view, an illicit diversion of confusion, which reverses reality with the subterfuge of inoperable displacement of the order of things, whether through evasion, aversion or dismissal. It does not work, and whether the idolatry of nature or any other gear is the basis, and whether it is implicit or explicit, the work of a follower or a leader,  the result is not dissimilar!)


To move then, from below to above, with obsessive desires, always frustrated (cf. A Spiritual Potpourri Chs. 1-9, esp. 1-3), for making it all one , or all of one sort of thing (cf. Spiritual Refeshings for the Digital Millenium Ch.  13), is counter-productive irrationality. We come back, therefore, to reason and scientific method alike (cf. TMR Chs. 1,  8, SMR Ch. 3).


Finding first the source, we apply it and find all explained, as is normal in understanding things. Here the source is comprehensive; but then, we have this in degrees, as in the extent to which a mother is a source for her child. Nevertheless, this is merely a concentration, for is there not a father also! When it is to our Source we come, however, it is not only the explanation, corroboration, and understanding of all things in principle which proceeds, arrives, comes to mind and heart: it is in the nature of the situation, as explained above, a matter of totality, and the understanding is of the same order.

Now at last, instead of trying to force theories, like some particularly vicious colonialists seeking to seduce rather than deal reasonably with a native people who already are there, we can return to what nature actually says, and what its testimony constantly is. It does not create itself; lacks the constructions to do it; we can create, but not nature itself as our enterprise, but rather with it, as our gift. It runs down, not up, and our intelligence, linked to brain in this format, can move things upward, as is the nature of intelligence, given system to hand or power to boot; but it too in this earth, is in the physical formulation, subject to overall decline.

This is not to say that a particular later time means that less intelligence is available to ALL; but that the genetic decline must in the end, as in all entropy, lead towards such things, unless there be a non-physical format. That is the situation as far as this earth is concerned and its laws.

That is the end, as nature works and has worked,  unless there be a divine intervention, since man cannot make man*8; indeed, he does not and cannot even understand him. That is the province of his Maker, and the power. As to that, it has already occurred, and the final act is drawing exceedingly close to the onset of judgment (cf. News 87, Answers to Questions Ch. 5).

We come back then to the source of the information, the laws, the cause, the contrivances, the intelligence, the morals, the beauty, the particles and the discrete realities in life and nature; and thus to God as in SMR Ch. 1.

Any system of gods or pseudo-gods, in the end, merely the more requires its formation and formulation and communication and systematisation, so that you come back at last to the one who is Eternal, always having been so that aught could be, and always the same, since no limits applies to His knowledge or enterprise, and no containment to His attainment. He always is as He would be, and what He would be He has always known, time itself in our patience requiring formulation, being in our system,  a limit. On the Creator, however, there is none to impose any, nor anything to do this.

We turn from the earlier follies, as noted for example in some measure in Benevolent Brightness or Brothy Bane 80, pp. 160ff., as shown in the following excerpt:

Man can worship gods he invents, whether calling them gods or not. Hence he can become an evolutionist (cf. That Magnificent Rock. Ch.10, Section 2), and have God smuggled into 'Nature' and Nature vaguely 'arising' from nothing, for no reason (cf. SMR Ch.4, pp. 422E, cf. Ch.2, S 21ff., That Magnificent Rock Ch.1 , Barbs, Arrows and Balms Appendix IV). He can invent such a process physically, socially or mentally, and then some! Man has been made creative, capable with symbols, not deficient in power to deceive whether himself or another, equipped to foment the ferment of delusion, or to desire the delight of reality. He is responsible and responsive, able to erupt  like blackening, sickening lava with heat, or to avoid this squalor, and being rescued by the power which made him, to be reformed from distortion and its products, and exhibit love in truth, and truth in love. It is a grand design which enables liberty, and despite man's  obscurative tendencies, he is not beyond the power of the God who made him,  to penetrate the thick darkness, with light, and to restore understanding to what in itself, has become immune.


Man is not beyond the realm of seeking or finding, since God is still beyond man! blessedly beyond, and has not absconded (cf. Sparkling Life ... Ch. 4, Acme... Ch. 8). But man inveterately in sin, as at the first in Adam, tends to shrink when not bullying. or to storm when not in recess.


All are irrational gestures of defiance, illogical, self-contradictory, refugees from reason, but present no refuge from reason, far less from God. Man ?

He can make the German race the epitome of evolution, and fight to prove it; or the rising sun of Japan, with its worshipful Emperor the criterion for man, and fight to make it so; but it is all, always mere delusion. It is also very extravagant with the world's residual powers, as the work of God is mocked, God is mocked and man is grandiose in delusion. Many people are beginning to feel it economically, as they ponder the earth, even when still paralysed in spirit!

What else ? Human worship of society as if it were the criterion is merely an application of autonomy to a group level, whilst the gurus are mere embodiments for the mind*4, of the delusions of autonomy. These in turn may embody the delusions of other autonomies, devised in this way or that from the universe from imagination direct, which they are to represent or tout. But as to God, it is He who made natures, and their self-magnifying misconceptions are as useless as their destructively viewed disgusts, which would ally the pathologies of man with a universe to be despised.

It is not alas the universe's fault that man so wraps himself in the clothing of despair, any more than in that of grandeur (see SMR pp. 294ff., 255ff. ). Neither illusion nor contempt will alter anything of reality; though it may conduct a soul muddled in mists of confusion, to hell.

It is not however the mere errors which do this; it is instead one particular result that they lead to - the blindness to the remedy. Christ remains the remedy for all and any of these maladies, able and willing to forgive all and any of these follies - for the ONE WHO COMES TO HIM, to receive in and through and by Him, the pardon which HE WORKED TO SECURE.

It was not NOTHING that He did. It was not NOTHING that He bore. It is NOT NOTHING TO IGNORE IT. It is not a very minute slow-down which is the result of this blind bravado. It is the closing of the grand doors of reality, it is self-consignment to trash. And that ? It is not for no reason..

"How often," said Christ, "would I have gathered your children together, as a hen gathers her chicks, under her wings, but you were not willing!" - Matthew 23:37. Now this was to Jerusalem, about to murder their remedy, and often guilty of slaying prophets, as Christ there declared. THIS did not stop the love, nor did it remove to nothing what He worked to secure, the free pardon and place in the household of faith, with the children of God. Even when dying, He cried, "Father, forgive them, for they do not know what they are doing!" (Luke 23:34), and He kept crying this. It is not only Jerusalem to whom He has so spoken: "Come to Me ALL you who are weary and heavy laden, and I will give you rest. Take My yoke upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy, and My burden is light" - (Matthew 11:28-29).

The Beginning - a great place to start!
(cf. The Biblical Workman Ch. 7)

Now we start from the source where the evidence points, logic insists, and righteousness is found (cf. Joyful Jottings  3, Divine Agenda Ch. 4 , Little Things Ch. 5, Acme, Alpha and Omega: Jesus Christ Ch. 8). Here comes the creation that makes things discrete, whether moral or physical, biological or aesthetic, whether man or animal, plant or star, physical or mental, spiritual or responsible. Nothing is deducible simplistically from its constituent components, any more than a hat - made from a ribbon in a brilliant trice from the perceptive, creative brilliance of some contour maker in a ladies' saloon - presents merely matter.

It has ceased, indeed, to be just ribbon. It now has esprit, éclat, fashion, meaning. What is made, is a derivative of the purpose and power of the maker. It portends what it is MEANT to do, to the extent this power and purpose is apt and adequate. With God, this is necessarily do.

The derivation of our model, mode, mandate, morals, mission and meaning from God is both necessary and all answering, once you have realised with whom you are dealing. None of these things is less than specific, sui generis, distinct, irreducible. The very spaces between your billions of brain cells are of formulation, your information is a function of formation and spiritual capacity (as in Little Things Ch. 5), and your whole being is as necessarily from such a source, as your meaning certainly  CANNOT exist without Him.

The unities in MODE or MODEL or TREND or COMPONENT, together with their differences, as is normal in creative brilliance, are all meaningfully discernible and egregiously characterisable because of the One who acted. While there may be some resemblances, the individuality of these areas and functions, these arenas of action and fields of operation, is categorical.

It is so with ourselves, when we create; nor is this diversification of these many fields, equipped with areas of suggestive comparability at times, other than a verification of the necessities so frequently invoked, irrevocable because of truth. The visible may be portrayed in the invisible, and spiritual understanding may occur in the brush of an artist, through the stimulus of the visible depiction.

The relationships are not inherent derivatives from constituents, but composed parts of an overall design, as with a car engine precisely, where there IS indeed a relationship between the parts, in terms of the purpose and the power and thought of the maker; but by no means does this derive from the nature of the parts per se, but from their commanded contrivances in association with the ideas of the one who made both the design and the engineering. The parts reflect, but do not inject this! They neither think nor can; but their function is the fruition of thought!

Hence the impossibility of knowing the actual truth about our nature, the universe and its meaning is overcome in one stroke: the One who alone COULD know, since it is His, and His thought is His own, needs to be known; and it is for Him to divulge this from Himself in such a way that the propositions are not subjectively translocatable, pollutable, limitable. Hence necessary irrationalism and self-contradiction are removed from all discourse in this area and arena. (Cf. Repent or Perish Chs.  7  2, Barbs, Arrows and Balms  6,  7.)

But where is it , what He has said ? That it would be said is clear since His truth which is His own, and not dismissible without His dismissal, which is impossible (cf. SMR Ch. 1, Tender Times for Timely Truths Ch. 8), is violated as if the pandemic of all time were in the minds and spirits of the human race (cf. Little Things Ch. 5), while His justice is aborted as if it were an art form and a province for merit to do so, whilst it is merely the way what He has made relates in terms of the provisions made, again an attack on Himself (cf. Barbs, Arrows and Balms and  7, and Repent or Perish Ch. 2, SMR Ch. 1).

We shall also see the empirical, the testable, the practical, which in truth is closely wedded to the rational, the inferential and the scientific.


The Dynamic

At last, the power of man to talk, and to think, becomes paralleled with the power to be valid, and to avoid mandatory nonsense talk in this arena. He is no more equipped with a marvellous instinct, as in Einstein and so clearly admitted by him, to speak as if he could know the truth, while having no way to demonstrate that he had it; and worse, with no way to secure it, a sort of madman with rationality, continually denying what he works with, and as constantly working it that way!

No more is logic routinely aborted in such a way, and all theories of this kind are not now lost in the mists of secure impossibility, whilst discussed with the insistences of futile hope or arrant self-assurance. That, it is the essence of the whole matter. To God belong the things of God, and truth - not do this and get that as far as we know, but the nature and purpose, the character and meaning of things - is one of these per force. These must be secured where they are, in Him; not where they are not per se, in man.

This means application from man, to this securely certain placement of this truth, divinely accorded to him.

It is found where mind can test it, not where guesswork imagines. It is presented, not by impossibility of recognition, but by logical impossibility of oversight! It cannot be ignored: it alone is testable, and its results are past all measure, superb, continual, in this Age or in that, in prediction, in principle, in declaration, in personal life and in power.

The Manual and the Man alike attest the truth, and that in unison, not discord, in concert, and not merely in parallel: the Bible and the Christ, the one attesting the  other, and the other the one, and both in conjunction attesting the truth leave man with no logical impasse, and here alone is this so, and no difficulty of any kind is to be found at any level. Indeed, one reason for the comparatively voluminous character of this site, is that the material is so vast, found in the book of the Lord, the topics so numerous, the assertions and the implications so basic, vital and commanding, that it is desirable to test, consider and ponder these things in MANY FIELDS. This is what has been done, and it is in this tested on site, like a travelling laboratory.

Yet ... and yet, there is one difficulty. Man has to be re-united to God, like a rebellious youngster who has left home and must come back. That is difficult to pride, self-will and indiscipline, to vainglory, viciousness, spite and insufferable self-affirmation. But why insufferable ? The term is used here judiciously and literally: if self is so affirmed, that its author is removed, then the meaning is falsely decoded, the purpose is missed and the promiscuous substitution of the result for the cause becomes a condemnation, a judgment, itself not causeless!

As Proverbs puts it, the curse, causeless, does not come! There is a reason for everything and not least, for this! There is cause to consult one’s cause, Creator and judge concerning life, and when it is refused, so that self-will becomes the criterion, be it of this or that character, so long as the Creator is not in view and His word is not heeded: then there is logical as well as moral confusion. A  person is then walking in the place of God, whilst of the race of man.

But what of the alternative ?

For this power is needed, just as it was in the first place, in order to do that noble thing, create the earth as the home if you will, for the sheep station, and the vast expanse of the station as the testimony of the majesty through whom he was made; and man within it, and all the other enormous variety and intricacy, complexity and ingenuity of the thing called life. This power is that of God.

It was needed likewise,  to create the Bible through the millenia, by many men of many places and multitudes of cultural changes, with one message of one God and one way to go according to one set of morals and one salvation for one reason, the mercy and the love of God, who knowing all things, had them prepared before the world so much as was.

This foreknowledge is astounding only if two things are lacking in mind: first, that the divine power to make anything is like that for a child to make paper aeroplanes; for God, who has no limits is not merely of vast resource, but omnipotent. His knowledge is exhaustive, discursive, all comprehensive. The second ? That God, when He has spoken to mankind,  has confirmed in written form and formulation, the information which history has duly recorded concerning His actions. If you will, it plays catch-up; He speaks, it does.

History has recorded here two widely divergent things: man's sin and God's mercy, beaming like a search-light into the midst of judgment, to deliver from it. But it is even more than this which He has disclosed. His mercy comes with love, and the love with personal sacrifice, the Father of all, in sending the eternal fellow of His being, His Word, as Jesus Christ, and as to that Word, He Himself delighted in coming and doing it (cf. Psalm 40 and Joyful Jottings 2).

See at once the power which is simply that of all might, and the love, no less radical or complete; and then observe the word and its testing and the Man, Christ who came from heaven, and His testing, performance and accomplishment in and through death, and you begin to realise more vitally the scope of the power of God and the personal being which He is; the exposure of folly and the sentence on sin; and then to become aware that all is not well, not merely in the State of Denmark, but in the state of the world, indeed if you are not yet His, in your own state, or heart, and spirit and soul and future.

There is need for action which is far more than an act. In sincerity (not trusted in - you do not trust in your own sincerity when you grab the life-saver's arm in surf, you just grab it!), you come and repenting, realising the cost to Him, disregard the cost to you, which is merely that of sloughing sin, and being rid of it in His redemption, and rejoice in His POWER. Power ? you ask. Yes, for if He did not create the world and man within it, how on earth or in heaven itself would you expect Him to have the power to understand, cure and control, redeem, pardon and re-create that damaged spiritual organ, the heart of man! But since He did, He can and does.

  • The Gospel, says Paul in Romans 1:16, is the POWER of God to salvation to everyone who believes. (Cf. That Magnificent Rock Chs.  3 and   2, Barbs, Arrows and Balms 17 -

at the divine discretion this magnificent jewel has come: love made it, wisdom fashioned it,
joy sent it, grace gave it.) As the truth removes all obstacles to the mind, so it provides all power to the life.

Power is needed as in Titus 3:5 to DO the washing, to have GROUND in justice to do it (Romans 3:23ff.), and to secure the result eternally (Romans 6, 5:1-12, 8:29ff.). The divine dynamic is every bit as necessary as the divine love and mercy, pity and kindness to man (Titus Chs. 2 and 3). Without it, sentiment is unsuccessful, redemption a myth. Hence in this Age, though it be predicted that a disbelief in the power of God will be one of its chief characteristics (II Timothy 3:5), yet faith is not interested in mere cultural confusion, profusion and collusion; it acts. It takes what it trusts and get on with the life it provides.

As God created in the first place, so in the last, He redeems each who comes, and all who are His, will do that. Indeed, Paul actually puts it like this:

  • "For God who commanded light to shine out of darkness, has shone in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

To be sure, "we have this treasure in earthen vessels", but the purpose of this is that "the excellency of the power may be of God, and not of us."

That is how it is: we are all but incredibly vulnerable. That this state and condition should be the vehicle of such words and paralleling works as those of the prophets, and above all, of Jesus the Christ, is in itself a testimony and a verification; for to move mountains with mountainous earth-moving equipment, atomically powered, is one thing; to move them with a word, it is another. That, it follows like all the rest ever so simply from this single, simple fact: WHOSE WORD IT IS.


Just a word on method here. It has been the intention to expose the reader to a a perspective of overview and a conspectus of considerations; and hence rather than re-work each one of these, thus diverting from the overall plan, the method has been used of supplying extensive REFERENCES, in order to enable components to be considered afresh if desired.


Some references in *1 below cover this aspect, but for ready reference, the reader could use:

The gods of naturalism ... Ch. 1,

Waiting for Wonder Appendix,

Reflections ... Ch. 4 (esp for 'bits') ; and with these,


It Bubbles, It Howls, He Calls... Ch. 11,

Tender Times for Timely Truths Ch. 7,

Stepping Out for Christ Ch. 1,

News, Facts and Forecasts 13,

Acme, Alpha and Omega: Jesus Christ Ch. 9,

Repent or Perish Ch. 5 and

Spiritual Refreshings for the Digital Millenium Ch. 3.


As for *1A above, see *1 below: but note That Magnificent Rock Ch. 7.

Some of the elements of this point are listed below in various categories.

Joyful Jottings 8 (cf. SMR 80, 321);JJ 1, 2 ,3;
SMR 140ff., 931ff., TMR 1,7 8; A Spiritual Potpourri (ASP)  1-9, esp. 1-3;
Benevolent Brightness or Brothy Bane 80, 81, 82, Repent or Perish Ch.  7;
Wake Up World! Your Creator is Coming ... Chs.  2, 4, 5, 6

TMR 1, 8; SMR pp. 140ff., 145ff., 931ff., 973A and see SMR Index; Answers to Questions Chs. 6, 9; ASP 1-9; STEP 2, 10;
Spiritual Refreshings for the Digital Millenium (REF) Ch.  13;
Divine Agenda Ch.  9, End-note *1,  Excursion

SMR pp. 348ff., 1-70, 611ff., 620ff., Ch. 4, Sections 1-2, Barbs, Arrows and Balms (BAB) Appendix 1; LIT  5; JJ 5, 6; BEN 71; JJ 25-26 (man as encapsulated spirit ),
Licence for Liberty Ch.   4,
News 111, 122, 153

The Kingdom of Heaven ... Ch. 8

Benevolent Brightness or Brothy Bane  82, Swift Witness 4,
Repent or Perish Ch.  7, esp. *1 and *2,
Scoop of the Universe 57, ASP 1-3,
BAB 29, 18, ASP Ch.   7, esp. pp. 129ff.;
TMR 7, pp. 176Iff.; Wake Up World! Your Creator is Coming ...  7;
REF 2, 6;
ASP 4, Nos. 9, 10, 12 (symbolic survey, and lab books of the past - causally construed);
11 (cf. ASP 6 - life visible ? defined),
SMR pp. 3-10, 128-130, 201 - *10, 208-210, 219-226, 252A-N, 262ff., 284ff., 329-332 D-E (review of the field and the scientific approach);
see WAKE references above

ASP Ch.  79, esp. End-note 2 (famous experiment),  ROP 7,
pp. 159ff. (experiment), pp. 162ff.
(noetic experiment),
pp. 141ff. (architectural enterprise- data depiction),
SMR 145-159

Acme, Alpha and Omega: Jesus Christ - AAA - Ch.  1 , (actual);
The Frantic Millenium and the Peace of Faith (FM) Ch.  2 (actual and commonly suggested ... antidotes); -
AAA 9 - glamour, stammer, hammer  ... flitter and glitter;
FM 11 - twigs and towers;
News, Facts and Forecasts 8 - sham, shame and co.;NFF 13 - symphony and seditions - two heady heads, NFF 14 - deadly d's;
Repent or Perish (ROP)  5 inventions in mind, gender, politics ...
(spiritual - political - economic surrealism, and reality,and various modes of escape from efficacious unity, where it belongs), and with this,
It Bubbles, It Howls, He Calls (CALL) 11,
Things Old and NewCh.  10 and Epilogue, Appendix,
Biblical Blessings Ch.  2;

REF 8,
QAA 6 ,
NFF 13 (spiritual);
REF 13,
WAKE Epilogue,
Divine Agenda   1, 4 (and would-be unities in or for nature, and creation);
TTT  2;
TMR 7 (noting and leaving the mish-mash of  many dynamic disunities and frustrated fabrications of unity,  to find the actual unity);
NFF 2 (music, meaning and unity);
Tender Times for Timely Truths Ch.  8 (diabolical plan to mess the code);
NFF  9 ; 8 ;
WAKE Epilogue
(and identity).

See The Other News 19, the present volume Preface, and Chapters  1,  4 and  7 above, A Spiritual Potpourri Chs.  12, 13, 16; Joyful Jottings  3;
SMR Chs.  3 and  4,  pp. 582ff.,
Wake Up World! Your Creator is Coming ... Epilogue, pp. 164ff.,
ROP 5,
Little Things Ch.   2.


See Ch. 6 above, and SMR Index.



See here Delusive Drift or Divine Dynamic Ch. 2, dealing with I Timothy 6:20, science,
knowledge, pseudo-knowledge and the actual parameters of the matter.

See A  Spiritual Potpourri Ch. 9,  End-note 2.

The ludicrous character of the surmisings is exposed in some detail as below.

TMR 1, pp. 8ff., 17ff.;
TMR 8, pp. 200ff., 210ff., 224ff., 226ff., BEN 68, 82 cf. SMR 329ff., 315Aff., ASP 4, pp. 58ff., Swift Witness 4, 5 (STEP 2, 3); STEP 8, 9, 10; WAKE 2, 4, 5, 6 (incl. overview of the torturous windings of a meandering river, that ends in silt), and Epilogue.

See also thermodynamics in Index.



What you can get without a cause, is nothing. What we have is not nothing. We need a cause. Mind, matter and spirit, as we have them, none showing the means of self-origination, demand a cause; as does their amazing synthesis of disparate but related functionalities, in man. The cause is clearly of an order that is adequate for all, and the details are in SMR Ch. 1. No one aspect is sufficient, and nothing with no means of self-derivation can escape the abundant necessities of logic, for its adequate basis.

Truth even if it hurts...
Clearing confusion and cant on

Let's take a brief walk on this topic. We'll notice some far more detailed presentations as we pass, but this will be sufficient to alert you, warn you and prepare you. The issues are quite simple, but the tactics we meet are as askew as normal where necessary things are being contested by unnecessary argument. It simply needs dismantling.

1. Causation has caused a lot of casualties in clear thinking.  (For an extensive coverage, see "The Shadow of a Mighty Rock", SMR, Chs.1,3, and initially pp. 3-10).  First let's note that the word of God has this to say:

"For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold down the truth in unrighteousness; because what may be known of God is manifest in them; for God has showed it to them.

For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse" (Romans 1:18-20).



In fact there is a lot of confusion in this field. One of the reasons is an Aristotelian PRIME MOVER which is admittedly somewhat ridiculous. He is - it is - thought of as being contemplatively present, but averse to being too close to things, a perpetually actualising original dynamic.

I have no interest in pursuing this type of imagination, a sort of internalised, self-contradictory focus, set in system like an on-site genie, a timid child, or a leg-roped cow. It is, perhaps, better than nothing, but stops short of what reason requires. (For this, see SMR - Chs.1,3,5 at site noted later). Logically needed: one originator of this two-fold ordered set-up, all of it, one who is self-sufficient and without inbuilt system, or alignment.


Of course, the producer of that particular discrete article (one of so many items) known as "causation" - with its time and space confines and laws, constantly becoming better known by mankind - is not bound by or related to such a type of thing, except as an inventor of it. He does not "have to" wait for anything, wait on anything, but has constructed us so that we very often do. He has no "need" to do anything to anything, for none has set him to any assignable task or function, nor is there any to prescribe limits, properties or "place". He does not execute any required program on-site, but does what He will. Assigned tasks belong to taskmasters, and when you are looking for the cause of things, this is by definition irrelevant. The Being who set the task would then be the Cause, and the programmed the consequence. Otherwise there is the fey fairyland of nothing doing things, a simple contradiction in terms.

You can call this free Being, in this context, what you will. For clarity, I prefer to call Him God. A limiting causation such as we see in this world is a mere product. Causatively, you may say with perfect accuracy that God has invented serial causation, and any other type of interactive, rather than intrinsic, causative significance. The "rules" are of Him, not for Him.

As an illustration, consider this.

My characters in a book may interact; and this, for the reader, has much to recommend it, since it is a mirror of life etc.. Yet I, writing it, am so far above it, that it is laughable if you like to compare the constraints on my fictional characters with the freedom I have to create them. I am not a first cause or mere prime mover in that system. Far more than that: I created it, being myself the contriver of its system of causal interchange.

4. CREATION - common, but not commonplace.

THE AUTHOR does not have to wait years for the hero to get out of prison; he merely invents the system where these things happen. That's why it IS a system. He could interfere in his story, his book, in this way or that if he chose without the slightest difficulty of form or style or system. Whether or not he does this, is entirely his own personal affair, as creator of that particular system, and inter-relationship of persons; and of what we call events. An author's role is at a far superior level. He acts causatively in creating that other (here fictional) causation which the reader follows duly in the book written. Creation is like that, and we are all very familiar with it. We are performing it in one way or another, at one level or another, constantly.

On the topic of "removing" causation, that is, seeking to withhold existence from it, we find some laughable results. It amounts to this:  producing your own reasons - as intellectual causes - for removing "causation" (though it is at that very moment still alive, intact and you are right then using it). Such a pretence is rather like being "caught in the act". IN seeking to dispense with it by argumentation and explanation, one is thereby assuming its validity while trying to remove it. On all this, I have little here to say. It involves self-contradiction. (See here: "Predestination and Freewill", Appendix on Kant, and SMR Chs. 5 and 3.) There is however one thing which must be said, however brief our review.


Self-contradiction renders contradiction by any other party rather unnecessary. Any time you would use what you have already dismissed, you are left rather abandoned when you have done it. Otherwise put: Invalidating your weaponry is not much of a way to make it effective to do ANYTHING. If  there is no such objective thing as causation, then there is no such thing as giving a valid cause for the concept. It then CANNOT be explained; far less 'explained away'; no, far less again, is there any way in which such a concept as causation could then apply to more distant reality, doubly distant because it is, in the natural sphere,  known only by or through thought. Reason is bankrupt by a stroke, and doubly so. It is evacuated, illicit and disbanded. That is the result.

Reason, however, being invalid, on such a postulate, in such an imaginary world, it could show nothing. Indeed, if there were no such thing as causation per se, then there would be no way it could be caused to enter into things external or internal, in reality; it could not pretend to cover cases of any kind; could not enter into argument of this kind or that, into realities of this world or that. Therefore, on such a basis:  in reality, no causal ascription, point or program, no appeal to it would be valid. Thus all argument to remove it is removed before it happens, since the presupposition is contrary to its use.

It is, quite simply, logically impossible to invalidate causation. It is out of the question to give causes for the dismissal of causation, as if to 'explain' that this is how it appears to be what it is not.  This is like paying a barrister to prove that you are penniless, fighting a war to prove you are a warless individual, or immovably peaceable; like killing to prove you cannot kill.

It is possible however to view it in different dimensions, as we have already seen to be the case. It is susceptible to multiplication, not annihilation.

Actually causeless things are not able to have any characteristics (e.g. SMR 264ff., 284ff.); for if they did, these would be ascertainable or depictable in some sense, so that they could even exist for thought, or be specifiable. Then there would be causation in operation ensuring these characteristics displayed themselves so that they could be correctly stated to be what they are. It does not matter too much WHAT you depict it as being, what criteria you seek to erect: it has to have them in order to be thought of at all.

Hence, without characteristics, they are without specifiability of ANY kind, which is not distinguishable from nothing. In other words, they do not exist. Empirically, and unsurprisingly, a causeless operation has never been demonstrated, though the old "spontaneous generation" seemed plausible to some, before Pasteur; and doubtless the logical impasse just noted is one of the reasons for that simple circumstance. You could never specify the thing in order to show what it did or did not do.


For detailed PAGE REFERENCES and access to parts of our on-site works dealing with the things noted, in physics etc. see: the hyperlinks provided PLUS the detailed suggestions at the end of this presentation.


Particularly amusing is the idea of making 'nothing' the source of something. It is simple contradiction in terms, a sort of secular speaking in tongues or worse. If it were assumed something came from nothing it would simply mean that logic had been dispensed with, rationality dismissed, definitions were a jumble, meaning was delusive; but that invalidates what ELSE you do, such as use language with its logical, causative relationships of terms. So it cannot be done in theory any more than it has ever been demonstrated in practice.

Again, trying to "invent" a cause for causation itself, as if it were our own internalised construction on things, is merely as before, USING what you dismiss in the very act of dismissal, in order to dismiss it. Self-contradiction again. Things have reasons. Reasoning against reason is contradiction in terms. Refs. As for point 4, above, plus Barbs, Arrows and Balms, Item 29.


We don't NEED TO invent impossible internal causes of causation from within the system,

any more than we logically CAN DO IT;

we need to meet the Inventor of the serial causal concept and operation,

the producer of the processive,

operating eternally as He sees fit,

creating or destroying universes at will.

But that is another matter.

For that, see



There's a procedure known as reductio ad absurdum - used a lot in geometry. It means, as you probably know, that you explore what may be, remove what cannot be, and remain with the choice option. You get that, amongst other things, within the reference area given above; and also in many other areas in this field of what the truth is about the nature of things.


These 'alogisms' or impossible fiascos resulting from not coming to God Almighty in the name of His chosen revelation in Jesus Christ, the Just One, speak for themselves. God speaks for Himself, too. Artisan of created communicator powers, He is surpassingly good at it. For the step-by-step logical development showing what He has said to our race, see SMR Ch.1, and if you wish more, Chs.5, and 10. Chapters 4, 6, 8-9 deals largely with verifications, though these are logical as well as empirical. Ch.7 deals with applications and expositions of what God has to say.



1) You may go to The Shadow of a Mighty Rock (SMR) direct at


This yields a page counter access to a given page plus below it, an extensive index access, alphabetically leading to "causality" with an array of references, as also to "series", "thought", "language" and other related topics, also by hyperlink.

2) If you wish, you may go direct to That Magnificent Rock -


or to the cited Ch.7 at


3) You may direct to Predestination and Freewill at


or to the cited Appendix on Kant within this.

4) Specifically: You may find the matter for our present topic, in much more detail in SMR, pp. 284ff., and elsewhere in that Chapter (3). On the same line, see SMR pp. 3ff., 36ff., 73ff., and elsewhere: for example, through the Index under CAUSALITY. Paul Davies' errors specifically are dealt with in SMR pp. 421ff. (in Chapter 4), and in That Magnificent Rock, {TMR} Ch.7, Models and Marvels (above). It deals with some detail at the level of physics.

5) If you wish to explore the personal side of things in this vast context of Creator and Creation, see also Biblical Blessings, Ch 13, and A Spiritual Potpourri Ch.12, as well as That Magnificent Rock, Chs. 3 and 2.


See Ch. 10 on the casus belli, the spiritual warfare involved, the Biblical lessons to be learnt, with the wonder of the word of God shown anew.


Man often acts as if to do this, and the results are good enough for Punch, which, alas, has ceased to exist in Merry Olde England! However, they are tragic enough for a war history.

See Little Things Ch. 5, and SMR Index at Man.