God

= God = Jump to:					navigation, 					search

Langan has described God as the global processor of the whole of reality, as the Primary Teleological Operator, the primary telor-syntactor, Global Operator-Definor, the SCSPL Global Operator-Designer, and as ultimately being identified with unbound telesis.

Quotes
"In keeping with its clear teleological import, the Telic Principle is not without what might be described as theological ramifications. For example, certain properties of the reflexive, self-contained language of reality – that it is syntactically self-distributed, self-reading, and coherently self-configuring and self-processing – respectively correspond to the traditional theological properties omnipresence, omniscience and omnipotence. While the kind of theology that this entails neither requires nor supports the intercession of any “supernatural” being external to the real universe itself, it does support the existence of a supraphysical being (the SCSPL global operator-designer) capable of bringing more to bear on localized physical contexts than meets the casual eye. And because the physical (directly observable) part of reality is logically inadequate to explain its own genesis, maintenance, evolution or consistency, it alone is incapable of properly containing the being in question."[1]

"Question: Or, alternatively, does God instantaneously or non-spatiotemporally— completely, consistently, and comprehensively—reconfigure and reconstitute reality’s info-cognitive objects and relations?

Answer: The GOD, or primary teleological operator, is self-distributed at points of conspansion. This means that SCSPL evolves through its coherent grammatical processors, which are themselves generated in a background-free way by one-to-many endomorphism. The teleo-grammatic functionality of these processors is simply a localized "internal extension" of this one-to-many endomorphism; in short, conspansive spacetime ensures consistency by atemporally embedding the future in the past. Where local structure conspansively mirrors global structure, and global distributed processing "carries" local processing, causal inconsistencies cannot arise; because the telic binding process occurs in a spacetime medium consisting of that which has already been bound, consistency is structurally enforced."

"Question: If God does in fact continuously create reality on a global level such that all prior structure must be relativized and reconfigured, is there any room for free-will?

Answer: Yes, but we need to understand that free will is stratified. As a matter of ontological necessity, God, being ultimately identified with UBT, has "free will" on the teleological level...i.e., has a stratified choice function with many levels of coherence, up to the global level (which can take all lower levels as parameters). Because SCSPL local processing necessarily mirrors global processing - there is no other form which it can take - secondary telors also possess free will. In the CTMU, free will equates to self-determinacy, which characterizes a closed stratified grammar with syntactic and telic-recursive levels; SCSPL telors cumulatively bind the infocognitive potential of the ontic groundstate on these levels as it is progressively "exposed" at the constant distributed rate of conspansion." [2], [3]

"So the CTMU is essentially a theory of the relationship between mind and reality. In explaining this relationship, the CTMU shows that reality possesses a complex property akin to self-awareness. That is, just as the mind is real, reality is in some respects like a mind. But when we attempt to answer the obvious question "whose mind?", the answer turns out to be a mathematical and scientific definition of God. This implies that we all exist in what can be called "the Mind of God", and that our individual minds are parts of God's Mind. They are not as powerful as God's Mind, for they are only parts thereof; yet, they are directly connected to the greatest source of knowledge and power that exists. This connection of our minds to the Mind of God, which is like the connection of parts to a whole, is what we sometimes call the soul or spirit, and it is the most crucial and essential part of being human."

"Q: Does the CTMU allow for the existence of souls and reincarnation?

A: From the CTMU, there emerge multiple levels of consciousness. Human temporal consciousness is the level with which we're familiar; global (parallel) consciousness is that of the universe as a whole. The soul is the connection between the two...the embedment of the former in the latter.

In the CTMU, reality is viewed as a profoundly self-contained, self-referential kind of "language", and languages have syntaxes. Because self-reference is an abstract generalization of consciousness - consciousness is the attribute by virtue of which we possess self-awareness - conscious agents are "sublanguages" possessing their own cognitive syntaxes. Now, global consciousness is based on a complete cognitive syntax in which our own incomplete syntax can be embedded, and this makes human consciousness transparent to it; in contrast, our ability to access the global level is restricted due to our syntactic limitations.

Thus, while we are transparent to the global syntax of the global conscious agency "God", we cannot see everything that God can see. Whereas God perceives one total act of creation in a parallel distributed fashion, with everything in perfect superposition, we are localized in spacetime and perceive reality only in a succession of locally creative moments. This parallelism has powerful implications. When a human being dies, his entire history remains embedded in the timeless level of consciousness...the Deic level. In that sense, he or she is preserved by virtue of his or her "soul". And since the universe is a self-refining entity, that which is teleologically valid in the informational construct called "you" may be locally re-injected or redistributed in spacetime. In principle, this could be a recombinative process, with the essences of many people combining in a set of local injections or "reincarnations" (this could lead to strange effects...e.g., a single person remembering simultaneous "past lifetimes").

In addition, an individual human sublanguage might be vectored into an alternate domain dynamically connected to its existence in spacetime. In this scenario, the entity would emerge into an alternate reality based on the interaction between her local level of consciousness and the global level embedding it...i.e., based on the state of her "soul" as just defined. This may be the origin of beliefs regarding heaven, hell, purgatory, limbo and other spiritual realms."

"The universe can be described as a cybernetic system in which freedom and constraint are counterbalanced. The constraints function as structure; thus, the laws of physics are constraints which define the structure of spacetime, whereas freedom is that which is bound or logically quantified by the constraints in question. Now, since there is no real time scale external to reality, there is no extrinsic point in time at which the moment of creation can be located, and this invalidates phrases like "before reality existed" and "when reality created itself". So rather than asking "when" the universe came to be, or what existed "before" the universe was born, we must instead ask "what would remain if the structural constraints defining the real universe were regressively suspended?" First, time would gradually disappear, eliminating the "when" question entirely. And once time disappears completely, what remains is the answer to the "what" question: a realm of boundless potential characterized by a total lack of real constraint. In other words, the real universe timelessly emerges from a background of logically unquantified potential to which the concepts of space and time simply do not apply.

Now let's attend to your "how" question. Within a realm of unbound potential like the one from which the universe emerges, everything is possible, and this implies that "everything exists" in the sense of possibility. Some possibilities are self-inconsistent and therefore ontological dead ends; they extinguish themselves in the very attempt to emerge into actuality. But other possibilities are self-consistent and potentially self-configuring by internally defined evolutionary processes. That is, they predicate their own emergence according to their own internal logics, providing their own means and answering their own "hows". These possibilities, which are completely self-contained not only with respect to how, what, and when, but why, have a common structure called SCSPL (Self-Configuring Self-Processing Language). An SCSPL answers its own "why?" question with something called teleology; where SCSPL is "God" to whatever exists within it, teleology amounts to the "Will of God"."

"Since the meaning of life is a topic that has often been claimed by religion, we'll attempt to answer the second part with a bit of CTMU-style "logical theology".

Within each SCSPL system, subsystems sharing critical aspects of global structure will also manifest the self-configuration imperative of their inclusive SCSPL; that is, they exist for the purpose of self-actualization or self-configuration, and in self-configuring, contribute to the Self-configuration of the SCSPL as a whole. Human beings are such subsystems. The "purpose" of their lives, and the "meaning" of their existences, is therefore to self-actualize in a way consistent with global Self-actualization or teleology...i.e., in a way that maximizes global utility, including the utility of their fellow subsystems. Their existential justification is to help the universe, AKA God, express its nature in a positive and Self-beneficial way.

If they do so, then their "souls", or relationships to the overall System ("God"), attain a state of grace and partake of Systemic timelessness ("life eternal"). If, on the other hand, they do not - if they give themselves over to habitual selfishness at the expense of others and the future of their species - then they are teleologically devalued and must repair their connections with the System in order to remain a viable part of it. And if they do even worse, intentionally scarring the teleological ledger with a massive net loss of global utility, then unless they pursue redemption with such sincerety that their intense desire for forgiveness literally purges their souls, they face spiritual interdiction for the sake of teleological integrity."

"Such is the economy of human existence. Much of what we have been taught by organized religions is based on the illogical literalization of metaphorical aspects of their respective doctrines. But this much of it is true: we can attain a state of grace; we can draw near to God and partake of His eternal nature; we can fall from God's grace; we can lose our souls for doing evil. In all cases, we are unequivocally answerable to the System that grants and sustains our existence, and doing right by that System and its contents, including other subsystems like ourselves, is why we exist. Sometimes, "doing right" simply means making the best of a bad situation without needlessly propagating one's own misfortune to others; the necessary sufferance and nonpropagation of personal misfortune is also a source of grace. Further deontological insight requires an analysis of teleology and the extraction of its ethical implications.

Now for a couple of qualifiers. Because we are free, the teleologically consistent meaning of our lives is to some extent ours to choose, and is thus partially invested in the search for meaning itself. So the answer to the last part of your question is "yes, determining the details of your specific teleologically-consistent reason to exist is part of the reason for your existence". Secondly, because God is the cosmos and the human mind is a microcosm, we are to some extent our own judges. But this doesn't mean that we can summarily pardon ourselves for all of our sins; it simply means that we help to determine the system according to whose intrinsic criteria our value is ultimately determined. It is important for each of us to accept both of these ethical responsibilities."

"In the CTMU, “what God thinks is right” is encapsulated by the Telic Principle. This principle, a generalization of the Cosmological Anthropic Principle, asserts that by logical necessity, there exists a deic analogue of human volition called teleology.

However, due to the fact that God’s Self-creative freedom is distributed over the universe, i.e. His “Mind”, human volition arising within the universe is free to be locally out of sync with teleology. This requires a set of compensation mechanisms which ensure that teleology remains globally valid despite the localized failure of any individual or species to behave consistently with it. In part, these mechanisms determine the state of your relationship to God, i.e. your soul. If you are in harmony with teleology – with the self-realization and self-expression of God – then your soul is in a state of grace. If you are not, then your soul is in danger of interdiction by teleological mechanisms built into the structure of the universe." CTMU Q&A

"What does this say about God? First, if God is real, then God inheres in the comprehensive reality syntax, and this syntax inheres in matter. Ergo, God inheres in matter, and indeed in its spacetime substrate as defined on material and supramaterial levels. This amounts to pantheism, the thesis that God is omnipresent with respect to the material universe. Now, if the universe were pluralistic or reducible to its parts, this would make God, Who coincides with the universe itself, a pluralistic entity with no internal cohesion. But because the mutual syntactic consistency of parts is enforced by a unitary holistic manifold with logical ascendancy over the parts themselves - because the universe is a dual-aspected monic entity consisting of essentially homogeneous, self-consistent infocognition - God retains monotheistic unity despite being distributed over reality at large. Thus, we have a new kind of theology that might be called monopantheism, or even more descriptively, holopantheism. Second, God is indeed real, for a coherent entity identified with a self-perceptual universe is self-perceptual in nature, and this endows it with various levels of self-awareness and sentience, or constructive, creative intelligence. Indeed, without a guiding Entity whose Self-awareness equates to the coherence of self-perceptual spacetime, a self-perceptual universe could not coherently self-configure. Holopantheism is the logical, metatheological umbrella beneath which the great religions of mankind are unknowingly situated. Why, if there exists a spiritual metalanguage in which to establish the brotherhood of man through the unity of sentience, are men perpetually at each others' throats? Unfortunately, most human brains, which comprise a particular highly-evolved subset of the set of all reality-subsystems, do not fire in strict S-isomorphism much above the object level. Where we define one aspect of "intelligence" as the amount of global structure functionally represented by a given sÎS, brains of low intelligence are generally out of accord with the global syntax D(S). This limits their capacity to form true representations of S (global reality) by syntactic autology [d(S) Éd d(S)] and make rational ethical calculations. In this sense, the vast majority of men are not well-enough equipped, conceptually speaking, to form perfectly rational worldviews and societies; they are deficient in education and intellect, albeit remediably so in most cases. This is why force has ruled in the world of man…why might has always made right, despite its marked tendency to violate the optimization of global utility derived by summing over the sentient agents of S with respect to space and time.

Now, in the course of employing deadly force to rule their fellows, the very worst element of humanity – the butchers, the violators, i.e. those of whom some modern leaders and politicians are merely slightly-chastened copies – began to consider ways of maintaining power. They lit on religion, an authoritarian priesthood of which can be used to set the minds and actions of a populace for or against any given aspect of the political status quo. Others, jealous of the power thereby consolidated, began to use religion to gather their own "sheep", promising special entitlements to those who would join them…mutually conflicting promises now setting the promisees at each other’s throats. But although religion has often been employed for evil by cynics appreciative of its power, several things bear notice. (1) The abuse of religion, and the God concept, has always been driven by human politics, and no one is justified in blaming the God concept, whether or not they hold it to be real, for the abuses committed by evil men in its name. Abusus non tollit usum. (2) A religion must provide at least emotional utility for its believers, and any religion that stands the test of time has obviously been doing so. (3) A credible religion must contain elements of truth and undecidability, but no elements that are verifiably false (for that could be used to overthrow the religion and its sponsors). So by design, religious beliefs generally cannot be refuted by rational or empirical means.

Does the reverse apply? Can a denial of God be refuted by rational or empirical means? The short answer is yes; the refutation follows the reasoning outlined above. That is, the above reasoning constitutes not just a logical framework for reality theory, but the outline of a logical proof of God's existence and the basis of a "logical theology"." Introduction to the CTMU

Logical Theology
"Holotheism is the theological system implied by logical theology. Its fundamental premise is that the Mind of God is the ultimate reality…that is, reality in its most basic and most general form. It is thus related to panentheism, but in addition to being more refined, is more compatible with monotheism in that its "mental" characterization of God implies that divine nature is more in keeping with established theological traditions.

What is Logical Theology?

Theology is ordinarily understood as the study of God and the relationship of God to the world, usually in the context of a specific theological system and a related body of theological opinion. It is considered to embrace the investigation of spirit, the human soul, teleology and divine qualities such as omniscience, omnipresence and omnipotence.

Traditionally, its preferred methods of inquiry have been rational rather than empirical, and have thus relied on a combination of faith and logic rather than observation. Logical theology shifts theological inquiry in the direction of logic and mathematics, seeking to reposition it within the domain of modern analytical tools including model theory, the theory of formalized systems, and the logical theory of reality.

Whereas standard theology takes the existence of God as axiomatic and then attempts, often naively, to characterize the relationship between its assumed definition and a more or less concrete model of reality, logical theology explores a logical formulation of ultimate reality for any divine properties that might naturally reveal themselves; given that divine law (if it exists) would necessarily incorporate the laws of logic and mathematics on a basic level, it seeks evidence of divinity in the context of a reality-theoretic extension of logic, the CTMU. The implied convergence of theology, mathematics and science yields a reality-based theological framework with the strength and capacity to support realistic solutions to various real-world problems." Teleologic