Last week we published an article examining the positive depths of the idea of a purposeful, deterministic Universe[1]. However, as some readers pointed out, determinism has also got its negative side, and we are going to look at that now …

It was Kant who warned us of the dangers of allowing God into the equation when tackling the notion that purposiveness exists in nature. For Kant it was quite simple: using God to explain natural science is no good for either science or theology. It produces an overlapping of boundaries and that creates uncertainty in both camps.[2]

But: Why is this so? If we can deduce that the Universe seems to be fine-tuned towards the creation of life[3], what is wrong with attributing that fine-tuning to an omnipotent, eternal force like God?

Well, our first objection is that the concept of God is by no means a neutral one. It has too much semantic baggage, and those that claim ownership of that luggage are adamant about the enlightened stand-point of their perspective. Likewise, it is hard to see religions embracing cosmological arguments as a proof of the existence of God, simply because cosmological fine-tuning is not found in the Scriptures and when seen from the scientific point-of-view, the science undermines the Scriptures or renders them unimportant. If God did fine-tune the Universe, it is very doubtful that It would be the same God who is said to have communicated with us via the prophets. Once fine-tuning, or any other scientific explanation of creation is accepted, the Scriptures no longer make any sense.

So, if science explains the deterministic, fine-tuning of the Universe it cannot use the term God to describe how or what could have been involved in the process that allowed this fine-tuning to come about.

Kant’s own warning was: “We must scrupulously and modestly restrict ourselves to the term that expresses just as much as we know, and no more – namely, an end (purposiveness) of nature … For the purpose of keeping strictly within its own bounds, physics entirely ignores the question whether natural ends are ends designedly or undesignedly. To deal with that question would be to meddle in the affairs of others – namely, in what is the business of metaphysics.”[4]

Of course, what cosmological fine-tuning implies is that yes, things seem to have been designed, or that there seems to be a design embedded in the structure of the Universe, driving it towards a certain end. Whether this end is willed or desired by the Universe is not a question that can be properly answered by science, but neither is it a pertinent question for theologians who would need to try and apply fine-tuning to the scriptures or vice-versa. That would be an absurd task.

The question here then becomes: If the implications of cosmological fine-tuning is a metaphysical question, who should deal with that metaphysics if it goes beyond the scope of theology and science?

To answer that we must consider where metaphysics came from, and we find its origins in Greek Pre-Socratic thought; the same thinkers who gave birth to philosophy and science. Through the Pre-Socratics, and metaphysics, science and philosophy are genetically tied. The first philosophers were trying to explain the essence of reality by defining the essence of nature; this is what science does through theory and experimentation, and it is also what metaphysics does through logic.

Cosmological fine-tuning is a logic-deduced concept derived from scientific data made from observations of the cosmos. It creates a metaphysical field that needs to be explored philosophically, and it implies the existence of a deterministic Universe, or an infinite Multiverse, and that suggests deep, positivistic repercussions for humanity.

Cosmological fine-tuning is a controversial subject for science, as are all deterministic ideas. Physics and mathematics might tell us that the nature of the Universe is incredibly precise and that, without this minute precision in its structure, the Universe would have been incapable of evolving as it did, but this also implies that we are the results of such an incredibly precise mechanism that the least likely explanation is that the cosmos was a beautiful accident exploding out of the Big Bang. And this makes theologists clap their hands and scientists blush.

To save themselves from the theologians, scientists have come up with an equally speculative idea that our Universe is not a real singularity and we should talk of a Multiverse made up of an infinite possibility of universes.

Quantum physics has opened the door to the realm of the speculative and allows, if not demands, very creative thinking. In a way it has pushed cosmology back into the area of philosophy again – especially towards the primal area of the Pre-Socratics. Scientists are now daring to think within the dangerous space of infinity and recently even sacred concepts like time, the Big Bang and Thermal Death have been questioned.

If philosophy is focussed on necessity, and if our necessity is rooted in the survival and permanence of the sapiens species, our humanity, then the positivism inherent in purposiveness has to be embraced, and the fine-tuned cosmos has to be interpreted as a positivistic inspiration for humanity. The Universe has allowed the conditions for life to be created and evolve into a creature that is aware enough to perceive and to try and understand the very nature of its own creator. And if we permit our own destruction, we are threatening the destruction of all perception of the Universe as well … This is philosophy as positive incentive, as a rediscovery of humanity as a vital force within the cosmos.

If we want to survive as a species and evolve as sapiens, then we must embrace concepts like permanence and progress as virtues. But permanence and progress together. Progress seen as that which will create valuable things that can endure. Endurance is what we see when we marvel at the pyramids or when we tackle the classics in literature, or stand before the great masterpieces of art and music. But the value of endurance must not be limited to conservative sentiments that lead to decadence, rather, endurance can only be guaranteed through progress as human and sapiens concept.


[2] Immanuel Kant, CRITIQUE OF JUDGEMENT, p.209


[4] Kant: Ibid, p. 210


Transcendental Reality – from the Big Bang to the Virtual Laboratory of Being, via Plato


In order for reality to exist it needed to create an object/subject capable of perceiving it, but in order to do that, it had to firstly manufacture a physical space for that perceiving-subject to evolve in. This needed to be constructed in such a way that life could evolve within it.

The problem is analogous to our relationship with our computers. If we can imagine things from the computer’s point of view … well, from the perspective of an AI computer that would be capable of having a point of view …For that AI consciousness, reality is out of the box that the physical universe is contained in.

Nevertheless, something in that same out-of-the-box reality is responsible for programming the operating system that allows the AI to exist, be conscious of its existence, and even be capable of understanding its own condition as an artificial form of reality created in order to understand the real. Even though that reality is outside of the box and hence alien to the AI’s own immediate environment.

A question arises from this: Could an artificial intelligence ever come to really understand that which it’s been designed to do without being able to leave the box and experience the authentically real for itself?

In fact, this dilemma seems to be a moot point, having been made irrelevant by the fact that an intelligent computer does have access to input from outside. Actually, the imagined world of the Cyberentity would be mostly formed by its perception of the information that it could gather from the Internet, which would be information about the other reality, outside of the box, that is our world.

So, here the analogy breaks down, or does it? Here, perhaps, Plato was right. Everything that exists in the physical world has been created from information uploaded into it from the pre-physical or transcendentally Real dimension.

Thus, we also have the Biblical “God created the Universe in his own image” …

Or perhaps not … Could our physical reality have been a different kind of computer to the ones we are accustomed to be using?

Imagine that we want to build a device that could actually teach us about ourselves by clearly revealing to ourselves what we are from a purely objective stand-point. Our main aim therefore, would be to fabricate something which would provide an objective perception of us and, at the same time, be able to communicate its impartial perception of us to us, in a language that we are capable of understanding.

It might be considered that the best way to do this would be not to invent a super-AI observer of us, who could teach us, like a Messiah (we already know how flawed that process is), but rather to fabricate a virtual, but distorted image of a civilisation, that we could observe from a safe and impartially-perfect distance. If the civilisation were flawed we could learn from its mistakes, if it were perfect and Utopian, we would have a model to learn how to improve our own societies from.

In order to make this didactic universe, we would need to programme an environment capable of evolving in its own original way, but in a direction in which the creation of perception, consciousness, self-consciousness and curiosity were all possible. At the same time, the process would need to be monitored by us, so that, the internal language of the organisms evolving in the process can be learned and understood by us. Only if we allow a language of evolution that’s alien to our own, and therefore objective because distorted image of ourselves will the experiment provide scientifically important results (a mirror-image of ourselves would not give us the distance needed to truly learn from our observations of it). Only if we are constantly monitoring the language in order to understand its idiosyncrasies will we be able to draw purposeful conclusions and enjoy a meaningful experience from the experiment.

The fact that it is conceivable that we, or an Artificial Intelligence, could be capable of conducting such an experiment, opens a mind-boggling window into the question of reality. In fact, the very existence of virtual-reality questions the nature of our own perceived-world in exactly the same way that Plato did. We are not only capable of imagining the creation of a virtual universe, the purpose of which would be to understand our own being, we could also very well be the results of such a fabrication by an entity outside of our own box.

It also tells us that consciousness of the virtual does not have to be a nightmarish experience, like the one depicted in the Matrix films, but rather it provides a purposeful meaning for our existence in terms of the entire multiverse – in and out of the box experience of Reality. If the scenario we have imagined here is correct, and we are the virtual creations of the universe, then it means that we are the objects that the universe learns from, which turns us into the didactic material that the universe absorbs.

And the moral lesson this teaches, is that the essence of the universe is moulded by our example and that is a tremendous responsibility.

Yet, if this is so, what needs to be done?

Perhaps the best way to solve this question will be to create our own virtual-universe laboratory … and by doing so extend reality further into the infinite regressions of the multiverse. Infinity is a reality, but it is found not in expansion but in regression.

Cause and Effect


The effect cannot be the cause of its cause (Kant) – but the result can be an inspiration for beginning the process of its own creation. This causal nexus is true of anything that is created from an idea, or all things which are the products of visionaries. The cause of the thing comes from the fact that it has been imagined (nexus of ideal causes). In many cases, if there had not been an imagining of the result the initiative to create it would never have taken place. And so, in our technological reality, cause and result are closely intertwined, because most inventions are imagined and made to satisfy a perceived need: forks came about from an idea of the need to save our fingers from getting sticky when we ate.

But how does this help any metaphysical understanding? Can we apply this idea to the question of the first cause? Can intuition be enough to create something out of nothing? How can this relationship exist without a mind to start the creative process? For it to be possible the nothing has to be capable of intuiting something, which would imply that the nothing would possess awareness; and this suggests that the nothing is not nothing at all but awareness, which is something; even though, in the beginning it would be an awareness of nothing, which is a very poor form of consciousness indeed. Of course, next to nothing, any something is everything, so in the long run this intuition of something has limitless scope.

The dilemma might point us in the direction of the idea of God (before anything there was an eternal thingy that made everything out of itself); or perhaps we could assert that the primordial God is awareness (omnipresent in everything that is aware). Likewise, it brings up the concept of determinism (Awareness blending into purposeful Will), and also suggests a way of envisaging a purposeful universe without the necessity for God (unless a religion can be made in which God actually does become Awareness). Through intuition of a nexus finalis, in which entities-with-awareness (sapiens life-forms) are able to fully know the Universe in one great act of love (Being through knowing and being known, as well as appreciating and preserving what is known), a determined future opens up for us. An idea which can have enormous practical benefits for humanity, because it positions us in a purposeful place within the evolution of everything (the Universe).

But perhaps you think this is a pointless argument: that we are trying to prove the unproveable. In fact, we are not trying to “prove” anything: what we are aiming at is a pragmatical solution to the insalubrious effects of nihilisms; to wrestle with the ingrained pessimism that is debilitating humanity. Why do people prefer the non-purposeful over the purposeful?

Part of the blame for this must be heaped on the religions, for they dogmatise the purposeful universe and distort it in order to drive purpose in the direction of the interests of power. If purpose is a tool for power, then many will reject it. The irony of this is that even the resultant nihilism has itself become a tool for that power, especially now that power nurtures itself via an economic system of anarchic capitalism. For this system, purpose is too directional itself and offers too much clarity for the system which requires relativity in order to mask its real purposes. Purpose is therefore a threat to the system that can only be tolerated by allowing it to be projected through the distorting glass of religion.

In this way, we can see that there is nothing more radical in this world than real purposiveness; by which we mean the examination of a non-theological, cosmological, nexus finalis direction to the Universe.

Progress does not come about through cause and effect alone, but only through effect-driven causes inspired by purposive ideas. The Universe is the effect-driven result of the condition of nothing that allows for the possibility of everything. But our Universe is also a refined everything, stabilised through the filter of intuitive purposiveness. A purposiveness which is denied by the global money-driven civilisation we have now created, propelling us into a chaos of pessimisms and cynicisms regarding our own humanity. To find harmony in our lives, we need to harmonise our way of living with the same intuitive purposiveness possessed by the universe; we need to open our eyes and see where we are all going; where our ancestors will be at the end of time; and imagine what they will emerge as when the final evolution eventually takes place.

WHAT DO WE TAKE? … A) from Feuerbach



(i) “… human needs determine consciousness

(ii) “The essence of man is the Origin, Cause and Goal of history …”[1]

In THE ESSENCE OF CHRISTIANITY, Feuerbach examines the need for God, which he describes as an emotional need. This is true, but within that emotional need is also a need for an ultimate meaning to existence; a need for eschatological meaning; an answer to the question: where are we going?

The problem with this need is that it is easily manipulated: the very essence of religions is an indication of how sentimental attachments to symbols and fetishes can be easily implanted in society. Religions have also shown us how this implantation can be used by interested groups to socialise the masses in a way that is obviously beneficial to the groups that are controlling the manipulation. Religions are always, primarily, forms of exploiting the emotional need for existential and eschatological meaning in order to build easily controllable societies and cultures.

If we accept Feuerbach’s thesis that human needs determine consciousness and that God is an emotional need, we can see that obliterating what God is does not obliterate the problem of God, for, although we can obliterate religious superstition, without a substitute for God, we fail to satisfy the emotional need we have for an ultimate meaning to our existence.

To resolve this dilemma, we need to find another kind of final goal for humanity, one based on scientific and mathematical data, that can satisfy the human need for ultimate meaning and replace the purely mythical eschatologies of our religions. For example, it is a more positive idea if we construct our needs for ultimate meaning on the very physical and evolutionary nature of the cosmos, and our possible role within that evolution itself, rather than waiting for a supernatural End of Days.

We know that the Universe exists, and it is much easier to prove than the existence of God.

We can speculate on the purpose of the Universe in a scientific way, and such speculation can produce far more satisfying and pragmatic results than speculation on the existence of God.

Human purpose in the Universe depends on our relationship with the same Universe, and this idea ultimately leads to an interconnectivity between everything, both material and spiritual, that is lacking in the monotheistic religions that disparage the material in favour of an all-important, but also most-obscure idea of the spiritual.

In order to properly answer where we are going, we have to redraw our home, the where-we-are, away from the ambiguities of God, but not into the abyss of no-place, yet rather into the concrete reality of the Cosmos. Between God and No-God, lies the Universe.

If God is eternal, the Universe created itself out of nothing. If God is omnipotent, the Universe if driven by a blind will that needs sapient organisms (like us) to see.  In God there can be no evolution; no authentic progress, whilst the Universe is always expanding and changing, and we are the conscious part of that evolution and change. In God, we are insignificant; in the Universe and its evolution to self-consciousness, we are a fundamental, purposeful ingredient.

[1] As quoted in Althusser: ESSAY ON SELF-CRITICISM, p.101, (ebook)

The Purpose of the Universe



All religions have their basis in the question: What is the purpose of this existence in this Universe?

There are two basic answers to this question: either no, there is no purpose; or yes, everything is meaningful.

Taking the latter point of view has its psychological advantages, because it creates an underlying meaningfulness to everything and makes us feel that our own lives are part of a bigger purposeful picture as well. We may think we are mere specks of star-dust, but, in fact, something marvellous is really happening in the world (and the cosmos) around us.

God, or the gods, is a simple way of saying why the Universe is purposeful. But in practice, the God-idea evolved into something sinister and perverse – dogma.

Religions as such, have taken a patent out on the concept of the Universe’s meaningfulness, and we have suffered millennia of human conflict and strife because of the defenders of the God copyright.

However, God is not a necessary component of a meaningful Universe. The Universe can be just meaningful in itself.


Of course, “meaning” is just a human-made concept, and the English-language version of that concept. Without self-conscious, rational beings, there can be no meaning as such, because meaning implies an entity capable of understanding that meaning.

Hence the assumption that God is necessary for a purposeful Universe. However, homo sapiens and other self-conscious life forms exist in this Universe whether God exists or not. Life has evolved, in a non-deterministic way, through trial and error. There is no need for God in understanding the purposeful Universe. In fact, if we do feel it to be necessary to throw in a Creator, then it would make more sense to imagine that creator being blind. Existence itself is a desiring, intentional thing. Existence wants to exist and humanity, as a sapiens organism, is an integral factor in that existence.

Berkeley was right when he argued that, in a practical sense, nothing would exist if there were no consciousness. But he most probably was wrong in assuming that the Universe itself is conscious. The Universe probably created consciousness, unconsciously. However, if we affirm that the Universe is purposeful, then there must be an unconscious desire in the unconscious-Universe for the evolution of consciousness within it. This desire resides in the need to exist. The motivating current of our Universe is “To be, or not to be”, affirming the first part.


A desire for existence implies a desire for the preservation of that existence and ultimately an eternal existence. Eternity only makes sense if the Universe itself makes sense by being meaningful.

Meaning therefore is embodied in the existential reality of the Universe; in the meaning in the act of becoming involved in the eternal-process of knowing and being known that is the Universe’s relationship to itself and to the life it has created. Life that is the centre and purpose of its creation.

This point of view is atheistic, but anti-nihilistic. The important thing is universal achievement and the fulfilment of our essence which is always in life itself.

The nature of life then, is to exist, which means, live and rejoice in living. Its striving is to overcome the non-existence implicit in death. It is here where the authentic human nature lies – in our shared purpose with the Universe.





Universalism forms the foundation of all monotheisms. Yet it is a foundation badly rooted, for it is constructed on the sediments of separation.

All the separatisms – subject/object; man/God; man/nature; man/woman; man/world; Earth/Universe; Heaven/Hell; master/slave; European/Asian; Christian/Muslim; Muslim/Jew; nation A/nation B – pervert the universalism, rendering it hypocritical.

Monotheism is an intuition for the One. But for the impossible One, for it is the One that is affirmed from a segregation. Only the enlightened can know the one. Hence there arises a new segregation between the enlightened and the ignorant. Even the most universal of religious philosophies, the Tao, makes the separation of Yin and Yang a basis of its whole. To understand the One, we have to understand how it is separated. The pure aspect of the Yin and Yang is not the black and white, or black and red, antagonisms, but the circle around them.

The circle, in the form of the Uroboros, is the oldest symbol of the universal: the cycle is its first limitation. Once the circle is interpreted as a constant, ever-changing form of mobility, it immediately assumes a conservative dogma of anti-progress and a negation of becoming. Inside the cycle, the One is not an expansion but an illusion of progress that merely returns us, through different seasons, to that which is, which always has been, and always will be.

The function of separation, seen through the spectrum of the cycle, is to regenerate and reconfirm the machinery of the One without changing the One itself. In its basic concept, spiritualism is therefore this sense of being in this magnificent, pure, self-generating machinery.

But this sense of being part of the whole is the first thing that monotheisms attack. With the fabrication of God, the Universe itself becomes subordinate to a Master, and spiritualism is relegated to a sense of submission before the All Powerful; a bowing and kowtowing under the omnipotence of the Creator.

What we witness, in this process of hypocritical universalism, is the implementation of all the dogmas of power.

For social progress and individual freedom to be possible and authentic, therefore, the psychological dogma of the circle has to be broken. The tail must be pulled away from the Uroboric serpent’s mouth and turned into a rail that we can drive ourselves forward on. The Earth may be spinning around, but the Universe is expanding.

Where does our Conception of God come from?

Image result for eternityYayoi Kusama: Aftermath of Obliteration of Eternity, 2009

We didn’t conceive and refine the Judaeo-Christian concept of God out of natural phenomenon or even logical deduction – apart from a First Cause, there is no logical need for God. Instead, it was formed out of a mainly intuitive comprehension of Humanity’s own potential. The image we have of God is a reflection of what our own collective intellect could be capable of being and producing, and of the incredible power that a highly advanced and evolved humanity could be capable of achieving if it survives, and manages to develop in a progressive way, for millions of years to come.

At the moment we have to be considered very poor candidates for the Master of the Universe. Nevertheless, we stand at a crossroads that demands that we must now take an optimistic evolution into consideration or perish. It is time to shake off our tremendous nihilism and pessimism and admit that an anthropogenesis into a God-like species is an idea that ultimately reflects our own collective potential – albeit in a far, far distant future. Of course, the entire history of our civilisation has been a process of turning our backs on that potential; God was created in our own image to mitigate the obligation to become godly ourselves. The responsibility is awesome, but sooner or later we will have to embrace it or disappear: that is the ultimate choice between purposiveness and nihilism.

Cosmic Will (science versus religion)

The growing process, from the single fertilised cell to the adult form of a biological entity with all its necessary parts, internal organs and external limbs and sensors, is developed with such incredible attention to detail and accuracy that one cannot help but feel such a process is being directed: that is seems to have been willed.

“Willed by God,” insist the religious. But what would God will such a thing for? “Ah, the Lord works in mysterious ways that we are capable of understanding.” Yet, that conclusion only turns the problem back to the start again. If we want to escape nihilism we have to understand purposiveness, and to appreciate authentic and universal purpose we must tackle the purposiveness inherent in the Universe itself.

If we surrender to a belief that we live in a Universe that has a purpose, but one that we are incapable of ever understanding, then that is just as nihilistic an attitude as the belief in a Universe that has no purpose at all.

Fortunately, for understanding purposiveness, life displays purposeful organisation. In fact, everything about life seems to be directed toward some purpose. Not only that, the inanimate universe has its own purposeful direction as well, the extremely complicated process of the creation of life and its evolution into sentient beings; beings that are capable of asking what the ultimate purpose of the creation of intelligent life can possibly be.

This is the key question of all metaphysics – and subsequently it is inherent in all philosophy and science as well; and all religions, of course. Nevertheless, in the case of religion, once God with a capital G has been found, it gives up the chase and sinks into the nihilism buried in the idea of “God’s mysterious will”. An end-point to all argument that protects its power through unquestionable dogmas. Religious power depends on maintaining its mystery.


However, if a cosmic will exists, where is it? If something is organising the Universe, where is it?

Once candidate could be gravity. Gravity has a very peculiar way of organising things: it makes things clump together, although that same homogenising process also enhances chaotic perturbations and creates another ordered kind of heterogeneity. Gravity is also a correcting agent against the destructive laws of thermodynamics; instead of disintegrating matter it creates structures that grow with time. While most hot objects become cooler if they lose energy, self-gravitating systems grow hotter. So, without gravity the Universe could never have created conditions for intelligence life in the Universe, but does that mean that it itself is the force that actually directs its own purposiveness?

If we were to mythologise this, we could resurrect the old concepts of the good and evil forces that rule over us and determine our lives: Thermodynamics is therefore a kind of Loki, bent on the nihilistic disintegration of his unloved father’s creation; whilst Gravity is like Thor, trying to preserve it. In this Asgard of cosmic will, Electro-magnetism becomes a kind of demi-god. Its power is short-ranged and local whilst Gravity has an influence on astronomical dimensions.

Gravity is the great organiser of the Cosmos: and to create life and subsequently sentient, sapiens beings, the Universe needs to be organised.


The deeper we go in our scientific understanding of the Universe’s creation and self-organisation, the closer science and mythology, and even religion, seem to be. But there is an enormous difference. Science takes nothing for granted, whereas religion takes everything for granted. Science, like philosophy, insists on a need for constant questioning, whereas in religion the questioning is retarded and manipulated in order to suit its own dictatorial needs and desires.

In other words: if we truly desire to understand God or the Cosmic Will, then it is imperative that one does so through scientific or philosophical processes rather than religious ones. Through experiment and calculus rather than prayer. The Alchemists were, and the cosmologists and sub-atomic physicists are, much closer to knowing God than any Pope.

Information (2): Vs Religion

In our previous entry (Information 1), we proposed the idea that information is a metaphysical concept that bridges the divide between the material and the spiritual. We argued that information is omnipresent and that it is part of the subatomic fabric of the Universe. Subsequently, information is in everything and that everything is basically information; and, because the end result of information is ‘knowing’, this also makes information (in its complete form as the Universe) omniscient.

Of course, this is all sounds like a description of God, so perhaps we could create a new religion from it … A religion? Another religion? Oh, please, God forbid!

No, we don’t want another religion; but perhaps if we consider information as God and try, in a post-Leibnizian way, to imagine what an Information-worshipping religion might be like, then we may also get an insight into the way religions work as well.

So, if God was Information then how would the Church of Information be different to other religions:

FIRSTLY: There would be an absence of the mysteries that other religions are shrouded in. There is nothing mysterious about Information. The religion would operate without any occult pretensions; its followers would be awestruck and inspired by its magnitude and by its infinite possibilities in the same way that the arts and sciences can be awe-inspiring once one embraces them.

SECONDLY: Information in its pure form is not usually dogmatic, whilst religions are dogmatic. We have shown, in the previous post, that Information can be ethical because the uses we have for Information can be good or bad. Yet, while there is a kid of sin involved, if we use Information in a way that could be fatal to Information itself, there is no divine retribution.

THIRDLY: Information is not ceremonious: the celebration is inherent in the concept itself. Life as a conscious deciphering of information, is itself the celebration.

FOURTHLY: Religions are traditionally based on the idea that there is a better world beyond this one, and hence, this place and life is a mere transition to the other world. In an Information based religion there would be no Apocalypse or Final Judgement, no Paradise or Hell beyond this Universe. Leibniz was right in saying this is the most perfect of Universes, but not because it was created by God, but because it is the only Universe. There is Existence (through conscious, information deciphering entities that, through the objectifying consciousness of their collective subjectivities, allow existence itself to come about) or non-Existence. The final purpose of Information is to ensure that conscious, sapiens organisms can exist permanently in the Universe, and, by doing so, ensure the Permanence of the Universe itself as well. It is through the idea of idea of Permanence that a new optimism arises, that will bury the old nihilisms and point us in a positive direction with deep will for survival.

Without mysticism, dogma, ceremony, an Apocalyptic eschatology or any Heaven or Hell, our religion of Information can hardly be considered a religion at all. The real question that arises here is: Can a positive principle be expected to motivate large groups of people, and create positive revolution, without the vulgar trappings of mysticism, dogmas and promises of Paradise?

But, in order to answer that question, we need to examine the organisations that make religions work. We need to look at Ideology.


According to Heidegger, Nietzsche’s statement that God is dead is referring not just to the Christian God but to the general suprasensory world, or the realm of Ideas and ideals.[i] Its death is a loss of power.[ii] The human ideal, through a suprasensory or metaphysical partnership with God, has been replaced with squabbling idealisms that are rooted in nationalisms or warring monotheisms that take on a political or economic significance, in the service of Wealth. Through separation the original metaphysical partnership loses its vitality and the great unifier degenerates into a chaos of warring factions struggling for power. However, it is a power which is already degenerate, for the God of the monotheisms has demanded too much. The needs of the Wealth-driven-Power look to liberate through an enslaving of the others rather than by establishing a partnership with the human. In this way, as Heidegger says, metaphysics is “cut off from its essence, (and) is never able to think its own essence.[iii]

Or, as we interpret it, humanity is cut off from its origin and authentic purpose as Sapiens, and is made unable to think purposively beyond the great distractions of God, or Economics and/or Nationalism or the Family. The metaphysical charges into historical progress, evolving into economic progress, and now the Measure of Man is based on how much money one has managed to obtain and what image of oneself one has been able to fashion because of that money. For Heidegger, Nietzsche pronouncement was an affirmation that we are “straying through an infinite nothing,”[iv] cut off from our essence. There is no longer anything left to cling on to and orient ourselves with.[v] “Nihilism, the most uncanny of all guests, is standing at the door.”[vi]

Within this environment technology has become an adornment to human life. It has not effectively liberated humanity from any drudgery as much as it has given us a reason to endure the drudgery. We work to acquire more knick-knacks, which in turn seduce us and draw us away from any meaningful or fulfilling reasons for living, and pulls us apart from the authenticity of our human condition. Our authenticity as Sapiens.

[i] Martin Heidegger, THE QUESTION CONCERNING TECHNOLOGY AND OTHER ESSAYS, Garland, New York & London, 1977, p.61

[ii] Ibid

[iii] Ibid

[iv] Ibid

[v] Ibid

[vi] Ibid, p.62