The modern world is primarily a product of technology. Technology is a product of science. Modern science is grounded in the belief that matter-energy is a singular substance. This belief, I contend, redounds from the domination of western thought by idealism as symbolized by monotheism.
Many of the unasked and unanswered questions that exist in modern science, such as baffle Steven Hawking, is a reflection of the limits of western thought. The fallibility of an idealistic or monotheistic worldview stems from the necessity of diversity within a gravitational field. The brain has two hemispheres, which I contend, are employed to solve for four-dimensional space. Sex, is the combining of two individuals to concoct a third, the perpetuation and creation of species diversity. Reproduction can and does occur in nature asexually, but the dominant and preferred method is sexual. The connection is, a diverse reality can only be satisfactorily interpreted, or adapted to with a binary system.
These ubiquitous observations as well as others have led me to conclude that a one-wave theory of mater is inadequate. If at least from the perspective of theoretical modeling. For instance, why are electrons all of the same relative mass? Couldn't an electron be almost any mass and energy (other than the relativistic identity)? These questions can easily be extended to all material entities.
Instead of the one-wave theory, I propose a two-wave theory. The principal is that two waves of differing fundamental frequencies combined at the time of the Big Collision to form both time and the universe. Time, of course, is the product of the reaction rate of two three dimensional entities melding. With this hypothesis, of course, time is never linear, but appears to be. Matter, then, is comprised of those combinations of the two fundamental frequencies that overlap harmoniously. Slightly disharmonious overlap results in particle instability.
This theoretical perspective readily characterizes time itself. In chemistry, reactions can occur catalytically, with one reagent or with two reagents. The two-wave theory of matter suggests a two-reagent reaction. In the two reagents, or "secondary" reaction, the rate at which the reaction proceeds is dependent upon the proportions of the two reagents. The optimal reaction rate occurs when the reagents are present in equal concentrations. If one reagent is present in a very tiny proportion, the reaction will go, but even the little bit will take a long time to react, as compared with optimal reaction conditions.
What this has to do with time is that the proportions of the two reacting species that formed the universe were not equal. In fact, the duration of time (from our perspective), the invisibility of any "second" wave entity, and the infrequency of stable particles (relatively), suggests an extreme disparity between the two reacting forms. Possibly on the order of a thirty fold power of ten. In chemistry, this level of disparity in concentrations would reduce the reaction to a pseudo-first order equation, or a simple dissolution model, which the expansion of the universe resembles.
In any case, time, as a fourth dimension, is the consequence of the dissolution of two separate three-dimensional sets. Time, in effect, is the product of motion. The reaction between the two entities is entropy driven, just as salt dissolves in water. In the universal dissolution, however, the ionic bonds that characterize a salt are replaced with the force we recognize as gravity, another unknowable player in monotheistic science.
Gravity is the force that originally maintained the initial parents of the universe as individual entities. It is the essence of wave overlap and harmony. Within matter, the entity of the much greater proportion is present in such excess that the forces that structure such objects continues to exert influences, only to be dominated by the entropy factor integrating the second entity. Wave overlap within either of the two entities results in a local stability, or "energy" minimum. When "matter" aggregates the number of "loose ends" (loose ends could also be described as harmonic layers) increases, enabling the overlap with other proximal matter. The loose ends, however, do not have to be recognizable as a matter-energy relation. As objects approach each other, the amount of loose ends to overlap increases, the harmony stabilization increases, and the objects are attracted to each other. Since these loose ends are entities fully retaining wave properties, they have a tendency to try to congeal into spheres, or particles. This "congealing" is what gives the force of gravity its characteristic acceleration.
(Although I have not yet calculated the second wave frequency, I have an algorithm that can do it)
Religion is a reflection of the worldview instilled in a culture. The main function of any religion is to translate the functional world into something readily grasped by the average person. Religion could be conceived of as extremely or universally simplified science.
Religion has been evolving along with human socialization for tens of thousands of years. Religions tend to fall into two groups, the animistic, where multitudinous spirits possess or inspire everything and the deistic, which tend to invest spiritual energy, predominantly, in a small number of deities. Each of these two types has strengths and weaknesses.
The animistic religions were very amenable to the concept of mass balance, but were incapable of legitimizing a significant level of authority. With animism, local adaptation to available resources was readily attainable. The spiritual aspects of the various entities that comprise the human habitat were composed of generations of observation and interaction with these entities.
The religions of animism were intertwined with the stories and mythology that was passed down from one generation to the next. Together they formed a successful worldview of the culture. The most frequent associations influence eventually even the language itself. Language is postulated to be the guiding force of culture.
The deistic religions, focusing upon central organizing authorities are drawn away from the concept of mass balance and any associative discourse within their local environs. Instead, the social form itself, which in reality is the deity, becomes self-directing based upon desires. The strength of the social organization, usually grounded in language, which at some point in time evolved out of an animistic belief system, is tapped for the resources with which to satisfy the group desires.
Linguistic phenomenon are usually the sources of the strength of a deistic culture. These linguistic phenomenon are usually also the product of tens of thousands of years of social adaptation based upon individual observation of a specific ecosystem, such as that found in the Mediterranean. Though the strategies that render these cultures successful are highly evolved and relatively perfected, they are not universal and tend to crumble when faced with new or unique ecological situations.
Deistic religions tend to evolve out of long established cultures where further observational contributions do not outweigh the benefits of social scale. When a successful strategy, such as agriculture, becomes popularized and leads to population growth, social organization becomes the more rational cultural strategy. The frugality of animism's associative project is subordinated to the opulence of a successful strategy.
The political social form then becomes the dominant guiding principal and deism as the edifying social organ establishes itself. The presence of deism indicates that there is a successful ecology inhering in the linguistic-cultural basis set. The dynamics of that success, however, are not necessarily characterized, as that is an associative, or observational role.
When attempting to organize a social form at the planetary level, it is highly irresponsible to entirely neglect the grounding of that social form in the realm of mass balance or animism. Every time a social form expands, it threatens to enter another ecotype. The imposing of a cultural form onto ecosystems not successfully amenable to such a stratagem will not result in the same effect as occurs in the ecotype of origin.
When a social form gains the level of impetus that the Western civil form has achieved, it will run over better-adapted social forms in a blind vanity. If those forms are animistic, they will be perceived as negligible; just the same as if they were the animistic forms that preceded the Western Mediterranean political ecology. Unfortunately, today, the ecotypes Western idealism is impacting are nothing like the Mediterranean climate and the animism of those areas are legitimately superior adaptive social forms.
To remedy this crisis of maladaptivity I would like to propose a compromise, Bitheism. Bitheism can be structured to incorporate both the directing principals of Western political ecology and at least a structural mass balance ideal. With the population of the planet at or near the maximum sustainable capacity, it is important to maintain some form of planetary coordination. This same predicament requires that the main focus of the coordinating entity be a realignment of local mass balance parameters such that reproduction of the biosphere can be sustained at a level sufficient to mitigate disaster, the purpose of the ecosystem.
The most appropriate two deities must be one feminine form and one masculine form. Each deity has omnipotence within his or her realm, but are within an open communicative relationship. The realms themselves are intertwined in the complexity of the material universe. The communicative interaction of these two deities results in cultural diversity, the only secure adaptive mechanism in a material reality..
I choose the feminine to represent the material realm, which consists of the vast predominance of matter with a complimentarily vast repertoire of directional potential. The masculine consists of a minuscule quantity of material existence and a highly restricted directional repertoire. For there to be existence, these two must coordinate their efforts, while each has more directional potential exclusive of the other than inclusive.
Two main potential deities of Bitheism are Heqete, the universal feminine spirit and Chotag the universal masculine spirit. Heqete can be thought of as the original egg of the universe, with the means to implement any direction. Chotag is the original sperm cell of the universe, with a specific direction empowered to free Heqete from her infinity of choices, to try one.
The prodigies of the combining of these two are the planets, stars and other heavenly bodies that compose the universe. The Sun and Earth are offspring of the original parents. These are our local deities. The Earth is the goddess Tera, and the Sun is the god Thulec. The dominant forces that act upon air, water and life are the earth and the sun.
The goddess of water, Lethe is highly characteristic of the feminine, capable of flowing along any course, yet capable of implementing her own direction at her whim. Lethe is the mother of life and indeed, life was borne from the oceans, the womb of Lethe. The strength of Bitheism (Otherwise called "Swethacue") is its strong correlation with known, yet estranged science.
The god of air, Chuma is also highly characteristic of the masculine, consisting of little (at least visibly) material form, yet possessing forceful direction. Chuma is the father of life, having generated the friction that caused the lightning which is plausibly what supplied the high energy with which the first molecules of life were created. Chuma corresponds, in the universal template of religion, to a messiah, who teaches a people the proper way to live. This role belongs to the masculine, since the existence of time and life restricts the directions of both the masculine and the feminine to those that are common to both. Obviously the limited capacity of the masculine to conceive of directions simplifies the problem to some extent. At the same time, input from the feminine is critical to actually achieve the refinement necessary for real existence.
The mythology of these characters has yet to be written. 8-28-98.
If instead of constructing an entirely new religion, we seek to update an excellent religion, we must find one with a proper complement of characters. In Christianity, predominantly the Catholic branch, there are potentially four deities. The main authority is a trinity comprised of three essences or spirits, the God, the Universal Spirit, and the Messiah. If we sex the Universal Spirit as feminine, she can be considered both Heqete, and the mother of the universe, as well as the earth spirit Terra. The spirit of direction or commandment is the primary deity Yahu, or God. The Messiah symbolizes the spirit of socialization through his essence as the god of air. That leaves us with Mary, the mother of the messiah, as Lethe, the goddess of water.
Most religions fail to value the feminine or material realm as a consequence of their attention with social direction. Ignoring the material realm, as noticed as early as 500BCE by Mencious, Confucius's mentor leads to its corruption and degradation. Many of today's cultures and religions are so consumed in crisis that they fail to acknowledge women in their societies as beneficial in their manufacture and perpetuation other than as producers of population growth. This is a critical oversight, as it is well known that in most all sustainable cultures unaffected by western impacts the women performed the majority of the social labor. This form of occupation enables the women of a society to manage the population and implement sustainability by giving them an alternative to baby making.
In a civil society this same concept must become manifest. To accomplish it, women must be allowed into higher levels of finance and industry, such that a feminine nature predominates. This also implies the same level of material compensation for women in these positions as men now exact. This concept is difficult to accept in the western world, as there are no religions that recognize or acknowledge a female deity. Though the nature of this problem lies at the root of the linguistic phenomenon that inspires western civilization, the cure must come from both directions.
As Mary is the mother of the messiah, it is unjust not to deify her. It is tantamount to the intentional creation of a single mother. This is not a behavior that can be respected at the civil level, and never from a god. A god impregnating a mortal, out of wedlock, can be construed as a form of rape.
To rectify this unfortunate situation, it is the responsibility of the church to deify Mary. The branch of Christianity closest to accomplishing this is Catholicism, and in Latin America, Mary is often considered the main figure. The deification of a woman by a major religion will put pressure on other religions to accomplish the same level of civility.
Many of the most troubled areas on earth severely repress women. As the Cheyenne Chief LameWolf once observed " the strength of people stems from the spirit of their women." To instigate the emancipation of women, will serve to enable the economic sustainability of the global economy. This will happen through the greater participation of women in the manufacturing of the (new) civil form, accompanied by a reduced birth rate that minimizes the global expenses necessary today to deal with overpopulation pressures.
Unfortunately few popular religions are as advanced as Catholicism, most having an imbalance of deities. Others fail to have significant feminine deities. It is plausible that Catholicism has achieved this level of advancement by having been the predominant religion of western civilization through much of its evolution. In fact, Mary evolved to her relatively high station as a consequence of the material consciousness of the Europeans who were not as enamored with the concept of a male dominated religion. That Mary was not a goddess was not made readily understood to these original converts.
As mentioned earlier, the adaptation to the local form is essential to long term sustainability, especially when there are significant environmental and ecological differences between the locality and the Mediterranean. In places like tropical rainforests, temperate and arctic regions there need to be both the centralized social focus and the local material focus. For there to be a balance of power between these main human adaptive tools, there must be equality between them. Equality or balance allows for the gravity of the local situation to determine the outcome. This equality must be manifest in the tools of language, religion, government and economy.
Bitheism calls for this balance to be manifest in religion through the formation of a quaternary instead of a trinity. God, Heqete, Jesus and Mary are sufficient deities to accomplish this. By associating these deities to the four elements, allows us to respect air and water. The earth we appreciate as an extension of Heqete, the mother of the universe and we are grateful to the sun as a subaltern form of god, the father of the universe.
With these associations there is no conflict with extant religious forms, except semantically. Semantics should never be relevant in religious discourse, especially since the original Hebrew did not include vowels, and left the ultimate interpretation of religious teachings open to evolution. Variability in religious interpretation is necessary in any society for the localization of adaptation. Balance is the key to appropriate variability.
The church now has two new responsibilities. 1). To deify Mary and acknowledge the Universal Spirit as the feminine goddess Heqete. 2). To popularize the new alphabetic order: Ca Te Go Re Ya Ho Wa Le Ni Bo Su Po Mo Fe E I A U O Xi Qo Ke Ju Da Vo Ze. The church and her missionaries don't have to do it alone, government and the Internet can help.