« ALPHA: Lay–of–the–LandDELTA: Embryonic Design »

GAMMA: Lead-in

Published on 6 Sep 2006 at 2:05 am. No Comments.
Filed under Uncategorized.

Thus, Divine POTENTIAL
is not only at the beginning,
it actually ignites the BEGINNING…
and IGNITES the Cosmos.

DIVINE POTENTIAL ignites the “journey” from
“POSSIBILITY”
through
“the METAPHYSICAL”
onward through
“REALITY”
and onward through ever-ascending levels of
“CONSCIOUSNESS”
and presumably towards
“INFINITE DIVINE REALITY”.

In my first opus (G & E),
I posit that
Quest for Potential∞
drives the cosmos.

This has the advantages of being
ELEGANT, SIMPLE, POWERFUL.

I posit that POTENTIAL
is at the epicenter of the Divine.

But the still–open–question here is:
What POTENTIAL — or bundle–of–potentials —
was powerful enough to IGNITE the cosmos?

Is man’s potential, and the ‘cosmic potential’ a powerful–enough “MATCH” to light–up the cosmos?
The most awesome potential of all might be… after all, Potential Divinity…

*

To our Readers –

By now you “have-the-drift” regarding the core concept of Quest for Potential∞,

but “having-the-drift” is not sufficient for a major metaphysics presentation,

– so we will proceed forward in more formal fashion…….

——————- NOTES by KHALIL ——————-

1 Divine Perfection A: With this, “Divine Perfection” which was left somewhat dangling metaphysically in God and Evil, is hereby made crucial for the creation and sustenance of the cosmos. Divine Perfection is rescued, as it were.

2 Divine Perfection B: In God and Evil the prime role of the Divine was as igniter of the cosmos. In God and Evil the Divine was seemingly detached from the day–to–day maintenance of the universe. Now it is clear, the Divine has a direct role in the perpetual progression of the cosmos, as Quest for Potential∞ pierces through time and space to continually energize life and existence.

3 Divine Perfection C: As in Book #1 (God and Evil) the reader is essentially given the implicit option of jettisoning the ’religious’ Divine, for a secular divine of pure potential. The author tilts in the ’religious’ direction, and writes his works in that context, but both works can be read either way— and the author is meticulously careful in leaving both options implicitly open. Essentially the author, while writing within the Jewish context he works within, is saying (at not inconsiderable theological peril) that philosophically the cosmos can be viewed— and approached— either way. The reader must, therefore, muster the courage to make the decision for himself.

< BACK NEXT PAGE>

Leave a Reply

Chapters