the three isms of perversion

8/13/2019 The Three Isms of Perversion

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THE THREE

ISMSOF

PERVERSION

Periander A. Esplanawww.sciencephilosophyreligion.com
http://www.sciencephilosophyreligion.com/http://www.sciencephilosophyreligion.com/


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Contents

Introduction 3

Scientism 5

Philosophism 8

Religionism 13

Conclusion 1

!otes and Re"erences 8


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THE THREE ISMS OF PERVERSIONPeriander A. Esplana

#1$1$%1&'www.sciencephilosophyreligion.com

INTRODUCTION

In its most popular form, nihilism says that there is no reason why the universeexists and no goal towards which it is moving; nothing is of real value; human

existence is totally meaningless; human beings are biological accidents; there isno life after death and suicide could therefore be a more rational approach than

the desire to go on living. As far as values, morals and ethics are concerned,nihilism makes no rules and draws no lines. The whole of life is an exercise in

futility, and personal satisfaction at any given moment is sufficient ustification foranything any individual chooses to do or not to do.! " #ohn $lanchard

%#ohn $lanchard, Does God Believe in Atheists?Auburn& 'vangelical (ress, )***, p.++.-

(here are three e)planations* answers or solutions o""ered +y man in his

un+elie,ing +elie" system. Science* Philosophy and Religion which must helpman to "ind answer to his -uestions and solution to his pro+lems ha,e +eencorrupted +y his un+elie" to e)plain his misery. e trans"ormed them into threeisms o" per,ersion/ Scientism* Philosophism* and Religionism.

Scientism see0s to answer the -uestion 2here o 2e Come 4rom6Philosophism see0s to answer the -uestion 2hat Are 2e6 Religionism see0sto answer the -uestion 2here Are 2e 7oing6 (hey try to sol,e the pro+lem o"origin* the pro+lem o" identity* and the pro+lem o" destiny* respecti,ely. Allstudies* researches and meditation are intended to answer the -uestion o" oure)istence.

Stephen 2. aw0ing* widely regarded as the most +rilliant theoreticalphysicist since Einstein* concluded his +estselling +oo0 A 9rie" istory o" (ime/"rom the +ig +ang to +lac0 holes6 with the "ollowing words/ owe,er* i" we dodisco,er a complete theory* it should in time +e understanda+le in +roadprinciple +y e,eryone* not :ust a "ew scientists. (hen we shall all* philosophers*
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scientists* and :ust ordinary people* +e a+le to ta0e part in the discussion o" the-uestion o" why it is that we and the uni,erse e)ist. I" we "ind the answer to that*it would +e the ultimate triumph o" human reason "or then we would 0now themind o" 7od.6

;ur e)istence itsel" has +ecome to us a pro+lem that needed to +e sol,ed.Irish s terri+lede"inition o" man as @+eingtodeath> Con"ronted with death* man is aware o"

his contingency* his incompleteness* his imper"ection B it is this that "ills him withe)istential dread. So he has to "ind meaning. !ot :ust meaning "or hiseconomic* or emotional or cultural li"e* +ut meaning "or his e)istence.6

!o man can li,e on this earth who does not see0 answers to his -uestionand solution to his pro+lems "or All men +y nature*6 as Aristotle rightlyo+ser,ed* desire to 0now.6 ;ur inherent rationality which distinguished us "romother creatures is also the source o" our "ailure +ecause o" the noetic e""ect o"sin.

=ost thin0ers ha,e +ecome mystics +ecause o" the +an0ruptcy they saw"rom reason. Reason has +een e)hausted to the point that it does not satis"yany man +y any means. =any are now resorting to irrationalism as the 0ey to"ind meaning to one>s e)istence.

Some ha,e surrendered themsel,es to insanity and suicide as the onlylogical conclusion o" our e)istence. 9ecause o" cowardness to "ace pro+lems*tragedy or "rustrations and +ecause o" sel":usti"ication o" sins* they tried toescape "rom them +y means o" wine* drugs* yoga* entertainment* gam+ling*

,ices* occultism* etc.

9ut man has ne,er lost his hope he must sur,i,e in this seeming hostileworld e,en without +eating the system. e must hope that there is always lightat the end o" this dar0 tunnel we called li"e. Dyall 2atson concluded his +oo0(he 9iology o" eath6 with such words o" hope/ Di"e is* a"ter all* a rare andunreasona+le thing. A thin "a+ric wo,en* as "ar as we 0now* only on the loom o"the earth* whose warp is growth and we"t a corresponding process o" decay.


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2ithout the creati,e tension pro,ided +y these two "orces in delicate e-uili+rium*it would all impossi+le and we wouldn>t +e here to worry a+out the details. It isne,ertheless a measure o" our own growing awareness that we do worry*pic0ing at the threads* sometimes e,en +rea0ing them in our aw0ward attempts

to understand. et* slowly* we do seem to +e coming closer to the truth. 2e are+eginning to get hints* when we rela) "or long enough to let the world re,ealitsel"* o" the nature and pattern o" the whole cloth. And those glimpses areenthralling.6

(his insatia+le longing to see the wholeness o" all things* the uni"ication o"all particulars into one uni,ersal* prodded man to pro,ide himsel" e)planation*answer and solution deri,ed "rom the things which he considered good* true and+eauti"ul.

SCIENTISM(he tremendous emphasis on the @proo"s> that e,olution has ta0en place* +y so many modernproponents o" the !ew 4aith who ne,ertheless cannot show what they are* is itsel" a>retreat>

"rom "act to "aith* "rom science to dogma.6 Arthur C. Custance* =.A.* Ph..* 4.R.A.I.

Why do I trust the convictions of my mind? This is a profound question that has

never been asked by skeptics, critics, mystics, and atheists because they are venerating

their minds as the determining factor of what truth is. But it is a common fact that truth1

wi never be changed by our beief or disbeief ! truth is independent from ourconvictions.

"n the other e#treme, men are easiy deceived to beieve something that they have

not even dare to question its truthfuness and vaidity, as $.%. $hoades righty observed&,

'we have a but ost the art of meditation and thinking.( With this thought in mind, I

am prodded to ponder some possibiities on how reaity came into e#istence. I wi not

meditate on the psychotic notion that 'a things are iusion,( or even argue against

those who beieved on it, ike what $.). *prou stated, + 'my argument is addressed to

peope who do exist.( -emphasis added

It woud perhaps be appropriate first to define the above word ! scientism.*cientism is the e#tension of scientific theories to a supposedy compete phiosophy of

ife and meaning. It primariy refers to evoutionary theory/for it has been used as the

0scientific basis of abortionism, aggressive miitarism, communism, economic

imperiaism, euthanasia, genocide, infanticide, 2a3ism, 2iet3schean racism, se#ua

promiscuity and perversions, etc. These vioence and misery were brought about by this

4arwinian doctrine that man is merey an 'advance anima.( This is one of the greatest

hoa#es ever invented and beieved by man5 it was admitted by evoutionists themseves


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that this is not quaified to be caed *)I%2)%.

*cience, by modern definition, is systemati3ed body of knowedge based on facts

which are observabe, demonstrabe and repeatabe. %voution is a batant contradiction

to a these criteria of a true science, and the arguments for it are simpy -to borrow ).*.6ewis phrase7 'compicated attempt to avoid the obvious.( Thus, evoution ike 6yes

doctrine of uniformitarianism8is a 'science fasey so caed.(9

*ince evoution is not science, it is not surprising to know that it contradicts the

two great aws of thermodynamics which are the most secure generai3ations about the

universe that e#ist in science: the aw of conservation of matter;energy and the aw of

increasing entropy. Their impications are not ony obvious to the phiosophic mind but

aso to the common mind.

The first aw tes us that neither energy nor matter in the universe can be created

or destroyed.


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naturaisticay from non>iving chemicas.1+The probabiity of its chance assembage

was cacuated by *ir Ered Foye,1/ and it turns out to be ess than one in ten raised to

the forty thousandth powers. *cott C. Fuse noted that mathematicians generay

consider an event with a probabiity of ess than one in ten raised to fiftieth powers as

having a 3ero probabiity.17 Thus, mathematics further proves evoution highyimprobabe.

*ome may ob=ect at the outset that the second aw of thermodynamics appies

ony to cosed systems. But the fact is that there is no such thing as cosed or isoated

system in nature. G in earth are open to the energy from the sun, a things are open

systems, 'for a fesh is as grass, and a the gory of man as the fower of grass. The

grass withereth, and the fower thereof faeth away(.18

In any case, the criteria for increasing order are not satisfied by any supposed

evoutionary system. Hnike what the Big Bang theory advocates aege, energy aonecannot produce order and growth, there must aways be a directing program and

conversion mechanism, regardess of whether or not the system is an open system.19


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2ow I know the answer why I trust the convictions of my mind, for ong before

$ene 4escartes thought of his famous a#iom: 'I think, therefore I am, '


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'to deceive(.


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comprehension and refers to -denotes something in its e#tension. 4efinition deas with

the connotation of a term whie 4ivision and )assification deas with the denotation of

a term.

*econdy, the ne#t basic menta act we do is the enunciation of reationshipbetween concepts commony known as =udgment. We =udge either by affirming -menta

composition or denying -menta division the agreement between ideas. We e#press our

=udgment through a connection of terms caed


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/. Eaacy of Too Wide 4ivision

II.


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/. Eaacy of 2on *equitor

a. Eaacy of *impe 2on *equitor

b. Eaacy of Ease )ause

III. *yogistic Eaacies

G. Eaacies of %duction

1. Eaacy of Incorrect )ontraposition

&. Eaacy of Incorrect )onversion

+. Eaacy of Incorrect "bversion

B. Eaacies in )ategorica *yogisms

1. Eaacy of Eour Terms -Juaternio Terminorem

&. Eaacy of Gmbiguous Cidde

+. Eaacy of Hndistributed Cidde

/. Eaacy of 2egative


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It is the faacy of unbeieving epistemoogy. We wi ca it as the Eaacy of

$e=ecting the Bibe Truth. It has three types:+-1 Eaacy of )onceptua system. This faacy

vioates the rue basic to a aws of thought: the produced deusive paranoia. 6et us ive in the rea reaity and beieve the

true truth.

RELIGIONISM

'To the law and to the testimony: if they speak not according to this word,

it is because there is no light in them.( > Isaiah :&

MWG$2I2A: ou must read this artice from the beginning to the end without skipping

a singe word. ou must try to understand this whoe artice in one reading. "therwise

you wi find yoursef not as yoursef but as someone ese.N


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G man is sefish. G that you think and a that you do utimatey revove

around yoursef. Whether you admit it or not, a that you did had been done with the

purpose of satisfying yoursef. ou do what you do because you want to do it.

ou do what is right in your own eyes even though you aready know that

sometimes what you are doing is obviousy wrong. ou =ust do what makes you fee

comfortaby free in a your choices as far as it gives you a sense of sef>satisfaction and

sef>fufiment.

Those things which you do that seems to be heroic deeds and sef>sacrificing acts

are but mere e#pressions of your sefishness that underies your wi, desire and voition.

2othing which you choose to do can be done without the conte#t of your sef>

centeredness. Can must aways start from himsef and end to himsef in a his thinking,

action, decision, and refection. Fe thinks and acts by simpy considering himsef inautonomy from other things.

Those situations which appear to force you in doing things against your desire are

=ust that, appearances. %ven if you e#perience a sort of e#treme coercion, sti you are

the ony one who can and must decide in that imited situation. %ven if the options are

imited into two, you sti have the freedom which of them you wi choose. There is a

freedom of choice which sti e#ists between the one or the other, between deprivation of

things you owned and deprivation of your e#istence, ife or death, etc.

The fina decision is aways your sef>determination. 2o thing and no one can

utimatey resist you. our wi is your desire. It is a your own. %gotism is the rue

with no e#ception.

ou are the ony one who contro your destiny. ou are the ony one who changes

the circumstances and situations around you. Indifference and sience in this case does

not mean ack of freedom and choice. It ony means that you do not want to change the

state where you are and that is what you reay want to choose no more no ess.

ou are the ony one who done it a for you are the one who give meaning to a

your e#periences. ou are the god of your own sef>generated word.

4o you beieve it? Gre a the statements written above true? 4o you doubtyoursef? There is no one that you can trust but your own conviction. Is it true?

When a things have been said and beieved, this is where deception comes. ou

are being hoodwinked by no other than yoursef. ou deceived yoursef that you have

freedom which you think you have. In fact, your heredity and environment formed and

conditioned you to be what you are.

ou cannot contro your genetic structure5 it contros you. ou cannot transform


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your environment according to your wants and needs5 it mods your wants and needs.

our very decision has been imited by the options given to you by the situation in

which you have no contro. The ony thing you can do is to choose from the different

choices provided to you by the circumstances in which you are but a speck of dustdriven by the muti>dimensiona wind of the universe.

our very choice of coor, taste, right, good, music, beauty, form, shape, structure,

etc. has been programmed and conditioned in your cerebra circuitries by your

hereditary compositions and cutura paradigms.

*ince you did not choose your origin, you cannot aso choose your destiny. ou

did not decide who wi be your parents, reatives, neighbours and what wi be your

pace of birth, cuture, country, nationaity, physica characteristics, reigion, etc.

ou =ust open your eyes in the word in which the ony thing eft for you to do is

adapt yoursef in its ever>changing nature. This is your ony choice, you cannotcontradict and re=ect them at a otherwise you wi be =udged as mentay retarded,

abnorma or insane to your death. ou simpy beat the system and dance with its

meody.

The bioogica and ecoogica factors contro your very destiny. They mod, form,

nourish, change, condition, construct, sustain, modify, infuence, and nurture you to

become a person they want you to be.

our sef>determination has aready been determined for you by nature>nurture

interaction. ou are mere automaton with an imaginary freedom in the word of puremateriaism.

ou are totay dependent to your genetic hardware and wordview software. The

ony difference between you and the computer is that you know you are a machine but

the computer does not. But both of you do not know what to do without a specific

program from your components -brain or )making and vaues formation. ou cannot do anything

without the interaction of your physico>chemica makeup and socio>cutura

surrounding.

4o you beieve it? Gre a the statements written above true? 4o you doubt

others? There is no one that you can ask to hep you but from others. Is it true?

It seems now that you fee you are being trapped between two e#treme beiefs.


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The one is that you are a reincarnated god who created your own reaity and the other is

that you are an evoved machine that is being controed by reaity. ou fee that both of

them must be wrong, otherwise the ony thing that you can do is to choose one of them.

But, again, you are hoodwinked for there is a third, midde and safe option besidesthese two e#tremes. ou are obviousy neither a god nor a machine for you are a man.

True, in the past you were controed by time and chance from a congomeration of

eements in a primordia soup of the prebiotic earth.

But after those miions of years of evoution have passed, you found yoursef in

its highest rung for you are the 3enith and goa of physica evoution. ou can now

contro your surrounding and yoursef toward further evoution but not in the physica

ream for you are aready at its peak. The evoution must take pace at the spiritua

ream.

G nephiimic upgrade is needed at the very center of your brain -third eye orpinea gand and at the very root of your 42G -nanotech biochip. ou simpy need a

spiritua or demonic mark in your forehead for yogic society and a digita or microchip

mark in your right hand for cashess society. Thus, a one>word utopian government wi

be formed with an utimate one>word master eader.

ou are a brainwashed machine in the past but in the future you must reai3e that

you are god. ou must contro your destiny. The universe is you for you are the

universe. The reaity is you for you are reaity.

Gs a machine in the past you cannot contro your origin but as a god in the future

you can contro your destiny. Gs a man today you must start controing both yoursefand your surrounding.

ou as a man are the ink between the physica evoution and spiritua revoution.

Gs a machine you mean nothing, as a man you mean something, but as a god you mean

everything.

CG2 is an acronym which means C>my sef is G>a things as a god but 2>

nothing as a machine. ou are nothing and a things. ou were controed and you wi

be the controer. ou wi be because of who you were.

4o you beieve it? Gre a the statements written above true? 4o you doubt bothyoursef and others? ou and they are what make a things. Is it true?

I know that you are aready confused what to choose from the three opposing

views written above. ou are aready tired of indoctrination and meditation. ou have

been hoodwinked three times at this point. ou want to have an absoute certainty to

your beief without a singe partice of doubt. ou want the rea truth and not =ust

another deception in the guise of truth, truth that wi satisfy your innermost onging,

craving, yearning, and desire.


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ou are not aone to this search for meaning and truth. ou are =ust one of the

seven biions of peope around the word who ask the very same questions which you

asked. ou beong to the myriads of men who are crying for the soution of the very

same probems which you have. ou desperatey need an adequate e#panation to

everything. We a need and want to free ourseves from the cyce of specuativespecuation. *uch confusion is caused by reigionism. Eor reigionism uses this cyce of

opinionated opinions to ensave men.

What is reigionism? We do not need to define this term for you aready know

and have e#perienced it at this very moment. Lust by shifting beiefs from one

opinionated opinion to another opinionated opinion without absoute certainty is a cear

evidence of reigionism in action. It is the greatest hoodwinker.

$eigionism is the way of man to save himsef from the condemnation of sin and

damnation of death through his sef>effort. $eigionism ike scientism is the e#tensionof its ream beyond its ethica boundary and ike phiosophism it deceives peope to

beieve the vaidity of such usurpation.

$eigionism is a method of man in seeking utimate peace and perfect happiness

and thus by definition is imited, futie and temporary which wi never reach any kind of

utimacy and perfection. Its utimate success is utimate faiure.

$eigionism aways used ies in propagating its hidden agenda. 6ies are truths

mi#ed with errors, these truths and not its error make it a potent snare for the unknowing

victims of reigionism. In reigionism, because of deception, errors are seen to be

indistinctive to truths. 'Woe unto them that ca evi good, and good evi5 that putdarkness for ight, and ight for darkness5 that put bitter for sweet, and sweet for bitterD(

-Isaiah 7:&

"bviousy, there are reaities which must be considered in our beief. $eaity

which determined what to beieved and what is not. There is the reaity of ourseves

and the word around us. But there sti a third reaity besides these two we>known

reaities.

$eigionism which knows ony the two reaities, either e#tends to the e#tremes or

combines both these e#tremes as you have seen -and previousy beieved in the above

three opposing specuations.

$eigionism is too imited and too finite to see the third reaity. $eigionism is so

bind that not ony it cannot see the third reaity but aso it has aways vioated the third

reaity from its conception to its fruition. This third reaity is the necessary precondition

for the correation of the two reaities. The two reaities cannot be known as such

without the third reaity.

What is the third reaity? This is the reaity of the aw.


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There are different kinds of aws which have been discovered by man from

himsef and from nature. Cost of them are tempora, earthy, finite and imperfect.

But there are three kinds of aw which have no beginning and ending for they

came directy from the ony Gbsoute, %terna, Infinite and ob=ect>aw correation.

$eigionism can never go beyond its conception of reaity. It does not and cannot

recogni3e the Aod Who is the $eaity of reaities. Its idea and concept of reaities is

unrea and thus reigionism itsef and those who beieve in it are ess than the rea reaity.

The deification of the created reaities is the most absurd view of reaity. It is the

vanity of vanities. Those who beieve on it refect its nature. Cisinterpretation begets


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perversion. 'They that make them -i.e., vain idos are ike unto them5 so is every one

that trusteth in them.( -


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"ny the )reator, *ustainer and $edeemer of a things can sove and answer a

the probems and a the questions. Fe aone can e#pain everything. Fe is the 6ord and

*aviour Lesus )hrist. Fe is TF% G2*W%$, TF% *"6HTI"2 G24 TF%

%O&@.

$eigionism can ony make you reigious -knowing the probem and the question

but no soution and no answer. "ny the 6ord and *aviour Lesus )hrist can make you

righteous -a soutions and a answers were found in Fim.


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Fe is the 6ord of ords, Qing of kings, Caster of masters, *aviour of saviours,

righteous for you

dont want to accept Fis righteousness -$omans 1:+. If you wi not repent a your

sins, it ony means that you dont want to be saved and go to heaven with Fim.

In other words, if you dont want to accept the ony soution and receive the ony

answer, then you reay ove to go to he fire with *atan. Think and beieve.

4ont waste your time, dont be a foo, be true to reaity. Aod oves you so much

that Fe prepared the word in sending Fis ony begotten *on, the 6ord and *aviour Lesus)hrist, to save you from evi, sin and death -Lohn +:18>&1. If you beieved Fim, you

surey have eterna ife. 6et the word of Aod speak to your heart through the Foy

*pirit. But if you wi re=ect Fim, that wi be the most fooish, worst, and sinfu

decision that you wi ever make. Think about it. Ceditate on it. $eigionism wi ki

you5 Lesus aone can save you -$omans 8:18>&+5 Gcts 18:+1.

CONCLUSION

The Undeniability of Truth ou must +elie,e the true truth. ou must not ignoreesta+lished "acts. ou must re:ect your +igoted cynicism and romanticmysticism. ou must thin0 outside the +o) o" scientism* philosophism andreligionism. !either the arrogant stupidity nor the hysterical "oolishness is theanswer. ou must open your heart and mind "or the entrance o" truth. ou must+elie,e the sel"re,elation o" 7od to you through the 9i+le.

ou may ha,e your laughs* insults* sarcasms* ignorance* closemindedness* egotism* "anaticism* etc. +ut you will not +e a+le to re"ute the 9i+letruth. ou assumed it whene,er you go against your autonomous* nonChristianpresuppositions in order to li,e in reality. !o matter what you +elie,ed* youcannot change the reality o" what is. I" you are still sane and normal* you must+e shut up +y reality.

It will slap you across the "ace whene,er you are out o" your mind. It will


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0ic0 you to go +ac0 to the real world whene,er you stray "rom the real reality towander in the arti"icial world o" your 9i+lere:ecting +elie" system.

ou can +elie,e that the world is chancecontrolled* e,olutionary uni,erse.

ou can +elie,e that the world is godscontrolled* illusory multi,erses. ou can+elie,e that you are :ust an intelligent machine* an ad,anced animal* or adeluded god. 9ut you can ne,er deny the order* law and +eauty o" the anthropicuni,erse created +y 7od "or you to li,e in a sane and normal way.

(rue* it is already corrupted* marred* and de"iled +y humanity>s will"uldiso+edience to his Creator* Sustainer and Redeemer +ut e still lo,es us somuch that is why we still li,e.

E,en man>s creati,ity in architecture* painting* music* literature* poetry*technical monograph* mathematical "ormula* e-uation* computer program*design* language* technology* mo,ie* etc. are :ust in"initesimal re"lection o" isnature as created in 7od>s image. 7od>s common grace a+ounds all o,er iscreation especially in man.

(hose who want to challenge the reality o" 7od>s sel"re,elation in nature*in man and in Christ will soon "ind themsel,es either in hospital* :ail* mentalasylum* or worse* cemetery.

Aldous u)ley* =ary Calderone*


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9i+lere:ecting presuppositions.

Renown s0eptic a,id ume admitted this "act/ Should +e as0ed mewhether I sincerely assent to this argument which I ha,e +een to such pains to

inculcate* and whether I +e really one o" those s0eptics who hold that all isuncertainHIHshould replyHthat neither I nor any other person was e,ersincerely and constantly o" that opinionH. I dine* I play +ac0gammon* Icon,erse and am merry with my "riends and when* a"ter 3 or & hoursamusement* I would return to these speculations* they appear so cold andstrained and ridiculous that I cannot "ind in my heart to enter into them any"urther. (hus the s0eptic still continues to reason and +elie,e* though he assertsthat he cannot de"end his reason +y reason and +y the same rule* he mustassent to the principle concerning the e)istence o" the +ody* though he cannot

pretend +y any argument o" philosophy* to maintain its ,eracity.6

Renown musician


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yoursel".

7uru 9hagwan Shree Ra:neesh can state/ I don>t +elie,e in morality* I am+ent on destroying it.6 And Swami Gi,e0ananda can e,en says/ 7ood and e,il

are one and the same.6 (hese unreal* irrational and immoral +elie"s arestata+le* saya+le and writa+le +ut ne,er li,a+le.

(hese mystics and their "ollowers can only li,ed parasitically through thes personality* rationality*and morality* and uni,erse>s reality* unity and causality.

(here is no certainty at all i" your re"erence point is egomaniacal egotismas the 4ather o" modern philosophy6 Rene escartes e)pressed in hismeditation/ (hough this +e true* I must ne,ertheless here consider that I am aman* and that* conse-uently* I am in the ha+it o" sleeping* and representing tomysel" in dreams those same things* or e,en sometimes other less pro+a+le*which the insane thin0 are presented to them in their wa0ing moments. owo"ten ha,e I dreamt that I was in these "amiliar circumstances B that I wasdressed* and occupied this place +y the "ire* when I was lying undressed in+ed At the present moment* howe,er* I certainty loo0 upon this paper with

eyes wide awa0e the head which I now mo,e is not sleep I e)tend this handconsciously and with e)press purpose* and I percei,e it the occurrences insleep are not so distinct as all this. 9ut I cannot "orget that* at other times* Iha,e +een decei,ed in sleep +y similar illusions and* attenti,ely consideringthose cases* I percei,e so clearly that there e)ist no certain mar0s +y which thestate o" wa0ing can e,er +e distinguished "rom sleep* that I "eel greatlyastonished and in ama?ement I almost persuade mysel" that I am nowdreaming.6

!ew Ager Sha0ti 7awain has pushed this egomaniacal hysteria a little +it"arther when he e)pressed this ontological enigma in mystical +igotry/ As eacho" us connects with our inner spiritual awareness* we learn that the creati,epower o" the uni,erse is within us. 2e also learn that we can create our ownreality and ta0e responsi+ility "or doing so.6

All un+elie,ing +elie" systems are +ased not on "acts and e,idence +ut on"eeling and pre:udice/ I am an atheist* out and out. It too0 me a long time to say


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it. I>,e +een an atheist "or years and years* +ut somehow I "elt it wasintellectually unrespecta+le to say one was an atheist* +ecause it assumed0nowledge that one didn>t ha,e. Somehow it was +etter to say one was ahumanist or an agnostic. I "inally decided that I>m a creature o" emotion as well

as o" reason. Emotionally I am an atheist. I don>t ha,e the e,idence to pro,ethat 7od doesn>t e)ist* +ut I so strongly suspect he doesn>t that I don>t want towaste my time.6 (hese are the strong6 words o" renowned humanist Isaac

Asimo, who admitted that his re:ection o" 7od>s e)istence is purely emotionaland not rational. e is :ust one o" the daydreamers who want to escape thereality o" what is +y decei,ing themsel,es that 7od does not e)ists.

=eaninglessness runs a"ter them throughout their li,es as !ew Agers the meaning o" the uni,erse 2hat>s the

meaning o" a "lea It>s :ust there. (hat>s it. And your own meaning is thatyou>re there. 2e>re so engaged in doing things to achie,e purposes o" outer,alue that we "orget that the inner ,alue* the rapture that is associated with+eing ali,e* is what it>s all a+out.6

(o re:ect the a+solute truth is accept the a+solute deception. ou canne,er determine anything as true at all in the real sense o" the word. ou will"ind yoursel" rowing your +oat in the shoreless ocean o" con"licting opinionatedopinions. (his only means that in an un+elie,ing +elie" system* truth6 dependsupon the con,iction o" an indi,idual. Since you don>t +elie,e in an o+:ecti,e

a+solute truth which e,ery+ody must and ought to +elie,e* then you can createyour own cra?y world as you please to do.

9ut as we all 0now* this demented recreation o" indi,idual worlds is ne,ertrue to the generality o" man0ind. (his is true only to paranoid* insane*psychopathic* demonpossessed* drug addict* deluded* sel"decei,ed* andschi?ophrenic persons +ut ne,er to the normal* sensi+le and sane personssimply +ecause the 9i+le is true. (he truth o" the 9i+le warrants the reality o"what we commonly e)perience* 0now and +elie,e.

I" the 9i+le is not true and that all 9i+lere:ecting +elie" systems are truethen loo0 what you>,e got. (hin0 "or a moment what would happen/ i" there is noimmanenttranscendent triune 7od who created* sustained and redeemed theworld i" there is no true truth #a+solute truth' and real reality #o+:ecti,e reality' i"all 0nowledge* wisdom and understanding are merely pro,isional* pro+a+le*temporary and thus ultimately "utile* ,oid o" sense* meaningless* and a+surd i"li"e is not precious* i" lo,e does not e)ists* i" light is the same as dar0ness i"


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truth* right and good are identical and e-ui,alent to deception* wrong and e,il i"competing gods control all things i" e,olution through natural selection +y purechance is true i" there is no s re,elation o" imsel". =anhas chosen to in,ent his own "ormula o" truth and posed it as his new a+solute.6

In science* man in,ented the concept o" e,olutionism to e)plain all thephenomena o" nature. It has three aspects/ Cosmic e,olution* 9iochemicale,olution and 9iological e,olution. Cosmic e,olution tries to e)plain the origin o"the uni,erse* +iochemical e,olution tries the origin o" li"e and +iological e,olutionthe origin o" di""erent species o" animals including man. Peter =edawar told usthat* It is di""icult to imagine or imagine an e,olutionary episode which could not+e e)plained +y the "ormulae o" neoarwinism.6

According to


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wel"are and progress o" all humanity in this one and only li"e according to themethods o" reason* science* and democracy.6

Gladimir Denin* on the other hand* de"ines materialistic umanism as

"ollows/ =atter is primary nature. Sensation* thought* consciousness are thehighest products o" matter organi?ed +y a certain way. (his is the doctrine o"materialism* in general* and =ar) and Engels* in particular.6

!ew Age umanism has +een de"ined +y 9e,erly 7alyean/ ;nce we+egin to see that we are all 7od* that we all ha,e the attri+utes o" 7od* then Ithin0 the whole purpose o" human li"e is to reown 7odli0eness within us theper"ect lo,e* the per"ect wisdom* the per"ect understanding* the per"ectintelligence* and when we do that* we create +ac0 to that old* that essentialoneness which is consciousness.6 Arrogant stupidity and pure delusion.

In religion* man in,ented the concept o" pseudotheism to e)plain all thephenomena a+out morality* spirituality and theology. It has three aspects/

Atheism* Polytheism and Pantheism. Atheism is the religion without 7od.Polytheism is the religion o" many gods. Pantheism is the religion that all is god.4oolishness at its +est.

All these un+elie,ing +elie" systems re:ected the 9i+le truth. All theseworld,iews are at war with the


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NOTES & REFERENCES

1. ')onsciousness has a roe especiay in design or teeoogica arguments. Why isthere a cosmos which is governed by aws of nature and that has incuded the emergence of

conscious, iving, mora, and reigious beings? )onsciousness has had a roe in other arguments aswe, such as arguments from reigious e#perience -the apparent consciousness of Aod, knowedge

or cognition -epistemoogica arguments, and beauty -aesthetic arguments.( > )hares Taiaferro,

'Where 4o Thoughts )ome Erom?(, The Big Grgument: 4oes Aod %#ist?, eds. Lohn Gshton and

Cichae Westacott, Areen Eorest: Caster Books, &8, p. 17@.

'Eacts are tempora truths which Aod, the eterna Truth, estabishes by Fis works of creation and

providence. Aod reveas facts to men through their thought processes, and in and through the facts

Aod reveas Fimsef. In the facts of nature Aod reveas Fimsef as the Gmighty )reator Aod, and

in the facts of *cripture Aod reveas Fimsef as the faithfu )ovenant Aod and in the facts of theAospe Aod reveas Fimsef as the Triune *aviour Aod. )ertainty is our cear perception of the

ceary reveaed facts. %rror is the sinfu re=ection of the facts, and especiay of Aods reveation of

Fimsef in and through the facts. ' ! %dward E. Fis, G.B. -*umma )um 6aude, ae Hniv.5 Th.4.-Farvard Hniv.. MThe Qing Lames Kersion 4efended, 4es Coines: )hristian $esearch


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arge measure continue the poytheistic pantheism of the ancient pagan reigions, have ongespoused evoutionary view of the universe and its iving things, and so they merge naturay and

easiy into the evoutionary framework of the 2ew Gge phiosophy.( ! F.C.Corris and L.4.Corris

-The Codern )reation Triogy, Koume Three, )reation S *ociety, Areen Eorest: Caster Books,

1@@8, p.119*ee aso Ian T. Tayor, In the Cinds of Cen: 4arwin and the 2ew Word "rder, Toronto:TE%

%voution, Areen Eorest: Caster Books, 1@9, 18 pp. )ary Catrisciana S $oger "akand, The%voution )onspiracy, %ugene: Farvest Fouse *.C. Fuse, The )oapse of %voution -Arand $apids: Baker Books, 1@@+, p. 1//.

*ee aso Qen Fam, Gndrew *neing and )ar Wieand, The Gnswers Book: Gnswer to the 1& Cost>

asked Juestions on Aenesis and )reation;%voution, Areen Eorest: Caster Books, 1@@, &9 pp.caused being is impossibe but they are wrong in conceiving Aod as sef>


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caused being. They are merey creating their own probem for Aod has no beginning5 Fe is eterna-4eut: ++:&9. Aod is not an effect but rather Fe is the uncaused


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1+. 4uane T. Aish -


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&1. 'What I am saying is that the )hristian is e#acty in ine with the e#perience of everyman, But no other system e#cept the Ludeo>)hristian one ! that which is given in the "d

and 2ew Testament together ! tes us why there is a sub=ect>ob=ect correation.

%verybody does act on it, everybody must act on it, but not other system tes you why

there is a correation between the sub=ect and ob=ect. In other words, a men constantyand consistenty act as though )hristianity is true.( ! E.G. *chaeffer, The )ompete Works

of Erancis G. *chaeffer: G )hristian Wordview, Koume "ne, G )hristian Kiew of

centered reativism with no epistemoogica orientation to aconcept of absoute truth. This mind>set is destructive of certainty and creates in peope an

attitude of tentativeness. Whie a evangeicas beieve in absoute truth, perhaps modernity haseroded a vaid beief in certainty that Aods chidren can understand Fis Word in a detaied

way.( ! Thomas 4. Ice, '4ispensationa Fermeneutics,( in Issues in 4ispensationaism, ed.

W.$. Wiis S L.$. Caster, )hicago: Coody Gndrew F. Bachuber,

Introduction to 6"AI), 2ew ork: Gppeton>)entury>)roft, Inc., 1@79, p.198.

*atan is the first and foremost phiosophist. Fis question 'ea, hath Aod said, e sha not eatof every tree of the garden?( is, to borrow Femut Thieickes words, 'an eminenty

phiosophica question( -I beieve: the christians creed, )arise:


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&/. 'Gn argument must satisfy two conditions to estabish the truth of its concusion. It must bevaid, and a of its premises must be true. *uch an argument is termed 0sound. To determine the truth

or fasehood of premises is the task of scientific inquiry in genera since premisses may dea with any

sub=ect matter at a. But determining the vaidity or invaidity of arguments is the specia province ofdeductive ogic. The ogicians is interested in the question of vaidity even for argument that might be

unsound because their premises might happen to be fase.( > Irving C. )opi, *ymboic 6ogic, 2ew

ork: CacCian Cartin Buber, The Qnowedge of Can, 2ework: Farper S $ow Leanne Eahnestock S Carie

*ecor, G $hetoric of Grgument, 2ew ork: $andom Fouse, Inc. 1@&, p.+.
http://www.earlham.edu/~peters/courses/log/tru-val.htmhttp://philosophy.lander.edu/logic/tvs.htmlhttp://plato.stanford.edu/entries/logical-truth/http://www.xenodochy.org/gs/validtrue.htmlhttp://www.xenodochy.org/mail/mdonvt.htmlhttp://www.philosophypages.com/lg/e01.htmhttp://www.earlham.edu/~peters/courses/log/tru-val.htmhttp://philosophy.lander.edu/logic/tvs.htmlhttp://plato.stanford.edu/entries/logical-truth/http://www.xenodochy.org/gs/validtrue.htmlhttp://www.xenodochy.org/mail/mdonvt.htmlhttp://www.philosophypages.com/lg/e01.htm


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'Ludgments of vaue are =udgments about what is good and bad, desirabe or undesirabe.Ludgments of obigation focus on what is right and wrong and on what one do or forego.( > Lohn *.

Eeinberg S Grchbishop Whatey -quoted by )hares F. Wech, Gn Gphabetica Gnaysis, 1 vos, 6ondon:

Berean irrationaist diaectic( by )orneius Kan Ti, and the third type is caed 'pragmatic

univabiity( by 2orman Aeiser.

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the three isms of perversion

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