Now that the argument of this book has been carried to this point, it arrives at a conclusion, and that is the Third Theory of Godhood.
The Third Theory of Godhood is the third era of divine power. It is also the phenomena of divine power as observed by present-day sciences. In ancient times knowledge was not yet advanced, and science had not yet developed. Faced with unfathomable phenomena of nature, which they could not account for, humans called them expressions of divine power. Thus, the first era of divine power was a period when divine rule was supreme. All such phenomena as the stars, moon and planets; mountains, rivers and land; plants and minerals were thought to be creations and expressions of divine beings. Thenceforth human knowledge gradually progressed, philosophy developed, and people had an understanding of the Second Theory of Godhood. This holds that God is man’s savior and possesses supreme authority. Human merit and sin will earn its just recompense through God’s pleasure or displeasure. If one incurs anger up in Heaven, one disaster will follow another; if one gains approval of Heaven, terrible sins can be pardoned. The first and second theories of godhood share a key point–the claim that divine power is omnipotent. The former claims that God is autocratic and brooks no dispute; in the latter God is humanity’s savior. God in the former is like a tyrant and in the latter like a benign father. All in all both belong to the doctrine of “theocentrism”. As for the Third Theory of Godhood (the idea in this book), it is a belief that divine power ultimately is no more than a mediation between matter and Nature. Deities are heavenly emissaries who carry out the Lord’s will. They are not only unable to create Nature, they themselves fall under the governance of natural laws. It is simply that they possess methods for avoiding some laws. However, in the Third Theory of Godhood, the Lord is the supreme regulator who brings natural laws into harmony. The scope of this extends beyond cosmic harmonons and human souls; the control by raydon force can also extend to occurrences of natural phenomena such as wind, rain, and lightning. In the natural world, are not disasters such as volcanoes, floods, meteors and earthquakes due to a response to man’s violation of natural laws? This is why all human acts which go against the balance of nature will naturally call forth natural disasters and human calamities that are all-too-predictable.
From this it is understandable that what we call divinity (in the third sense) is an attainment of human spiritual practice, which is an effort to follow, in this world, those natural laws which the Lord presides over. Those who attempt to follow Nature’s laws, to make their actions conform to Nature, are the ones who truly understand the meaning of spiritual practice. That is, to strive within oneself, seeking a path of transcendence that will get one away from being controlled by natural laws. At this point we can make the following statements:
1. First there is Nature, then comes matter, and last come deities. Thus the doctrine is called the “Third Theory of Godhood.”
2. Nature is the creation of Nature itself; the Lord is the supreme enforcer of harmony among Nature’s laws.
3. Matter coalesces out of Nature.
4. Deities are a permutation of matter’s evolution.
5. The power of deities is not to create or control, but to mediate.
Thus deities of the First Theory of Godhood are creators; the God of the Second Theory is a savior; deities of the Third Theory are spiritual intermediaries (between matter and Nature). Only the Third Theory of Godhood presents a true idea of divinity. The others are fantasies.