It constructed a reality-projecting artifact (or demiurge; cf. Plato and the Gnostics), which then, on command, projected the first stage of the world we know. The artifact is unaware that it is an artifact; it is oblivious to the existence of the Urgrund (in terms that the artifact would understand, the Urgrund is not, rather than is), and imagines itself to be God, the only real God.
Studying our evolving reality, the Urgrund more and more adequately comprehends itself. It must allow the reality-projecting artifact to continue to project an evolving reality no matter how defective and malshaped that reality is (during its stages) until finally that reality is a correct analog, truly, of the Urgrund itself, at which point the disparity between the Urgrund and the projected reality is abolished — whereupon an astonishing event will occur: The artifact or demiurge will be destroyed and the Urgrund will assimilate the projected reality, transmuting it into something ontologically real — and also making the living creatures in it immortal. This moment could come at any time, this entrance of the Urgrund into our otherwise spurious projected framework.
Zebra, the projecting energetic artifact, is close at hand, but it has occluded us not only to its actions but [also] to its presence. It has enormous — virtually decisive — power over us.
The prognosis for (fate of) our world is excellent: immortality and the final infusion of reality once it has reached the point of congruent analog to the Urgrund. But the fate of the artifact is destruction (unknown to it). But it is not alive, as we and the Urgrund are. We are moving toward isomorphism. The instant that precise isomorphism is reached, we at once bond to (are penetrated and assimilated by) the Urgrund, in a stunning flash of light: Bohme’s “Blitz.” March 1974 was not that moment, but rather Zebra the artifact adjusting its projected reality, it having gotten off course in its evolution toward isomorphism with the Urgrund (a purpose unknown to the artifact).
Since the goal of our evolving projected reality is to reach a state in which we humans are isomorphic with the true maker, the Urgrund that fashioned the projecting artifact, there is a highly important practical situation coming closer in terms of frequency and depth:
Although not yet precisely isomorphic with the Urgrund, we can be said already to possess imperfect (but very real) fragments or fractions of the Urgrund within us. Therefore the Christian mystic saying: “What is Beyond is within.” This describes the third and final period of history, in which men will be ruled from within. Thus the Christian mystic saying, “Christ possesses your body, and you possess him as your soul.”
In Hindu philosophy, the Atman within a person is identified with Brahman, the core of the universe.
This Christ or Atman is not a microform of Zebra, the computerlike reality-projecting artifact, but of the Urgrund; thus in the Hindu religion it is described (as Brahman) as lying beyond Maya, the veil of delusion (i.e. the projected seeming world).
Already humans so closely approximate isomorphism with the Urgrund that the Urgrund can be born within a human being. This is the most primal and important experience a human can have. The source of all being has bypassed the artifact and its projected world and come to life within the mind of one human here, another there.
One can correctly deduce from this that the Urgrund is already penetrating the artifact’s world, which means that the moment of the Blitz, as Bohme termed it, is not far off. When the microform of the Urgrund is born in a human, that human’s comprehension extends beyond the world in terms of its temporal and spacial limits. He can experience other time periods, other identities (or lives), other places. Literally, the core deity within him is larger than the world.
Penetrating to the heart of the projected world, the Urgrund can, emanating from human minds, assimilate the projected world and simultaneously abolish the projecting artifact the instant the proper evolutionary state (including that of man) is reached. The Urgrund alone knows when this will occur.
It — the Urgrund — will break the power of the illusory world over us when it breaks the deterministic coercive power of the artifact over us — by annihilating the artifact; it will cancel out the artifact’s being by its own nonbeing. What will remain will be a totally monistic structure, entirely alive and sentient. There will be no place, time, or condition outside the Urgrund.
The projected world of the artifact is not evil, and the artifact is not evil. However, the artifact is ruthlessly deterministic and mechanical. It cannot be appealed to. It is doing a job for ends it cannot fathom. Suffering, then, in this model, is due to two sources:
1. the heedless mechanistic structure of the projected reality and the artifact, where blind causal law rules;
2. what the N.T. [New Testament] calls the “the birthpangs of the universe,” both in the macrocosm and the human microcosm.
The birth looked forward to is the birth of the Urgrund in humans first of all, and finally the assimilation of the universe in its totality, in a single sharp instant. The former is already occurring; the latter will come at some later unexpected time.
Reality must be regarded as process. However, although there is acute suffering by living creatures who must undergo this process, without understanding why, there is occasional merciful intervention by the Urgrund overruling or overriding the cause-and-effect chains of the artifact. Perhaps this salvific intervention results from a birth of the Urgrund in the person. One should note that the actual historic meaning of the term “salvation” is “liberation,” and that of “sinful” or “fallen” is “enslaved.” It is a priori possible, given this model, to imagine a freeing of a human from the control of the artifact, however good, useful, and purposeful the activity of the artifact may be. It is obviously capable of error, as well as imperfection. An override is obviously sometimes essential, given this model. Just as obviously, it would be the primal maker or ground of being that would possess the wisdom and power to do so. Nothing within, or stemming from, the artifact or the projected world, would suffice.
ADVANTAGES OF THIS MODEL
Basically, this model suggests that our empirical world is the attempt by a limited entity to copy a subject that it cannot see. This would account for the imperfections and “evil” elements in our world.
In addition, it explains the purpose of our empirical world. It is process toward a specific goal that is defined.
In this system, man is not accused of causing creation to fall (it is not satisfactory to state that man caused creation to fall inasmuch as man appears to be the central victim of the evils of the world, not their author). Nor does it hold God responsible for evil, pain, and suffering (which also is an unacceptable idea); instead, a third view is presented, that a limited entity termed “the artifact” is doing the best it can considering its limitations. Thus no evil deity (Iranian dualism, Gnosticism) is introduced.
Although intricate, this model successfully employs the Principle of Parsimony, since, if the concept of the intermediate artifact is removed, either God or man is responsible for the vast evil and suffering in the world, a theory that is objectionable.
Most important of all, it seems to fit the facts, which seem to be:
1. the empirical world is not quite real, but only seemingly real;
2. its creator cannot be appealed to for a rectification or redress of these evils and imperfections;
3. the world is moving toward some kind of end state or goal, the nature of which is obscure, but the evolutionary aspect of the change states suggests a good and purposeful end state that has been designed by a sentient and benign proto-entity.
A further point. It appears that there is a feedback circuit between the Urgrund and the artifact in which the Urgrund can exert pressure on the artifact under certain exceptional circumstances, these being instances in which the artifact has strayed from the correct sequences moving the projected world toward an analog state vis-a-vis the Urgrund. Either the Urgrund directly modifies the activity of the artifact by pressure directly on the artifact, or the Urgrund goes to the projected world and modulates it, bypassing the artifact, or both. In any case, the artifact is as occluded as to the nature and existence of the Urgrund as we are to the artifact. A full circle of unawareness is achieved in which the primal source (Urgrund) and the final reality (our world) are moving toward fusion, and the intermediary entity (the artifact) is moving toward elimination. Thus the total schema moves toward perfection and simplification, and away from complexity and imperfection.
Although it will complicate the model to add this point, I will offer the following modification: