GGJ05-22

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Main Page The great Gospel of John Volume 5 GGJ05-22 Chapter


Chapter 22 - Roklus proves his atheism.

22,1. Roklus says, "You are right, we are all that you just described a real Epicurean to be and are very well off on this earth! However, we have so many most convincing proofs for our atheism that one could fill the entire great sea with them. I will add some more to the ones I already gave you and hope that it will be enough and you will have to agree with us whether you want it or not! So kindly hear me out!

22,2. Look, everything that has any kind of existence always expresses itself at times in a way that is without exception perceivable by all mankind! If the existing entity is endowed with any kind of reason, that will soon and quite easily be visible in its works; but if an entity, a statue for example, is not endowed with any reason at all, none or only such works will be visible from it that the blindest coincidence has done or attached to the entity. Thus wherever there is even limited intelligence, it will soon express itself through proper works originating from the inner intelligence.

22,3. For example: The most simple moss acquires a proper form and develops its own organism through which it further secures blossoms, seeds and through them the ability to reproduce. A greater and more definite intelligence is a lot more visible and recognizable in superior plants after a certain level.

22,4. A definite inner intelligence only emerges in animals, which do things that, although limited in number and variation, surpass in many aspects the things done by man. Man's works prove his extremely comprehensive intelligence; but perfection originating from within is nowhere visible, something that can never be denied in the works of animals. Thus even an animal's works are more intimately connected with its being and its character, than it is the case with man, this god of the earth.

22,5. The works of man are actually just mimicry and consist of clumsy, merely external formations that lack any actual internal value. Man can imitate a form of beeswax cells out of all kinds of joinable materials; yes, he can even draw and paint them, - but what clumsiness prevails, except for the material the bee uses to build its cell! It seems that nature made a palpable joke with man! A most comprehensive intelligence lies within him and also the sense for true perfection, but no matter what he does, he will never ever reach it!

22,6. If we assume that all living beings have a soul and that the soul is the acting principle everywhere - whether more or less perfect is all the same here -, this assumption can then be raised to evident truth that is logically and correctly inferred backwards, from the effect to the cause or from the works to the power, which we will call the soul. From the degree of perfection and order of the soul one can consequently reason firstly its existence and secondly its competence. But if we find some chaotic mix jumbled wildly and disorderly without stir or motion, so without all traces of any life, we think and say: The completely unconscious death prevails, whose fulfillment is total annihilation - an event that can be observed in autumn in many trees and bushes, from which the previously so beautiful and most orderly foliage of the tree's soul falls down in the wildest disorder, dries up and through the winter is almost reduced to nothing.

22,7. Who is the sensitive one who can catch sight of even one working soul in the most total disorder?! Its flight and annihilation - yes, - but not a new and more perfected development! It is true that from the foliage the soil becomes richer and more receptive to the humidity in the air and through that more nourishing for the plants growing in it; but the fallen leaves will never rise again as one and the same because their souls practically no longer exist.

22,8. Thus one can justifiably establish the principle that: The more orderly and perfected a work is, the more perfect is the power that put it forth, which is called 'soul' or 'spirit'. From the products or works one can consequently reason the existence and competence of a soul or spirit.

22,9. Where do we find those works and that order in them that would imply with some probability a greatest, wisest and at the same time almighty, divine entity? The dogma of theists and theosophists [religious people and god-wise people] is known all too well. ‘Look at the earth, its mountains, fields, seas, lakes and rivers, and all the countless creatures that live on it! All these indicate the existence of higher deities!' - or, as is the case with the blind Jews, only one god, which is by a hair more reasonable and at the same time more convenient than having so many invisible masters, since one will obviously make an enemy of one of these gods by paying homage and bringing sacrifices to another. I want to meet the one who at the same time gets on well with Juno and Venus, or with Mars and Janus, or with Apollo and Pluto!

22,10. The Jews are in this case again better off by a hair because they have Jehovah, who is a master over their Pluto, whom they call 'Satan'. But the Jews' Pluto is a most foolish scoundrel because instead of honoring and rewarding his servants he mistreats them viciously; because of that no honest Jew loses any sleep over deeply scorning his lord Pluto as much as possible, and to Jehovah he will appear more agreeable the more energetically he scorns the Jewish Pluto and acts against his will, which I do not want to advise any real Roman or Greek to do! Whoever did this, would be all the most malicious Pluto priests needed. That means offering as good sacrifices to Pluto as to Zeus, otherwise dear Pluto will breathe down some poor sinner's neck, and Zeus cannot by right do anything against Pluto; because SUUM CUIQUE [to each his own] stands paramount as a principle of fate, against which not even Zeus can pass judgment without exposing himself to the danger of coming into conflict with all the other gods."

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