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A Legal Proof for the Existence of God (Part XI-B): The Garden of Eden as an account of the formation of the human brain

When I first realized that the story of the Garden of Eden, and Adam and Eve, was an account of the formation and functioning of the human brain, the rest of the Scriptures made a whole lot more sense – everything from the creation and revelation, to the Kingdom of God.

The apparent inconsistencies and contradictions inherent in current Christian theology evaporated, especially the problem of the eschatological notion of the Kingdom of God (Schweitzer 1914).

This article shows how the allegorical explanation of the human brain in the story of the Garden of Eden conforms perfectly with the neuroscientific understanding of the functioning of the human brain outlined in the previous article (Part XI-A).

Genesis 1 as a reductionist account of the origins of the universe and life

Parts II to IX of these articles demonstrated how the interpretations of the creation story, primarily from two Jewish scholars, Nahmanides (1194 – 1270 AD) and Philo Judaeus of Alexandria (who lived at about the time of Jesus), accurately reflected the current scientific understanding of the origin of the universe and life.

In respect of Genesis chapter 1, Parts II to VII adopted the reductionist interpretation advanced by Nahmanides, best exemplified by his description of the creation of man:

The correct simple meaning of the word, ‘let us make,’ is that which you have already been shown, to know (above, verse 1) that God created something from nothing on the first day alone, and afterwards He formed and made [everything] from the fundamental elements.” (Nahmanides 2015, on 1:26).

However, we departed from Nahmanides’ interpretation with regard to what actually existed after the six ‘days’ of creation. In that respect, Part VIII adopted Philo’s explanation that Genesis 2:4-5 should be interpreted to mean that nothing existed in the form we would recognize as life, such as plants, trees, animals or humans, after the six ‘days’ (Philo 2015, XLIV (129 – 130)). The methodology of Genesis 1 precludes it.

Applying the strict methodology of the first chapter of Genesis, we adopted an interpretation of the account of the ‘creation’ of “man” (Genesis 1:26-30) as a physicalist and reductive explanation of the three principal faculties of the human brain.

  • The “image of God” symbolizes the ‘programming’ of primitive human DNA with a neurological moral network.
  • The ‘programming’ of primitive human DNA with a capacity to reason is symbolized by God ‘speaking’ to the male and female He had just created.
  • ‘Programming’ primitive human DNA with instincts is symbolized by what God says to the newly created human beings. “Be fruitful and multiply” represents the instinct to reproduce; “replenish the earth” symbolizes the instinct for survival and security, and the instinct to nurture and protect our offspring in order to perpetuate the species; “subdue the earth and have dominion” symbolizes the human instinct to subdue and control our environment, but regrettably, not excluding others of the species, which translates into an instinct to conquer; God explaining what He had given to the human beings for their survival and benefit, and what He had given to the “beasts of the earth,” symbolizes primitive human DNA being ‘programmed’ with a knowledge of how the physical world functions, and an instinct to pursue that knowledge.

This ‘programming’ of human DNA with instinct is central to the question of good and evil. Since ‘evil’ is reason in the service of primitive human instinct, yet primitive instinct is a necessary requirement for survival, and not in itself ‘evil’, God does not create ‘evil’.

The previous articles demonstrated that these various faculties of the human brain are a product of the physical laws that created and sustain the universe (both the quantum and Classical (Newtonian) laws), but also an “image” of those laws. In that respect, we adopted Philo’s interpretation of the “image of God”:

The mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model” (Philo 2015, XXIII (69)).

But as we saw in Part VIII, if the human mind, as an ‘image’ of the “mind of the universe,” is conscious, then the “mind of the universe” must also be conscious. That would resolve the scientific dilemma of how the “fundamental laws of quantum physics morph into the Classical (Newtonian) laws” (see Greene 2005,199, and Weinberg 1994,84). The observation necessary to effect the transformation is made by a conscious universe. The words “And God saw” at each crucial stage of the creation of the universe refer to the conscious universe effecting the observation. However, as mentioned in the previous article, that does not mean that God is redundant. The question remains as to how the initial matter in the universe, from which everything else was to be created, was itself transformed from being subject to quantum laws to being governed by the Classical laws that give the universe consciousness. It seems that the “spirit of God” (Genesis 1:2) moving across the waters must symbolize an initial observation, or action, by God, which created and ‘programmed’ the original matter and space (subject to quantum laws) with the laws that created the conscious “mind of the universe.”

However, the evidence suggests that all the faculties of the human brain constitute an ‘image’ of the laws that govern the universe, whereas the “image of God” specifically symbolizes the neurological moral network only.

The previous articles cited the scientific evidence that supports this reductive explanation of the ‘creation ’of primitive DNA, which has the necessary properties to transform into the various life-forms we see all around us, including the primitive DNA that created the human brain with these three distinct faculties. Part A adduced the neurological evidence of those neurological faculties.

The evidence thus supports Philo’s version of Genesis, which argues that nothing existed after the six ‘days’ in the form that we would recognize as life. All that existed was the primitive DNA that was ‘programmed’ to develop into the various life-forms that would inhabit the Earth. Research showing that what geneticists previously thought of as “junk DNA” actually consists of genetic “switches” that activate dormant genes, or ‘program’ spare genes, lends further support for Philo’s interpretation (Zimmer 2014).

Philo described Genesis 2:4-5 as follows:

Does [Moses] not here manifestly set before us incorporeal ideas perceptible only by the intellect, which have been appointed to be as seals of the perfected works, perceptible by the outward senses. For before the earth was green, he says that this same thing, verdure, existed in the nature of things, and before the grass sprang up in the field, there was grass though it was not visible. And we must understand in the case of everything else which is decided on by the external senses, there were elder forms and motions previously existing, according to which the things which were created were fashioned and measured out” (Philo 2015, XLIV (129-130)).

One, or Two, Creation stories?

Previous articles thus adopted the position that Genesis 2 and 3 are a continuation of Genesis 1.

Genesis 1 is an account of the creation of the physical laws that determined how the universe and life would function in order to achieve the intended purpose, while Genesis 2 and 3 are an anthropological account of the development of man from the initial primitive DNA into modern human beings.

In Genesis 1, God’s actions (the words “And God said/saw”) refer to the conscious “mind of the universe” implementing the laws that would govern and sustain the universe and life by way of observation, while references to God taking actions in Genesis 2 and 3 refer to the laws that had been established by the conscious “mind of the universe” beginning to operate in order to give effect to the intended purpose and destiny of the creation.

On that basis, at the end of the six ‘days’ (or seven if we count the ‘resting day’), the Earth existed only in a pre-liquid water form, although all the primitive DNA necessary to create a large variety of life was present but dormant. That is confirmed by the words that follow the statement that grass etc had been created, but was not present – “for the Lord God had not caused it to rain upon the earth” (Genesis 2:5).

Then, when the Earth had cooled sufficiently, water appeared: “there went up a mist from the earth, and watered the whole face of the ground” (Genesis 2:6).

Liquid water provided the right environment for the dormant DNA to begin to develop. Over time, the DNA that was ‘programmed’ to become human began to form, going through various stages. The symbolism of God breathing life into man to make him a “living soul” suggests that the soul is a function of the physical brain (see below).

The Garden of Eden as the formation of the human brain

In Part VIII, we saw that the Garden of Eden (Genesis 2:8-14) symbolizes the formation of the human brain.

The “trees” that are “made to grow” perfectly correspond to the various neurological faculties. Those that are “pleasant to the sight, and good for food” refer to the network of instincts in the brain. Referring to these trees as being “pleasant” and “good for food” relate to the way these instincts are activated – the prospect of pleasure or the fear of pain.

The “tree of knowledge of good and evil” refers to the neurological moral network.

The “tree of life” refers to the reason network, which is the network that creates the mind and soul. The “man” was not prohibited from eating of this tree because, while the neurological moral network is only subconsciously activated, the mind is automatically structured for survival; the “man” automatically ‘obeys’ the impulses received from it. Only once the neurological moral network is consciously activated does a positive and conscious effort become necessary to structure the reason network in such a way as to ensure the survival of the mind as a conscious ‘living’ soul after physical death.

The river that flows out of Eden “to water the garden” (Genesis 2:10) clearly refers to the nervous system which supplies the brain with the information it needs in order to function. In A River out of Eden, obviously a ridicule of this verse, Richard Dawkins charts a “river of DNA” that eventually resulted in human DNA through a series of mutations (Dawkins 2014). Dawkins’ “river of DNA” is an account of the development of human DNA from the initial primitive DNA to modern man, whereas The Garden of Eden is actually describing the initial primitive DNA after it had formed into human DNA but which, at this point, was still dormant. That is symbolized by God putting the man into the garden the first time (Genesis 2:8).

The second time the man is put into the Garden, he is put there to “to dress it and to keep it” (Genesis 2:15). The first time he was just put there. The reason is that the first time symbolizes human DNA having appeared in the first of what would become the human species, but which was still dormant. These human beings would have had fully formed brains that would be recognizable as human, but would still have acted entirely on their primitive instincts, much as their primate ‘relatives’ would have done.

The second time man is put into the Garden symbolizes the first human being in whom the neurological moral network became subconsciously active. That is symbolized by the verse which immediately follows “man” having been put into the Garden the second time: “And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat:  But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:16-17).

In the original Hebrew, the words translated as “thou mayest freely eat,” and “thou shalt surely die,” are actually “eating thou shalt eat,” and “dying thou shalt die,” respectively. And that is important in respect of the symbolism in Genesis 2 and 3.

The symbolism of God commanding the man relates to the subconscious activation of the neurological moral network in the first human being/s who experienced it, and the effect it had on them. The recent discovery of Naledi man in South Africa may well be the remains of these first human beings with fully functioning neurological moral networks (Barras 2015). As Lee Berger, the head of the team that discovered Naledi man said, the fact that they buried their dead indicates “that naledi individuals recognised their own mortality and the other self that comes with death.” If that is the case, it would support the argument that the activation of the neurological moral network, even subconsciously, has the effect of causing a consciousness of mortality, and thus a consciousness of existing.

The original wording in Genesis 2:16-17 symbolizes that neurological event. Until that moment, human beings with still dormant neurological moral networks would have hunted, gathered and consumed on a day to day basis for survival. They would not have had the capacity or inclination to do otherwise. But once the neurological moral network was subconsciously activated, along with the other peculiarly human instincts (to conquer and seek knowledge), it also caused an enhanced capacity to reason in order to service those instincts. That means that these first human beings would have been tempted to cater to the demands from their instincts, for example, to seek greater security by appropriating to themselves more than they required for day to day survival. Their enhanced capacity for reason would also have been susceptible to the temptation to indulge their primitive instincts in excess, solely for the purpose of enjoying the pleasure of doing so.

However, the neurological moral network would have subconsciously caused them to refrain from doing so because they knew it was wrong. The words “eating thou shalt eat” symbolizes the moral imperative, dictated by the neurological moral network, that they should not appropriate to themselves in excess of what they could consume, especially not to the detriment of other life, or their environment. Neither should they kill other life unless it was absolutely necessary for their survival, and never in excess, or for the purpose of indulging their appetite for pleasure beyond the requirements of survival, or to allay their fear of pain.

The command that the man should not eat of “the tree of knowledge of good and evil” or in “dying [he would] die,” symbolizes the effect caused by the subconscious activation of the neurological moral network. These first human beings became aware that certain actions were wrong even though no other human being had declared such actions to be wrong, and there was no authority to impose a consequence for committing such acts. Moreover, with this newly acquired knowledge, they would have noted that many of the actions of the very species from which they had emerged were wrong, yet there were no consequences to them for indulging in such behavior.

The effect of the subconscious activation of the neurological moral network was to compel them to recognize that the consequences would be imposed at some time other than during their lifetime, and the only other time could be after death. That would have caused an awareness of their own mortality, thus also causing a consciousness of being alive.

Genesis 2:18 to 25 records how the newly activated neurological moral network began to direct human behavior, and ultimately, human destiny.

Verses 18-20 imply that the activation of the neurological moral network occurred in one, or a number of individuals, who were isolated from one another, hence the reference to “the man” being alone. But this does not mean that each of them was physically alone. They would have been the offspring of members of the group or tribe from which they emerged. As Philo says, “all the individuals of the race had not yet assumed their distinctive form; since the extreme species are contained in the genus” (Philo 2015, XXIV (76)). This first “man” was thus the first to assume the “distinctive [human] form.”

These first human beings would have recognized that they were different to the species from which they had emerged.

The reason that it was “not good that the man should be alone” is that his instinct was to reproduce, but there wouldn’t have been a female of the species with fully ‘matured’ human DNA to reproduce with. Genesis suggests that this search for a mate activated other elements of his brain. The words “I will make him an help meet for him” symbolizes the activation of the ability to reason at a higher level, compelling this first human to examine the life around him in the hope of finding another living thing like him with whom he could reproduce. However, by examining the various different species around him, this first human activated another latent characteristic of the brain – the language module. Adam started ascribing names to the animals.

But Adam’s search for a mate proved futile: “but for Adam there was not found an help meet for him” (Genesis 2:20). So it seems that this first of the human species must have settled for a mate from one of the more primitive species from which he had emerged, even though she would have been a different ‘species’ in some major respects. As a consequence, his fully ‘programmed’ human DNA must have again become dormant: “And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof” (Genesis 2:21).

The symbolism of “Adam” going into a deep sleep suggests that the fully formed human DNA he was carrying around probably passed through several generations while remaining dormant. So a number of the pre-human species may well have had this dormant DNA. Then the dormant DNA must have been activated in both a male and female at the same time, and in close physical proximity. And immediately they recognized each other as being different to the species around them, and virtual mirror-images of each other, except one was male and the other female. As Philo may have said, they would have “beheld” each other “as in a mirror” (Philo 2015, XXIV (76)).

However, at this stage, these early humans had not consciously activated the neurological moral network, so there would have been an innocence about them. They would have lived harmoniously with nature, and others like them. They would not have fenced-off portions of the Earth to claim as their own. They would not have sought to quell their insecurities and fears by building walls around themselves. They would not have sought security in subjugating others to their control and power. They did not even need clothes to display their vanity or to prevent lusting after each other’s bodies – they did not lust, because they knew it was wrong: “They were both naked, the man and his wife, and were not ashamed” (Genesis 2:25).

They would not have been in need of laws, because they knew the law. They would have known that making their own laws would simply be a ruse to violate the universal law which applied to everything and everybody.

That, suggests Genesis, was the state of the human race before primitive human instincts got the better of some.

The San people of Southern Africa, also known as Bushmen, who are the direct descendants of these first human beings who never consciously activated their neurological moral network, are living testimony to this interpretation of Genesis 2.

Anthropologists and geneticists identify some of these peoples as the ancestors of all human beings, although perhaps the rest of us are the descendants of that part of the species that went astray, and they are the descendants of those who did not. A recent extensive study supports that position (Choi 2012). Other research into the San people’s culture and beliefs provides evidence that they respond automatically to the impulses of the neurological moral network, so they don’t need courts of law and systems of justice (See Brody 2000 and Lewis-Williams 2004 & 2015). Reason is not in the service of their primitive instincts, so their minds, and thus their souls, are automatically structured on the neurological moral network (Lewis-Williams 2010).

The San should be contrasted with that branch of the species that did activate their neurological moral networks. That is addressed in Genesis 3.

Activation of the neurological moral network – ‘original sin’

As we saw in Part IX, the reason it was wrong to acquire “the knowledge of good and evil” is that to awaken the neurological moral network, some action had to be taken which offended against it. According to Genesis, that action related to pleasure – “the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise …” (Genesis 3:6). All the emphasized words relate to pleasure, and pleasure relates to instinct (Philo 2015, LVI (160)).

The story of “the woman’s” temptation clearly refers to the interaction between the morality, instinct and reason networks. The serpent represents the instinct for reproduction. The symbolism of the serpent ‘speaking’ relates to the allure of pleasure to be had by indulging the instinct for reproduction. And “the woman” seeing the attractions of the tree symbolizes the application of reason to justify taking actions that she ‘knew’ were wrong.

The prohibition against eating of the tree symbolizes the neurological moral network within the brain that ‘speaks’ to us of the morality of our actions, and acts as a restraint to actions which offend against it.

When the first humans succumbed to the allure of the pleasure to be had by indulging their primitive instinct for reproduction, the neurological moral network was fully activated. This is symbolized by the words “and the eyes of them both were opened, and they knew that they were naked” (Genesis 3:7). Genesis then tells us that once the neurological moral network had been consciously activated, it gave rise to a sense of guilt. Adam and “the woman” are then said to have done what people do to this day in order to justify their actions; they “hid themselves from the presence of the Lord God amongst the trees of the Garden” (Genesis 3:8). They attempted to escape the guilt aroused by their actions by seeking justification in their primitive instincts; in “the trees of the garden.” They ‘reason’ their way to a justification by attempting to convince themselves that they should not feel guilty because what they did was perfectly natural – just like the animals around them.

But the guilt could not be easily assuaged, so reason seeks to divert the blame – Adam blamed “the woman,” and “the woman” blamed the serpent. In ‘excusing’ her behavior by claiming that “the serpent beguiled” her, “the woman” defends her actions by ‘reasoning’ that the attractions of the pleasures she imagined could be had by indulging her primitive instincts were simply a ‘natural’ response to a ‘natural’ desire. But attempting to excuse their actions failed to silence their consciences.

Once they had crossed the moral threshold, no longer did they simply respond to an intuitive restraint to their actions from the neurological moral network. They had acquired an ability to identify specific actions as right or wrong. Yet, they were seduced by the allure of the pleasure to be had by indulging their primitive instincts, and could apply reason to justify doing so.

The ‘punishment’ said to have been inflicted on Adam clearly relates to human beings falling into bondage to their primitive instincts. From then on, human beings would be driven to provide for their survival and security by relentless toil. The instincts for survival and security generate a fear of being unable to provide for themselves, and a fear of anything and anyone perceived to be a threat.

The previous mental tranquility of intuitively refraining from actions because they knew they were wrong, was replaced with an obsessive preoccupation with the pleasures and fears aroused by those instincts.

The expulsion from the Garden of Eden to prevent “man” from eating of the “tree of life” symbolizes the effect of the neurological moral network being consciously activated. No longer is the faculty of reason, and thus the mind, automatically structured as an ‘image’ of the neurological moral network. In order to structure the mind to reflect the structure of the neurological moral network, we have to actively and consciously seek to do so.

Re-connecting to the neurological moral network – seeking the Kingdom of God

Other parts of the Scriptures perfectly support this interpretation, as does the way in which the Scriptures advocate providing for the ‘survival’ of the soul.

Many passages in the Scriptures lend support to the argument that the neurological moral network is the ‘vehicle’ through which human beings come to know God, and can provide for the survival of the mind as a conscious, ‘living’ soul after physical death.

Jesus said that “the Kingdom of God cometh not with observation: Neither shall they say, Lo here! Or, lo there! For, behold, the Kingdom of God is within you” (Luke 17: 20 & 21).

Deuteronomy says a similar thing regarding the Law: For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?  Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it” (Deuteronomy 30: 11 – 14).

The parable of the mustard seed likens the Kingdom of God (or heaven) to a tree, which closely resembles neurological networks: “The Kingdom of Heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof” (see Mat 13: 31, 32; Mark 4: 30; Luke 13: 18).

That verse, and others (Mat 13: 33; Luke 13: 20), portray the Kingdom of God as something that starts out tiny and has to be nurtured in order to grow into a vehicle to survive physical death. But we need to seek it to find it:  “Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added to thee” (Mat 6: 33; Luke 12: 31). Furthermore, Kingdom of God is something we discover during our lifetimes (Mat 7:13 & 14; 13: 39), and if we ask for it and seek it, we can find it (Mat 7: 7; Luke 11: 9), but we should be aware of the dangers of servicing our primitive human instincts: “the cares of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful” (Mat 13:22).

The references to being “born again” at John 3:3-13 relate to the activation of the neurological moral network, especially verses 6 and 8. The description at verse 8 refers to the “voice” of the demands of the morality network. These verses suggest that even if reason is in ‘bondage’ to the demands of human instincts (the instinct networks), it can still be activated (“born again”) in order to ensure that the mind is structured so as to survive physical death (to “enter into the kingdom of God”).

Jesus warns of the consequences of servicing our instincts, even if it is ‘profitable.’ He asks, “For what is a man profited, if he shall gain the whole world, and lose his own soul?” (Mat 16: 26). Proverbs issues the same warning: “For whoso findeth me findeth life, and shall obtain favour of the Lord.  But he that sinneth against me wrongeth his own soul: all they that hate me love death” (Proverbs 8: 35 & 36).

The Bible closes with the same theme of providing for the survival of soul following physical death: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Revelations 22: 14). We “do his commandments” when reason is in service of the neurological moral network, which has the effect of structuring the mind to survive physical death as a ‘living’ soul.

However, although servicing the neurological moral network has implications for each person in respect to the soul, if there is a God, then it is also likely to be the mechanism through which God chose to reveal to us His purpose for the universe and humanity. Servicing the neurological moral network is how human beings can collectively realize that purpose. That is the objective of the Lord’s Prayer: “Thy kingdom come. Thy will be done on earth, as it is in heaven” (Mat 6: 10).


The story of the Garden of Eden only makes any sense when it is understood to relate to the formation of the human brain. But more compelling is that such an understanding of the story conforms in every respect to the current neuroscientific understanding of the functioning of the brain.

However, this does present some problems for current Christian theology. Current theology will find it increasingly difficult to find accommodation with science if it insists on holding to current doctrines. Unless it can bring itself to re-asses those doctrines, it will render itself increasingly irrelevant.

Unfortunately, there are many vested interests at stake. But that cannot stand in the way of each person deciding for him or herself what the Scriptures mean. Such ‘rebellion’ against the institutionalization of God was in fact the initial cause for the Scriptures, going back to Abraham. The prophets condemned the rituals of their times (see Isaiah 1:10-15 and Jeremiah 2:8-13). And Jesus condemned the scribes and Pharisees for “teaching for doctrines the commandments of men” (Mat 15:9).

Perhaps we should ask ourselves whether we may just be doing the same?


Joseph BH McMillan     http://josephbhmcmillan.com

This article is based on the book A ‘Final Theory’ of God by Joseph BH McMillan


Barras, Colin. 2015. “New species of extinct human found in cave may rewrite history.” New Scientist. https://www.newscientist.com/article/mg22730383-700-new-species-extinct-human-found-in-cave-may-rewrite-history/.

Brody, H. 2000. The Other Side of Eden: Hunter-gatherers, farmers and the shaping of the world. London: Faber and Faber.

Choi, Charles Q. 2012. “African Hunter-Gatherers Are Offshoots of Earliest Human Split.” Live Science. September 12. http://www.livescience.com/23378-african-hunter-gatherers-human-origins.html.

Dawkins, Richard. 2014. A River out of Eden: A Darwinian View of Life (SCIENCE MASTERS). Weidenfeld & Nicolson; Reissued 2001 edition .

Greene, Brian. 2005. The fabric of the cosmos. Penguin.

Lewis-Williams, David and Sam Challis. 2011. Deciphering Ancient Minds: The Mystery of San Bushman Rock Art. Thames and Hudson Ltd.

Lewis-Williams, David. 2010. Conceiving God: The Cognitive Origin and Evolution of Religion. Thames & Hudson.

—. 2004. San Spirituality: Roots, Expression, and Social Consequences. AltaMira Press.

Lewis-Williams, JD. 2015. Myth and Meaning: San-Bushman Folklore in Global Context. Left Coast Press.

Nahmanides. 2015. “Ramban on Genesis.” Seferia.org. http://www.sefaria.org/Ramban_on_Genesis.1.26?lang=en&layout=lines&sidebarLang=all.

Philo. 2015. “On the Creation.” EarlyJewishWritings.com. http://www.earlyjewishwritings.com/text/philo/book1.html.

Schweitzer, Albert. 1914. The Mystery of the Kingdom of God. New York: prometheus Books (1985).

Weinberg, Steven. 1994. Dreams of a Final Theory. 1. New York: Vintage Books.

Zimmer, Carl. 2014. “The Case for Junk DNA.” National Geographic. September 5. http://phenomena.nationalgeographic.com/2014/05/09/the-case-for-junk-dna/.



Demystifying Mysticism

Einstein famously said that “The most incomprehensible thing about the universe is that it is comprehensible.[1]  The former Royal Astronomer of Britain, Martin Rees, says that Einstein was “expressing his amazement that the laws of physics, which our MINDS ARE SOMEHOW ATTUNED TO UNDERSTAND, apply not just here on Earth but also in the remotest galaxy.”[2]

But should it be so “incomprehensible” that the human mind is “somehow attuned to understand” the laws that govern the universe?

Broadly speaking, there are currently two alternative explanations for this curious ability. Either the human mind is entirely explicable by its physical make-up and its interaction with the environment through the senses, or there is an inexplicable element to the mind that gives it a metaphysical, or even mystical, character.

The former view is that of many physicists who hold that the principles that determine the behavior of fundamental particles determine the functioning of everything else in the universe, including the human brain. I include in this view those who argue that the chemistry of the neurological structure of the brain has a ‘life of its own’ that is ‘independent’ of the principles of the fundamental particles that make up its physical structure. There isn’t really any distinction between these views because in the last analysis they both perceive the functioning of the brain to be a consequence of its physiology.

The contrary view is that there is more to the human mind than the physical structure of the brain and its interaction with the environment. This view is exemplified by Immanuel Kant who said that “The moral law, although it gives no view, yet gives us a fact absolutely inexplicable from any data of the sensible world, and the whole compass of our theoretical use of reason, a fact which points to a pure world of the understanding, … and enables us to know something of it, namely, a law.”[3] This “moral law,” says Kant, is simply “presented for our obedience by practical reason, the voice of which makes even the boldest sinner tremble …”[4] Kant’s view is a mystical or metaphysical view. In religion it is called spirituality.

Although these views may seem incompatible at first, they are in fact simply different facets of the same phenomenon. Ironically, Friedrich Nietzsche inadvertently identified the mystical as a facet of the physical, and vice versa, when he mocked Kant for having “discovered a moral faculty in man.”[5]

In order to understand how that works, we need to go back to the Beginning, to the origin of the universe. Both science and the Scriptures recognize that an explanation for the universe and life, and consequently the structure and functioning of the human brain, is to be found in the origin of the universe itself.

A Final Theory – the scientists’ view

The physicist Steven Weinberg says that although DNA is too complex to be explained with current quantum mechanical equations, he maintains that with a sufficiently sophisticated computer, scientists could explain all the workings of DNA “by solving the equations of quantum mechanics for electrons and the nuclei of a few common elements.”[6]

Likewise, Martin Rees says that it is the principles, or properties, of fundamental particles, “their sizes and masses, how many different kinds there are, and the forces linking them together,” that dictate how everything in the universe functions, from planets and stars to chemical reactions and human beings. And this is all a result of “an expanding universe, WHOSE PROPERTIES WERE IMPRINTED INTO IT AT THE TIME OF THE INITIAL BIG BANG.”[7] According to Rees, “mathematical laws underpin the fabric of our universe.”[8]

This approach is known in science as reductionism[9]. Weinberg, for example, says that the “evolution of living things has been made possible by the properties of DNA and other molecules and that the properties of any molecule are what they are because of the properties of electrons and atomic nuclei and electric forces.[10] He goes on to say that physicists study fundamental particles “because we think that by studying [them] we will learn something about the principles that govern everything.”

Although this approach does not dispute that certain mental faculties and processes may determine aspects of human behavior, it argues that those faculties and processes are what they are as a consequence of the principles that determine the properties of fundamental particles. As Weinberg says, “we believe that atoms behave the way they do in chemical reactions because the physical PRINCIPLES that govern the electrons and electric forces inside atoms leave NO FREEDOM for the atoms to behave in any other way.[11]

By identifying these fundamental principles, physicists believe they could construct a Final Theory that will explain everything about the universe and life. This is also known as a Theory of Everything, and by definition such a theory would necessarily include an explanation for what we regard as the mystical. More importantly, this view also claims that a Final Theory would definitively settle the question of whether or not there is such a thing as God.

The problem with the reductionist approach is that it is morally ambivalent. Morality is simply a neurological response to certain environmental and social conditions.

In his book The First Three Minutes, Weinberg said that “the more the universe seems comprehensible, the more it also seems pointless.”[12] In an attempt to deflect the criticism his remark attracted, Weinberg ‘clarified’ that statement in his next book, Dreams of a Final Theory, by saying that he “did not mean that science teaches us that the universe is pointless, but rather that the universe itself suggests no point. I hastened to add that there were ways that we ourselves could INVENT a point to our lives, including trying to understand the universe.”[13]

In other words, Weinberg suggests that we can “invent” some point to our lives by dedicating our lives to proving that there is no point to life. That sounds like ‘a Final Theory of Despair,’ in which the only purpose to human existence is the pursuit of vanity and the satisfaction of our physical desires.

This very ‘physicalist’ approach fails to recognize that the human capacity for moral judgment, which expresses itself in the establishment of systems of government and justice, may be a manifestation of a more profound dimension of the physical laws that govern the universe – a moral dimension,[14] rather than a neurological accommodation to physical conditions.

Kant recognized the nihilistic tendencies of such an approach when he said that “[man] is not so completely an animal as to be indifferent to what reason says on its own account, and to use it merely as an instrument for the satisfaction of his wants as a sensible [sensual] being. For the possession of reason would not raise his worth above that of the brutes, if it is to serve him only for the same purpose that instinct serves in them; it would in that case be only a particular method which nature had employed to equip man for the same ends for which it has qualified brutes, without qualifying him for any higher purpose.”[15]

Although Kant was wrong that reason can tell us anything “on its own account”, and it is used by most people as a means to satisfy their wants as sensual beings, it is Kant’s recognition of a distinction between the human capacity for moral judgment, and the servicing of our primitive instincts, that is crucial to understanding the ‘mystical’ in human existence.

The Scriptural view – a seed to a tree to a seed

Jewish scholars and philosophers have long recognized this distinction, as did Jesus. And they found it in the same place that physicists look to unlock the ‘secrets’ of the universe and life – The Beginning.

In his Commentary on Genesis 1:1, the Jewish scholar Nahmanides (1194 – 1270 AD), says this: – “He [God] brought out a very fine element from complete nothingness; it has no substance, but it is the energy that can create, that is able to accept a form and to go from the potential to the actual. And this is the first material [and] is called hyle by the Greeks. And after hyle, He didn’t create anything, but [rather] formed and made [the creations]; since it is from it that He brought everything forth and clothed the forms and refined them. … Behold, with this creation, which was like a small [and] fine dot, and without substance, were created all of the creations in the heavens and the earth.”[16] Nahmanides included the creation of man as a subsequent creation from the original matter. On Genesis 1:24, he says “that God created something from nothing on the first day alone, and afterwards He formed and made [everything] from the fundamental elements.”

Nahmanides adopted a literal reading of Genesis, yet still described the origin of the universe and life in precisely the way science now understands it (except that he attributes it to God). That is because of the Hebrew meaning of the word “beginning”, which is reishit.[17] The word relates to the origin or beginning of a thing, like a seed, which then grows or expands into something much larger and grander, like a tree. Although the tree has no outward resemblance to the seed that ‘created’ it, the fruit that it yields contains a replica of the seed that initiated the whole process. The fruit is not some inconsequential by-product of the tree, but the very purpose of the tree’s existence. The fruit contains a seed that is an image of the seed that created it, and an image of the tree and the fruit that the seed is ‘programmed’ to create. The fruit of a tree is not itself a replica of the seed that created the tree, only the seed within the fruit is a replica. The flesh of the fruit hanging from the tree is what enables the replica seeds within the fruit to be dispersed so that the species can propagate. The fruit is the vehicle that carries the seed.

It should not be surprising, therefore, to find Jesus adopting such an analogy to explain the “mystery of the Kingdom of God[18] to his disciples: “It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: But when it is sown, it growth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.”[19]

The account of creation in Genesis Chapter One describes the origin of the universe as a similar process. It tells us that the human organism is the fruit of the tree, the universe is the tree, and the human brain is a replica of the seed that gave birth to the universe.

The great Jewish philosopher, Philo Judaeus of Alexandria, who lived at about the same time as Jesus, recognized this when he said, regarding the creation of man “in the image of God[20], that “the resemblance [between God and man] is spoken of with reference to the most important part of the soul, namely, the mind: for the mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model.[21]

In other words, the mathematical structure that gave birth to the universe is imprinted into the human brain as an image of the original structure. The human brain is ‘programmed’ with the “mathematical laws” that Rees says “underpin the fabric of our universe.[22] The incredible abilities of the ‘mathematical’ savants are evidence of that.[23] In his excellent book Islands of Genius, Darold A. Treffert notes that some mathematical savants “seem to ‘see’ their answers as if projected on to a screen,”[24] and asks whether the “actual knowledge [of the prodigious savant], or at least the software templates or scaffolding for [the] rules of music, art and mathematics, or even other areas of expertise, come ‘factory installed’ in all of us?[25]

Likewise, Rees notes that “Newton’s laws are in some sense ‘hardwired’ into monkeys that swing confidently from tree to tree.”[26] And if in monkeys, why not in humans?

However, Genesis also tells us that the mathematical structure of the replica seed that is the human brain, like the original seed that gave birth to the universe, has three distinct but interrelated elements: morality, reason and instinct.

As explained in Parts VII and VIII of my series A Legal Proof for the Existence of God, the “image and likeness[27] of God refers to the human capacity for moral judgment; the symbolism of God speaking to the male and female He had created refers to the human ability to reason; and what God is said to say to the humans refers to human instinct, some of which we share with animals (the instinct to reproduce, and the instincts for survival and security), and others that are unique to human beings (the instinct to subdue and conquer, and the instinct to pursue knowledge of our world and the universe).

Chapter Two of Genesis symbolizes these distinct faculties with trees. The “tree of knowledge of good and evil” refers to the human capacity for moral judgement; the trees that are “pleasant to the sight, and good for food,”[28] represent human instincts; the reference to God commanding the man[29] symbolizes the human ability to reason; and the “tree of life” represents our ability to apply the knowledge of the universe to understand and seek to fulfil our true moral purpose and our true moral destiny.[30]

Each year science discovers further evidence that suggests that these elements of the human brain are the consequence of the mathematical laws that govern the universe. In respect of the faculties of reason and morality, for example, Dr Kelly Smith, of Clemson University, says that the tendency of the universe to produce complexity suggests that the emergence of life with a capacity for reason and moral judgement may not be accidental, but a consequence of the basic structure of the universe unfolding in a predictable manner.[31]

In respect of the instinct for reproduction, Jeremy English, a physicist at MIT, has proposed that the second law of thermodynamics inevitably tends to the rearranging of atoms so as to create life. But he also suggests that the energy dissipation that drives this process is most effectively achieved by self-replication. As English says, “A great way of dissipating more [energy] is to make more copies of yourself.”[32]

These scientific discoveries show that the distinct neurological faculties in the brain are in fact facets of the mathematical laws that govern the universe, which, in turn, if the reductionist view is proved correct, are themselves a consequence of even more fundamental principles that determine the properties of all the other mathematical laws, like the second law of thermodynamics.

Origins of Mysticism – competing neurological networks

Using the symbolism of trees to describe these distinct faculties conveys the message that these faculties are imprinted into the human brain as neurological networks. These three networks convert the raw mathematical data ‘pre-installed’ in the brain, together with the mathematical data processed through the senses, into emotions, words, images and concepts, enabling us to understand what the raw mathematical data means, and respond accordingly.

But all these neurological networks start out like seeds in the brain. They need to be carefully tended and nurtured in order to germinate and grow, and fulfil their intended purpose and potential. That is especially important for the moral network because it is the most easily neglected network. As Jesus said, although the seed of the “word of the kingdom of God” is “within[33]” us, “the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becommeth unfruitful.[34]

That warning by Jesus brings us to the crux of the matter, because the neurological moral network is the most important of all the networks. It is the network that most induces the phenomenon we call mystical, or spiritual. That is because it acts as a ‘regulator’ and restraint on the networks that give us our instincts and our ability to reason. But its interventions often seem inexplicable. As Kant said, it is “the voice [that] makes even the boldest sinner tremble.”[35] And it is important that we learn to distinguish between the “voice” that speaks to us from the neurological moral network, and the voice of our instincts that tempts us with the prospect of pleasure, or fills us with the fear of pain.

Reason in the service of instinct, rather than in service of the moral law, is what we recognize as evil. It is responsible for the most despicable deceits, betrayals, humiliations and atrocities human beings can inflict upon their fellow human beings.

Take for example the instinct for reproduction. The instinct is fired by the prospect of the pleasure to be had by engaging in the act. But when this instinct is not restrained by the voice of the moral law, reason will find justification for all manner of deceptions and deceits in order to indulge the prospect of pleasure, or avoid the fear of pain. When totally unrestrained by the moral law, it will justify rape, incest, and even pedophilia, and devise deceptions to escape detection. It will even justify murder if its instinct for survival feels threatened by the possibility of detection. On the other hand, when reason is in the service of the moral law, it compels the instinct to reproduce to recognize that the act of creating a new life is sacred, and attaches profound and enduring obligations to those who engage in the act – obligations not just to the life they create together, but towards each other.

Likewise, reason in the service of the peculiarly human instinct to subdue and conquer is responsible for reprehensible acts like bullying, slavery and war. But when this instinct is regulated by the neurological moral network, we are compelled to apply it to subdue and conquer the human appetite for pleasure and the fear of pain. Reason in the service of the moral law enables us to subdue and conquer our primitive instincts. Buddhism is largely based on exactly this endeavor.

Likewise, reason in the service of our instincts for survival and security compels us to accumulate and appropriate to ourselves far in excess of what we need to survive and be secure, even at the expense of depriving others of a means for providing for their own survival and security. But reason in the service of the moral law compels us to compassion and a recognition of our obligations to the survival and security of the weak and least advantaged of the human species. This obligation was recognized as far back as 1,780 BC, when Hammurabi declared that the primary purpose of his Code was to bring “about the well-being of the oppressed” and ensure “that the strong should not harm the weak.” Similarly, Asoka (304 – 232 BC), in speaking of the Dhamma (Law), advocated “moderation in spending and moderation in saving.”[36]

And again, reason in the service of the instinct for knowledge, unregulated by the voice that speaks to us from our neurological moral network, willingly puts itself in the service of those who would use that knowledge to service their instinct to subdue and conquer. The claim by scientists that they only design the weapons of war, politicians use them, is such an example. It is like the irresponsible father giving his disturbed son a gun to take to school, but when the disturbed son then shoots dead scores of his schoolmates, the father protests that he only gave him the gun, he didn’t make him use it. However, when reason is guided by the voice of the moral law, the instinct for knowledge is applied to enhance the wellbeing of humanity, not to provide it with the instruments to inflict death and destruction upon itself.

It does not take a great deal of reflection to recognize those acts that are a consequence of reason in the service of instinct, and those acts that are a consequence of reason in the service of the moral law. The former we call evil or sinful, and we devise laws in an attempt to regulate them. The latter we recognize as good, and we should seek to encourage and promote them, if we had not so pitifully fallen into bondage to our primitive instincts.

Mysticism demystified – signposts in the mind

The ‘mystery’ of the moral law is that human beings recognize that there is a universal law that is not of human making; a law that is not a consequence of one person or group of people imposing their authority on others. It acts as a restraint on our instinctive reactions and motivations by directing us towards the good.

Science is now beginning to recognize that the human brain may indeed be programmed with such a neurological moral network that speaks to us of a supreme moral law. The IVF pioneer, Robert Winston, writes that “Psychologist Eliot Turiel observed that even three- and four-year-olds could distinguish between moral rules … and conventional rules … Furthermore, they could understand that a moral breach, such as hitting someone, was wrong whether you had been told not to do it or not, whereas a conventional breach, such as not talking in class, was wrong only if it had been expressly forbidden.[37] Winston concludes from such research that the human brain has “a sort of ‘morality module’ … that is activated at an early age.[38]

But, as yet, scientists have no idea how the “morality module” got to be ‘programmed’ into the brain, nor how it really functions.

Although research like that of Dr Kelly[39] suggests that the human capacity for reason and moral judgement may not be accidental, but a consequence of the laws of the universe unfolding in a predictable manner, another mathematical equation may reveal how the “morality module” presents the moral law to us “for our obedience.”

It is Richard Feynman’s “sum over paths” equation. Feynman, a Nobel Prize-winning physicist, devised an equation (based on Schrödinger’s wave equation of quantum physics), referred to as “sum over paths,” which, in very simple terms, demonstrates that although particles are ‘free’ to choose between all probable paths, they appear to be ‘programmed’ to ‘know’ that they should adopt the path that leads to the deterministic laws of Classical (Newtonian) physics, the laws that are a prerequisite for an ordered universe capable of spawning and maintaining life.[40]

Then there is the curious behavior of particles in what physicists call delayed-choice experiments. As the TV physicist Brian Greene notes, modified versions of these experiments show that particles seem to “have a ‘premonition’ of the experimental situation they will encounter farther downstream, and act accordingly.”[41] That is, they appear to ‘know’ what a future environment will look like, and adjust to prepare for it. But they have to have that future environment communicated to them in some way.[42]

These ‘mystical’ properties of particles, or at least the mathematical equations that determine their properties, appear to be the origin of the similarly mystical mechanism in the neurological moral network that suggests to us which path is the right path to choose to comply with the “moral law.” Like the “sum over paths” equation, it suggests the path that fulfils our true moral purpose, and our true moral destiny, and warns us to adopt the right path by communicating to us the negative consequences of failing to do so. It suggests to us the path that leads to order and justice, not to chaos and oppression; the path that leads to compassion and sacrifice, not gain and vanity.

With the exception of psychopaths, who are virtually totally disconnected from their neurological moral networks (and according to a BBC Horizon program,[43] that includes a disturbingly large number of CEOs of leading corporations), most of us subconsciously ‘hear’ the voice of the moral law. Unfortunately, we are so overwhelmed with suggestions that appeal to our appetite for pleasure and fear of pain, and that appeal to our vanities, that what little we do hear is drowned out by the clatter of advertising. And as Jesus said, “the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in,” serve to silence the already faint voice of the moral law.

But how does the neurological moral network present the moral law to us for our obedience?

As already noted, most of us are only subconsciously aware of the moral law. Others, however, and I would put the Old Testament prophets in this category, appear to ‘see’ or ‘hear’ it with stark clarity, like those savants that ‘see’ answers to mathematical problems “as if projected on to a screen,”[44]

Others, no doubt, experience something similar to savants like Daniel Tammett, and incredible mathematicians like Ramanujan. When Tammett was doing complicated calculations he said “I’m seeing things in my head; like little sparks flying off, and it’s not until the very last minute that those sparks tell me what on earth they mean.” Likewise, Ramanujan said that he dreamed of drops of blood followed by visions in which scrolls appeared to him containing complex equations.[45]

As I explain in my article The Power of Insight, the experiences of Tammett and Ramanujan are similar to what the prophets are said to have experienced. Isaiah and Ezekiel, for example, saw visions, Jeremiah saw words, while Daniel, as well as having dreams and visions of his own, could ‘see’ the meaning in what others ‘saw,’ because he had ‘understanding in all dreams and visions’.

It is important however to distinguish between hallucinations, in which the mind plays tricks on us, and the kind of insight experienced by the likes of Tammett and Ramanujan. It is also important to distinguish between ‘seeing’ the mathematical raw data ‘programmed’ into the brain, as Tammett and Ramanujan did, and ‘seeing’ or ‘hearing’ that mathematical raw data after it has been converted into moral principles by the neurological moral network.

Although there is a ‘mystical’ element to the kind of insight experienced by Tammett and Ramanujan, only the “voice” of the neurological moral network, as it reveals to us the moral law, is truly mystical. It is this kind of insight that gives us signposts in the mind that reveals to us our true moral purpose, and leads us to our true moral destiny.

From Mysticism to A ‘Final Theory’ of God

Immanuel Kant best explained why this kind of insight is truly mystical when he said that the moral law is “absolutely inexplicable from any data of the sensible world, and the whole compass of our theoretical use of reason,” that it is “incomprehensible to speculative reason,” and, most significantly, that it demands our obedience “apart from all advantage.[46]

What Kant recognized was that the moral law is counter-intuitive. It holds out no prospect of physical or intellectual benefit. When viewed from the perspective of what we would normally consider logical or commonsense assumptions about life, it seems to suggest the contrary. Intuitively we aspire to personal gain, security and contentment; the moral law suggests submission, moderation and even sacrifice.

It tells us that there is something more to life than the physical. As Jesus said, “for what shall it profit a man, if he gain the whole world, and lose his own soul.”[47] Or as The Preacher proclaimed, “the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding …”[48] In fact, the theme is the whole basis of the Sermon on the Mount, exemplified by the saying “Blessed are the meek: for they shall inherit the earth.[49]

But recognition of the supremacy of the moral law is not exclusive to the Scriptures. It is common to all religions, to all people, and to all ages of history. As we have seen, conquering our appetite to service our instincts is the objective of Buddhism, and it was the basis of Mahatma Gandhi’s way of life.

And it all rests on the moral law being ‘revealed’ to us by the neurological moral network converting the raw mathematical data ‘programmed’ into the brain as an image of the raw mathematical data that governs the universe. That is the mystical in the moral law – that the fundamental laws of physics are moral laws. It tells us that we can no more invent the laws of morality than we can invent the laws of physics. We can only discover them.

Ever since our early ancestors first activated the neurological moral network by offending against it (that is the story of Adam and Eve – see http://wp.me/p5izWu-7C), human beings have sought to give expression to the voice of the moral law. They have done so by establishing systems of government and justice.

These institutions are a manifestation of the moral law, and they give us an insight into what it means. It compels us to recognize that a supreme law to which all are subject requires a supreme lawmaker to promulgate it. And it requires a system of justice to ensure compliance with the law, and which requires that there be a consequence for a violation.

Religion is similarly an expression of the moral law which moves us to recognize a Supreme law and a Supreme Lawmaker as its author. And just like human justice, it compels us to recognize that there has to be a consequence for a violation, otherwise the law is meaningless.

This means that government, justice, and indeed religion, are all a manifestation of the neurological moral network converting the mathematical data imprinted in the human brain into moral principles which, as Kant says, it then presents to us for our obedience.

Although Kant argued that his “moral law” did not prove an afterlife, or the existence of God, it did presuppose it. But it may just be more than a supposition. Perhaps we walk past the real proof of God, an afterlife, and even a judgment, every day of our lives – in the grand seats of our legislatures, in the courts of law in our towns, and in the prisons that incarcerate offenders. Of course, these institutions don’t get it right, because they are mostly occupied by those in bondage to their primitive instinct to subvert others to their own authority and power. Although they are not a model of what the moral law is, they do give expression to the basic components of the moral law.

It is clear, nevertheless, that the neurological moral network speaks to us of a Supreme law and a Supreme Lawmaker. It reveals to us that the mathematical structure in the human brain that speaks to us of a Supreme law and a Supreme Lawmaker is a replica of the mathematical structure that gave birth to the universe. And that tells us that the mathematical structure of the universe, the Supreme Law of the universe, must recognize itself as a creation of a Supreme Lawmaker.

That is the mystical in man, and it is a reflection of the mystical in the universe. But it is a mystical that is an integral aspect of the physical. It seems then that Weinberg was most probably wrong, the universe does suggest a point – to itself, and to human existence. And Nietzsche inadvertently explained where we can find it when he mocked Kant for having “discovered a moral faculty in man.”

But ultimately, the mystery may only be solved if the Final Theory, the theory that is the Holy Grail of science, turns out to be A ‘Final Theory’ of God.


The arguments and evidence in this article reflect certain arguments and evidence set out in the book A ‘Final Theory’ of God by Joseph BH McMillan.

Copyright © Joseph BH McMillan 2015 All Rights Reserved


[1] Physics and Reality (1936), in Ideas and Opinions, trans. Sonja Bargmann (New York: Bonanza, 1954), p292.

[2] Rees, Martin, Just Six Numbers, Phoenix, London, 1999 (paperback), pages 11-12 – my emphasis.

[3] Kant, Immanuel, Critique of Practical Reason, page 60.

[4] Kant, page 100.

[5] Nietzsche, Beyond Good and Evil, Vintage (paperback), page 18.

[6] Weinberg, Steven, Dreams of a Final Theory, Vintage Books 1994 (paperback), page 32.

[7] Rees, page 1 – Capitals are my emphasis

[8] Rees, page 1.

[9] See Weinberg, Chapter 3 – Two Cheers for Reductionism.

[10] Weinberg, pages 57, 58.

[11] Weinberg, pages 9 – 10 (my emphasis).

[12] Weinberg, Steven. The First Three Minutes, Basic Books, 1993 (paperback), page 154.

[13] Weinberg, Dreams of a Final Theory, page 255 – emphasis on invent is mine.

[14] As noted in my article “Perhaps there is hope for Humanity’s moral destiny after all!” at http://wp.me/p5izWu-7V there is at least one physicist who believes that there could be a moral dimension to the cosmos.

[15] Kant, page 80.

[16] Nahmanides Commentary on Genesis 1:1 paras 3 & 4 – http://www.sefaria.org/Ramban_on_Genesis.1.1.3-4?lang=en&layout=lines&sidebarLang=all .

[17] See Nahmanides on Genesis 1:1: http://www.sefaria.org/Ramban_on_Genesis.1.1.3?lang=en&layout=lines&sidebarLang=all

[18] Mark 4:11, Mat 13:10.

[19] Mark 4:30; and see Mat 13:31 and Luke 13:18.

[20] Genesis 1:27.

[21] Philo, On the Creation, XXIII (69).

[22] Rees, page 1.

[23] See Part X of A Legal Proof for the Existence of God: The Power of Insight, at http://wp.me/p5izWu-aN

[24] Treffert, Islands of Genius (paperback), page 36 – emphasis on ‘see’ is mine.

[25] Treffert, page 12.

[26] Rees, page 37.

[27] Genesis 1:26.

[28] Genesis 2:9.

[29] Genesis 2:16.

[30] See Revelation 22:14 and Proverbs 12:13 & 14.

[31] See Perhaps there is hope for Humanity’s moral destiny after all!

[32] https://www.quantamagazine.org/20140122-a-new-physics-theory-of-life/

[33] Luke 17:21.

[34] Mark 4:19. And see Mat 13:22 & Luke 18:24.

[35] See note 4 above.

[36] The Fourteen Rock Edicts, number 3.

[37] Winston, Op Cit.

[38] The Guardian, 13 October 2005.

[39] See Note 30 above.

[40] See Kaku, Parallal Worlds, Penguin, London, 2005 (Paperback), page 164.

[41] Greene,Brian, The Fabric of the Cosmos, Penguin, London 2005 (paperback),pages 188 & 189, and see http://wp.me/p5izWu-8S

[42] See an explanation here: http://wp.me/p5izWu-8S

[43] http://www.bbc.co.uk/programmes/b014kj65 and http://www.dailymotion.com/video/x1y4j0s_e05-are-you-good-or-evil_tv for the video.

[44] See Note 24 above: Treffert, page 36.

[45] See The Power of Insight – http://wp.me/p5izWu-aN

[46] Kant, page 100.

[47] Mark 8:36.

[48] Ecclesiastes 9:11.

[49] Matthew 5:5.