The chapter discusses the possibility of God in terms of the monotheistic law as the functional ontological way of integrating God with the world-system. Thus, the metaphysical impossibility is replaced by this functional precept. With this groundwork, the epistemology of unity of knowledge is explained, formalized, and the chapter shows how to apply the resulting phenomenological model to the construction of the unified world-system with the monotheistic law. Several physical and social science concepts are thereby explained and revised in light of the phenomenological model. In this way, the early groundwork of the entire work in God, explained by the monotheistic law with the unified socio-cybernetic and system worldview, is established.
TopIntroduction
God is a metaphysical reality in every religion and philosophical thought. The problems encountered in such an understanding of God in respect of configuring reality in terms of its complex analytical nature pertaining to man, science and society at large with God, are essentially two. Yet we will argue and establish in this book that such a view and the emanating problem out of it in terms of our experiences and existential issues are not necessarily tenable if the understanding of God and human and worldly relationship within this embedded holism is differently viewed from the way that many religions do. Thus the scientific and social question to be examined in this book is the abiding and unshakable nature of the organic relationship between God, man, and the world-system. The emanating methodology arising out of this inquiry will assume permanence in the realm of intellection, application, and universality that is explainable 'everywhere' and in 'everything'.
Barrow (1991, p. 13) remarked on such a worldview of fundamental unity of the universe and of the laws that govern it in his words: “Different modern cultures have been variously influenced by their religious heritage in coming to a satisfying picture of natural laws. In the Judaeo-Christian West, the influence of the divine lawgiver has been paramount”. To this expression I will add the most fundamental truth of unity of the universe and 'everything' in it within the great watershed of the Islamic monotheistic worldview that extends the monotheistic worldview of other religions.
In the latter case are the path-breaking contribution of Norbert Wiener (1966) on the artificial knowledge possibility of learning machines, the discovery of the field of cybernetics as the study of feedback reflexive learning between variables and the relations in fields of complexity. In recent times there is the journal named Zygon (see also Ledger & Pickard, 2004) that approaches the study of the interrelations between the divine law and the divine architecture of the universe.
Ledger and Pickard write in the Introduction (p. xi-xxiv; xv): “Gunton argues that God is a being-in-relation and that a dynamic or relatedness marks God’s creative activity in the world. The network of relations between God and humankind, among humankind and between humankind and the rest of the universe find their basis in the relational nature of God’s creative being. The world’s unity and diversity are born of God.”
Thus, the study of the monotheistic law in relation to the world-system is encompassed in Islam and the Judaeo-Christian religious beliefs. Any book and text in this regard notwithstanding what religion and belief it comes from is worthy of understanding. According to this perspective of the wellbeing of soul, mind, and matter across all world-system of materiality and thought there are these verses of the Qur’an (26:192-196). The verses make no distinction between all God-conscious peoples. “Verily this is a Revelation: From the Lord of the Worlds: With it came down the Spirit of Faith and Truth – to the heart and mind, that thou mayest admonish in the perspicuous Arabic tongue. Without doubt it is (announced) in the mystic Books of former peoples.”