Potentialism Theory, crafted and disseminated on the world stage by private scholar David Birnbaum of Manhattan, has been steadily gaining traction over the last 25 years as a unified and elegant theory of cosmology and creation. Birnbaum views the entire cosmic order as driven, energized and focused by one overarching dynamic – Infinite Potential. He deploys this one single multi-faced concept as the proposed simultaneous solution to the key metaphysics issues which have vexed mankind for seven millennia. No flaw or weakness has ever been discerned in this elegant, powerful, and indeed uplifting theory.
Potentialism proposes that there is a progenitor of the cosmic order, but that this progenitor is not a ‘classic entity’, but something more ephemeral – a ‘quest’. According to the theory, the universe quests for its maximal potential. The core dynamic Quest for Potential∞ strives with purpose towards ever-greater and fuller potential. Summa Metaphysica presents a powerful argument for cosmic ‘design and purpose.’ Birnbaum’s Potentialism describes a vibrant universe of purpose, creation, life-affirmation, ever-advancing complexity, and potential-actualization. The theory describes a universe that can be seen to be advancing and actualizing: galaxies evolving, supernovas exploding, life emerging, species evolving, the emergence of ever-fuller emotion and consciousness…
The (competing) entrenched Randomness theory, on the other hand, posits a cold and aimless barren universe of no design, no purpose, no direction, no order. In the Randmoness schema, ‘chance’ and ‘decay’ reign supreme.
Cosmology theory as the basis of creation and the universe as a whole, has far reaching philosophical and scientific implications. Let us look at what impact the Age of Potentialism will have on such far flung fields as sociology, philosophy, religion and science. As Potentialism is a Unifying Theory, it necessarily has dynamic and far reaching implications for all of these areas.
Potentialism will force science to re-examine all its assumptions and see how the theory possibly fills-in key gaps of scientific theory. Summa clearly lays out resolutions for cosmic origins, universe-origins and universe-direction. Alyokhin of University of Maine has already laid-out how Potentialism is the underlying structure of ecology and a possible unifying concept of the cosmic order.
It is well within the realm of matters that Potentialism emerges as a double-layered Theory of Everything. In the realm of physics it possibly emerges as the hitherto ‘missing bridge’ between
macro physics (General Relativity) and micro physics (Quantum Mechanics).
As well, Potentialism apparently emerges as a grand Theory of Everything unifying all Science with Spirituality and Philosophy.
For decades Randomness theory has reigned and has de facto been a closing of intellectual human potential. Randomness has drawn a line in the sand and declared what we know from the laboratory is all that is. With this terribly imperfect understanding of the cosmos, Randomness has sought to define the universe and impose this belief upon academe globally. With an arrogance born of ignorance, Randomness supporters have attacked any further scientific inquiry in cosmology.
At one time, theories stood on the merit of their strength against argument. Theories welcomed intellectual discourse, as their defense was proof of the veracity. However, the atheist academics supporting Randomness have sought to silence critics and preemptively delegitimize and suppress alternate theories.
By contrast, Potentialism has invited critique and embraced vetting by the academic community. Far from blocking scientific progress, Potentialism encourages it. As the veil between science, philosophy and religion are the limits of human understanding, Potentialism encourages discovery. In that aspect, as well as the vibrancy of its tantalizing metaphysics, Potentialism is a catalyst for an intellectual Renaissance II.
Atheistic Randomness describes a world of mindless, pointless chance and decay. In such a world, humankind itself competes evolutionarily for dominance – each person and each tribe on its own. Each individual is in a struggle to win some evolutionary crap shoot. In a Randomness controlled universe, there is only modest imperative for societal fraternity or commonality of goals.
Belief must temporarily be suspended for submerging one’s individual goals for the greater good, that is, for animals, the unity of packs; for humankind, the unity of societies and nations. Randomness cannot explain this natural coalescing of groups. Indeed, given their model of individual survival, any such group cohesion would benefit few and be to the detriment of many.
Not so, according to Potentialism. In a Potentialism-driven universe, the universe as a whole moves in a teleological (purposeful) manner. That is, while individuals continually evolve, humankind is driven by a common, all-encompassing drive to evolve as well. In other words, while people are clearly individuals, humanity can be viewed as one evolving organism as well.
Further, the universe itself moves and evolves as an entity as well. Thus it evolves on a macro level (the universe-level) as well as on micro levels (for instance, the human-level). This multi-layered evolving drive towards the extraordinary is the Quest for Potential∞. Thus the dynamic is simultaneously (a) the eternal origin of the universe (b) the continuing drive of the universe for it to evolve, and (c) the goal of the universe. In physics shorthand, it is simultaneously the alpha (origin) and the omega (destiny).
Unlike Randomness, which can only explain individual creature’s evolution, Potentialism explains that of society as-a-whole. In a Potentialism driven universe, the evolution of society is not only expected, but explained. Again we see that where Randomness flounders for excuses, Potentialism clearly shows the universe – and the components thereof – not only as they are, but also their trajectory.
Religious and Spiritual Thought
Randomness is necessarily the enemy of religion and all that is spiritual. Its historical animosity towards religion is based on the fact that Randomness and religion cannot mutually exist. So, to support Randomness, it is necessary that its adherents blindly and completely delegitimize the religious and the spiritual, if not the aesthetic as well. There is no middle ground here. Randomness has painted itself into a philosophical corner where they cannot survive the existence of the religious. This goes far to explain the unreasoning and venomous attacks Randomness supporters have waged against both Intelligent Design and any teleological cosmology theories, and indeed against any theory advancing cosmic design or cosmic direction.
Potentialism has an entirely different view of the religious and spiritual. A key to this is Potentialism’s understanding of the nature of the spiritual. While purely religious factions and Randomness itself view the spiritual as an unknowable, sometimes anti-science, force – Potentialism views the religious and metaphysical as just another extension of the overarching cosmic dynamic of Infinite Potential. As Infinite Potential is the catalyst for – and sustainer of – Life, it is by definition ‘divine.’ Case closed. While Potentialism not only lays-out in its 3-volume treatise three basic options- religious, spiritual and secular – it uniquely anchors the metaphysical validity of all three.
In seeking that truth, Potentialism offers a renaissance of thought and progress. Rather than be attacked, it should be embraced and discussed. Not only does it offer a better understanding of the cosmic order, it offers a more positive one. Not that its positivity should be any reflection of its merit as a theory. Potentialism stands on its own merits regarding its merit, regardless. But positivity cannot be disregarded.
Is it so intimidating to atheist academia that the universe might have purpose? That existence may mean something more than blind, indifferent chance? That ‘decay’ is not the central theme of the cosmos?
Have Randomness/atheism supporters turned their backs on fundamental philosophical truths and well grounded theory solely to protect established careers? Perhaps having argued a theory for their entire career, have they decided they are too invested to turn their sinking ship back to port?
The Church was supremely confident in its ability to nefariously control all disseminated knowledge when it silenced Galileo. Looking back over hundreds of years now, the Church’s callousness and abuse is rather glaring. Is this the legacy the British Randomness-atheist academics wish to leave behind for themselves, ‘the suppression of new ideas’ and ‘a modus operandi of character assassination of intellectual challengers’? Or will they make the hard decision now, in their lifetimes, to accept the preponderance of evidence before them: This is the Age of Potentialism. What do you think?