Constantinos Tomopoulos PhD

In search of the human identity

 

This website is about the road that a natural scientist travelled, starting with his comprehension of the way a chemical reaction works, and ending up with a scientific view of the God of Eastern Orthodox Christians and of a Creation that is radically different from the prevailing Jewish account which we have in the Old Testament. This new view of God can be summed up as follows: In the beginning was consciousness, the consciousness of Ether, which is a creative being beyond space-time and the agent of everything: God the Word, namely a conscious entity, omnipresent and filling all things, in the Orthodox Christian view.

      I see the universe as a product of human consciousness: a creation of synergetic rivalry between entropy and inertia. It is a place where ‘entropy’ is the tendency of everything towards unity, a kind of ‘return’ to the original undifferentiated One, the Ether; and where ‘inertia’ is the manifestation of the stability generated (as Mach says) by interaction of an infinite number of conscious systems in a systemically structured universe imagined in human consciousness as ‘information’ or as an established fact in the social dimension. 

       I see the agent of the universe as the integral conscious Ether, filling the void, of the Presocratics; characterized by Empedocles as ‘divine air’ and identified by him with Zeus. Hence the Ether is True Being, agent of the universe’s consciousness and energy, namely God the Word the Creator, simultaneously the guarantor of unity and the antagonistic Luciferan multiplicity, namely ‘information’; and hence the founder and guarantor of the material substance of a systemically constructed universe. Aristotle, more pragmatic than the Presocratics, believed in the existence of an essence in the universe that was inaccessible to the human senses and that was the complement to space void of matter: the ‘quintessence’.

      Monotheistic religions shirk the antagonistic synergy between inertia and entropy, by introducing the concept of Lucifer (the Devil, Satan) as the opponent of God. They in fact recognize only opposition, without noting the synergic quality of the ‘Christ-Lucifer’ pairing, itself an expression of the deeper unity of Creation at the ‘Ether-God’ level, and this despite the apparent multiplicity of the systemic universe. In ancient Greek religion, the synergetic nature of unity with multiplicity and antagonism clearly symbolizes the double appellation of the father of the Gods, who was, etymologically, at one and the same time Dias (meaning division) and Zeus (meaning junction).

      In the Old Testament we are not told what became of Lucifer after the expulsion of Adam and Eve from Paradise. But from subsequent events – the story of Cain and Abel – it is clear that he has always thereafter accompanied Man, always using Woman as a means of exerting his influence and imposing himself on the human race. Christianity’s tacit recognition and acceptance of this synergy is explicit in Woman’s role as ‘mother of God’, symbolizing the ability of the Luciferan matter of the universe to deify, and the acceptance of the synergetic role of Lucifer on this eighth day of Creation which we are now living in.

      If we now look more closely at ‘economy’, in my sense of the term, namely Man’s conscious intercourse with his environment, and if we include in this not only Man but all that has consciousness, we are led to the conclusion that any entity’s selective intercourse with the environment on a particular occasion has as its aim the increase of inertia, that is to say, the reinforcement of the tendency of the material universe to stabilize vis-à-vis entropy. Thus it has in our view an ‘economic’ nature, in our own broader sense of the term. Hence the Big Bang becomes an historical event from the very moment at which energy is converted into matter systemically constructed within space-time and able to have conscious intercourse with its environment. This creates inertia and information, in accordance always with the criteria of the human consciousness that evaluates events.

      The first step towards my own personal life experience of the reality I have just described came 55 years ago, when I began research on the mechanism of an apparently simple chemical reaction for my doctoral dissertation at the University of Tübingen. The subject of my research was the verification of the stereochemical behaviour of the carbon atom during dialysis of an ester dissolved in aqueous mixtures of alcohols. It was ascertained that the carbon atom exhibited a differentiated selective behaviour that might on occasion lead to completely different products. To be precise, the alcohol was selectively replaced by ether, as product of the solution.

This occurrence I interpreted on the hypothesis – which I demonstrated experimentally – that organic chemical reactions in solution are not the outcome of the random collision of the molecules involved (as was then thought) but are preceded by a preliminary stage of spatial ordering of the particle candidates for the expected chemical reaction, an ordering   ‘selected’ according to natural chemical criteria. During the stage of selective spatial ordering and grouping of the chemical molecules destined for the chemical reaction, there are parallel internal readjustments at the atomic level. We have for example in the case in question a highly significant change in the hybridization of the orbits of the carbon atom electrons. This is the key to the chemical reaction, where the direction of chemical reaction is, via this change, selectively ‘decided upon’.

      My conclusion from all these observations about the atomic microcosmos of chemistry was that all the occurrences described could not possibly be either the outcome of some previous external plan, or the outcome of chance. They could only be the consequence of conscious manoeuvring in pursuit of a higher level of stability for all involved. What I was face to face with, in fact, was a phenomenon of ‘providential’ activity – the intercourse between conscious entities in pursuit of ensuring their direct energy interests by means of beneficial intercourse with an antagonistic environment whose inertia was indirectly being reinforced.

      My view that in the world of atoms there is conscious synergetic coping with an antagonistic environment was the basic concept for understanding the spiral forms I met later on when doing research into liquid crystals at the Fraunhofer-Institut in Mannheim. Here – inadvertently, it must be said! – I laid the foundations (computer screens) for the growth of the digital technology that had such an impact on the twentieth century, with my revolutionary article in Chemiker-Zeitung (84, 1960, 356). Experimental proof of this ground-breaking concept of mine – that chemical molecules consciously cope with the environment – was published almost entire as a 26-page doctoral dissertation in the Liebigs Annalen der Chemie (610, 97, 1957). Such was the enthusiasm of my fellow-students at the University Institute about the proof of my revolutionary concept, a concept eventually destined at some point in the future to radically change the human view of the universe and of humankind itself – that they hung up, for the duration of the award ceremony, a plaque with the words (in German) ‘Delphic Oracle, New Appearance. Apollo Lives!’ The implication was that the inner Apollonian light in human beings has not gone out.

     The creation of the first non-fusion spiral liquid crystals apart, the concept in my doctoral dissertation was enriching to the firm Bayer Leverkusen. It was with this company that I began my professional career, with a patent on the cotton fabrics known as Levafix. These fabrics were chemically fibre-linked by ether bonds – bridges of oxygen to cotton hydroxyls – and therefore stable when being washed.

      This basic concept of mine was essentially ‘alchemy’, as I realized only later. For it obeyed the famous principle of the alchemists, ‘as upwards, so downwards’. While it brought me absolutely no monetary benefit, it did open up for me what was at the time a new, revolutionary path in the quest for truth through esoteric knowledge, namely my coordination with The Word as it applies to humankind, with God, and with the universe. From then on this has always been the road I have travelled. In my book I describe piecemeal how my experiences became part of my life in my struggle, still being waged, to acquire gnosis, the true knowledge. This spiritual intention of mine for true knowledge has revealed to me a new introspective mode of intellection - with a Buddhist tinge, it could be said. I am persuaded that the Ether is the omnipresent and all-filling intramundane God the Word within us, because it is ex hypothesis the agent or bearer both of our material and of our spiritual substance.

      Though my position is a Christian one, it is essentially in opposition to the Old Testament. It essentially and severs Christianity from the Hebrew tradition for good and all. My position evidently means that God has existed from the start within us as an archetypal etheric entity symbolized by Christ. This entity is waiting to be activated by us humans, and we have been privileged with the ability to create in our environment the models that lead to the Resurrection of both the ‘Christ-archetype’ and the ‘Lucifer-archetype’ within us. Thus the only mediator for the ‘Christic resurrection’ is our own self. But this self needs some model in order to understand the role of love towards one’s neighbour – the sine qua non for the resurrection of the ‘Christ-archetype’ This model of love is the God Made Man, Christ himself, who is both symbol of God’s Incarnation, a symbol of power; and symbol of human love and sacrifice.

      The direct consequence of accepting Ether as agent of the consciousness of all things in the material universe is a radical change in the chapter Genesis. In the beginning was consciousness, and the consciousness was that of the Ether, and the Ether was God the Word, who dwells in us, things being as they are, after the Creation, inasmuch as he is agent of our substance.

      I see the Ether as a conscious integral and undivided entity outside space-time, agent or bearer of energy and consciousness of everything. With the creation of the material universe, Ether’s consciousness was shared with all material entities, and so in the nature of things Ether participates in them, as agent of everything, namely of the materialized energy whose bearer it is. It is in this sense that it has now become possible for the unity of the material universe to be comprehensible and beyond doubt. That universe reveals itself as systemic and holistic, founded upon multiple consciousness and the synergetic antagonism of all hypothetically free systemically constructed natural entities. Only by this mode of thinking is it possible for inertia to be interpreted; inertia, which neutralizes entropy, namely the inherent tendency of the universe to revert to its original One, the Ether from which Creation started.

      Since I am persuaded that Man is actively participating in the Eighth Day of Creation, which we have been living through for thousands of years, whatever Man himself may do or say, he has in the nature of things a transcendental dimension to him in parallel with his ‘economic’ dimension. Inasmuch as all this takes place in the material world but has its cause in Ether consciousness, I will try to formulate a religious theory of the phenomenon of Creation, as seen from the viewpoint of Eastern Orthodox Christianity.

      Inherent in my views is evidently a tendency to sever Orthodox Christianity from its Jewish roots*, via the view that God the Ether remains within what He creates, and hence is in direct communication, not by mediators, with all men, provided they can coordinate their ‘receivers’ with Him, in other words have their attention turned inwards. The basic duty of the Christian priesthood is therefore to coordinate the ‘receivers’ of potential Christians by ceaselessly projecting models capable of resurrecting the ‘Christ-archetype’ of every human being.

       The average modern human being, Christian or not, is now at the stage of being ‘homo economicus’, a stage marked by the dominance of the Lucifer-archetype in human consciousness, for the past few millennia. This dominance is lately achieved through the field of money, which was created by the new character of modern economy, where money** became independent, so that it is now a field controlling all relationships between human beings, which it has gradually rendered exclusively Luciferan. Both archetypes are founded on human DNA. They are antagonistic in respect of domination over human consciousness, but synergetic in respect of their effects on the development of human societies.The final stage of the Eighth Day of Creation will obviously be the full domination of the Christ-archetype in human consciousness, a model furnished by the personality of the incarnate Christ in the person of Jesus and of course by the neutralization of the influence of the Lucifer-archetype in human consciousness. It is evident that Christ’s Second Coming, or the second incarnation of the Christ-archetype, will apply to the whole of humankind and the universe – the resurrection of the dead. In other words, there will be a deifying of everything, and this will happen through God Made Man.

      “And the Word was made flesh and dwelt among us”: Creation.