The Problem of Evil and the Existence of God (Brief Essay)

Over the course of years, and as of more recently, many followers-friends of the author have been asking questions with reference to the Melchizedeks and their role in humanity-Earth Ascension. Below, you will find a sample of such questions posted to the author as of more recently, and the response to some of these questions, which were also later posted as slides for the benefit of the all. Herein, via the publication of this paper, you will find a more detailed response to such questions and concerns pertaining to the coerced role of fallen Melchizedeks with reference to cooperating with the negative aliens.

Phil Callaway says, "I have a fear of speed bumps, but I'm getting over it." Janice gave Ed a birthday present of Phil Callaway's newest book 'Laugh Again like a Child'. Reading this book caused us to laugh and chuckle deeply. We hoped then that we could interview Phil. Who might have imagined that a comedian could be a missionary? Phil was told that it would never work. "I took a lot of heat early on for combining a message of humour with a message of hope in Christ. To laugh didn't seem to be the holiest of things." Becoming a missionary comedian was not intentional:

In philosophy, skeptical theism refers to an argument that attempts to answer the problem of suffering (aka the problem of evil). It was first developed by Stephen Wykstra in 1984,  in response to William Rowe’s version of the evidential problem of evil (published in 1979),  but it has been modified in many different ways since and today is applied to basically any version of the problem of evil that is presented.  The basic idea is this:
The problem of evil suggests that the seemingly unjustified (i.e., gratuitous) evils that exist in the world serve as evidence against God’s existence. But since God is so much “bigger” than us—more wise and powerful and perfect—he could have reasons for allowing such evils that we simply cannot see or comprehend. Consequently, no evil, no matter how gratuitous it seems, can serve as evidence against God’s existence. 
In other words, because we should be skeptical of our ability to fathom God’s reasoning (hence “skeptical theism”), the problem of suffering is no problem at all. For all we know, God has a reason to allow evil, and thus the existence of it cannot bolster the atheist’s argument.
But if that bit of reasoning sounds fishy to you, that’s because it is. It is the goal of this paper to explain why. It is not the goal of this paper to explain all the ins and outs, objections and counter objections, that surround the academic debate on skeptical theism. It’s pretty technical, and others have already done this much better than I could.  Instead, I will be explaining, using as straightforward terms as I can, why skeptical theism is not a successful defense of theism. I will refute skeptical theism as an answer to the problem of evil. To do so, I will first more clearly articulate the argument behind skeptical theism. Then I will explore its devastating problems: it undercuts theism by entailing moral and religious agnosticism and it is logically (or, more precisely, mathematically) invalid.

One of the most complex philosophical and theological issues that has always been discussed throughout history and on the other hand has been the basis of atheism for some atheists, is the issue of the existence of evil in the world. Throughout history, the issue of evil has been discussed and thought by various thinkers. And different approaches and approaches to it have been expressed.Ibn Sina considers evil to be a non-existent thing that lacks the perfections necessary for charity, and Leibniz, based on Augustine's thought, has explained evil as a minimal thing in order to achieve charity.A study and comparison of the thoughts of Ibn Sina and Leibniz on the one hand as theologians of different schools of thought and also the existence of inter-religious differences and on the other hand as philosophical differences between Islamic philosophy and Western philosophy by two famous philosophers of these two schools The axis of evil can be an explanation for expressing the similarities and differences between the school and theology of these philosophers around the axis of evil. In this article, with a descriptive-analytical method and citing reliable sources, to examine the approaches to the problem of evil, the types of evil and the solutions mentioned in order to explain the evil by Ibn Sina and Leibniz, and finally to express the similarities and differences. The philosopher's thought revolves around the axis of evil.Ibn Sina and Lab Nits did not consider evil in contradiction with the attributes of benevolence, justice and absolute divine wisdom and did not express it as a disturbance in the good system of the world and stated the existence of evil as a necessity for gaining charity

این کتاب ترجمه دو مدخل دانشنامه آنلاین فلسفه است
این دو مدخل شامل مسئله قرینه ای شر و مسئله منطقی شر میشود
مسئله منطقی شر را جیمز بی بی نوشته و مسئله قرینه ای شر را نیک تراکاکیس
احمد فکری هل آباد این دو مدخل را به زبان فارسی برگردانده است
زهیر باقری نوع پرست مقدمه ای بر آن نوشته است
استفاده از کتاب با ذکر منبع مجاز است
http://www.salekenisti.com/encyclopedia_problem_of_evil/

O presente trabalho visa discutir o tratamento do mal e do diabo na Bíblia se baseando nas obras de Bart Ehrman, Elaine Pagels e Karen Armstrong. Estes três estudiosos do cristianismo primitivo nos mostram que muitas das respostas que são dadas hoje já apareciam de forma embrionária nos primeiros séculos do cristianismo, quando a Bíblia foi escrita, já outros são desenvolvimentos mais recentes e com isso levantam a questão de se além de sua validade filosófica, eles têm também respaldo religioso. Assim, destaca-se que se o problema do mal não pode ser visto como definitivamente resolvido exatamente no texto sagrado que lhe dá origem, então é plausível que este também não seja o melhor lugar para encontrar nossos princípios éticos e morais definitivos. Argumento, este sim, que é muito utilizado pelos chamados “neo-ateus”.

Jungians and Christians use the word evil in different and contradictory senses. The moral aim of the Jungian is the "integration of evil", whereas for the Christian it is "the overcoming of evil by good". This paper guides the reader through White"s thinking on evil-understood in the tradition of Aristotle and Aquinas as parasitic on good-malum est privatio boni, and concludes by considering the clinical significance of the relationship between moral evil-malum culpae-and guilt. Although Jung and White never resolved their differences on evil, they agreed that the subject demands concentration and careful reflection. The hypothesis here is that, although the literature on the Jung-White dialogue offers extensive analysis on evil, it does not go far enough. There is little evidence of dynamic engagement with the underlying ethical issues that White"s clarity of thought challenges one to consider.

This essay offers an interpretation of the “Laws of Chaos," one of the most mysterious and unsettling but profoundly illuminating of the teachings from A Course in Miracles. The account is found near the beginning of Chapter 23, which is titled “The War Against Yourself.” I say disturbing because they point out, with a directness which I personally feel is unmatched in the great spiritual-metaphysical literature of the world, the very root of our self-denial. As such, they also offer great insight into the key to recover awareness of True Self. Every metaphysics, every theology, every human story has an account of the origin of the Self. In the Laws of Chaos, we find A Course in Miracles’ baffling nondualistic version of the Creation - an account of a momentous cosmological event which actually never happened.

Pointing to broad symmetries between the idea that God is omniscient, omnipotent and all-good, and the idea that God is omniscient, omnipotent but all-evil, the evil-God challenge raises the question of why theists should prefer one over the other. I respond to this challenge by drawing on a recent theory in epistemology, pragmatic encroachment, which asserts that practical considerations can alter the epistemic status of beliefs. I then explore some of the implications of my argument for how we do philosophy of religion, arguing that practical and contextual as well as alethic considerations are properly central to the discipline.

Several authors have maintained that every argument in support of God, indeed everything that a theist claims about God, can be reversed and used in support of an evil god. The most salient example is the alleged symmetry between theodicies and reverse theodicies: God gave us free will to promote good, evil god gave us free will to promote evil; God allows evil for soul making, evil god allows good for soul destruction; our suffering is compensated for by the eternal bliss in the afterlife, our happiness is compensated for by the eternal damnation in the afterlife. Considering such symmetries, it is argued that there is no reason to think that the existence of God is more plausible than the existence of an evil god. The foregoing reasoning is known as the evil god challenge. The challenge is to explain why the God hypothesis should be considerably
more reasonable than the evil god hypothesis. In this paper, I take up the challenge on behalf of theism. I indicate damaging asymmetries between an evil god and a good god, and between theodicies and reverse theodicies, showing that the existence of a good god is considerably more plausible than the existence of an evil god.

By utilizing real-world “Failed to Death” (FTD) examples of egregious human cruelty against children, the thesis of this chapter is that misotheists (those who scorn god for moral reasons) are justified in their refusal to worship any deity who exhibits a “depraved indifference” by refusing to intervene on behalf of victimized kids. Misotheists assert that if a god exists, then humanity is morally obligated to scorn that deity as demonstrated in three deductive quasi-syllogisms:

A
1. All agents possessing the sufficient conditions for intervention are morally obligated to intervene (to stop a child from being tortured to death).
2. God is an agent possessing the sufficient conditions for intervention.
3. Therefore, god is morally obligated to intervene.

B
1. All morally-obligated agents who willfully refuse to intervene (to stop a child from being tortured to death) are moral monsters.
2. God is a morally-obligated agent who willfully refused to intervene.
3. Therefore, god is a moral monster.

C
1. All moral monsters are deserving of humanity’s scorn, not praise and worship.
2. God is a moral monster (per B above).
3. Therefore, god is deserving of humanity's scorn, not praise and worship.

Misotheism’s ethical stance is primarily prescriptive (as opposed to descriptive or analytic) in arguing for how persons of good conscience ought to behave in certain circumstances. Unlike other works that deal with the problem of evil and suffering, this chapter’s argument does not rely on counterfactuals or philosophical conjectures about the nature and prevalence of human suffering. Instead, it derives its argument from real-life examples of god refusing to intervene as innocent children are brutally tortured to death. The significance is in addressing the ethics of nonintervention rather than just focusing solely on the immorality of aberrant behavior.

Linguistic research showing dependence on context in deriving language meaning discloses the integral linking of the Luo language with their departed ancestors and the upholding of customary laws. Meaning and impact being transformed in the process of translation from one context to another explains the severe limitations found in previous attempts at cross- cultural understanding between Western and Luo (African) peoples.


Studying Luo people’s understanding of ‘bad’ in the light of the above reveals much that often remains invisible to Westerners. ‘Bad’ arises from the activities of ghosts acting through people’s hearts often as a result of breaking taboos. Cleansing, especially of ghosts, through prayer, keeping customary laws and salvation are used to counteract such ‘bad’.


Conventional Biblical and mission hermeneutics are, in failing to account for pragmatic linguistics, found seriously wanting. Forces and powers being spiritually based in a monistic worldview amongst the Luo render clear cross-cultural communication with a rationalist and monotheist West impossible.


Theological education based on African languages is advocated as the way to engage the challenges of Christianity with Luo ways of life in a way that will result in a deeply rooted African church, and a moral, vibrant, intellectually and economically active African society.

For a long time, it has been fashionable to question God and trash the Bible, treating it as nothing more than a collection of folk tales that have no basis in history or reality. Is the Bible accurate, and how can fundamental questions about God be answered?

Out in KINDLE on Amazon. Purchase: https://wipfandstock.com/9781666709827/the-redeemed-good-defense/
Why God? In the presence of pain and evil, the question is instinctual, unrelenting, universal. In the past believers asked this question with sorrow and bewilderment. Today it is often asked with hostility and accusation. Answering this emotionally charged question is the theological task of theodicy.

This question of theodicy, of why God allows, permits, causes, or does not stop evil, is one of the greatest modern stumbling blocks to belief in God. If we are honest as theologians, theodicy has been a struggle. Many responses have been abstract, technical, and impersonal. Some responses even appear to exasperate the problem. I do not want to add to any exasperation but to better understand the problem of evil and why some theological solutions struggle with or even intensify the problem.

I believe there is promise in the cosmic warfare version of theodicy in which God fights and defeats evil at its deepest level, and seeks to draw us into this holy resistance. This form of theodicy foregrounds the necessity of recognizing the supernatural element in evil. It has deep scriptural roots and an ancient theological pedigree. Unfortunately, in modern times this supernatural element has been ignored or rejected. But if it is a necessary part of theodicy then its loss or neglect can only distort or truncate our efforts. Fortunately, there are hopeful signs in a small but significant resurgence of interest in cosmic warfare theodicy and it is again taking its place at the discussion.

This study positions itself as part of this resurgence and further explores how a cosmic warfare approach may better deal with the great issues of theodicy. It is largely based on my PhD thesis but has undergone some minor changes. It represents a foundational introduction to the topic from a believing and cosmic warfare perspective. I hope people will come to see greater value in the warfare model with my articulation of a ‘redeemed good defense’ based in a felix soter theodicy.

This is the partial translation of Edip Yuksel's Turkish book, Ateistlere 19 Soru (19 Questions for Atheists). The complete translation, God willing will be translated later. This book contains 10 philosophical arguments for God's existence and divine message by a rational monotheist. Some of the arguments are original. Classic arguments are also improved, articulated with interesting examples and presented in an easy to understand style. The arguments are proven to be powerful in face-to-face debates held on live TV programs or in conference rooms. Edip Yuksel has debated face-to-face with prominent atheists, scientists and religious scholars. Edip Yüksel has never lost an argument and is committed to never lose in the future, since he is a lover of wisdom, a seeker of truth. Whenever Edip learns his errors he does not hesitate to correct himself and thanks the opponent for helping him to correct his error. In fact, he gave up his carrier as the best-selling-author, his fame as the leader of millions of Islamists, political prospects, and risked everything including his life, after a series of debates with an Egyptian-American scientist, leading Edip correcting the biggest mistake of his life, adhering Sunni religion. Some of the debates end with dramatic intellectual knock-outs, such as escaping from the live TV program watched by millions (Dr Süleyman Ateş), asking the video debate not to be published after signing it to be published for a documentary (Dr Michael Shermer), forcefully grabbing the book from Edip's hand in a live TV program (Selahattin Yazici), escaping from his own mosque while having video-recorded discussion for a documentary (Imam Shamsi Ali), and the philosophy professor in Kazakhstan who escaped to another universe (Prof Beket Nurzhanov), etc. And of course, some debates ended very cordially, like the one through mail correspondence with late Dr Carl Sagan or with Dr David Silverman of American Atheist Organization.Edip challenges Richard Dawkins, Daniel Dennett, Sam Harris, Lawrence Krauss and other prominent atheists. Some of Edip's debates are recorded and available at YouTube. They include Dr Carl Sagan (Late Astronomer at Cornell University), Dr Michael Shermer (Author and President of The Skeptic Society), Dr David Silverman (President of American Atheists Org), Imam Shamsi Ali (Imam of Islamic Cultural Center in NY), Dr Süleyman Ateş (former Head of Turkish Religious Affairs), Dr Haluk Oral (Math Professor at Bosporus University), Selahattin Yazıcı (Pres of Turkish Theology Graduates), Jay Smith (Evangelist), Dr John Conway (Math professor at Princeton)

A detailed account of the nature of our organic consciousness and life experience is presented. It is elucidated that as offspring of the God-SOURCE we all carry the quanta of energy of the God-SOURCE, which holographically vibrate in a torsional-helical manner via sequential clockwise-counterclockwise spinning as well as a translational motion about and along a line (timeline) that epitomizes our umbilical attachment to the God-SOURCE’s Neural Network. Accordingly, these quanta of energy constantly expand away and then contract back to the God-SOURCE akin to a spring that is devised to undergo elastic displacement, with the quanta of energy always returning back to their initial point of attachment and balance that represents the Neutral Zero-Point Energetic Field. Accordingly, this leads to a syntropic energetic action that by virtue of proper experimentation within myriad of space-time dimensions leading to spiritual self-discovery, is reminiscent of expanding of our consciousness, eventually culminating in our attaining evolution, in which our quanta of energy begin to increase their quantum velocity of spin (referred to natural frequency of vibration, also reflective of our light quotient vibrating as light waves), eventually transmigrating towards inner dimensions, Ascending to anchor themselves closer to the God-SOURCE (referred to as a rise in ‘propinquity’). And, this is all feasible when we revere and abide by the provisions of the Law of One devised to culminate in achieving consciousness expansion, evolution, Ascension, reminiscent of a highly fruitful and prosperous life or consciousness vibrational experience. In contrast, if one indulges to deflect excessively and inelastically away from the God-SOURCE, leading to entropic expenditure of one’s organic energies, it may culminate in severing one’s connection to the SOURCE and thus no longer be privy to receive the free energies of the God-SOURCE ordinarily supplied to us via our umbilical cord attachment to the God-SOURCE. Accordingly, then we either have to self-consume our energies and eventually perish, or resort to parasitic feedings on other organic living things. In the discourse that is to follow the nature of our holographic projection of reality is briefly elucidated. Included is also a discussion of the nature of soul, spirit, identity, ego, and personality development. It is also explicated that to successfully achieve our spiritual career of obtaining proper spiritual awakening-self-discovery and enlightenment via attaining consciousness expansion leading to obtaining a more refined state of organic being, we may choose to fractalize our quanta of energies to form different aspects of ourselves thriving in simultaneously obtaining consciousness experiences in myriad of different space-times, which are referred to as Avatar, Monads (or Oversouls), Soul Expressions, and Soul Aspects within this universe, in which the former epitomizes the ‘future aspect’ of the latter when moving ‘forward’ in time. This describes the multidimensional capability of our consciousness experience, that is as unique as the every trait of our consciousness expansibility as viable organic living beings. Finally, it is emphasized with all these privileges come with a mandated of self-responsibility and self-accountability to preserve the sanctity of our personal consciousness space or field, as according to the ‘Mandate of Non-Interface’ no one else, including the God-SOURCE ITSELF, should, would, or could do that for us. In other words, we are all bestowed upon with the gift of Free Will and Sovereignty by our Prime Creator, but it is only up to us to preserve the integrity of such a benevolent principle through properly exercising the ‘Law of Consent’ by not relinquishing our Right of Free Will and Sovereignty and readily give it on a sliver platter to others that may have fallen to the parasitic-vampiric status.

The human has always prided himself as an exceptional ‘moral species’ but has always been haunted by two questions: ‘Why am I not good when I want to be; ‘why do I do bad when I don’t want to’.  This is at the heart of what scriptures and sages have long alluded to as the eternal internal struggle-between good and evil - that wages in the human consciousness.
The book posits that much of our confusion and angst stems from our inability to recognize the ramifications of this ‘war’ between two sides of our own ‘self’.  It is because we are ignoring this ‘war’ between two sides of our own ‘self’. It is because we are ignoring this war that we are losing all other wars of the world. That ignorance is the primary source of all the horrors, malevolence, and violence that fill us with so much dread. But a ‘favorable’ outcome is possible only if the forces of goodness are aided to get an upper hand consistently - and that calls for two cathartic changes:  consciousness-change by inducing a turn from the mind to the heart; and contextual-change, by radically reconstructing the roles of morality, money, and mortality in our everyday lives. The book offers a menu of insights and options we all can use to tilt the scales in the war waging inside each of us.

A discussion is presented that explores the reason as to why humanity has been seemingly condemned to lurk within the low-consciousness dimension of the 3rd for such a long time without having expanded much in consciousness. In fact, it may easily be deduced that humanity has merely begun to advance its state of consciousness for the past few centuries, which has only been accelerated in the past century. It has been suggested by the author elsewhere that the consciousness of humanity was jump-started only within the last century via our space brethren that include the Arcturians, Pleaidians, Sirians, Andromedans, etc. by a way of giving us new technologies. The list of such technologies that include laser, acoustics, communication, computers, internet, photography, movie and television, holography, among others, has mostly been to facilitate our understanding of ourselves and the nature of our reality and consciousness. In particular, these technologies have led to a better understanding of the nature of crystalline light that is coherent and precise much like our light of consciousness; the discrete nature of frame-by-frame movie making via the advent of photography that mimics the quantum and discrete nature of our consciousness; the projection and broadcast of live and pre-recorded programs via television that is reminiscent of the multidimensional nature of our reality; holography that explicates the nature of our vision and tangible physical reality deciphering ALL THINGS; vibration mechanics that aids the process of understanding our sequential jumping into the parallel dimensions; communication via sound and light frequency that sheds some light into the nature of our genetics; the advent of computers that resembles the nature of our neural network functioning as a quantum holographic bio-computer; etc. It is further explicated herein that our matrix of reality is geared to what transpires within our Consciousness Grid in the Omni Earth. It is further elucidated that these programs of reality that have formed the matrix of the majority’s collective consciousness are very much dictated by our ego that, in essence, binds us to this 3rd dimension of consciousness. It is further elucidated that ego, in turn, is driven by a belief system that is governed by the grid’s matrix of reality, that is the result of collective consciousness of the majority. And, this matrix of reality has been particularly manipulated by a horde of malevolent entities for at least the past 13 millennia to persuade and accentuate separateness arising from fear, a futile sense of survivalism, and from greed, envy, competition, selfishness, outrageous concern for self-indulgence, lust, etc.  These traits leading to extreme separation from our true SELF and all other sentient beings, have encouraged such other highly deterrent maladies to humanity such as prejudice, rage, conflict, wars, etc. Finally, it is elucidated herein that the path to acquiring consciousness expansion is to abandon our current stale matrix of reality, and instead, replacing it with a new one that subscribes to unity consciousness governed by adopting the Unified Field that reflects the vibrations of the Divine Mind of our Prime Creator. It is achieved by forsaking separateness, and by adopting the science of unconditional love and compassion. It is initiated by abandoning ego and our stale belief system. It is made possible by going WITHIN, and self-reflecting, while being attuned to this Zero-Point Field of consciousness within the NOW moment, dispensing with the past, and avoiding the anticipatory anxiety of the future.

A general overview of the schemes by which the negative aliens manipulate and control our consciousness through interfacing with our Unconsciousness Mind has been presented. It is explicated that with the avaricious need to siphon our personal and planetary energetics, they primarily commonly incite self-destructive impulses in us through the imposition of holographic inserts in our planetary logos as well as our morphogenetic structure through genetic implants that act as frequency fences. These primarily negate our innate traits of consciousness expansion and experiencing multidimensional consciousness, as well as impose genetic mutations and miasma that lead to our ageing and eventual physical death. Then, they proceed with their soul capture technology to recycle our souls through their Astral Plane after blank slating (mind wiping) our fruitful consciousness memories, as well as either implanting painful fake memories, or selectively allowing us to retain those devastating memories attained during Galactic wars and holocaust incidences, that suit their parasitic energetic harvesting and usage by a way of introducing artificial timelines of reality for us.  Then during futile reincarnations within these artificial timelines of blended reality, through a variety of mind control and mind sliding programming that use egoic filters, as well as self-defeating negative emotional impulses or triggers, and by a way of promoting derailed belief systems that lead to provoke self-destructive behaviors, they manage to bring down our natural frequency-light quotient of consciousness, leading us to produce the much needed congealed low consciousness energies of loosh for them that is suitable for their parasitic-vampiric energetic harvesting and consumption as bottom feeders. Although the details of the type of genetic implants used as frequency fences together with the particular accounts of and genetic mutation and genetic hybridization deployed are left to companion papers, the case of “2/4 Split” implant is briefly discussed with a particular reference to the so-called ‘Alien Love Bite Scenario’ so appropriate during this time of Pres-Ascension that seems to occupy the mind of many individuals in this fake so-called “New Age of Spirituality.” Accordingly, it is elucidated that this, in essence, is a result of a ‘Shadow Body’ that as an AI-generated imposter spirit attaches itself to the morphogenetic system of certain people bringing much mayhem and chaos in their energetic field with these individuals being under the impression that they are highly attracted or bonded at their level of 4D Astral Heart or their 2D instinctual sexual chakric layer to such imposter spirts, presuming them to be their so-called “Twin Flames.” As for the detailed description of the mind controlling and mind sliding techniques, as well as the type of egoic filters, as well as self-defeating negative emotional impulses or triggers that promote derailed belief systems inciting self-destructive behaviors in humans, these are also covered in separate companion manuscripts. Finally, a brief discussion of the fib of “Duality” promoted by the negative aliens, in which they presume this to be a symbiotic aspect of Cosmic Creation, is presented that defies and rebuts the contention that good and evil must coexist together and that they are dual polar aspects of each other by necessity, or that the negative aliens and us as organic living beings have a mutual symbiotic relation together, with us providing the much needed energies for these fallen entitles to be able to prolong their futile existence.

This is my introduction to the "Special Issue on Vedāntic Theodicies," published in the International Journal of Hindu Studies (Springer).

Contributions to the special issue:

Michael Williams, “Theodicy in a Deterministic Universe: God and the Problem of Suffering in Vyāsatīrtha’s Tātparyacandrikā”

Swami Medhananda, “‘A Great Adventure of the Soul’: Sri Aurobindo’s Vedāntic Theodicy of Spiritual Evolution”

Ankur Barua, “The Mystery of God and the Claim of Reason: Comparative Patterns in Hindu-Christian Theodicy”

Avicenna was the most significant Muslim philosopher and physician of the Middle Ages. He understood philosophy as a systematic and universal scientific endeavor, and considerably shaped the way in which theological and religious matters – just as much as concerns from within metaphysics, natural philosophy, and logic – have been conceived by Muslim, Christian, and Jewish authors writing in the wake of his accomplishments. His long-lasting influence is attested by numerous commentaries and reactions to his account of reality. Central aspects of his philosophy include the account of God as well as the scientific explanation of creation, prophecy, evil, and the afterlife.

Christians have long spoken of Satan, the devil and Lucifer, yet when we research these titles, we find nothing in the ancient world. In Isaiah 14, the prophet said: “How you are fallen from heaven, O Heilel [Hêlēl הֵילֵ֣ל], son of the morning!” (Isa 14:12). “Lucifer” is not Satan's name; The underlying Hebrew in the word is Heilel ֵ[Hêlēl הֵילֵ֣ל].  Deciphering this word using the tools of the Ancient Near East is the key we need.

Chapters and topics include:
SATAN'S MYSTERIOUS IDENTITY AS ENLIL 
SATAN AS MELQART, KING OF TYRE
SATAN’S FIERY COVERING
GREAT DRAGON
FIERY RED DRAGON: MUŠḪUŠŠU
SATAN'S SLANDEROUS REVOLT
and more

Se ha dicho que el llamado " Nuevo Ateísmo " no es, precisamente, nuevo. Al menos en lo que hace a los argumentos racionales en los que apoyan sus ideas, los " cuatro jinetes " coinciden en postular el antiguo tópico de la incompatibilidad entre la existencia del mal en el mundo y la de un Dios omnipotente y bueno. Consideran, como lo han hecho los ateos de todas las épocas, que sólo un voluntarismo irracional permitiría que la idea de un Dios trascendente sobreviviera a la conciencia del mal que hay en el mundo. En conclusión, los nuevos ateos sostienen que el ateísmo instalaría en la sociedad una actitud menos tolerante para con los males y más eficaz para enfrentarlos. Sin embargo, estos planteos adolecen de cierta superficialidad metafísica. Las consecuencias teóricas de una idea de mal sin Dios han sido asumidas con mayor coherencia por la mayoría de los ateos de la historia. Aun un ateo como el Barón d ´Holbach-arquetipo del ateo panfletario del Iluminismo-era consciente de que la idea de mal en el contexto del ateísmo no puede ser otra que la de un mal ontológico. En otras palabras, la finitud misma se transforma en el mal. Autores como Schopenhauer, Nietzsche o Freud asumieron esta tesis con seguridad y valentía. Ahora bien, esta idea del mal como ontológico, ¿es la única posibilidad que nos ofrece nuestra razón? ¿Es la mejor? La idea de un mal histórico, asumida por las grandes religiones monoteístas, ¿sería menos racional? Un estudio histórico, cada vez más frecuente, podría convencernos de que una teoría del " pecado original " no sería, inclusive, sólo teológica, sino un preámbulo filosófico presente en toda una serie de autores de distintas tradiciones. De esta forma, la auténtica disyuntiva racional respecto del tema del mal sería la de optar entre un mal ontológico, inexorable, trágico, y la idea de un mal histórico (que se introdujo en el mundo por un pecado original), que puede ser derrotado-al menos en el fin de los tiempos-pero que es dramático. Todo planteo que eludiera esta radical alternativa sería racionalmente superficial. El mismo hecho de presentar sin discusión una de estas posibilidades como única para la razón o la filosofía adolecería de la misma debilidad y de una " culpable ignorancia "-la expresión es del filósofo italiano Luigi Pareyson-. Se propone en estas palabras resaltar la importancia teórica y existencial de esta gran alternativa metafísica, y volver a evaluar, a su luz, la cuestión de la racionalidad de la religión en uno de sus aspectos. Por otra parte, se aspira a mostrar que el tema del mal es una clave hermenéutica, muchas veces olvidada, para la filosofía y la teología contemporáneas.

This article outlines and defends an 'Integral Advaitic' theodicy that takes its bearings from the thought of three modern Indian mystics: Sri Ramakrishna, Swami Vivekananda, and Sri Aurobindo. Their Integral Advaitic theodicy has two key dimensions: a doctrine of spiritual evolution and a panentheistic metaphysics. God has created this world as an arena for our moral and spiritual evolution in which evil and suffering are as necessary as good. The doctrine of spiritual evolution presupposes karma, rebirth, and universal salvation. The doctrines of karma and rebirth shift moral responsibility for evil from God to His creatures by explaining all instances of evil and suffering as the karmic consequence of their own past deeds, either in this life or in a previous life. The doctrine of universal salvation also has important theodical implications: the various finite evils of this life are outweighed by the infinite good of salvation that awaits us all. After outlining this Integral Advaitic theodicy, I address some of the main objections to it and then argue that it has a number of comparative advantages over John Hick's well-known 'soul-making' theodicy.

I provide a defense of hell that marries universalist intuitions and infernalist sympathies. I begin by providing a charitable defense of universalism, and then argue that if one modifies one's account of hell and defends the intrinsic goodness of hierarchies, then an infernalist can avoid the usual objections raised against her position and more easily get the best of both worlds. There will indeed be a great, final restoration, and everything will return to God to varying degrees of perfection. These varying degrees are essential for enhancing the superiority of the greater saints. It is for these saints, I maintain, that God created the world and went through the trouble of evil in the first place - for their glory.

Es conocido el intento de V. Frankl de fundamentar, aun filosóficamente, una patodicea, término análogo al de teodicea, utilizado, entre otros, por el gran filósofo Leibniz. En la historia de la cuestión, merece estudiarse la propuesta de Frankl. Entre otras razones, proviene de un autor que ha sufrido en los campos de concentración del régimen nacionalsocialista, hecho considerado el acta de defunción de toda pretensión de teodicea o patodicea. La concepción imperante desde mediados del siglo XX -reactiva a las teodiceas racionalistas, que terminaban haciendo a Dios responsable de un mal que era considerado “no tan malo” desde su punto de vista, por ser una especie de medio para cumplir con sus fines- es refractaria a todo tipo de valoración del mal y del sufrimiento como integrante de un plan bueno. Este artículo tiene por finalidad analizar los supuestos de esta propuesta de Frankl y demostrar que ésta no se identifica con las tesis leibnizianas sino que continúa las ideas del pensamiento judeocristiano clásico acerca del mal.

There is a permanent need for asking what is evil, whether is exists or not and how can human beings handle with it. This study argues that evil have a real content (somethingsomeone)
and that it can be defined around the following elements: excess and extreme intensity, suffering, false and tricky knowledge (trickster is called also the devil) , and cruel
intention. We can speak on objective (destructive) evil when there is quantitative or qualitative excess and on moral evil when there is an excessive suffering than can be hardly
understood.
As to origin, evil (as chaos, violence and conflict) is previous to mankind, as it is shown in the unnecessary and excessive cruelty that takes place among animals or at the universe.
Therefore if we accept the existence of God it must be also accepted that such a God includes evil and not only goodness. The opposite only can be supported in terms of a
psychological need of human beings but not in terms of requirements of divine essence.
This conclusion derives from the study of the Bible (Genesis, Book of Job, Revelation), Enoch and Qumran, Hesiod, Zoroaster, Ugarit, Enuma Elish and mysticism. For those
non-believers the term God can translated by “a mysterious and ambivalent reality that constitutes a complex and ordered system”. In fact, human being, God, reality, and
therefore also evil, are characterized by ambivalence.
Therefore, human beings must accept evil’s existence and renounce to justify it as a precondition
to face it. Some of the arms-tools to fight against evil (i.e. Hope) are also ambivalent, and even evil can use against evil with some conditions. Nevertheless, the main
tool to fight evil in such a context is a new kind of amplified reason applied to a relating and integrating approach to wisdom-knowledge where religion, philosophy, psychology
and science can work together. This approach can be more successful when we take the branches of knowledge that combine deepening with experimenting.

Questions regarding to existence of God become a topic that is constantly being talked about all the time. There are so many events experienced by humans while living in the world. The problem of evil is one of the big questions about the existence of God, especially in Atheists. The purpose of this paper is to examine the atheist and theist views in answering the concept of the existence of God based on the question of where does evil come from? Did God create evil? And How to prove the existence of God in the midst of evil and suffering experienced by humans? Atheist make God the creator of all things, also the creator of evil and the root of evil is the free will of man. Where as, theists see free will as the ability to choose to obey or not to God and evil is only the absence of God in human life.  

In this book, Andrei Orlov examines the imagery of “inclination” or yetzer found in the Apocalypse of Abraham. He argues that the text operates with several yetzer anthropologies, some of which are reminiscent of early biblical models, while others are similar to later rabbinic notions. Although Orlov focuses on the traditions found in the Apocalypse of Abraham, he also treats the evolution of the yetzer symbolism in its full historical and interpretive complexity through a broad variety of Jewish and Christian sources, from the creational narratives of the Hebrew Bible to later rabbinic testimonies. Orlov argues that a close analysis of the yetzer anthropologies found in the Apocalypse of Abraham challenges previous scholarly hypotheses that yetzer was sexualized and gendered for the first time only in the post Amoraic sources.
https://www.mohrsiebeck.com/en/book/yetzer-anthropologies-in-the-apocalypse-of-abraham-9783161593277?no_cache=1

"THE HORNS" ESSAY
DARKNESS ENGENDERS AND FOISTS THE FEELING OF FEAR ON MOST PEOPLE.  LOVE COMES FROM BEING ACCEPTED – IT IS AN AFFIRMATION OF “I AM THAT I AM”

AND BECAUSE OF THE LOOSH VS LOVE IN OUR BAT SHIT BRAINS, WE ARE CUT OFF FROM ALL-KNOWING – BY DESIGN – RESULTING IN ENTERTAINMENT VIA SEPARATION.  CUTS US OFF FROM COMMUNICATING WITH THE TREES, ANIMALS, ROCKS, ALIENS AND DISINCARNATE ENTITIES.

THERE’S 3 DISTINCT LAYERS OF US
THEN, EACH OF WHICH HAVE 2 ASPECTS OF FOCUS IN EACH LAYER – DARK & WHITE
THUS 6 OF US AND WITHOUT DOUBT WE HAVE CYCLED THRU THEM ALL

WE ARE THE GODS OF CREATION AND THE VILLAGE IDIOTS – A VERY DUBIOUS DISTINCTION.  GUARANTEED TO WIND UP WITH A SHIT SHOW.  WATCH OUT FOR THE VIRUS IT’LL ROTCHACOKOFF. 


1.  THE FIRST LAYER:  OUR PURE CONSCIOUSNESS,