The Problem With Existence

The Problem With Existence

Rene Descartes, for many or at least for himself, solved the problem of existence with the well-known statement “I think therefore, I am”.  But, did he answer the problem  of existence?  Actually, he didn’t because he never explained existence.  Yes, I know that I exist but the knowledge that I exist does not in itself explain existence, it assumes existence.  For many, they assume existence as a materialistic biological presence that we experience with our senses.

The problem with existence is that its comprehension is beyond the ability of human knowledge.  You cannot put existence under a microscope, nor can you apply the scientific method to it.  Therefore, it must remain in the realm of the subjective mind.  For all we know we may live in a matrix that was created by a superior intelligence, i.e. a computer program, or we could be a projection of a deity’s mind.  Maybe existence is simply an illusion of a brain in a vat or a mass of information that fell together in some mystical way.  For many, all of the above could be true except for the ones that use the word deity.  For they are allergic to the idea of God and believe that existence can only be made up of dirt (materialist).

When studying existence we run headlong into huge gaps in human knowledge. Gaps that most likely will never be filled[1].  This demonstrates the fallacy of the so-called ‘God of the gap’s’ argument.  The gaps in human knowledge are so vast that science will never be able to fill them with anything but speculation and vague theories.  Therefore, it does not really matter what you fill them with unless you’re an atheist who has had your imagination cut out by years of secular brainwashing, a lobotomy that has made atheists into monist who believes that reality can only be made up of one thing.  This has resulted in them being some of the most closed-minded people in the world. On the other hand, the duelist can believe in a multitude of realities and worlds. He can believe in the world of matter or in the world of spirit. He can believe in worlds beyond the worlds, which for now, are unable to be imagined by the human mind.  If the duelist at the present time cannot prove the existence of these worlds, it may simply be because he does not have the proper instruments to prove it.  Before the telescope and the microscope humans did know about the very small or the very huge in our universe.  Of course, all that happened before some began to believe that they knew everything.

The Christian faith holds out the possibility of many worlds. Christians believe that God  formed the creation which is made up of the seen and unseen. This opens the possibilities of many forms of existence and many worlds. Some scientists have come close to this when they postulated a  hypothesis known as the string theory, which basically says that there are 11 dimensions in the universe. However, as it stands right now there is no physical evidence for this theory; at best, there are some mathematical equations that seem to support it. The most that can be said about it, is that it is an interesting theory.

When it comes to existence, my conclusion is that we have two choices. We can in embrace the mystery of the universe in faith that there is more than we can see with our present tools and that existence will always remain a mystery to some degree, or we can embrace the monist view of materialism believing that everything is simply dirt (material as we understand it today). Before choosing one, we ought to be careful and think through the consequences, because your choice will greatly impact your existence. In many ways, it could be the biggest decision of your existence.

[1] Some true believers, believe in infinite progress and believe that humanity will find the theory of everything. My reply to them is not in this world. To believe that a finite being can have infinite knowledge is an allusion created not by science but by the religion of science-ism and a blind faith in the doctrine of continuous progress.