We can imagine a new-born baby as a new consciousness, the tabula rasa (blank slate). A baby has no concepts to project what it sees onto the world, it has no ego to stand between its raw consciousness and reality and thus experiences everything at its core, without any psychic protection. In order to imagine what it is like for the baby, we must not retrofit our concepts to what it understands.

A baby also experiences time as infinity. Because it has no context and no knowledge, there isn’t a past, and it cannot fathom a future. For a new-born baby there are no delineated events in its life. The present is experienced as everything, and everything is experienced as everything, again there are no delineated events. Living in infinity without any self-awareness or knowledge would be like loneliness, however having not created the concept of ‘self’ or ‘other, being alone means that everything experienced is interpreted as being part of, even coming from, the infants consciousness itself.

The baby has very simple needs, food, warmth and changing its nappy.

The baby has a hunger drive, and can get cold.

When it gets hungry and cold the baby begins to experience an increasing amount of pain in the context of infinity.

One must imagine how this would be experienced, and how this compares to what we know of as hell – an increasing amount of pain experienced for infinity.

So the baby cries out, purely in pain because it doesn’t know that it is communicating to another entity.

Then an object, that the baby knows nothing about, provides warmth and food and the baby is taken from what is essentially hell and has all of its needs met. There is not another time in our lives that all of our needs are met, so we may also objectively call this state heaven.

Over time, the baby realises that there is a relationship between its pain and the fulfilment of its needs, not realising yet that crying is what brings the all-knowing and all-powerful intervention. This would appear to satisfy the requirements for the development of the concept of sacrifice and also introduce the concept of prayer.

Over time the baby realises that there is more of a connection to this object, that this object is merciful, it arrives when the baby is in pain, it is all knowing, it knows when the baby has needs , and is all powerful, it has control over whether the baby experiences this heaven or hell.

This thing, is part of the god-concept. It is formless, it is powerful, it is merciful. It brings heaven, and the absence of it is hell. It is related to the earliest ideas of good and bad, and can be communicated with through willpower and suffering.

The baby develops hope/faith in this object and begins to rely on it for the fulfillment of all its needs. As it realises that the object is a person, it uses the unconscious concept to create a conscious concept of mum and dad.

Concepts are inextricably linked to the emotional states occurring during their creation. These spiritual concepts were all created at the only time in life that all needs are met besides death and are a portal to that emotional state. This emotional state is the spiritual state, a distant unconscious memory of what we can best describe as ‘heaven’ and the unrationalised infinity of god.

The feeling of spirituality may be related to the feeling of this heaven, perhaps the concepts that are associated with it can be employed as a link to that heavenly state?

So What Exactly are these Concepts

These concepts exist before the concept of ‘self’ and exist as part of perception. Concepts are also somewhat connected, as the minds automatic rationalisation process contextualises concepts by relating them to each other. The rationalisation process attempts to rationalise the whole mind together and produces emotion.

These concepts exist as a result of emotional feedback and the logical and rationalisation processes of the brain attempting to make sense of it. They obviously do not have these names when they are created, these names are just what we ended up calling the concepts that we use in perception to make sense of the world.

There is ‘bad/evil’, as the state that exists as increasing pain in the context of infinity.

There is ‘good’, as the state that exists in contrast to the increasing pain in the context of infinity.

There is ‘god’, as the all-powerful, all-knowing and all-merciful entity who could be seen to judge ‘good’ and ‘bad’, could materialise ‘heaven’, could answer ‘prayer’ and reward ‘sacrifice’.

There is ‘sacrifice’ which is the awareness that pain must be experienced before ‘god’ will do anything.

‘Heaven’ could be called the ‘good’ state, so could rationality or completeness. Perhaps related to love.

‘Hell’ could be called the ‘bad’ state, so could evil, terror, existential dread, irrationality or hopelessness.

Sacrifice could also be prayer, jihad and perhaps related to hope.

Good and evil stand in contrast to each other, with ‘God’ as the mediator between the two states. Sacrifice and prayer provide a way to communicate with ‘God’ in order to achieve the ‘good’ state through the influence of ‘God’.

This text is not suggesting that god exists in the literal sense that monotheism claims, it is suggesting that god exists in a metaphysical sense as a concept that one cannot avoid because of the structure of the mind. It is presented as an inescapable concept created in nature by universal law that is as real as any law of physics.

Exactly what God is, is still hard to define. Like the mother that we are unaware of, God is the thing that allows us to become closer to that state of having our needs met for infinity, but can also send us to the state of having no needs met in infinity. In that, God is all-powerful. God can exist temporarily, or part of a larger conceptual structure. It is linked to the other concepts that we learn there, sacrifice and prayer. These concepts exist the same way that love exists. The proof is simple – cultures all over the planet and children from an early age have the concept of God. It is an inescapable part of the human condition. It is the driving force of the human condition and everything we call humanity.

So God then, is the manifestation of what can influence these two infinite internal metaphysical concepts, which also represent good and evil. Good is the rationalised mind and evil is what causes an unrationalised mind. The god-concept will utilise the power of these infinites (good and evil or heaven and hell) and, inseparable from perception itself, these concepts will imprint themselves on things.

As we go through life and encounter new things, they will be understood through this lense. So, something that is able to influence our world is associated with God, anything that we designate as ‘good’ or ‘bad’. Generally, our God ends up being whatever allows us to rationalise our mind. Morality is also the ability to rationalise our mind. This is the link between morality and God.