Creating the imaginary gods
The word imaginary in religion should not always be treated pejoratively. It is not a negative description of the phenomenon of imagining something that may be different than in reality. Rather, it is a statement that in this way people realize their dreams and hopes. Actually, various visions, revelations, predictions, dazzles and similar personal spiritual experiences can arise in our imagination. Because they are usually individual in nature, they only serve the person who experiences them in the first place. Therefore, it is difficult to define them for someone from the outside. We don't know if they are real or not. That is why they are not about science but about faith.
It is known that faith deals with religion, not science. Religions are created by people. Different people. Sometimes there are among them very open spiritually who have felt some states that do not fit in the scientific understanding. The problem begins when these people, regardless of the fact that it is their individual experience, try to impose it on other people. This often happens when they consider promoting their personal experience a life mission. They do not take into account the fact that their limited or individual views can lead to very false assessments of reality.
People who have a metaphysical vision of what surrounds us are often misunderstood. However, sometimes it happens that they find people seeking extrasensory truths and accepting their experiences as revealed truth. From the moment a person has experienced some extraordinary experience and received support from the supporters of their faithful, they may become convinced that they have an extraordinary mission. In the next step, when he considers it so important that he must preach it throughout society, there is a potential beginning of what could be called a mission or a new religious mission. Then it is enough that he finds listen even among a small group of people, then there is a possibility of the emergence of a new religion. Later, things proceed according to the pattern of the creation of various denominations known in the history of mankind.
The imaginary God does not immediately appear in the mentality of the person who proclaims his revelation. Starting a specific religious mission causes that a series of questions arise that must be answered by the survivor. Let's call her the founder of a new religious movement. It is from this founder that his first supporters require an extension of knowledge about the causes and goals of survival or revelation. They also often require writing down these experiences, which leads to the germs of so-called holy books. Thus begins the creation of an imaginary god that suits both the founder and his followers. It will be a god in the image and likeness of man.
Depending on his personality traits, the founder may remain modest, while his followers publicize his revelation in public. If the founder is a strong, ambitious personality, then he himself begins to rule everything. Although preaching a new god is not easy, difficulties tend to strengthen and consolidate the newly emerging religious denomination. Over time, such a new god can get a large number of followers.
So how do you understand the concept of imaginary god? This is done primarily in the sphere of desires or dreams. Because we do not know the correct truth about the universe, the imaginary god must be all-knowing. Because we cannot be present in many places at once, this god must be omnipresent. If we don't see many things, he must see everything. If we can't do many things, he must be all-powerful. Because we are afraid of death, our god must be immortal and eternal, and in addition he should also give us his immortality. We cannot cope with evil, and even we are sometimes powerless against it, our god must be just, punish bad people, but eventually save everyone from evil. If we need help, a good beaver should help us. And so on and so forth…
How are such gods different from the True God? This can be determined if we could compare their characteristics with the necessary qualities of God. Giving these qualities should constitute the concept of the Partial Being described by essenceism. Unfortunately, religious denominations are not interested in changing the vision of their gods, so they still exist.
I will now use the example of Christianity that I know best. Jesus Christ as a human was recognized by most of humanity as an authentic figure and science has no problem. However, Christians also treat Him as God. Jesus' teachings are written in the New Testament and are recognized as spoken by Himself. Reading these rather carefully reproduced texts, one has the impression that Christianity present in developed countries has little to do with his statements. It went through such events as co-ruling with kings, emperors and various, often bloody rulers. It accumulated numerous material goods, which resulted in enormous wealth and social prestige. He also participated in the Crusades, the Inquisition and the conversion of the sword. All of this has to be assessed properly. Essenceism, when examining the state of Christianity, accepts the fact that there is no fallen nature in the personality of the Son of God, but he cannot make such an assumption for his apostles and disciples. They and their successors passed on to us the teachings of their Master. If, indeed, Satan, through fallen nature, has an impact on people's behavior, then this situation must have affected the quality and power of Jesus' teaching. For many centuries, chosen people of faith developed Christian teachings, which caused a very clear departure from the "pure" teachings of the founder of this religion. Today, Jesus' words about love of neighbor, not accumulating goods, loving enemies and forgiving guilt remained only on the pages of the Gospel. After numerous "alterations" and "modifications" of His teachings, Christians already worship "their imaginary god"; of three, all-knowing and punishing for our sins. Referring to the Holy Spirit introduces another imaginary function on the part of a mysterious personality associated with God.
Given this fact, essenceism cannot be based on any revelations or sacred books presented by various religious denominations. When creating this system, it was necessary to maintain complete discipline in collecting reliable information about the True God - the Original Being. To explain such a God, I will start by saying that if for the modern man the concept of God is to make sense, then he must be absolute, eternity, perfection and absolute good. He must be the greatest and most powerful of all that human reason can imagine. It is worth noting that being absolute and perfection excludes his presence in an even imperfect environment. The presence of a perfect Creator gives the status of perfection to everything that will be fully accepted by him as a finished work. The explanation of this fact is crucial for a real understanding of the existence of God in our reality. Both the universe and the people living on Earth are beings in development. Space is still an unstable structure. Man changes constantly during his development, hence his personality is far from perfect. Unlike the cosmos, man must lead himself to a state of perfection, using at most other people's help.
I would like to add that my experiences resulting from participation in the activities of new religions have helped me a lot in adopting the current, completely neutral attitude towards the phenomena associated with each religious cult. Unique experiences and authentic presence among the followers of various gods gave me many impressions and practical knowledge about the functioning of religious life. So I took part in creating imaginary gods. Hence the unique knowledge of how this is done.