Erudition: Snarl of Ibrahim - Chapter 1 (80 verses)
1 β’ Much cruelty is justified with the gift of heaven or jannah.
2 β’ Before I can rebuke what people rationalize for the sake of immaterial salvation, let me point to you how much of a curse this supposed gift would even be.
3 β’ Heaven or jannah should supposedly be a realm of infinite good. Why is it so easy to ignore that βinfinite goodβ is an oxymoron?
4 β’ Forgetting, for a moment, the impossibility of objective goodness, imagine βinfinite goodβ in a way that matches subjective humanistic ideals of good.
5 β’ Does no Christian nor Muslim ponder the meaning of deep time?
6 β’ After hundreds of trillions of years of monotony, the same mindless worship for timespan exceeding generations of red dwarf stars, you have still only met the first blink of the forever to come.
7 β’ Sweet friend, will you not be exhausted, of all that is good, by then?
8 β’ You become sick of sweet desserts in less than a week when you eat them repeatedly. What makes you think the high feasts of a supposed heaven will not sicken you in a short while?
9 β’ Many Ibrahiris (Christians and Muslims) say to me that Yahweh will simply make it not so. They will not be bored because their βomnipotentβ god will change how they feel.
10 β’ So at what point did mind control become acceptable? Of course, the Ibrahiris practice mind control in this Dunya because Yahweh sets the example for them in heaven!
11 β’ My dear, if, to endure infinity, your sense of self must be pulled apart at the seams and rearranged how Yahweh sees fit, is it really you who is in heaven?
12 β’ And please, do not tell me you can endure infinity as is, when you cannot even conceptualize it.
13 β’ You cannot conceive of the infinite moments between now and the end of this sentence. You cannot fathom the infinite numbers between 1 and 2.
14 β’ And I ask a pious person, one of the nearly 4.5 billion affected by these thieving theologiesβ¦
15 β’ If you go to heaven now as a Christian, or to jannah as a Muslim, along with your child, who is believing. Are you not worried for your disbelieving spouse and other child, who deconverted in secrecy?
16 β’ Or let us presume you know an openly non-Ibrahiri, whether they be a Hindu, atheist, Jain, or a member of any number of beliefs who you believe is not going to heaven. When you enter heaven or jannah and you don't see them there, what will you think?
17 β’ Will the sorrow of your separation from them follow you into this supposed perfect afterlife? Will you see your child with you there, and be overcome with the grief of their other parent and sibling who did not enter?
18 β’ Be reminded that the Bible and Qur'an say heaven is without sorrow.
19 β’ If the sorrow should melt away, in order to align with the Ibrahic literature, who melted it? Was it Yahweh who felt so emboldened to, yet again, edit your mind and perception in the manner he saw fit?
20 β’ Miathema, how can you say that you have free will under these circumstances? Are you even the one in heaven at all?
21 β’ Will you peer down into the lake of fire and be gleeful that your family is being punished? I hope you will deny such a thing, lest you worship something more grotesque than any demon.
22 β’ At what point of forced change and manipulation have you transformed into someone you are not? I will answer for you; verily, it is near the start of mind control that you lose yourself.
23 β’ More disfortunate than mind control survivors here in Dunya, you are offered no time in which to reinvent yourself after such manipulation. Your theology dictates that you will be a puppet eternally.
24 β’ I understand the need for anti-truths. Is it not easier, when a beloved dies, or worse, a beloved who had no chance to live life, such as a child, dies, that you will see them again in heaven?
25 β’ Be reminded that once one of their own loved ones do not make it to jannah, it is them in the position of either robotic sorrowlessness, or bearing the eternal pain of conscious separation for their loved ones.
26 β’ To believe in heaven or jannah, is to torture oneself, and to internally inflict that torture on one's beloved. Of course, the average Ibrahiri doesn't think that far. Not for lack of capability, but because of heavy conditioning, if not programming, to be unquestioning.
27 β’ For a moment, remove the cloth of conditioning from your head, and think freshly. I will ask you a third time. Is it you who goes to heaven?
28 β’ All of the things you enjoy, and care about, is it not because of deep bonds? Is it not because of novelty?
29 β’ Your personal customs and hobbies, why do you enjoy them? You will see it is because of the learning process.
30 β’ To enjoy the fruits of mastery, you must once have been a junior. To be a junior means to accept the sorrows, however small, of failure, and overcome them.
31 β’ Is it not that there are no sorrows in heaven or jannah?
32 β’ With no sorrow to accommodate the concept of failure, how do you become a master? With no sorrow to inform the essence of a mistake, how do you know that you can progress from your shortfalls?
33 β’ The essence of personal custom involves progression, even if mastery is not the goal. A child playing with blocks does not know they can become an engineer. But rarely will you see them stagnate in their understanding of how toy blocks work.
34 β’ With no frustration to drive the child to do better, to keep their block tower standing a little longer, forever will the blocks remain parallel to the ground.
35 β’ The child who goes to heaven stagnates, and is robbed of their childhood in the process.
36 β’ In effect of you being human, you enjoy progression, no matter how small. It is not in your custom to stay bored.
37 β’ So who is it that goes to heaven? Such a being is very inhuman indeed.
38 β’ And should you say that the point of heaven is to transcend humanity, why do you want to go there? The person up there who shares your appearance and your name would not be like you at all.
39 β’ Your humanity is what makes you, yourself in the first place. Indeed, consciousness rests in the brain, which deteriorates in the soil on Earth (HL) in the first place. Your consciousness does not go to heaven (if it existed), and for that you should be grateful.
40 β’ The hypothetical transcendent, when they enter heaven, what are their rewards there? Gold? Jewels? A mansion? Why do these material things matter?
41 β’ The descriptions of heaven or jannah would indicate that some humanity rests with your afterlife self in the first place. If it did not, you would not value these things.
42 β’ It is only because rubies resemble patterns of sweet fruit, a health benefit, that we seek rubies out, and every shiny thing by extension. Gold can glisten like clean water, something we need for our prosperity.
43 β’ Study neuropsychology, and you will understand that every psychological phenomena is ultimately biological. The same biology that exalts gold is the same biology that exalts hobbies, yet heaven promises one but robs the other.
44 β’ Notice that, in my teardown of jannah, I did not present any hard evidence that heaven does not exist. But in fact, evidence was not needed.
45 β’ Aside, it is not possible to prove something does not exist, unless there is evidence of its logical contrary, which immaterial things tend to not have. Only things can be proven to exist, or be unproven entirely.
46 β’ If I must accept Christianity or Islam as real because I cannot prove its theology's nonexistence, then surely you will accept twenty-headed winged horses because you cannot prove their nonexistence?
47 β’ Anyways, I do not need hard evidence that heaven or jannah does not exist, purely because it is already logically invalid.
48 β’ Working through the illogics of Ibrahic theology is like doing mathematics. Variable x cannot be the answer if every answer from x is bullshit.
49 β’ Indeed, it disturbs me further that one's reward in heaven or jannah is described on a tier list. The more holy a believer, or the longer they have been believing, or the more good works they have done, the higher heaven they receive.
50 β’ So, if heaven is sorrowless, how is it possible that one can be disturbed by their lack of a greater gift? And if there is no disturbance or dissatisfaction, what is the incentive to receive a higher heaven in the first place?
51 β’ Most Ibrahiris do not believe you will progress in heaven to taste better rewards. If you could, then it necessitates the sorrow of dissatisfaction, as well as implying heaven is not a realm of perfection, as you could yet be more perfect than another, or than your past self.
52 β’ And since you do not progress, you are stuck with one set of gifts, forever. A reward that will soon become a punishment, if you are anything more complex than a mindless robot.
53 β’ When you are tired of such monotony, miathema, will you leave heaven? If you do, it was not perfect, and if you can't, it is slavery.
54 β’ If I tell you now that I βloveβ my children so much that they are locked in my house, where they sit in front of my feet and sing my praises, surely you will call the authorities, and chastize me for enslaving my children for my own egotistical self centeredness. Why is it suddenly different when Yahweh does it?
55 β’ If being in Yahweh's presence is supposedly so amazing that no one would want to leave, or would want to do something other than sing his praises, why does he not present himself to everyone in this Dunya? Rarely will you find another such deity who demands worship and interaction from everyone, without presenting themself.
56 β’ Why is it that we must nebulously choose him, without two-way communication, or we must choose him in advance of communication? If he knows his presence would cause us all to worship him, and our worship is what he wants, why not appear to us all?
57 β’ If you should say it is because it would interrupt our free will, then you accept the free will of those in heaven is too, interrupted.
58 β’ Why should free will be so essential for the 80 to 120-ish years you spend on Earth (HL) but be irrelevant in heaven, where you are supposedly spending eternity? Indeed, your life in Dunya is nothing in respect to infinity. It is not even a sneeze in comparison.
59 β’ If there is no free will in heaven or jannah, and humanity is concurrently happy with it, does that not mean it was in fact possible, all this time, for Yahweh to create a realm where we had the feeling of freeness, or the lack of desire for it, without actually providing freeness?
60 β’ Does this not beg the question, why are we free in Dunya (if Yahweh supposedly created it)?
61 β’ It either means we are free, unnecessarily, and Yahweh knew the suffering this would bring as he is supposedly omniscient. Or, we are not free, but our version of unfreeness still allows unconscionable suffering to millions worldwide.
62 β’ Why?
63 β’ Is Yahweh not supposedly all good? Is he not supposedly all powerful? If he's both of these things at once, he can emulate free will to us, and allow us all the benefits of that gift, with none of the drawbacks.
64 β’ It's not an impossibility for him, since he does it with heaven.
65 β’ Our free will, anyways, is not truly free under Ibrahim (Christianity or Islam) because the religions seek to manipulate us based on what is or isn't good. We are not free to gravitate to Yahweh's law based on a connection to him, but rather a fear of the consequences if we do not.
66 β’ Yet the most palatable result, heaven, is still at its best, grotesque.
67 β’ If worship of Yahweh was based on an understanding of what is good, and Yahweh providing rubric around those good things, the gifts of heaven or jannah would not appeal to us.
68 β’ If in Dunya we should be chaste, why is it that heaven promises the most beautiful slaves for us to have sex with?
69 β’ Why, in jannah, does every disallowed thing become allowed? Why is wine wanted in the first place? Why should we become tall?
70 β’ All these things appeal to primal desires, behaviours of the flesh.
71 β’ It becomes exceedingly clear that heaven or jannah is not about glory, but to justify the intense sacrifice here on Earth (HL).
72 β’ The authors of Christianity and the artists of Islam said to themselves, βwhat will convince people (especially men) to give up their very lives for the religion?β And the answer was to promise them worldly rewards, things that would delight their dopamine receptors.
73 β’ Receptors that will rot in the ground or be burned in a crematorium upon death; useless once a person takes their last breath.
74 β’ What is the reason for these delights?
75 β’ What is the use in sacrificing one's only material life for the immaterial? What is the use in submitting the guaranteed to the whim of the powerful to be given the unguaranteed in return?
76 β’ If I took a loan worth a country's aggregate wealth, and told the bank that I would repay them ten times over in jannah, they would slap me in the face right there.
77 β’ You cannot trade the material for the immaterial, or vice versa.
78 β’ Miathema, what if there is nothing beyond the grave? What is your piety for if not to improve the life on Earth (HL) for you and the others here?
79 β’ Do not waste your one, precious life on the demands of rich bishops and grand imams. Live your material life for the material world.
80 β’ If a life beyond exists, and it is worthy, it will reward you greatly for the good you do in this life.
