Excerpt from The Physics of Spirit: the Phenomenology of Heaven and Hell
an unreleased work by Matthew Mossotti
It is fitting at this juncture to observe the following theological correlations to the energetic effect of the fluid-like substance of space-time upon matter within it. The instances within the Scriptures where this watery fabric is attributed as the substance through which motion is given to the celestials strongly indicate that this same gravitational force-carrier is inextricably linked to the animated motion of living creatures. This curvy fabric of space-time fluid that carries the cosmological life-force brings motive order to the galaxy and carries the logic borne by living souls.
At the very outset of the Scriptures, the impetus of the material universe is explicitly attributed to the movement of the waters of space-time. Even before Genesis mentions the waters which carry the gravitational force of the motivating Agent, an etymological phenomenon of the Hebrew should be observed within the very first verse of the Scriptures: “In the beginning God created the heavens and the earth (Genesis 1:1).” The transliterated Hebrew word for heavens is “shamayim,” which Hebrew scholars believe to derive from a Canaanite source meaning literally, “the face of the sky.” The transliterated Hebrew word for water is “mayim,” which bears an unmistakable phonetic significance to the root of “sha-mayim,” which may be more aptly derived as “face of the waters.” Curiously to avid students of the Scriptures, of the nearly six-hundred occurrences of “mayim” in the Old Testament, this word for water is applied in multiple instances to directly and explicitly indicate the “heavens” or “skies” themselves. As the substance of the fabric of space-time is being progressively discovered to display waterish properties, the most-contemporary efforts in physics are discovering what has been an embedded treasure of physical truth from the very onset of the Scriptures. For the theological community that has been historically perplexed by such phraseologies as “the waters of the skies,” the lexicological signification of physical likeness of the stuff of the heavens and the waters of Earth resolves all queries as to why the word for “waters” has been sometimes deployed by the Hebrew writers to signify “the heavens.”
Per the water upon the terrestrial planet and the waters of the space-time fabric of the heavens, the parsing of the two conceptually similar substance-types is subsequently handled straight away in the seventh and eighth verses of Genesis: “And God fashioned the expanse and separated the waters that were under the expanse from the waters that were above the expanse. And it was so. And God called the expanse heaven (Genesis 1:7-8).” These verses in Genesis are describing the parsing of the waters which reside upon the geological Earth and within the atmosphere from waterish substance of which the heavens are made. In certain terms, the seventh and eight verses of the first book of the Scriptures linguistically associate the space-time stuff which envelops the skies of earth to waterish substance. Affirming that the Hebrew words for waters and heavens should not be taken to merely bear a coincidental phonetic similitude and confirming that they were not accidentally coupled here in these verses, the Psalmists echo Genesis: “Praise him, you highest heavens, you waters above the skies (Psalm 148:4);” “He [God] lays the beams of His chambers upon the waters (Psalm 104:3).” The great works of physics, both classic and contemporary to this work, have combined to show the fabric of space-time indeed displays waterish properties. Prior to these recent revelations, these once peculiar verses which treat substance of the heavens as being of waterish nature now strongly affirm the wondrous riches of veracity which have been situated within the details of the Scriptures. This Chapter presses the etymological bond between waters and heavens as a divine derivative in the ancient language that represents a marvelous truth of the physics of space-time.
In the front half of the second verse of the Scriptures, the Hebrew describes formless matter in conjunction with the absence of light, displaying that the Scriptures conceptually support the physics of the mass-light correlation (i.e. the subtle interaction of the electromagnetic and gravitational fields): “… Now, earth was chaos, and darkness was upon the face of the void… (Genesis 1:2).” The triad relationship between gravitational ordering, light, and mass properties is intimated in this section of this second verse through the inclusions of their antitheses (chaos, darkness, and emptiness), aligning to a fundamental reality stated from the Standard Model of Particle Physics – viz. the physical universe was encapsulated in a Singularity where the amalgamated four forces (gravity, strong nuclear, weak nuclear, and electromagnetic) had yet to form either the fabric of space-time or the matter which would occupy it – i.e. the “earth” (transliterated Hebrew: “erets”). In certain confirmation of the above-cited etymological undergirding of the deep watery truths of the physics infrastructure of space-time, in the second half of this second verse and through the third, the Scriptures describe the initiation of the gravitational motivation of space-time fabric which brought the cosmos first to life and then to light. In terms of God’s Spirit moving upon the waters (i.e. the fabric of space-time), the beginning of the Scriptures detail the beginning of the physical order, giving account for the impetus that brought mass properties to matter, subsequently producing order and introducing light to the cosmos, “… and then the Spirit of God moved upon the face of the waters. And God said, let there be light, and there was light (Genesis 1:2-3).” On certain terms, these first three verses of Genesis incorporate the correlative components of matter, the waterish space-time fabric, and the gravitational light and life bringing motive-force which alone initiates the phenomenon known as “time” within this physical universe.
The Scriptures elsewhere attribute the motive organizational flow which gravity brings to the waterish force carrier ocean to produce cosmological order, saying that God, “stilled the roaring of the mighty waters and calmed the roaring waves (Psalm 65:7).” The Hebrew employment of the term “mighty waters” usually associates threatening forces or circumstances, probably originating from Genesis 1:2, where the Spirit of God hovered over the waters of great abyss. The transliterated Hebrew word rachaph, often translated as “hovering,” describes the movement of the Spirit of God over these space-time waters. This word has a more active connotation than has been generally carried by the English words which have been commonly deployed to represent its meaning. Rachaph means “to cause to relax” and, in fact, the prevailing creation mythologies of the whole Near East likewise maintained that chaotic waters were first subdued by the Creator Who then set about fashioning order to the material universe only after He had brought the waters under control. As some of the most ancient words of the Scriptures frame it: “Dominion and awe belong to God; He establishes order in the heights of the heavens (Job 25:2).” The heavenly abode is many times referred to as “higher than the highest heavens” in the Old Testament. This supernal paradigm is therefore depicting as existing above the waters of the heavens, that ocean of space-time in which teems with material worlds and stars. Of the spatial situation of the abode of God, the following examples from the Scriptures depict a physical and Logical sovereignty to the sea of space-time:
- “He alone stretches out the heavens and treads on the waves of that sea (Job 9:8).”
- “Praise him, you highest heavens, you waters above the skies. Let them praise the name of the Lord, for at his command they were created, and he established them for ever and ever—he issued a decree that will never pass away (Psalm 148:4-6).”
- “The Lord wraps himself in light as with a garment; he stretches out the heavens like a tent and lays the beams of his upper chambers on their waters (Psalm 104:2-3).”
- “By the Word of the Lord the heavens were made, their starry host by the breath of his mouth. He gathers the waters of the sea into heaps, he puts the abyss [hell] into storehouses (Psalm 32:6-7).”
- “Earth [matter itself] is the Lord’s, and everything on it, the world, and all who live in it; for he founded it on the seas and established it on the waters (Psalm 24:1-2).”
- “The voice of the Lord is over the waters; the God of glory thunders, the Lord thunders over the mighty waters (Psalm 29:3).”
In John’s rapturous visons within the heavenly paradigm, transcribed in the book which marks the consummation of the Scriptures, looking down from the throne of God upon the physical universe, he describes the appearance of the cosmos below as a tranquil sea (θάλασσαν): “Also in front of the throne there was what looked like a sea of glass, clear as crystal (Revelation 4:6).” Later in the same book, John wrote of a scene where the souls of humans who had once lived upon the Earth are standing above and outside the physical universe, describing them as standing beside that ‘calm sea’: “And I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands (Revelation 15:2).” According to any fair and reasonable interpretation of John’s imagery in Revelation, the persons in the heavenly realm are definitively presented as existing outside and above a calm sea. This “sea of glass” presumably represents that ocean of space-time which the entire motive grid which displays the matter of the present physical universe.
This second verse of the Old Testament assigns the initiation of the motive currents of space-time that brough order, light, and mass into being to the activity of the Spirit of God. The mass-property which the motive waters of space-time imbue upon matter has been thoroughly described by Einstein. By logical extension, General Relativity confirms that the gravitational effect is a function of the force carried in the expressed curvature of the fluid fabric of space-time that flows upon the large bodies of matter that displace it. For a considerable time, it has been a scientifically commonplace understanding that the gravitational forces of the cosmological order sustain the movements of the material universe within it. The Scriptures have the exact matter the exact same, utilizing the term “spirit” for the gravitational force which causes the flow of the waterish fabric of space-time that brings mass or weight properties to matter: “He imparted weight to the spirit and apportioned the waters by measure (Job 28:25).” If these words from the most-ancient Scriptures are not dismissed as mere poetic expression of theologically fit creation myth, a sublime theory begins to emerge with wondrous support for the supernal configuration of the archaic dialects within the Scriptures. As noted within the introduction of this work, in harmony with the assertions of the physics of the Scriptures, representatives of the discipline of physics, from the earliest to the latest minds, have universally asserted that the space-time fabric in which the material universe swims is fluid-like:
- “Pouring forth its seas everywhere, then, the ocean envelops the earth and fills its deepest chasms (Copernicus, De Revolutionibus Orbium Coelestium).”
- On the motional behavior of spherical bodies within fluid medium, Sir Isaac Newton writes: “the uniform resistance of arising from the tenacity of the medium may be substituted for the force of gravity… (The Principia, Proposition XIV, Theorem XI).”
- Attempting to resolve Einstein’s Relativity with the Quantum universe, the leading theory of space-time posits a water-like constitution, as outlined in this 2014 article by Graham Templeton wherein he wrote: “the properties of water, the high boiling point and surface tension that help to give it its amazing properties, are not a product of any one water molecule but of the interaction between those molecules. Put differently, the properties of a water molecule are fundamental, while the properties of water overall are emergent. The classical view of space-time is that its properties are fundamental, an intrinsic aspect of space-time as the basic backdrop of existence. The liquid theory of space-time says that its properties are emergent, the product of interaction between units about which we currently know nothing at all (Treating Space-Time Like a Fluid May Unify Physics, Graham Templeton).”
The most-cutting edge discoveries of the gravitational motion of space-time confirm, the fabric is water-like. In what has been titled as the acronym “LIGO” (Laser Interferometer Gravitational Wave Observatory), September 14, 2014, two L-shaped antennas in Washington and Louisiana (USA), each 2.5 miles long and enveloped by over 2.5 million gallons of empty space, detected a chirp from the gravity waves of two neutron stars colliding. One of the lead researchers on the project, Dr. Kip Thorne of the California Institute of Technology, said this of the marvelous discovery: “Until now, we scientists have only seen warped space-time when it’s calm. It’s as though we had only seen the ocean’s surface on a calm day but had never seen it roiled in a storm, with crashing waves.”
As mentioned in the introduction of this work, not only do the earliest astronomic sciences lend proof of the gravity-creating watery fabric predicted by Einstein’s General Relativity, but the anthropological record definitively presents creation accounts from across the world that include waters (fabric) and winds (spirit) at the very start.
- The material universe has been depicted as swimming in an ocean of space-time, usually with wind/spirit bringing order to the movements of the cosmos. For the Greeks, in the beginning, Chaos (χάος), was an amorphous, gaping abyss encompassed the whole cosmos which was enveloped by a constant stream of water ruled by the god Oceanus. Chaos was the domain of a goddess named Eurynome, who decided to bring order to the Chaos. She married the North Wind, and separated the sky from the sea by dancing on the waves of Oceanus to create the material universe.
- For the Egyptians, the many different creation myths all held that the world had arisen out of the lifeless waters of chaos, called Nu.
- The Philipino account of the water (fabric) and the wind (spirit) goes as follows: “there was no land nor sun nor moon nor stars, and the world was only a great sea of water, above which stretched the heavens. The water was the kingdom of the god Maguayan, and the heaven was ruled by the great god Captan. Maguayan had a daughter called Lidagat, the sea, and Captan had a son known as Lihangin, the wind. The gods agreed to the marriage of their children, so the sea became the bride of the wind.”
- From the Yoruba tribe of the fluid fabric: “Long, long ago, Olorun, the sky god, lowered a great chain from the heavens to the ancient waters.”
- From the Bishongo tribe: “In the beginning there was only darkness, water, and the great god Bumba.” From the Norse: “Before there was soil, or sky, or any green thing, there was only the gaping sea of Ginnungagap.”
- From the Enûma Eliš of the Babylonians: “When the sky above was not named, and the earth beneath did not yet bear a name, and the primeval Apsû, who begat them, and chaos, Tiamat, the mother of them both, their waters were mingled together.”
The Popol Vuh is the sacred text of the ancient Quiché Maya, the indigenous culture of the Guatemalan region who furnished the richest mythological legacy of all the Native American peoples. The striking conformity of the Genesis texts of the Popul Vuh and the Scriptures will not be lost on even a glossary reading, with the waters, the wind, and the word bursting forth from the stillness of the void to correlate the phenomenology of light and life. As will be observed, the fundamental postulations of the sacred text of the ancient Quiché Maya that echo the truths posited in Genesis likewise harmonize with the assertions of the theory-tale of contemporary physics – i.e. the narrative wherein absolute somethingness emerged from absolute nothingness: “The face of the earth had not appeared. There was only the calm sea and the great expanse of the heavens. There was nothing brought together, nothing which could make a noise, nor anything which might move, or tremble, or make a noise in the heavens. There was nothing standing; only the calm water, the placid sea, alone and tranquil. Nothing existed. There was only immobility and silence in the darkness… In this manner the heavens existed and also the Heart of Heaven, which is the name of God, and thus He is called… Then came the Word… Thus it was arranged in the darkness and in the night by the Heart of Heaven Who is called Huracán (from which Hurricane derives – i.e. forceful wind – i.e. the Spirit). The first is called Calculhá Huracán (the Wind). The second is Chipi- Calculhá (the Lightning). The third is Raxa-Calculhá (the Thunder). And these three are the Heart of Heaven (Trinity)… then they conferred about light and life… “Thus, let it be done! Let the emptiness be filled! Let the water recede and make a space in which the earth can appear and become solid; let it be done.” Thus they spoke. “Let there be light, let there be dawn on the sky and on the earth”… So they spoke. Then the earth was created by them. So it was, in truth, that they created the earth. “Earth!” they said, and instantly it was made. Like the mist, like a cloud, and like a cloud of dust was the creation, when the mountains emerged out from within the waters (excerpted from Part I, Chapter I of the Popul Vuh, from the translation of Adrián Recinos).”
Asserted by the most-ancient orphic sources and mystery schools of the Greeks, Tartarus was the unbounded ontology from which the heavens were born. This Grecian echo of the Scriptural narrative bolsters the notion that the intra-realm of the cosmos resides under the waters of the heavens – i.e. hell is the physics architecture underneath the fabric of space-time. The Greek word “ἄβυσσον/abysson” is the correlate of the Hebrew word “tehom,” and both words signify the great deep below the sea proper – i.e. the abyss is below the waters of the ocean. Hence, hell is below the fabric of space-time, directionally downward from any conceivable position within space-time. Within the texts of what scholars ascribe to be the most-ancient book of the Scriptures, the departed of Earth are said to be held under these waters of space-time in a passage where Sheol (hell), Abaddon (the destroyer), and the gravitational threading of Earth within the invisible fabric are presented in a single interwoven idea: “The departed spirits tremble under the waters where they are inhabitants. Naked is Sheol before Him [God], And Abaddon has no covering. He [God] stretches out the north over empty space and hangs the earth on nothing… (Job 26:5-7).”
In the above-handled second verse of Genesis, keeping with the position that the “waters” represent the fabric, the Spirit of God motivates the sea of space-time from over the abyss (the singularity of darkness, emptiness, and formlessness) to bring light to the darkness, mass to the matter, and order to the chaos. The above-mentioned phonetic connection between the Hebrew word for water, “mayim,” and the Hebrew word for heavens, “sha-mayim,” etymologically situates the idea of water into the idea of the substance of the celestial ocean currents which carry the stars are carried along their courses. Relating back to these waters of Genesis and describing their motion as carrying an activating logical sequence that manifested matter itself, a poignant verse from Peter describes the emergence of the material order as having come out from within the waters of space-time as a function of a Logos that directed the formal organization of the matter that composes the present cosmological order: “The heavens existed long ago, earth having been composed out from water and through water by the Word of God (2 Peter 3:5).” Of this same Logos, John wrote that “All things were made through Him, and without Him was nothing was made that has been made (John 1:3).” The Spirit of God is elsewhere attributed as carrying an organizational effect to matter: “You send forth Your Spirit, they are created; And You renew the face of the earth (Psalm 104:30).”
Returning to the account of the Popul Vuh as it relates to the Logos transmission by way of “wind-moved water” to orchestrate the material of the physical universe, the old myth of the Quiché Maya cited above accords with Genesis and Peter: “There was nothing standing; only the calm water, the placid sea, alone and tranquil. Nothing existed. There was only immobility and silence in the darkness… Then came the Word (Logos)… Thus it was arranged in the darkness and in the night by the Heart of Heaven Who is called Huracán… the mountains emerged out from within the waters.” According to the Scriptures, the waters of the fabric of space-time have their inspired motion from the Spirit of God and this motion is a formal expression of the Logic of God (τοῦ Θεοῦ λόγῳ | tou Theou logo) through which the whole cosmological order has been given its motive life. Carried along in the waters of space-time, this gravitational force expresses the Logos to bring light to the darkness, mass to the matter, and order to the chaos. These waters which are moved by the Spirit of God act as the carrier substance that expresses the ideational force of the same Logos in Whom, according to John, “was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it (John 1:4-5).” Thus, per the Scriptures, this Logos expressed through the motive force of the ocean of space-time which orders the entire galactic iteration to light and life then also brings the same living properties to human souls.
The physics of the Scriptures unite the motive fabric of space-time to the gravitational ordering of the cosmos through which light is made to shine and life is transmitted to material bodies of creatures, correlating that mysterious life-force commonly called ‘spirit’ to the force-carrier substance of the ‘waters’. As Dante phrased this means by which matter proceeds from the movement of the substance of the heavens: “Iddio cominciò lo mondo e spezialmente lo movimento del cielo, lo quale tutte le cose genera e dal quale ogni movimento è principiato e mosso | God created the universe and especially the movement of the heavens which generates all things and from which every other movement takes its origin and its impetus (Convivio, Trattato III, Capitolo IV, v.15).” Subsequently mentioned by Dante in the same Capitolo, in Proverb of Wisdom by Solomon, one which theologians attribute as being a First-Person voicing of the Formal Cause of the Logos, the “sea” is situated between the “vaulted abyss” and the “earth,” further indicating that the physics of the Scriptures strive within the lexicological limitations of the ancient language to describe a cosmic structuring in which hell is locked by the gravitationally strengthened fabric of space-time, such that its waters are displaced, and hence given their limits by the foundational matter of planet Earth: “When He [God] established the heavens, I [Logos] was there; when He decreed a vault on the face of the abyss, when He gave strength to the skies above, when He fixed the fountains of the abyss, when He assigned to the sea its limit, so that the waters might not transgress His command, when He marked out the foundations of the earth, then I was beside Him, like a Master Workman… (Proverbs 8:27-30).”
The physics of the Scriptures unite the motive fabric of space-time to the gravitational ordering of the cosmos through which light is made to shine and life is transmitted to material bodies of creatures, correlating that mysterious life-force commonly called ‘spirit’ to the force-carrier substance of the ‘waters’. As Dante phrased this means by which matter proceeds from the movement of the substance of the heavens: “Iddio cominciò lo mondo e spezialmente lo movimento del cielo, lo quale tutte le cose genera e dal quale ogni movimento è principiato e mosso | God created the universe and especially the movement of the heavens which generates all things and from which every other movement takes its origin and its impetus (Convivio, Trattato III, Capitolo IV, v.15).” Subsequently in the same Capitolo, Dante mentions a Proverb of Wisdom by Solomon, one which theologians attribute as being a First-Person voicing of the Formal Cause of the Logos. In these verses, the “sea” is situated between the “vaulted abyss” and the “earth,” further indicating that the physics of the Scriptures strive within the lexicological limitations of the ancient language to describe a cosmic structuring in which hell remains locked by the gravitationally strengthened fabric of space-time, the waters of which are displaced by Earth, and hence given their limits by the foundational matter of planet: “When He [God] established the heavens, I [Logos] was there; when He decreed a vault on the face of the abyss, when He gave strength to the skies above, when He fixed the fountains of the abyss, when He assigned to the sea its limit, so that the waters might not transgress His command, when He marked out the foundations of the earth, then I was beside Him, like a Master Workman… (Proverbs 8:27-30).”
It is given from General Relativity that the space-time fabric is the carrier substance of which perpetually flows upon and motivates the material of the celestial bodies to gravitational life. The hypothesis which will be henceforward pursued is that this same carrier substance flows upon and motivates the material of the biological bodies to animated life. This life-force which has been traditionally nominated as ‘spirit’ is carried within the movement of the fabric. This ‘spirit’ will be shown to be terminologically interchangeable with the gravity-force, albeit as the function of the subtle interaction of the force-carrier particle of gravity with the electromagnetic field. In the force of gravity, it is readily acknowledged that the motion of immaterial substance of the fabric of space-time carries a logical reality which impresses structure upon the logic contained within material bodies – i.e. bodies exist inside the logical scope of the spatial-temporality that gives them material projection to display their mass-properties. Likewise, the logical constitution of matter impresses upon the fabric, causing it to curve wherever it is being displaced. The interactive and mutually-effective logic of the immaterial infrastructure and the material which occupies it demonstrates that space-time fabric accepts a logical signature from the material inside of it to logically project matter put mass-properties on display. Hence, any activity of matter within space-time necessarily produces an inverse logical signature which the fabric “accepts” as projections, the activities of animated organisms included as events which the fabric puts on display.
The activity of matter within the fabric produces a logical sequencing within the fabric that gives projection to the material event in terms of a display of mass-properties in motion. The soul has been postulated to be an organized body of logically codified spirit, and spirit has been now postulated as being the life-force which the fabric of space-time carries within its ‘waters’. Hence, the living soul is postulated to be formed of the life-force which is carried within the immaterial substance of the space-time fabric after the logical signature of the events of the material body have been impressed upon it. The unique logical imprint of each individual person’s material body’s motive events within the fabric are collectively formatted into the sacred idea (εἶδος) of absolute personhood known as “self.” The immaterial substance of space-time, motivated by the Spirit to carry the force known as ‘spirit’, flows through the material body to receive an interactive logical imprint which is the inverse representation displayed by the fabric. As a corollary which will be implicatively explored in another Chapter, the logic borne by the physiochemical language of DNA which contains the ideal instruction of the individual material body’s precise formal arrangement would, necessarily, be logically imprinted upon every thread of the spiritual fabric of the soul. The remainder of this Chapter has been dedicated to an exhaustive examination of the physics that correlate the subtle interaction of the gravitational and electromagnetic fields to reveal the mysterious nature of the life-force which has eluded serious scientific inquiry, until now, where the physics of spirit are elucidated.