The Heavens Declare His Handiwork

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Thomas Lee Abshier, ND


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Naturopathic Physician

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The Theory of Absolutes is my contribution to the question of how God constructed the universe.  I was raised as a Christian, and as my understanding of science grew, I attempted to connect my understanding of the physical world with my Christian faith.  High School, College, and Post Graduate studies gave me a solid foundation in the natural and life sciences.  As a child, I had the sense that a deep understanding of the physical universe would provide important clues about God and the fundamental nature of the physical universe.  The passion to understand the physical and spiritual mysteries of life has driven my search to develop a theory which attempts to describe how God created creation and implemented the laws of nature.

My fascination with the invisible world of waves and particles began in early childhood and was reflected in my 6th, 7th, and 8th Grade Science Projects on “The Uranium Atom”, “The Ultraviolet Light”, and “The Radio Wave.”  I continued this magical pursuit in college and received my Bachelor of Science in Electrical Engineering from UCLA in 1973.  Upon graduation, I entered military service as a Naval officer and spent one year training at the Naval Nuclear Power School in Vallejo, CA and Idaho Falls, ID.  In 1986 I completed my degree in Naturopathic Medicine in Portland, OR.

My Engineering degree study of Chemistry, Physics, and Math soon revealed that science provides no fundamental explanations underlying the relationships between mass, space, and fields.  Rather, science defines the relationships and interactions between the objects of the physical universe in terms of time, distance, mass, and force, but it does not provide a deep understanding of the essential nature of these fundamental units.  

Science has given the title of “Law” to common and predictable processes such as The Law of Gravity, Newton’s Laws of Motion, and the Three Laws of Thermodynamics.  But, I found it necessary to pursue a study of the metaphysical realm (the spirit underlying nature) to obtain a full understanding of why nature obeys these Laws.  Laws may truly describe and categorize physical reality, but the actual mechanism that animates and gives instructive mechanism to the forces and interactions of matter lies beyond the grasp of directly observed experiment.  Thus, we must expand our search to include the invisible realm of spirit, but to do so requires that we employ the tools of inference and implication to give us evidence for the existence of this unseen dimension.

Scientists have successfully described the microscopic world of particles and fields, and the macroscopic world of mass and life, in terms of mass, charge, time, and space.  And by combining these basic properties of nature, we generate the more complex units of force, energy, acceleration, velocity, capacitance, inductance, resistance, and voltage, etc.   The Physical Sciences (Physics, Chemistry, Engineering, Earth Science, Meteorology…) use as their foundational descriptive and predictive mechanism, the proportional relationships between various quantities.  For example: force vs. mass and acceleration; kinetic energy vs. mass and velocity; and momentum vs. mass and velocity.  The constants of nature such as ħ (Planck’s constant) and the ì and å (the electrical permittivity and magnetic permeability of space), give us clues as to how the physical universe was designed.  But none of these very useful relationships and parameters reveals how God implemented the natural laws.  They do not explain the fundamental nature of matter, charge, time, or space.  And, they do not illuminate the purpose of the creation.

The lack of knowledge and hypothesis about how God created the universe is so profound, that the scientific literature seldom focuses its attention on addressing this question.  Such discussions have been relegated to the philosophy of science, and metaphysical and religious musings.  And while we should make a distinction when we discuss the two domains of physics and metaphysics, they should ideally merge seamlessly over the knowledge gradient extending from science to theology.

Today’s conventional physics has not given great consideration toward answering the questions about the relationship between God and the manifest creation.  And while such questions are beyond the realm of scientific experiment, the axiomatic assumptions associated with the nature of physical reality govern and shade all scientific inquiry.  Currently, science is biased toward explaining life and natural phenomena in terms of evolution and a Godless naturalism.

This paucity of endeavor devoted to how God connected pure spirit with the physical universe could be seen as a reflection of the intangible nature of the spiritual realm.  But, the divide between modern science and spirit is stronger than the simple difficulty of perceiving data from the spiritual realm.  Science has chosen to define its domain as strictly concerned with natural processes, even when a true force appears to be in operation behind a physical phenomenon and refused to pursue indicators of that spiritual forces act in the physical world.  Science instead has referred back to its primary mission and axiom that it only concerns itself with phenomena that have at their base physical processes.

The spirit-nature division is logical, and the realm of spirit is inherently unavailable to direct observation, repeatable experiment, controlled conditions, and the other tools and expectations of the scientific method.  To ignore phenomena which are unavailable to this type of analysis is to declare that they do not exist, or in some way are not important or relevant to the fundamental understanding of the nature of life.  Thus, if science wishes to make a commentary about the true nature of the universe, it should be holistic in its examination.  

To uncover the actual “Truth” about nature, a seeker of Truth will use all the tools needed to illuminate all the processes that mediate phenomena, regardless of the difficulty of obtaining data, or methods of analysis and inference that must be used to uncover indicators of the forces operating in an area of inquiry.  If one declares science to be the primary, or only, field of human endeavor and inquiry by which truth can be known, and then science limits its tools of inquiry to only examining objective, repeatable data, this implies that the location and nature of truth is already known, prior to having fully searched all areas of human and natural experience.  

Since life is replete with phenomenon which do not easily lend themselves to objective examinations, science by its own choice of methods and data-type, has limited itself to being a field of inquire incapable of rendering a full and accurate determination of truth.  Thus, if we wish to actually determine the true nature of life, we must instead defer to other fields of inquiry, other than science, which are dedicated to a more holistic evaluation of the full range of phenomena and methods of analysis and inference for a proper analysis of the True nature of nature.  

The tragic consequence of the blindness of science is that as an arm of government and industry, science has been given the imprimatur of the arbiter of Truth by society.  It has become the bully which declares all who dissent and criticize the conclusions of science as heretics and incredible.  While such criticism sounds harsh, only a cursory examination of the philosophy, scope, and methods of inquiry reveal that science as currently practiced and administered has taken itself out of the cohort of those human pursuits which are dedicated and capable of rendering a judgment about the True nature of nature.  

In the Theory of Absolutes, we shall examine whether the experimental/experiential data about life and the natural universe are consistent with the hypothesis of a universe based upon a seamless fabric that extends from the world of spirit to the physical world.  But, given the lack of ability to directly perceive the substance and reactions of the spirit world, we must rely upon the tools of induction and inference.  On its surface, using such tools should not seem foreign or revolutionary, since science commonly uses induction and extrapolation to infer principles about the unseen subatomic realm.  It appears that science has selectively chosen to not use the tools of inference when the hypothetical outcome of that inference would be the existence of God.

The most obvious example of the dependence of science upon inference is seen in our hypothesis of the quark.  This particle cannot exist outside of the confines of the subatomic particle, and thus can never be seen with a direct track in the cloud chamber.  Its existence can only be inferred by the presence of particle tracks which are consistent with a decay of a particle of such hypothetical properties.

These same tools of inference can be used to legitimately illuminate the nature of the spiritual reality and its connection with the physical universe.  The Theory of Absolutes is an examination of the evidence that validates the hypothesis that the physical universe is spiritual at its foundation.  We shall look first for physical phenomena which have no final answer to the question, “why and how does this happen?”  And then we shall begin to offer hypothetical conjectures as to the existence of spiritual entities and actions that could underlie the physical phenomena in question.  In this Theory we shall together attempt to be convinced that the origin of all spiritual and physical phenomena are attributed to God.  But, beyond this no effort will be exerted to attempt to hypothesize the origin of God.  Those who wish to invalidate the Theory because it only pushes the layer of understanding of the universe back to a new level of hypothetical particle (God) are welcome to make that criticism, it cannot be rebutted.  

Nevertheless, just as the quark is a good operating theory, and its existence is considered confirmed because all the predicted behaviors are seen as subsequent to its hypothetical properties, so it is with the Theory of Absolutes.  God is the unseen and un-see-able entity behind the entire physical and spiritual creation, and the Theory predicts and describes His existence and nature, and all the phenomenon of life that follow from that nature.  The precept of Occam’s Razor certainly applies in this situation, when the entirety of all phenomenon can be attributed by a set of laws that proceed from a single causative entity.   

Fundamental to our God-based hypothesis, is the conjecture that micro, mega, and human scale forces operate intelligently outside the vision of normal sensory experience.  And, the realm of spirit will remain intrinsically invisible to our direct perception.  Thus, as humans we will always be dependent upon the tools of inference and indirect observation to see evidence of the existence of such patterns.

Life on all levels creates chaotic patterns.  Random patterns and chaotic patterns are not identical concepts.  Random patterns have no organizing forces whatsoever operating within the system.  Chaotic patterns are composed of particles with paths and collisions that are variable within identifiable limits.  Thus, chaotic movement implies the presence of intent, purpose, and/or forces directing the chaotic path.  A system without such directive forces produces totally random motion – thus the distinction between chaotic and random movement.  The presence of an organizing force directing the order of a system may only be identifiable by inference, hypothesis, and pattern recognition.  

The process of identifying the force creating order in the chaotic pattern includes the following sequence: 1) identification of that presence of a pattern of order.  2) Observation of the processes operating within the system.  3) Identifying the processes and organizing forces which could cause the order.  And: 4) Choice of the hypothesis which satisfies the current system, and is applicable to all other systems that have been previously analyzed and are linked to this system.

Postulate: the units of structure composing the creation are generated and maintained by the mind and will of God, and organized by laws established by divine fiat.

Postulate: the forces operating between these units of structure are of the same nature, mind, will, and law.

Science is the study of forces and effects.  The goal of the Theory of Absolutes is to reach a deeper, more comprehensive understanding of the inherent nature of the forces that create these effects.  We shall use the tools of pattern recognition, and inductive reasoning, to give credibility to the hypotheses of the Theory of Absolutes.  We will compare the body of current experimental data and scientific consensus with the postulates of the Theory, and assume that the principle of correspondence must apply.

The Theory uses some mathematical formulae, equations, and numerical data, but the largest portion of the Theory is qualitative.  The reader of this book will find the study much easier and explanations more profound if he already has a basic familiarity with the principles of physics, chemistry, and math.  But, an attempt has been made to give enough background so that the reader understands the current theories, so that the deficiencies in the current paradigm can be solved by the hypotheses and postulates of the Theory.    

The Theory of Absolutes is an alternate method of explaining how the physical processes of the universe are mediated on the smallest of levels.  The current field of physics does not give any fundamental understanding of what fields, mass, distance, and time actually are, and how they relate to each other in a fundamental way.  Rather, these quantities are merely used by physics to describe phenomena, but their actual nature remains mysterious.  In the Theory, we will examine how each of these entities (time, space, mass, energy…) can be understood in terms of consciousness and law.  And from this point, how the origin of all things can thus be related back to God as the primal consciousness and giver of Law.

In the discussion and elaboration of the Theory, we will not attempt to validate or prove the existence of God.  Rather, the reader is encouraged to use the plausibility of the argument, and the attribution of the sequence and organization of the physical universe as it relates to the First Cause (God) as a consideration in his decision about the validity of the assumption of the existence of God, and in particular the Christian version and vision of God.

In the elaboration of the Theory, we shall attempt to provide an intellectually satisfying and logical unification of physical and metaphysical phenomenon.  Our method of creating this connection between physics and metaphysics is to establish a model of force and structure that is consistent with experimental data.  Our goal has been reached when we can apply that model to correctly explain all the phenomena of the physical and spiritual universe.  The consistency with experiment and success in predicting effects is our inductive proof of the actual existence of the underlying spiritual units of mass and force.

The current scientific paradigm does not include God as a significant factor in the popularly held hypothetical model of the physics community.  This explains the lack of funding and scientific effort toward constructing a physical model of the universe which includes God.  The current scientific establishment has enthroned a scientific and secular materialism as the de facto politically correct metaphysical system.  

But, if the Godless scientific paradigm is incorrect, we as a society will suffer greatly in terms of the pain of lost opportunities associated with basing our social paradigm on a flawed or limited perspective about the foundations of reality.  The 1950’s TV series, “Superman” began with the declaration of his never-ending fight for truth, justice, and the American way of life.  Sadly, the scientific priesthood of modern America has avoided looking for the truth about God’s relationship to the physical universe, instead preferring to validate the theory of a materialistic self-creation and Godless evolution.

The advances made by science in understanding the invisible worlds of waves and particles have given science the power to manipulate forces that can destroy all life on earth.  And the prestige of harnessing these powerful forces of nature has given theoretical scientists a near God-like stature.  The arcane and esoteric nature of science’s language, conjecture, and mathematics has given science the aura of credibility and unassailable truth.  As a result, the lay public has been forced to simply live in a society where much of public policy is directed by bias of the scientific worldview.  

Thus, to a significant extent, the Godless paradigm of science has extended its philosophical sway on the larger society.  This materialistic construct of nature has influenced our nation and others to pattern the rules governing the ethics of our personal and interpersonal relationships upon the precepts of a universe without an absolute judge or standard.

Even in the face of such powerful institutions and societal forces, many choose to live with a worldview that embraces an assumption of faith in God and His intimate connection with life and the creation.  The Theory of Absolutes is an effort to provide a qualitative argument, using the language of science, logic, and faith, to those who wish to stand and declare that the hypothesis of Faith in God can be rationally defended.  It is written for those who believe that the moral directives of the God of the Holy Bible are in fact worthy of open use in debate when establishing public policy.