One hundred years ago, if you asked someone what tomorrow’s weather would be, they might answer, “who knows, it is random.”  Ask someone when you flip a coin whether it will turn up heads or tails, and they answer, it is a 50:50 chance, “random.”  Yet, now, we can use websites such as www.weatherchannel.com to see satellite pictures of the weather that is extremely accurate to up to five days, and sometimes even more. 

Is this because someone got a crystal ball? 

No, it is because someone crunched numerous variables on Terraserver and created a model of the weather.  This model uses the processing power of a computer to hash more data than ever before.  As a result, we can see that “random” means too many variables to count. 

Take the coin-toss again.  We can measure the ambient temperature and humidity, the temperature of the coin and how worn down it is.  We can measure the angle of rotation that the coin spins at, and how much force your tendons and muscles place into each toss.  In short, we can extrapolate whether the coin will come up heads or tails.  We just say it is random to mean that there are too many variables to count. 

In other words, random is common objective science’s way of saying “I don’t know.”  Here spiritualists applaud.  But they have their own issue.  Common subjective scientists use the word “God” in the same way.  If a child asks where something came from that the average religious person does not know, they answer it is God’s way or God’s will. 

As an example, a drunk driver drags a four-year-old’s body twenty-five feet until she is dead.  When asked why, both the scientist and the spiritualist have answers.  The scientist answers that some people drink too much and their cars need to be equipped with breathalyzer technology, this is a “how” answer.  The religious person answers that “It was God’s will,” a “why” answer. 

Both answers provide some satisfaction.  Yet when taken to their logical extreme two key problems arise.  First, it is impossible to even foresee all variables in the universe, much less to control them.  We can equip all cars with anti-drinking technology, but someone will figure out how to subvert it.  Even worse, a meteorite may fall from the sky and hit the driver and the girl anyway. 

Second, if everything is God’s will anyway, what is the point of doing anything?  This is the preordination issue.  Simply, in both schools of thought, the universe started from an exhalation of breath in esoteric terms.  This is also referred to as a big bang of energy bursting forth.  In either case, the majority of events happened the only way that they could. 

Now, the question of freewill troubles both objective and subjective viewpoints.  Some call this the “Agency Problem,” because nothing is free.  You have a choice to act in one way or another and the consequences are the cost.  Both scientist and spiritualist at the logical extremes might say that one particle rotated left after the big bang and one turned right, hence your name became “Bob.”  In other words, the fact that you chose a certain way was guaranteed by the process of expansion and contraction of the universe, also known as “God.” 

Yet there is agency in the world.  The way ancient masters have described the idea is through analogy.  All energy is like water, it flows to the sea.  Your agency is whether to swim upstream, downstream, or just float along.  In all cases you return to the sea, though the question of rate is at issue.  “When do you return to the sea?” 

A person can swim with the current, or against, or allow inertia to carry him or herself.  Yet if you are headed away from the ocean you are distancing yourself from the prevailing energy of the universe so you could be thought of as going away from “God.”  Thus, what direction you are already going influences which way you might want to swim. 

When in a channel going toward a stagnant pond where sewage, cholera, and mosquitoes fester, you may want to swim against the current.  Other times you may find yourself flowing toward the deep crystal clear water of a mountain waterfall.  You may choose inertia to carry you.  Finally, you can speed the process of cleansing by swimming downstream toward the clear blue pond. 

In all cases there is a reason for everything, it may take time to discern it or there may be too many variables to count.  One final case deals with an infinite number of variables.  When you deal with the infinite, whether subjective or objective scientist, all things become true simultaneously.  Another way of saying this is that all energy is connected now.  Because we are all connected we are never alone or by ourselves, everything we do affects everyone and everything around us and vice versa. 

We are all one energy or consciousness; one simultaneous subject and object experiencing itself.