Frequently Asked Questions

This central metaphor illustrates that the divine emerges from death, forgetting, and decomposition—like a flower growing from a decomposing body. It's the "law of humus": nothing sacred can be born without something ancient dying and decomposing to nourish it. The sacred doesn't descend from heaven but sprouts from the rot of forgotten beliefs.

Neither—it proposes a third way called process theology or evolutionary theology. It's not atheism (which denies all divinity) nor traditional theism (which posits a pre-existing God). Instead, it argues God is not yet—God is becoming through humanity's spiritual evolution. It's a radical reconceptualization of the divine as potentiality rather than actuality.

The Law of Humus is the principle that the sacred emerges from a process of decomposition and fertile forgetting. Just as humus (decomposed organic matter) nourishes new plant life, the decomposition of old beliefs, civilizations, and memories nourishes new forms of spirituality. Forgetting is not loss but creative regeneration. Without death and decomposition, nothing new can be born.

Spiritual Selection is the evolutionary process by which beliefs, religions, and spiritual concepts persist or disappear based on their vital effectiveness—not their truth value. Similar to Darwin's natural selection, spiritual selection favors beliefs that help life complexify, expand, and ultimately escape terrestrial limits. Judaism, Christianity, and Islam persist not because they're absolutely true, but because they effectively serve humanity's cosmic expansion.

Gestation of God is the concept that God is not a pre-existing creator but a potentiality in the process of becoming through humanity. We are not created by God; we are creating God through our spiritual, technological, and cosmic evolution. Like a pregnancy, this gestation can succeed (divine birth) or fail (cosmic miscarriage). The essay proposes that humanity is the womb in which God develops.

This work is for readers interested in philosophy, theology, spirituality, and the Anthropocene. It appeals to those who find traditional atheism and theism both unsatisfying, those curious about process theology, evolutionary approaches to religion, critiques of transhumanism, and the relationship between technology and the sacred. An open mind and comfort with speculative philosophy are helpful.

Temporal Races are distinct forms of humanity separated by technocultural ruptures so profound they create ontological abysses. The "First Humans" are traditional humanity living with mortality, memory, and organic cycles. The "Second Human" represents posthuman augmented humanity that refuses death and forgetting. These aren't biological races but modes of being in the world, incompatible ways of relating to existence, time, and the sacred.

No—the epilogue set in Lagos 2155-2202 is speculative fiction, a thought experiment. It imagines what might happen if God's birth attempts to occur through technological means and fails catastrophically (the "Great Disconnection"). It's a warning about the risks of pursuing immortality and refusing the Law of Humus, not a literal prediction of future events. It serves to dramatize the essay's philosophical concepts.

Cosmic Psychoanalysis inverts Freud's psychoanalysis. While Freud focused on the unconscious of the past (Oedipus complex—desire to kill the father), Cosmic Psychoanalysis explores the unconscious of the future (Cronos complex—fear of being devoured by our offspring). We repress not just our past traumas but our terrifying future: the knowledge that we are pregnant with God. This future-oriented unconscious explains our spiritual anxieties.

The work is deeply critical of mainstream transhumanism. It argues that transhumanism's quest for immortality and total memory (digital archiving) violates the Law of Humus and leads to spiritual sterility. The "Second Human" represents transhumanism's endpoint: augmented but disconnected from the creative cycles of death and rebirth. True transcendence requires accepting mortality, not escaping it. The work proposes a different path: ultra-humanism through embrace of finitude.

The work synthesizes and radicalizes several traditions: Bergson's élan vital, Teilhard de Chardin's Omega Point, Whitehead's process theology, Nietzsche's death of God (reinterpreted as God's birth), Deleuze's becoming, and Spinoza's Deus sive Natura. However, it goes further by making God entirely contingent and potentially abortable. Where Teilhard maintained God's pre-existence attracting evolution, this work makes God wholly emergent from the process itself.

Yes—the work explicitly welcomes academic use with attribution. You may cite it in papers, teach it in courses, translate it (with attribution), discuss it in seminars, or reference it in research. The author requests proper citation and invites dialogue. For academic collaborations, lectures, or questions, contact gabinparrol@gmail.com. The full text is freely accessible at godisaflower.com.