Contemplating this possibility of a lateral arrangement of worlds, a plurality of overlapping Earths along whose linking axis a person can somehow move -- can travel in a mysterious way from worst to fair to good to excellent -- contemplating this in theological terms, perhaps we could say that herewith we suddenly decipher the elliptical utterances that Christ expressed regarding the Kingdom of God, specifically where it is located. He seems to have given contradictory and puzzling answers. But suppose, just suppose for an instant, that the cause of the perplexity lay not in any desire on his part to baffle or to hide, but in the inadequacy of the question. "My Kingdom is not of this world," he is reported to have said. "The Kingdom is within you." Or possibly, "It is among you." I put before you now the notion, which I personally find exciting, that he may have had in mind that which I speak of as the lateral axis of overlapping realms that contain among them a spectrum of aspects ranging from the unspeakably malignant to the beautiful. And Christ was saying over and over again that there really are many objective realms, somehow related, and somehow bridgeable by living -- not dead -- men, and that the most wondrous of these worlds was a just kingdom in which either He Himself or God Himself or both of them ruled. And he did not merely speak of a variety of ways of subjectively viewing one world; the Kingdom was and is an actual different place, at the opposite end of continua starting with slavery and utter pain. It was his mission to teach his disciples the secret of crossing along this orthogonal path. He did not merely report what lay there; He taught the method of getting there. But, tragically, the secret was lost. The enemy, the Roman authority, crushed it. And so we do not have it. But perhaps we can refind it, since we know that such a secret exists.
This would account for the apparent contradictions regarding the question as to whether the Just Kingdom is ever to be established here on Earth or whether it is a place or state we go to after death. I'm sure I don't have to tell you that this issue has been a fundamental one -- and an unresolved one -- throughout the history of Christianity. Christ and St. Paul both seem to say emphatically that an actual breaking through into time, into our world, by the hosts of God, will unexpectedly occur. Thereupon, after some exciting drama, a thousand-year paradise, a rightful Kingdom, will be established -- at least for those who have done their homework and chores and generally paid attention... have not Gone To Sleep, as one parable puts it. We are enjoined repeatedly in the New Testament to be vigilant, that for the Christian it is always day, there is always light, by which he can see this event when it comes. See this event. Does that imply that many persons who are somehow asleep or blind or not vigilant -- they will not see it, even though it occurs? Consider the significance that can be assigned to these notions. The Kingdom will come here, unexpectedly (this is always stressed); the rightful faithful shall see it, because for them it is always daytime, but for the others ... what seems expressed here is the paradoxical but enthralling thought that -- and hear this and ponder -- the Kingdom, were it established here, would not be visible to those outside it. I offer the idea that, in more modern terms, what is meant is that some of us will travel laterally to that best world and some will not; they will remain stuck along the lateral axis, which means that for them the Kingdom did not come, not in their alternate world. And yet meantime it did come in ours. So it comes and yet does not come. Amazing.
Please ask yourself, What event signals the establishment or reestablishment of the Kingdom? Of course it is nothing other than the Second Advent, the return of the King Himself. Following my reasoning as to the existence of worlds along a lateral axis, one could reason, "Certainly the Second Coming has not taken place -- at least not along this Track, in this universe." But then one could speculate, logically, "But perhaps it came exactly as stipulated in the New Testament: during the lifetime of those living then, back in the Apostolic Age." I enjoy -- I find fascinating -- this concept. What an idea for a novel, an alternate Earth in which the Parousia took place, say, around A.D. 70. Or, say, during the medieval period -- say, at the time of the Catherist Crusades... how neat an idea for an alternate-world novel! The protagonist somehow is transported from this, our universe, in which the Second Coming did not take place or has not taken place -- is transported to one in which it occurred centuries ago.
But if you have followed my conjectures about the overlapping of these alternate worlds, and you sense as I do the possibility that if there are three there may be thirty or three thousand of them -- and that some of us live in this one, others of us in another one, others in others, and that events in one track cannot be perceived by persons not in that track -- well, let me say what I want to say and be done with it. I think I once experienced a track in which the Savior returned. But I experienced it just very briefly. I am not there now. I am not sure I ever was. Certainly I may never be again. I grieve for that loss, but loss it is; somehow I moved laterally, but then fell back, and then it was gone. A vanished mountain and a stream. The sound of bells. All gone now for me; entirely gone.
I, in my stories and novels, often write about counterfeit worlds, semi-real worlds, as well as deranged private worlds inhabited, often, by just one person, while, meantime, the other characters either remain in their own worlds throughout or are somehow drawn into one of the peculiar ones. This theme occurs in the corpus of my twenty-seven years of writing. At no time did I have a theoretical or conscious explanation for my preoccupation with these pluriform pseudoworlds, but now I think I understand. What I was sensing was the manifold of partially actualized realities lying tangent to what evidently is the most actualized one, the one that the majority of us, by consensus gentium [general consent], agree on.
Although originally I presumed that the differences between these worlds was caused entirely by the subjectivity of the various human viewpoints, it did not take me long to open the question as to whether it might not be more than that -- that in fact plural realities did exist superimposed onto one another like so many film transparencies. What I still do not grasp, however, is how one reality out of the many becomes actualized in contradistinction to the others. Perhaps none does. Or perhaps again it hangs on an agreement in viewpoint by a sufficiency of people. More likely the matrix world, the one with the true core of being, is determined by the Programmer. He or it articulates -- prints out, so to speak -- the matrix choice and fuses it with actual substance. The core or essence of reality -- that which receives or attains it and to what degree -- that is within the purview of the Programmer; this selection and reselection are part of general creativity, of world-building, which seems to be its or his task. A problem, perhaps, which he or it is running, which is to say in the process of solving.