Nuggets from Seeking and Finding God—Lenin’s Dilemma

Even Lenin could not escape this realization. Boasting that communism was “scientific atheistic materialism,” Lenin foolishly insisted that man was a physical stimulus-response organism and that all he could know was through the stimulus of physical phenomena. Lenin was correct, however, in this: that we cannot even think of anything that doesn’t exist. This is easily proved by the fact that we cannot imagine a new prime color for the rainbow. We can think of “pink elephants,” but pink and elephants both exist. Even the extraterrestrial creatures portrayed on the screen in the most fantastic science fiction and space odyssey movies are merely corruptions or bizarre combinations of creatures and humans we know from earth experience.

Then how do we have the concept of God? If the only thought or understanding we can hold must be aroused by the stimulus of some physical object, what physical stimulus evokes the idea of God, whom we understand to be the ultimate nonphysical Being? Obviously, there is no such physical stimulus. We could not possibly invent God. Then what was it that aroused the idea of God in the human mind, an idea beyond anything physical we have ever observed?

Lenin couldn’t answer that question without abandoning his atheism and materialism, which he refused to do in spite of abundant evidence to the contrary. The same holds true for Satan, angels, demons, and discarnate human spirits. The very fact that we have concepts of spirit beings—and that this awareness has no origin in the material universe—is proof that some reality beyond the physical dimension has been able to establish itself in human consciousness. The evidence is overwhelming that the death of the body is not the end of human existence nor of human experience; it is the release of the human soul and spirit from the earthly connection to its physical body into a purely spiritual dimension.

Inasmuch as our existence continues after the death of the body, we dare not approach death without absolute certainty as to what lies beyond. Nor is there any time to waste. We don’t have the option of deciding when we are ready to die. Death comes calling upon us when it will, and that could happen at any moment. Logically, the very fact that we are spirit beings who—although living in temporary physical bodies—may well exist eternally demands great urgency in determining our future with complete certainty.

How astonishing, then, that so few take death seriously enough to investigate thoroughly what lies beyond, and instead seem content to rely upon little more than their own casual opinion. Nor is it any less amazing that so many of those who do concern themselves with the question of what lies beyond death’s door are willing to trust their eternal destiny to the word of a Joseph Smith, Mary Baker Eddy, eastern guru, priest, pope, pastor, psychological counselor, seminary, or university professor. Only a fool would step out into eternity trusting his own or another’s invented hopes.