The entity characterised as christianity is designed upon a paradise that falls to man’s lot as the fruit of an action codenamed faith.
In every action there lies congealed, however, an element of reaction. It is not possible to conceive of an altogether self-contained mental or physical action, of a kind insulated even from the specie. From this arises the explicit natural concept of eternity of creation that we find codified at times far anterior to christianity.
The bottom line of action is thought. Influencing thought is the agent’s past experience, the inputs from environment, the way he responds to them—which again is influenced by the selfsame factors, in degrees that differ from individual to individual—and finally his genetic, racial, and scriptural inheritance. The last one, although still remaining to be at this particular epoch a conditioning influence on consciousness, is in itself transient in nature.
(The word consciousness is the nearest equivalent of the Sanskrit word prajna, as it is employed, for example, in the upanishadic aphorism prajnanam brahma, which identifies ultimate reality as pure consciousness. Literarily, “prajna” refers to transcendent knowledge.)
At once different from and similar to everyone, however, are the geniuses who also are products of the gene. But in them singularly an original and transcendent refinement has taken hold, in the place of the gradual, imperceptible refinement of others.
The individual acts then because all these act on him. Such a cause-effect cycle in phenomenal as well as individual history has been long apprehended by minds in the East and West. As Leucippus said nearly 2400 years ago: “Nothing occurs by chance, but there is a reason and a necessity for everything.” The rishi (Indian seer) Kapilan was more emphatic: “For something structured, to go beyond the structure will be to destroy itself.”
The christian paradise is extra-structural; for this reason alone it is destructive of the self. It deposits in the affected individual in the depths of his being an alien component. In the course of his doomed struggle to integrate it with his genetic past, which admittedly is achristian, scriptural christianity being in no wise primordial, the individual is lost or remains resistant to environmental inputs, which normally are an important contributory factor in genetic refinement at individual level. Again activated by the longing, which has come to be at this date a part of his genetic inheritance by reason of the pressure of historical christianity, he proceeds to convolute the inputs, more or less deliberately misapplying and misreading them in the conscious or unconscious struggle to reconcile them with his received faith in the protesting only son of god.
However long, positive nescience, otherwise called christian faith, cannot turn into jnanam (Knowledge). On the contrary, it turns the affected individual into a rebel against jnanam and against himself. For, by every definition of independent nature, both scriptural and literary, man is a knowing being. The primordial Scripture traces him straight to Manu, which is reflection itself if the word is considered merely in its literary sense. In this latter respect, the West is in agreement since she etymologises the term man to the same Manu.
Two determined paragons of such abuse of consciousness are John Bunyan and Francis Xavier. They possess in common with each other an ingrained phenomenal affectation in respect of the overt persona of the source-being of the bible book. While the former worked upon it with severe tormentation to himself and dependants in order to force out personal paradise, the latter inflicted, under ignition of the same charge, similar consequences to alien races in addition to himself. was the first man to demand establishment of the Inquisition in India. It was responsible for the systematic murder of countless men and women in India for forswearing in one way or other essentially to the affected identity of Lucifer. Records have been also suppressed, but enough has surfaced to our times to evidence that numerous auto-da-fe were authored, in which the victims were burned alive as criminals against Lucifer. Tangible statistic on a few of these show 4046 positive sentences in a short period, with 121 people burnt, 16 of them women, and the rest brutalised in other ways. The “friars” led them marching with torches in their hands. Labourers in 1859 discovered a subterranean staircase below a “Palace of the Inquisition” at its site in Goa (India) as well as human bones buried under a thick piece of lead of the shape of a whale or a boat. “Part of the debris can even now be seen,” wrote da Fonseca in 1878, “on the spot where once the Palace stood, an object of terror and dismay to the common people of Goa, who trembled at the mere mention of its name.”–cited from A.K. Priolkar, The Goa Inquisition, p. 23, and Jose Nicolau da Fonseca, A Historical and Archaeological Sketch of the City of Goa, pp. 216-20. In India Through the Ages, pp. 227-28, Flora Annie Steel has given a detailed account of how Bahadur-Shah, king of Gujerat, was treacherously attacked and killed while escaping in haste from the ship where he was enticed on the pretext of political talks by viceroy Nuno de Cunha. The author follows with this passage: “But the influence of these criminals lives still all along the western coast, where to this day a large proportion of the people are professedly roman catholic, the descendants of the converts who flocked in thousands to be baptised by Francis Xavier.”)
As an object of desire suddenly appearing in consciousness, the entity named paradise is perceivable in these its characteristic terms alone in the bible book. What then is the real goal of existence? To have any meaning, such goal should spin out of existence itself, whether this is regarded as personal, inter-personal, as between man and his companion, or supra-personal. Any system therefore that spins out right in front of man a creator-god from outside is destructive of the goal.
It may be good for him in his system, but not for man in his system. This is because as an auto-cogitating being, man must know by and from out of himself the goal of his existence as a being that is also self-aware. He knows too that this characteristic has not been input in him by an alien being, since in that case it won’t be self-awareness. This characteristic of self-awareness is self-explained and does not require any explanation from outside. 
Therefore, the real goal of existence should finally return back to the same self-awareness, in a more refined form than at the beginning. Anything else would be destructive of internal certitude, which is the foundation of mental health. As far as individual existence goes, it is always a step towards this goal, whether the individual himself is aware of it or not, in some cases a small step, in others larger, and in those like Sankaracharya, the final one. 
Further any being that spins such a god out is working in and for his system, and not for those before whom he palpably does so. Whatever he affects to say and perform against this is part of the same proprietary system. Even the slightest hint of this in his words and actions is enough to expose him. Secondly, such a being will be unique, since such a system is impossible of duplication by another being. When we say creator-god, we are also saying a uniquely affected creator-god, since otherwise the palpable system will no longer even appear credible.
He is more over working at the level of man’s most precious concern, salvation, as some would call it, or alternatively, the progression of his cognition, alone possible through jnanam, of a being that is conceivable as perfection of goodness and from this one respect relatable to himself. By being we mean anything that can be conceived, or that can be made conceivable without contradicting as existing. It need not be, rather more it shouldn’t be, corporeal. It need not even be absolutely distinct from the conceiver.
For this reason, the spinner-out too will be working at the level of man’s sensibilities pertaining to salvation and goodness. The first he can sense only if he is himself irredeemably damned and he knows it, and the second only by being born human through a terrestrial female. There will then be two consciousnesses working in him, firstly the consciousness of his own eternal forfeiture and secondly an overt consciousness deliberately striving to affirm itself in the acquired terms of goodness. Transcending through both by reason of his original malignancy against goodness and at the same time interconnecting the two and oozing all through will be his malevolence against man as he perceives him as the only conduit of goodness.
More than anything else, this book sets to identify the above being in his two consciousnesses and in the dual tenure furnished to him by his female.