Louis C.K., delivered in his talented, comedic way, illustrates the reason why his girls do not have cellphones. He makes a valid point in his philosophy that it is okay to feel alone and to just feel, to be present in loneliness, sadness, and empathy; as from this emotive dance comes happiness and gratitude. Louis C.K. points out that cellphones can disconnect human beings from being present with their feelings, from learning to empathize with other human beings. Although, humorous, his point has veracity.
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Once, on the air there lived a bird who loved to fly. The bird was not at all extraordinary or even beautiful, but all of its extraordinary beauty was seen in its flight. It loved to fly higher than any other bird even the prettier ones, as if it were not afraid of ever falling to the earth. And this bird was not afraid of falling to earth, for it never did, so skilled and adept it was at flying. As if flying were an extension of its thoughts, as if it were mate to the air and the air pleased to do its bidding. The bird would wrap the air round its body and wings in such ways that it could perform the most difficult feats with an unmeasured ease. The bird loved flying so much it did not build a nest for the clouds cradled it, it did not mate for the air was its soul mate, it rarely ate for the feel and view from the air sustained it.
Once in a while the bird would plummet to the earth as if it meant to crash headlong into it, but would flick a wing at the last moment and always the air was there to catch it so would soar once more into the depths of the sky. People would gather below to watch the bird and even the dullest of wit could recognize its art. But it was not the dullest of wit that sought to possess the bird and its artful flying, so planned to capture the bird on one of its rare plunges to the earth. A man, the cleverest of all the rest, devised a contraption that he may have the bird for his own use. He also built a cage, a special cage, customized for the bird and its special talents.
One day, everything done and after much stalking and careful observance, the man knew the bird made its plunges only on rainy days, for the bird adored the sun, so loved flying those days most. The next rainy day the man took his contraption and his plan down to the place where he knew the bird would plummet, and stood ready. The man placed his contraption on the ground, painted to camouflage the ground; gate open, painted to camouflage the earth. The bird, fooled by the disguise because it did not know harm could come by it on the ground, for it had grown accustomed by the air, sky, and sun, plummeted, but before it had chance to flick its wing to again take the air, it heard a clang and found itself trapped inside walls. The bird tried to escape but could not feel the support of the air in order to gain speed enough to burst through the walls. It would not have mattered, as the man was clever and fashioned the walls much too thick to break. So, the bird lay on the ground held fast by its gravity. Like this, the man carried the contraption, the cage, and its prisoner back home.
How do you interpret The Parable of the Cage, reader?
*Image Credits (all work used with permission through CC license)–
“Caged” by Jeff Babbitt
“The dawn of freedom — digital-art” by balt-arts
“mutation” by Ozge Gurer
“Madalena” by Catarina Carneiro de Sousa
“Prison Planet” by Mark Rain
“A.D. 2050” by jaci Lopes dos Santos
The reason why certain people turn to philosophy, why I became a philosopher, since I was a little boy, I always felt that existence as such was weird. I mean, here we are. Isn’t that odd? ~Alan Watts
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“A human being is a part of the whole called by us universe, a part limited in time and space. He experiences himself, his thoughts and feeling as something separated from the rest, a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.” ~Albert Einstein
Everything that the human race has done and thought is concerned with the satisfaction of felt needs and the assuagement of pain. One has to keep this constantly in mind if one wishes to understand spiritual movements and their development. Feeling and desire are the motive forces behind all human endeavour and human creation, in however exalted a guise the latter may present itself to us. Now what are the feelings and needs that have led men to religious thought and belief in the widest sense of the words? A little consideration will suffice to show us that the most varying emotions preside over the birth of religious thought and experience. With primitive man it is above all fear that evokes religious notions—fear of hunger, wild beasts, sickness, death. Since at this stage of existence understanding of causal connexions is usually poorly developed, the human mind creates for itself more or less analogous beings on whose wills and actions these fearful happenings depend. One’s object now is to secure the favour of these beings by carrying out actions and offering sacrifices which, according to the tradition handed down from generation to generation, propitiate them or make them well disposed towards a mortal.
I am speaking now of the religion of fear. This, though not created, is in an important degree stabilized by the formation of a special priestly caste which sets up as a mediator between the people and the beings they fear, and erects a hegemony on this basis. In many cases the leader or ruler whose position depends on other factors, or a privileged class, combines priestly functions with its secular authority in order to make the latter more secure; or the political rulers and the priestly caste make common cause in their own interests.
The social feelings are another source of the crystallization of religion. Fathers and mothers and the leaders of larger human communities are mortal and fallible. The desire for guidance, love, and support prompts men to form the social or moral conception of God. This is the God of Providence who protects, disposes, rewards, and punishes, the God who, according to the width of the believer’s outlook, loves and cherishes the life of the tribe or of the human race, or even life as such, the comforter in sorrow and unsatisfied longing, who preserves the souls of the dead. This is the social or moral conception of God.
The Jewish scriptures admirably illustrate the development from the religion of fear to moral religion, which is continued in the New Testament. The religions of all civilized peoples, especially the peoples of the Orient, are primarily moral religions. The development from a religion of fear to moral religion is a great step in a nation’s life. That primitive religions are based entirely on fear and the religions of civilized peoples purely on morality is a prejudice against which we must be on our guard. The truth is that they are all intermediate types, with this reservation, that on the higher levels of social life the religion of morality predominates.
Common to all these types is the anthropomorphic character of their conception of God. Only individuals of exceptional endowments and exceptionally high-minded communities, as a general rule, get in any real sense beyond this level. But there is a third state of religious experience which belongs to all of them, even though it is rarely found in a pure form, and which I will call cosmic religious feeling. It is very difficult to explain this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it.
The individual feels the nothingness of human desires and aims and the sublimity and marvellous order which reveal themselves both in nature and in the world of thought. He looks upon individual existence as a sort of prison and wants to experience the universe as a single significant whole. The beginnings of cosmic religious feeling already appear in earlier stages of development—e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learnt from the wonderful writings of Schopenhauer especially, contains a much stronger element of it.
The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man’s image; so that there can be no Church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with the highest kind of religious feeling and were in many cases regarded by their contemporaries as Atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.
How can cosmic religious feeling be communicated from one person to another, if it can give rise to no definite notion of a God and no theology? In my view, it is the most important function of art and science to awaken this feeling and keep it alive in those who are capable of it. We thus arrive at a conception of the relation of science to religion very different from the usual one. When one views the matter historically one is inclined to look upon science and religion as irreconcilable antagonists, and for a very obvious reason. The man who is thoroughly convinced of the universal operation of the law of causation cannot for a moment entertain the idea of a being who interferes in the course of events—that is, if he takes the hypothesis of causality really seriously. He has no use for the religion of fear and equally little for social or moral religion. A God who rewards and punishes is inconceivable to him for the simple reason that a man’s actions are determined by necessity, external and internal, so that in God’s eyes he cannot be responsible, any more than an inanimate object is responsible for the motions it goes through. Hence science has been charged with undermining morality, but the charge is unjust. A man’s ethical behaviour should be based effectually on sympathy, education, and social ties; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear and punishment and hope of reward after death.
It is therefore easy to see why the Churches have always fought science and persecuted its devotees. On the other hand, I maintain that cosmic religious feeling is the strongest and noblest incitement to scientific research. Only those who realize the immense efforts and, above all, the devotion which pioneer work in theoretical science demands, can grasp the strength of the emotion out of which alone such work, remote as it is from the immediate realities of life, can issue. What a deep conviction of the rationality of the universe and what a yearning to understand, were it but a feeble reflection of the mind revealed in this world, Kepler and Newton must have had to enable them to spend years of solitary labour in disentangling the principles of celestial mechanics!
Those whose acquaintance with scientific research is derived chiefly from its practical results easily develop a completely false notion of the mentality of the men who, surrounded by a sceptical world, have shown the way to those like-minded with themselves, scattered through the earth and the centuries. Only one who has devoted his life to similar ends can have a vivid realization of what has inspired these men and given them the strength to remain true to their purpose in spite of countless failures. It is cosmic religious feeling that gives a man strength of this sort. A contemporary has said, not unjustly, that in this materialistic age of ours the serious scientific workers are the only profoundly religious people.
You will hardly and one among the profounder sort of scientific minds without a peculiar religious feeling of his own. But it is different from the religion of the naive man. For the latter God is a being from whose care one hopes to benefit and whose punishment one fears; a sublimation of a feeling similar to that of a child for its father, a being to whom one stands to some extent in a personal relation, however deeply it may be tinged with awe.
But the scientist is possessed by the sense of universal causation. The future, to him, is every whit as necessary and determined as the past. There is nothing divine about morality, it is a purely human affair. His religious feeling takes the form of a rapturous amazement at the harmony of natural law, which reveals an intelligence of such superiority that, compared with it, all the systematic thinking and acting of human beings is an utterly insignificant reflection. This feeling is the guiding principle of his life and work, in so far as he succeeds in keeping himself from the shackles of selfish desire. It is beyond question closely akin to that which has possessed the religious geniuses of all ages.
By Albert Einstein, The World as I See It, Secaucus, New Jersy: The Citadel Press, 1999, pp. 24-29.
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deranged delusions dance before dawn
daring to be real in the fit of a new day
apologies for carefree freedom rings
ringing but w/no bells, just sound
trees killing themselves in cities
ocean waves rolling tides over white music
but no voices
volunteers borrowing some other country’s sorrow
in the middle of the day, crying
crime of 3:30am prepubescent penal passions
love raining elusively over neo-noir-nouveau fashion
silly salacious serenity says too many faces of insanity
saddam hussein’s feral feeble reminders
of a death invented just so we can stay alive
sublime silence screaming behind bars
bare & naked & nothing else to see in
sensing this moment: a now, & now