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.
- Louis C.K. Has Incredible Insights Into Depression (depressivepisodes.wordpress.com)
- Why Louis C.K. won’t be giving his kids a Smartphone yet (kidsinkolumbus.wordpress.com)
- QOTD Everyday Guru (nikotheorb.wordpress.com)
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
- QOTD Alan Watts (nikotheorb.wordpress.com)
- Religion and Science (nikotheorb.wordpress.com)
- What if Money Was No Object – Alan Watts (lovelution2013.wordpress.com)
- What’s Wrong With Our Culture (southweb.org)
- Alan Watt’s – What Do You Desire? (samorgill.wordpress.com)
- QOTD Alan Watts (nikotheorb.wordpress.com)
“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.
- Science, Religion, and the Big Bang Here’s a look at the… (itsokaytobesmart.com)
“A Life Of Illusion”
Sometimes I can’t help the feeling that I’m
Living a life of illusion
And oh, why can’t we let it be
And see through the hole in this wall of confusion
I just can’t help the feeling I’m
Living a life of illusion
Pow! Right between the eyes
Oh, how nature loves her little surprises
Wow! It all seems so logical now
It’s just one of her better disguises
And it comes with no warning
Nature loves her little surprises
Hey, don’t you know it’s a waste of your day
Caught up in endless solutions
That have no meaning, just another hunch
Based upon jumping conclusions
Caught up in endless solutions
Backed up against a wall of confusion
Living a life of illusion
There is a point at which one becomes aware of deeper truths present in what one perceives as reality, and although scientific-management and the other social experiments exacted upon the world by those who seek to create come kind of rational human being, a superman from the nascent gene pool of human nature, attempted to insert in SchizoAffectives (although at birth it could not have been known that these particular individuals—true individuals and not the rugged individuals of whom Watts speaks—would resist this insertion by becoming SchizoAffective [or Autistic or even Schizophrenic]) this rational thinking process, the mechanism of the system, the SchizoAffective resisted, with his very life.
When a human being is born, he has no inherent thinking process; he has only sensation and awareness of those sensations. He lives only in the Now, he has no extrinsic concept of time, he has no ability of mind to predict behavior. At infancy, the human being is at his most mindful: all mind and no thought. All awareness and the glimmers of consciousness from his first intake of oxygen (and perhaps before). Through systematized familial relationships (whether that familial relationship be biological or institutional or on the street is irrelevant, for the etymological origins of the term family stem from the word “familiar”. Family is that which one is most familiar. That which one encounters and engages every day) a process of thought begins to supplant or replace that natural mindfulness and awareness. In Western Culture, rather than raise the levels of consciousness begins to break them down, to disintegrate them. Not necessarily out of meanness or malice or even evil, but out of efficiency and necessity.
To disintegrate the consciousness and narrow the awareness makes for easier rearing of a child in an already systematized culture and society. Thus begins the Social Game. Without knowing the effects of such play, the familial institutions begin to prepare the infant for a childhood of systemized living: schooling, social interactions (rather than friendships), social communication (the forming of consciousness and awareness and sensations into rational, logical, linear thought, and thought into rational, linear, logical language). A schizophrenic meanders in speech, seemingly illogical, lacking linear capacity, therefore difficult to follow or comprehend. One thing does not naturally lead to another. It takes a path untrodden through the wooded fabric of his still intact mindfulness, awareness, and consciousness. Like grasping Alice’s hand and wandering thought Wonderland for a spell, visiting bits and pieces of nonsense. Like looking at the first layer of a highly iterated fractal. The SchizoAffective mind works (not processes) like layers of fractal chaos. It tessellates. Only making any kind of sense when the full pattern of the fractal can be seen from a higher level of magnification. As such, systematized society and its rules are traumatic to the schizoid mind.
The schizoid mind is not fragmented by years of systematic abuse (that is AB-use, used badly or wrongfully) despite his speech appearing so to systematized society. His depth of emotion remains wide along the spectrum, not divided into sad/happiness, anger/contentment, crying/laughter. It retains its seemingly inexplicable nonduality and laterality: Cry-laughing-anger-smiling-sorrow-contentment-pensivity-stillness, etc. In effect, a chaos of emotion and mental associations that is like a quantum code. Every iterant absorbs the previous and results in a new iteration, which then absorbs, and so forth. Iterations can be understood to mean manners of speech, sentence structure, sensation, awareness, of environment, empathy of others’ emotions, words and meanings of others in their environment, and so on. Although, not an algorithm naturally, the mind of a SchizoAffective (and schizophrenic) behaves like one, more like IBM’s Watson, or higher level AI. The schizoid mind learns in this manner as well. Thus, he is a difficult addition to the social consciousness. He does not fit. He becomes the discordant (and contrariwise, society appears discordant to the schizoid mind; the affect to the schizo of SchizoAffective). Quite plainly, the social game can and does drive the schizoid mind into madness; hence his defense mechanism of dissociation, or isolation, or hallucination, or paranoia, or delusions.
The schizoid mind experiences intrinsically the external world like a person on LSD. His experience is psychedelic always, his awareness is synesthetic, his empathy almost like telepathy. What then of the socially constructed ego? Why is the schizo without one? Even if he were born with an ego, he would discard it out of preservation for his consciousness. The ego does not fit into the schizoid mind’s psychedelic experience and perception of the world about him. He MUST rid his mind of the ego; else, he shall not survive the continual and constant onslaught of the social order. In other words, the riddance and absence of the ego is a self-defense mechanism in the schizo.
*Image Credits (all work used with permission through CC license)–
“*aLiCe iN WoNdErLaNd-SynDroMe*” by caroline barberis
“treatment-of-schizophrenia-01″ by Life Mental Health
“childhood-schizophrenia-symptoms” by Life Mental Health
“Schizophrenia bis” by Gwendal Uguen
“Daydreamer” by H.Kopp Delaney
“Samsara + Nirvana” by H.Kopp Delaney
- Schizo (forfreepsychology.wordpress.com)
- QOTD Alan Watts (Ego)
- Melvin (forfreepsychology.wordpress.com)
- Medicinal (forfreepsychology.wordpress.com)
- A SchizoAffective Existence (forfreepsychology.wordpress.com)
- What Is ‘You’? (nikotheorb.wordpress.com)
- Melvin (music video) (nikotheorb.wordpress.com)
- A Look At The Abscence of Ego In The SchizoAffective Mind (forfreepsychology.wordpress.com)