- Electron Dreams (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.
Grow things in the garden of your mind. . .
Let us talk a bit about Locality. There exists now a famous slogan making its rounds around the earth: “Think Globally, Act Locally.” But what does that mean? Local? Is that your household, your street, your neighborhood, your township or borough, your city, your state (or province as the case may be), your country, your continent, your planet, the Milky Way Galaxy, the Universe, the 3rd dimension? Which of these is local?
What the internet has done is to reinvent AT&T’s wheel. Despite distance, the internet suddenly tears through the limits of distance and someone in the US can talk to another one in the UK through Skype in what is called “Real Time”. A bored mother, while her husband may be at work and the kids at school (or a bored father) can sit and talk to her BFF on the other side of the planet through instant messaging. A teenager curious about the how the latest video games work (or perhaps the day it will be released) summons the great oracle Google and knows 1 million anwers from all over the globe in nine-tenths of a second. So, what do you think when you think local? When you think of your friends, are they all offline? When you think of your aquaintances, do they all live in the same town as you?
If we cannot truly define “local”, then how is it possible to truly define right or wrong? What is against or for law? Or how do we define law?
Mom’s gonna fix it all soon.
Mom’s comin’ round to put it back the way it ought to be. ~”Aenima” by Tool
Unfortunately, such philosophical wanderings belong to the future of humanity, where (perhaps through or with the help of advancements in technology and perhaps because through the internet one mind can read another) boundaries (which are not unlike prisons in some way, are they not? Imprisoned by one’s definition or opinion of locality?) are not prisons, but recognized as illusions, nothing more than shadows on Platos’ wall.
What of humans who realize without indoctrination or neuromarketing or teaching or conditioning that locality does not mean a space where one shares likeness of nationality, ideology, color, mentality, or philosophy?
What does that future hold?
Ours is a journey toward simplicity, toward quietness, toward a kind of joy that is not in time. In this journey out of time to “NowHere,” we are leaving behind every model we have had of who we thought we were. This journey involves a transformation of our being so that our thinking mind becomes our servant rather than our master. It’s a journey that takes us from primary identification with our psyche to identification with our souls, then to identification with God, and ultimately beyond any identification at all. ~Ram Dass
*Image Credits (all work used with permission through CC license)–
“Across The Universe no.49” by Derek Davalos
“Other Worlds (NASA, Sailing With NASA, 10/24/09) by NASA’s Marshall Space Flight Center
“Fantasia” by spitfirelas
“the guardian” by Chris Tarnawski
You are literally made of stardust and whatever becomes of you the particles from which you are made have been around since the dawn of time and will continue to live forever. ~Danny Scheinmann, Random Acts of Heroic Love
In other words, we are all a continuation of the big bang (if there was such a thing, but rather than looking at this as an actual event, let’s look at it as if it were the adjective about a particular event). Much the same as humans are conceived, and as thoughts are conceived, and as atoms collide, and as the earth peoples (like the apple tree apples–an idea borrowed from Alan Watts, but that is apropos I think), humans are.
Yes, no one can truly see the world the same way as another. Truly cannot see because each human has experienced his or her life, uniquely, through a unique set of happenstances and occurences and accidents and guidances etc; it is this uniqueness that establishes the subtle distinctions that can make each one of us a guru. In this way, all humans inherently possesses an infinity of probable potentialities. Each probability disappears or appears according to the conscious and willful choices made as human beings. These constitute the lovely differences between humans, which make it possible for humans to relate to one another on differing levels. When we find ourselves among greatness (whether that is a work of art, music composed, ballet, basketball game, graphic design, architecture, voice, etc.) we subjectively feel the meaning conveyed and we perceive that greatness wrapped up in a little piece of ourselves. . . so, in some ways we still experience it differently rather than the same. What we can all agree on is that as far as we know there does exist an external dimension, separate from us, yet somehow connected, called external reality (the amalgamation of all realizations, the collective mind). These are the genes of our sameness.
I, too, perceive in such a nondualistic manner. As the Winter leaves its cold tendrils in the early days of Spring, and as does one galaxy merges (not collides) with the other, passing through one another and leaving bits of each other within the makeup of the other, as is the nonduality in things. It can be difficult to distinguish one from the other, but only at certain levels of magnification. At one level, the distinction cannot be perceived, as a single point from which to begin or end cannot be perceived. Where do I end and Life begin?
The space around us is full of a living essence, which we are just beginning to understand. This essence is like a conduit that is affected by our thoughts. Like oscillations of a bowed string, the notes we play do matter. ~Shawn Hocking
It’s easy to travel down the nihilist path; I find myself doing this on occasion myself. Although, I don’t think of basing the why of things on their function constitutes nihilism. I think it’s a very realistic (no pun intended) way of perceiving the world about us. Nihilism only comes into play because this way does not include the existence of a god (as an anthropomorphic entity). Also, nihilism does not necessarily mean ending as in destruction. Even Nietzsche, the so-called father of nihilism, did not think this way, evident by his philosophy of the Superman. Nietzche was an evolutionist! He wanted a better kind of Man, as he was extremely displeased with the present lot.
And so, that brings us to Love. Love, to me, is not an emotion, it is a way of being, a way of living in the world. Not so much with love, as *being* love’ in this way with every action, with every motion and with every will and want of your being embodies love, which is the natural tendency in humans. Love is a form of consciousness/conscience, and without them love cannot be experienced. And no, love is not only a human trait. The iconization and commodification of love is a human trait, yes. It is obvious that animals and other organisms love. Observe the cow, the lion, the cat, the dog, the deer, the elephant, the dolphin, the whale, the penguin, as well as the flower, the rock, the sea, and the desert.
Are we not all the embodiment of Life and Love, a cosmic consciousness?
*Image Credits (artwork used with permission through CC license and with express permission from Shawn Hocking)–
“Yin Yang Sky Earth — Illustration” by DonkeyHotey
“Fossil Sitting In Sun Light” by A Guy Taking Pictures
“Tardezita” by Eduardo Amorim
[Cosmic Consciousness] by Shawn Hocking
[Untitled] by Shawn Hocking
What do you mean by you? If you are the universe, in the greater context that question is irrelevant. You never were born and you never will die, because what there is, is you. That should be absolutely obvious, but from an egoistic perspective it is not obvious at all. It should be the simplest thing in the world to understand that you, the ‘I’, is what has always been going on and always will go on, coming and going forever and ever.
So, to put it in a negative way, you can’t do anything to change yourselves, to become better, to become happier, to become more serene, to become more mystical. But if I say you can’t do a damn thing, you can understand this negative statement in a positive way. What I am really saying is that you don’t need to do anything, because if you see yourself in the correct way, you are all as much extraordinary phenomenon of nature as trees, clouds, the patterns in running water, the flickering of fire, the arrangement of the stars, and the form of a galaxy. You are all just like that, and there is nothing wrong with you at all. ~Alan Watts.
*Image Credits (all artwork used with permission through CC license)–
“The Transcendence of the Ego” by Derrick Tyson
“man-eat-man meanwhile some egos watch the scene” by Tommaso Meli
“a story of lifes and lines (the life thread)” by Tommaso Meli
“an anamorphic polymorphic ego feeding an anamorphic polymorphic ego in an anamorphic polymorphic world” by Tommaso Meli
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