What you see is what you get

2400 words

Of all the cultural phenomena we share as a species across divisions of land and language, religion stands out as perhaps the most common. Its characteristics are similar everywhere. It is the expression and the enjoyment of a bi-valent relationship that has many of the characteristics of a family. Like a family, religion binds together a number of individuals on one level, who, on another level, claim to be related to the same source of their organic life ― as the offspring of the same parents are brothers and sisters to one another. This two-directional characteristic is common to all religions. Even though some may emphasize one or the other of the two components, religion, as suggested by its Latin root re-ligere, “to bind,” celebrates the mutual binding of those who are all bound to the same source of life.

The claims of Religion, like the family, are based on objective, physical reality: the generation and survival of the living human organism. The expressions that religion creates ― creeds, rituals, moral behavior ― are all, in theory, designed to support and enhance those relationships that bind those bound to LIFE.

What sets religion apart from other families, however, is that the relationship to the source of life is disputed, not only with regard to its character, but also to its very existence. The foundational source of the religious relationship ― the “parent” ― is not visible. There is no known cause of human life beyond the reproducing human individuals. As far as human knowledge is concerned, no one directly knows who or what the ultimate, originating source of our life is.

Despite that, the great majority of humankind seems to have always had a conviction that such an ultimate source not only accounts for our abilities and dispositions as humans, but is responsible for our continued existence as a family in the here and now, and plays a determinative role in the direction of human social affairs, especially the macro-political. (Political power has been believed since ancient times to be a direct result of divine selection and conferral; and the chosen ruler has been taken to act in the place of the absent “god.” That means that religion and politics are intimately linked. Indeed, in the history of humankind most governments have been theocracies, and even our supposedly “secular” American system is grounded on tacit religious assumptions which many feel should be made explicit.) A implication is that the state is a religious entity. This is not an insignificant aspect of our history as a species.

This conviction of a common organic source has led religion to claim that its common destiny as a family is not gratuitous, but has arisen naturally and inevitably from its origins which continue to sustain human social existence here and now. In other words Religion, as a global phenomenon (disregarding local exceptions), is not a self-defense mechanism, a “circling the wagons” by terrified human beings who find themselves naked and alone in an alien and hostile universe. In the aggregate it has assumed just the opposite. Religion is the attempt to extenuate into adulthood the sense of family that naturally arises for every individual during the long period of nurturing that follows birth. Psychologically speaking, religion is simply the expected continuation ― the unsurprising furtherance ― of a lived reality in which the individual is loved, cared for and directed by the people who gave it life. As the individual continues its identity, it continues to expect that a protective, familial context will enwrap it.

An illusion?

Sigmund Freud in his 1927 book The Future of an Illusion, identifies the child’s fantasy of always having a hovering, protective parent providentially overseeing every event of its life ― a source of psychological security and optimism ― as the ultimate source of (western) religion’s projection of an imaginary Father-God. This dove-tails with the family view suggested above. But, basing itself on science, it denies the perennial claims of western religion that it is grounded on the creation and continuation of life. Western religion has always made a quasi-scientific claim about the origin and nature of the universe. It has always assumed the Biblical book of Genesis to be a literal rendering ― a kind of science ― which said that “God” made this universe of matter. It is precisely religion’s physical, material claim that was denied by Freud that makes religion an illusion.

The fact of the matter is we now know that the Genesis account is not literal; it’s an imaginary reconstruction. But at the same time, logically speaking, it seems Freud overreached, because modern science hardly has much more to offer. All science can verify is that there is no rational teleology ― no discernible purpose ― functioning in our universe, and as far back as its origins in the “big bang,” there is no evidence that there ever was. The universe and its evolution are a function of the autonomous evolution of material energy, not the work of a rational craftsman no matter how omnipotent and omniscient it is said to be. But as to the source of life, science admits that it does not know.

The conflict here between Freud and the traditional view is representative of the way we have generally approached religion: as a question of knowledge. Traditional religion claims it knows “God” created the world, and Freud claims that science knows that there is no cosmos-con­struc­ting “God.” But, in fact, no one knows. Western religion did not know that “God” created the world, it believed someone’s imagined narrative; and Freud did not know the origins of LIFE; he simply believed science would “someday” discover it. But regardless of the collapse of his premise, Freud’s decision to explore the psychological origins of religion as a semi-patholo­gi­cal clinging to childhood ― a refusal to grow up ― is now generally acknowledged to have revealed a distortion of religion’s family sense: he correctly saw that western religion involved the projection of “God” as a micro-mana­ging parent. I do not consider religion an illusion, but I wholeheartedly agree with his assessment.


This conflict has divided humankind’s self-perception, and sense of family, in profound ways. But it turns on our reliance on knowledge, and knowledge cannot solve this conflict. But if we approach the question from a different angle altogether ― from human experience ― a way opens that bypasses knowledge and apprehends reality affectively.   By “affective,” I am referring to sensory features of the human organism that have emerged precisely to provide a direct and consistently reliable contact with the entire material environment for the purposes of securing survival. What makes this type of contact objectively valid is that it works. Affectivity is a term that I am using to acknowledge the multiple pathways to the apprehension and embrace of reality other than the conscious thinking associated with the use of words, the symbols of human mental images. A large and complex observational apparatus is available to the human organism that provides individuals with a much wider and richer “picture” of the reality around them ― a picture that cannot always be put into words ― but that is not based on fantasy and projection. The information these less acknowledged pathways supply to the organism is often absorbed subliminally, which the conscious mind is unaware of but the organism as a whole “sees” and reacts to in ways that we call “instinctive.”[1]

By “instinct” I do not mean guesswork, a parallel pathway to knowledge that avoids the hard work of research and testing. I mean the unrecorded somatic reactions that direct a quarterback, for instance, to anticipate with amazing accuracy exactly where his moving receiver will be when his pass arrives; or the unthinking but infallible gyrations changing the center of gravity that occur when someone slips on a banana peel and keeps themselves from falling. In introducing these instinctive pathways, I do not mean either to exclude the more conscious conceptual connections or to trivialize them. I am merely trying to broaden our usual imagery about ourselves to include what science now knows to be an array of unconscious and semi-conscious receptors that enhance our survivability within our environment by giving us a more complete objective picture of reality. The organism as a totality “sees” more than the mind; and what it “sees” is absolutely factual: it helps it to survive.

The fact that these many tentacles to the things around us are not all conscious draws attention to our seamless unity with the world. We are not bodiless “minds,” alien spirits wandering on a planet of hostile matter; we are multifaceted biological organisms immersed in our earth matrix like a sponge in the sea. We are the spawns of this planet, its offspring. We remain connected to it umbilically for life-support; if you separate us from it we will die. We belong here and nowhere else.

When we allow ourselves the affective contact with reality that the entire sensory apparatus of the human organism is designed for ― transcending the narrow, myopic, truncated, word-based mental operations traditionally considered “knowledge” ― suddenly “reality” takes on a new and unexpected dimension. We “see” things as perhaps never before. For the material human organism finds itself in a state of a deep and quiet joy simply being embedded in and connected to the life support systems for which it evolved its particular forms and features. When the human being is allowed to be what it really is: a biological organism fully enjoying its perfect adaptation to the earth’s environment from which it emerged, the disequilibrium that is said to uniquely undermine and sicken human existence, instantly evaporates.

This experience gives rise to the suspicion that, all along, there was an erroneous identification of the human being with an imaginary separate entity called “mind,” together with an idolatrous exaltation of abstract thought ― knowledge ― as somehow divine, that contributed to our malaise. We are bodies, but we told ourselves we were disembodied spirits. We tried to live that way and it made us sick. When, finally, we allow ourselves to be what we are, and our survival community shares, supports, promotes and defends that biological reality, we live in a state of inner peace individually, and in harmony with one another socially.

Growing up

In addition, with the disappearance of the alienation generated in us by our tragic belief that we are disembodied spirits, we find we no longer need to maintain the infantile fantasy of a hovering, controlling “Father-God” whom we imagine to be a “spirit” who wants us to be good. “Being good” in our tradition has always meant to become a “spirit” like him: to identify with our rational minds and to disassociate ourselves from our bodies and everything material as alien to our “spiritual” destiny. And to that end “God” was said to send us impulses (grace) that would generate guilt and aversion for what our bodies incline us to do, and entice us away from “this carnal world” with offers of immortality as spirits in the world of no-bodies to which we have been taught we really belong.

But once we no longer need a “God” to help us to be what we are not, we find ourselves secure in what we are. We discover that we have all the equipment and instincts we need to nestle safely in our earth home with our family, ruled by systems of justice and works of compassion that WE have devised for ourselves after millennia of living together. We put what we learned into the mouth of “God” to make it easier for our children to follow our advice.

We become increasingly awestruck at the child-like qualities of the powerless invisible SOURCE OF LIFE, whose effusive and selfless material energy constitutes our bodies. It is that fertile living energy that has driven evolution and produced these marvelous organisms that we cherish and enjoy. We can acclaim that SOURCE OF LIFE for what it is and what it has done, without even knowing it directly. We don’t need to project onto it our regressive needs to have a parent who tells us what to do and reads us bed-time stories that death is not real. We know what to do. And we know we will die. Our multi-valent, instinctive bodies tell us what to do and they know how to let go when death comes. And we can love our SOURCE OF LIFE for the gentle, fragile and defenseless thing it really is, and what it has made of us, and stop fantasizing tyrants taken from our own worst examples of people who need to dominate others to engorge and deify themselves. We have often imagined “God” that way.

When we finally grow up, we no longer project a “God” of our imagination that is not there. We begin to cherish and try to imitate the real SOURCE OF LIFE that comprises and suffuses our bodies, an invisible living energy at the very core of our being that we are in touch with every moment of every day, that is more intimate to us than we are to ourselves, the ground of our being-here, whom our ancestors called by many names: “LIFE,” “Fire,” “Wellspring,” “Ground,” “Source,” “Breath,” “Love,” “Being,” and, the name that is the most cherished of all: “mySELF,” whom I love as a man worships the woman he loves, as a woman adores the man she loves, SELF-EMPTYING LIFE ITSELF, masked with my face.

I am that very same living material energy gathered, evolved and nested on this planet with my family ― all of us are the masks and offspring of the same divine fire that burns in every living thing. My body “sees” and is embraced by this reality, perhaps without ever translating it into words or pretending to call it know­ledge.


[1] Leonard Mlodinow, Subliminal, Pantheon, NY, 2012, passim; but see especially chapter 2, pp. 30-52

Christian Universalism (VII)

the just society


Human community is a derivative of universal natural faith. The emptiness that conditions life for all human individuals causes them to reach out to one another for interpretation and support. Biological survival is certainly a primary motivating factor, created by a longer childhood dependency than any other animal species; but family and clan interdependence entailed the evolutionary development of brains that can “read” others. A great deal of the operating time of the human mind is spent imagining what others (who are significant to one’s survival in society) think, feel, desire, intend, and can do for them or against them; and most of human conversation is dedicated to sharing it. We may trivialize it by calling it gossip, but it is what we do.

The ability to sense what others are feeling when something happens, or what they “mean” when they say or do something, is called empathy.   Empathy is the ability to feel the similarity between others and myself ― it implies a high degree of self-awareness. Intelligence evolved, apparently, driven by the need to navigate relationships in a complex society. Its unavoidable by-product was self-awareness ― the know­ledge of one’s own emptiness, and the equally unavoidable expectation of endless life, for despite how inexplicable and improbable it all is, here we are, and we love being-here.

Given the biological reality of the drive to survive, the ability to empathize can go in any direction. There is no guarantee that this extraordinary emotional clairvoyance will not be put to selfish purposes. Knowing that I am “needy” and therefore what “neediness” looks and feels like, I have a window that opens onto a vulnerability in others. What may have served as a tool to alleviate another’s anxiety, can always lose its “other”-directedness; when neediness no longer evokes sympathy, it is reduced in my field of perception to something I can exploit.

Similarly the implicit awareness that there is a warm sustaining wind that bears us all aloft can also evoke a selfish reaction. I trust life and those around me; that means I know that others spontaneously trust me and are not initially wary and self-protective, in fact they are predisposed to support and protect me. I can exploit this spontaneous reaching out ― the very need that is creative of human community ― and turn it to my own advantage. That such a turn poisons the wellsprings of life together is disregarded. Our ability to empathize is not ultimate or absolute: it is subordinate to other forces in the human organism ― like the instinct for self-preservation and self-enhancement ― that are easily mis-taken as its contrary. At some point the conatus must consciously be directed to serve empathy or it will distractedly pursue selfish interests.

The spontaneous trust in life with which we come into this world, continues to penetrate and pervade all of our endeavors. An expression of this is the feeling of indestructibility that arises from the unchecked natural expectation of endless life. It is a biological disposition we are all familiar with, especially when young. It is generally held in low regard by adults who call it “adolescent.” It displays a naïve trust in life that can be dangerous. It is associated with having an aversion to the work that society deems necessary for survival. It is also seen as a source of recklessness that can result in fatal or crippling accidents. (That doesn’t prevent society’s managers from exploiting youthful naïveté to build armies of self-doubting teen-age boys “trained” to risk their lives and kill on orders. Young males are redundant for society’s reproductive needs and are treated as expendable.) But we have to recognize that this “frivolous” youthful attitude arises from a natural proclivity of the organic matter of our biological organisms to simply enjoy being-here free of care. Until the work of providing survival has been made so unachiev­able as to require total dedication to nothing else, thus disabusing the individual of dreams of a care-free life, it is the normal condition. We are all naturally care-free; we are spontaneously optimistic because we are made of matter; matter “knows” it belongs here and instinctively expects that all will be well. We must learn that is not the case.

The instinct to be care-free does not necessarily imply irresponsibility. In a random universe the urge to spend our days in play is quickly modified by the realities of survival. I contend that the effort to irresponsibly secure a care-free life for oneself ― selfishly seeking to avoid work at the expense of others ― is the root of social injustice. It is my opinion that the class divisions in society arose in the distant past, when some who had gained control of the survival process, in order to make life secure and care-free for themselves, coerced and extorted the labor of those who could not resist them. They became masters and made the others their slaves. Everyone acquiesced either actively or passively and the pattern became a system. Some claim the original model was the subjugation of women by men.

Master/slave systems provided a concentration of wealth and an organization of labor that was used to build all the great empires on the planet. All of us that are alive today came from one of the civilizations in which those empires flourished, and our current global civilization is in a process of concentration and once control is unified it will be an empire. There are very few human communities, even now, whose work life is not part of the global economy and its class divisions of labor. We have all internalized its principal features and transactional dynamics. We have all been formed by the master/slave system.

Work patterns in a master/slave system share certain distortions. For example, it is to the advantage of masters to eradicate care-free attitudes from their slave-laborers in order to get more work out of them. Instilling fear, and making any kind of satisfactory accumulation extremely difficult, the “masters” hone and sharpen their “slave” tools for their service, robbing them of the joy of life and a sense of security. The aim is to eliminate “frivolity” and make work’s survival achievements the only satisfaction available to the worker. This is done precisely so the masters can avoid having to live under such burdens themselves. They justify this by telling themselves (and their slaves) that there is a difference between them, a difference in their humanity ― that human nature is not universal ― that the masters are superior human beings and the slaves are inferior; that “nature” designed the division of labor.

The reasons adduced in the West for the class divide have been amazingly adaptable through the millennia: first it was claimed that the slaves were more “carnal and unthinking” and the masters more “spiritual and rational” ― slaves were like children who needed the masters to organize life for them; then later it was held that the masters were war lords and paladins who defended the people, and the people worked for them to maintain them in their warrior life-style and insure their protection; then, when new lands were discovered, it was said that the dark-skinned people who were made slaves were not Christian, had never been baptized and therefore were under the dominion of Satan and needed to work for their Christian masters as a discipline of exorcism; and finally in our time that the masters are wealthy owners because they are intelligent and disciplined and the laborers are not. Hence the almost unchallenged agreement is for working people to “go to college” so they can become members of the educated elite and ultimately become owners themselves. The “story,” regardless of how it has changed, remarkably always comes to the same conclusion.

These efforts have resulted in normalizing an unnecessarily hard and sustained work-effort for those who must sell their labor. The business of working to stay alive has been made more onerous than it needs to be precisely because the economic life of society has been organized so the masters can live “care-free” lives, and habituating the slaves against any hope of procuring the same for themselves is an essential part of it. Economic life has been structured along class lines for so long that we cannot imagine anything else. Everyone has internalized these myths. Any hopes the slaves still harbor for living care-free become exclusively focused on the day they themselves can become masters over others. Yes indeed, go to college.

I do not believe in the “supreme value of hard work.” I see that particular “belief” as another dogmatic mystification created by the masters to keep the slaves disinclined to expect that the system will ever allow them to be autonomous and care-free responsible collaborators as workers. Their only hope is to become masters/owners themselves. They are driven to “succeed.”

I contend that in a just society ― one that has made the pursuit of distributive justice its constant priority ― personal insecurity is eliminated or reduced to a minimum and shared by all. Everyone knows that their work will guarantee them survival and a standard of living on a par with everyone else. Resentment at inequality, and the exhausting over-exertion expended by those who are not paid a living wage for a normal day’s work, simply does not exist. Most of us have never lived in such a society, even growing up in our families which often mimic the pressures of larger society in order to “train” their children. I submit that economic life has been so distorted in the societies we are familiar with ― societies that function on wage slavery and the normalization of insecurity that is intrinsic to the master/slave paradigm ― that the unnecessary impoverishment and insecurity of the working classes (and the unnecessary anxiety of the ruling classes) would be totally eliminated if it weren’t for this internalized expectation. Like everything else in human life that exacerbates the insecurity of existential dependency, it is a product of our minds. Our minds create the structures that enslave us. Life is hard; but we have made it harder.


*          *          *          *          *


Humans have evolved the ability to imagine what’s not there. One of the “things” that’s not there, says the Buddha, is the imagining mind itself. We imagine that our imagination is an entity, separate and independent, that we identify as our “self” in opposition to the body and all other “selves,” when in fact it is actually a function of the body, a tool of the self-conscious organism that survives only in its social network. The imagination gives the organism the ability to anticipate, “under”stand, and empathize (relate). The real self is the full human organism and the mind is its instrument of survival-in-society. The greatest of human tragedies is that we take the image-maker and the images it concocts to reify and aggrandize itself as if it were a separate self, not the complete human being, ― and then re-imagine society to be made up of similar selfish avatars in competition with one another for ascendancy. It’s like a masked melee of the WWE.

The Buddhist project includes using mind-control techniques ― principally, meditation ― to reduce and eventually eliminate the false images that our arrogant minds generate about who we think we are. The widespread suffering that comes from the frustrated attempts to secure ultimate happiness through selfish accumulation and self-aggrandizement at the expense of others is the primary damage that comes through a runaway imagination. “Living in the present moment” is a mantra that proposes to get us out of the fantasy that we are disembodied independent “selves” and that something will fill our emptiness and make us, as separate individuals, secure and care-free. It calls us to let go of selfish delusions and to focus on our reality as biological organisms who have need of one another here-and-now.

Accepting our emptiness, our insuperable vulnerability and complete reliance on the forces of community life-support, leads to a simple acknowledgement: some version of the golden rule must override all other considerations. We must treat others as we want to be treated. It is the foundation stone of a just society. It is natural, intuitive and universal. We don’t need “God” to reveal it to us. It is the totality of our moral obligation and the whole purpose of our political designs. Any nation, political party or religious sect, regardless of its venerable antiquity and claims to sacred origins, that has not discerned the primacy of that moral imperative, is exposed as false and dangerous to the human project. By their fruits WE know them. The gods we need are the ones who remind us that we are all we’ve got.

The just society is our tool of survival. I wonder if we fully appreciate what such a statement implies. Perhaps it’s clearer in the obverse: without it we will not survive.

The just society, unimaginable only to those who have imagined it out of existence, begins with a simple transformation of who we think we are.




Christian Universalism (VI)

endless trust

1,250 words


Trust never ends . . . because we are made of matter. I believe no one dies in despair; the sense of trust is an organic and insuppressible material instinct. Despair is an effect of thinking, imagination. Hope is a physical bearing, an innate function of the components of biological life. As one evidence of this I cite the difficulty in committing suicide. 92 to 95% of all suicide attempts end in failure. I credit this to the behavior of the human organism which insists on being-here despite the efforts of the suicidal “self” that has decided to quit living. To be effective, suicide must be as carefully planned as a murder because you cannot count on the body to cooperate. The components of the body, in all other respects lock-step obedient to the “mind,” kick into autonomous mode and cling to life despite clear orders to the contrary from the thinking “self,” even when it “makes sense” as in doctor assisted suicides. Comas are another example. The extenuated nature of comatose life in the absence of brain activity is a testimony to the disregard that the body has for what is going on or not going on in the mind. It’s as if thinking were disconnected from its organic foundations. The organism’s blind desire to live attests to its insuperable sense of belonging to this material cosmos. It confirms the Buddhist claim that suffering ― the suffering that is unique to humans ― is almost entirely due to our imaginations, the mind. And it reinforces the Buddhist counsel to control what we think and let the natural instincts of our biological organisms determine the limits of our desires to accumulate, protect, aggrandize and defend our “selves.” In almost all cases the illusory, socially concocted, empty “self” desires much more ― and other ― than what the body needs and wants. Those socially generated selfish desires are the product of dreaming about filling an emptiness that can’t be filled. Regardless of how negative the reaction to life from the self-serving “mind,” the body at all times is anchored in its unwavering embrace of life with all the trust and hope that goes along with it.

The body is rooted in the present moment. Buddha’s initial step in meditating, according to sutras from the Pali Canon, is to concentrate on breathing in order to get in touch with the body, withdraw from daydreams and enter solidly into the present. Being aware of breathing ― staying within the ambit of the body ― is essential throughout the subsequent steps. Mind is dealt with as a part of the body. We are biological organisms. The function of the mind is to be at the service of the organism not the other way around.

Another example of organic trust: We are normally oblivious to the possibility of death. The announcement of our own terminal illness or the unexpected demise of a young healthy person we know well can be immobilizing. But the heightened awareness of our fragility and the pointlessness of efforts to survive wears off. No one can function normally in an atmosphere of impending death. While it affects our long-term calculations in how we will organize our goals, death is generally suppressed and ignored. Living in the constant awareness of death is extremely difficult to do. In this respect the mind displays its organic basis in the body. We are programmed to live; there is no death-instinct that overrides the spontaneous expectation of living endlessly.

The expectation of endless life might be considered the most characteristically human of all our traits, but, I contend, its source is the body, not the mind. The mind learns to hope from the spontaneous trust of the body. Organically ― i.e., biologically speaking ― the body simply expects to keep on living and demands its mind-directed “self” to make appropriate efforts toward that end. There is no natural “algorithm” that anticipates death and programs the body instinctively to die. Hence the impulse to accumulate endlessly is a function of that same expectation. The obsessive search for a miracle-cure even in the last days of an incurable illness reveals our insatiable hunger for life and innate expectations. There is initially no thought of “life after death” because originally and fundamentally there is no thought of death. We have to learn and remind ourselves we are going to die. Like all living things, the human organism is exclusively oriented toward living; the “endless” part is simply another way of saying there is no other expectation because no “other” experience can be imagined than living in this body.

Once death is transformed from an imminent threat to a mental concept, it continues to function in the mind of the thinking “self” as a modifier of feelings, expectations and reactive behavior. It is through the thought of death that death becomes a “thing,” or a heuristic (guiding) factor (an idea) in the determination of goals and behavior. Things are done, goods accumulated, and some things are avoided in the effort to thwart an imagined death that is not imminent and rarely predictable. It is all a work of the human imagination. Animals cannot relate to any of this because their ability to imagine what is not here, now is extremely limited.   Animals fear death when it threatens. And the minute the concrete danger disappears their fear disappears.

A psycho-conceptual transition takes place when “death” is elevated from a here-and-now experience to a mental concept. Being-dead cannot really be imagined because we cannot imagine non-experience, hence it is transformed into an idea which is then thought of as a “state” ― in fact an imagined “life” after death, often called simply, “the after-life.” Notice: we cannot think “non-life.” Eternal life is precisely an imagined “state” that has been generated from the biological instinct and spontaneous concrete expectations of endless life pushing back against the knowledge (the thought) that we will die. I claim that both the “state of death” and “eternal life” are abstractions ― projections ― generated by the imagination, derived from knowing that death comes to us all despite the felt instinct and expectation of endless living. They are both projections from our experience of living as biological organisms on this earth. We cannot imagine not being-here, and so we imagine that not being-here is really another kind of being-here. I claim that we all die expecting to live on in some way simply because anything else is totally unimaginable to the human organism.

We are matter. Matter is totally and exhaustively what it means to be-here. They are identical. Matter belongs here. The brain, made of organic matter, cannot imagine not being here. And it’s a sheer fact of cosmology that all of the sub-atomic building blocks of matter ― the quanta packets of material energy that constitute the elements in my body ― have been-here uninterruptedly for at least the 13.7 billion years since the big-bang. None of the particles that now comprise the matter of our bodies came from anywhere else, and as far as anyone can see into the future of cosmic history, they will never stop being-here until the cosmos itself stops being-here. Whatever else it might mean to be human, and whatever further destiny we may have, these are the inescapable parameters of our human reality ― the boundaries within which everything else must occur. We are the vortices ― the eddies and whirlpools ― spun out within the flow of the cosmic river. Whatever this cosmos is, that is what we are; its destiny is ours.

Spacetime in an Expanding Universe

This is a continuation of the post of Aug 19th on Transcendent Materialism; it was revised on Sept 1.  

2,500 words

The few short paragraphs quoted below are from an information website called space.com. The fact that space expands and advances simultaneously with matter is well known and can be found stated in many places, but it is expressed particularly well here. It parallels what I have been saying about time and suggests that matter and spacetime are not two separate and distinct “things” but rather that spacetime is a product of matter’s continuous emerging presence, precisely because matter’s core energy is transcendentally existential, i.e., that continuing to be-here from one moment to the next is a positive physical event generated by matter. Matter’s continuity in time is not a passive “non-happening,” a mere continuity; being-here is an active event produced by existential energy. Matter actively and autonomously perdures in existence and emanates spacetime creating a “place” for itself and a “now” where before there had been nothing.

The Big Bang did not occur as an explosion in the usual way one thinks about such things, despite what one might gather from its name. The universe did not expand into space, as space did not exist before the universe, according to NASA. Instead, it is better to think of the Big Bang as the simultaneous appearance of space everywhere in the universe. The universe has not expanded from any one spot since the Big Bang — rather, space itself has been stretching, and carrying matter with it. [1]

Please be aware of the metaphorical nature of that last sentence. Space does not “stretch” or “carry.” They are words intended to evoke the simultaneity between matter’s presence and spacetime. A different metaphor ― one suggested by transcendent materialism ― might use the word “exude.” As matter emerges into existence it can be said to exude spacetime as the cocoon that enwraps it, the vehicle (the “carriage”) it which it rides, the nimbus or aura that surrounds it like a cloud, the radiance that emanates from its creative action.

Since the universe by its definition encompasses all of space and time as we know it, NASA says it is beyond the model of the Big Bang to say what the universe is expanding into or what gave rise to the Big Bang. Al­though there are models that speculate about these questions, none of them have made realistically testable predictions as of yet.[2]

The gaps in knowledge referred to here, I believe, derive from the necessary limitations of physics. The sciences begin with existence as a given. They do not question it, therefore what it is flies under their radar. They do not understand autonomous emergent existence as a physical event and therefore it is not even considered as the source of spacetime. All they can do is observe the correlation ― the simultaneity ― they have no way of identifying the causality.

These descriptions are difficult for us to imagine because we have pre-formed images of reality stemming from our ancient dualist metaphysics that are incorrect; we considered being to be a creative “idea” and single act in the distant past but not a physical, material event occurring now in real time. Similarly, we cannot picture matter as producing spacetime because we think of matter as passive and inert; matter in the dualist worldview can’t create anything. With no physical “cause” of space we had to think of space as a pre-existing “region” (created by “God”?) and time as prior to and independent of matter’s duration ― an independent outside measurement of matter’s continuity ― rather than, in both cases, its products, its emanations.

We also tend to think of existence as a onetime thing accomplished in the distant past. We assimilated the “big bang” to the archaic notion of a “moment of creation” by a rational divine Craftsman ― a single occurrence that happened long ago, and that all subsequent motion is simply passive inert matter coasting on the kinetic energy imparted to it by the initial explosion. According to transcendent materialism, however, existence is in fact an ongoing, continually emerging series of physical events occuring in real time wherever matter is found, because matter is in reality an autonomous living energy that, far from being the result of, was itself responsible for, the big bang. “Creation,” the autonomous, physical, self-transcending self-extrusion of every particle of matter’s energy, is going on right now from moment to moment everywhere, wherever there is matter pressing its being-here forward into ― and thus creating ― the next moment, and sequential spacetime is the way we experience it.

The key to the new imagery is to accept that existence is a material act, a physical function of a material energy. Once we allow ourselves to understand matter as physical energy, and specifically existential energy, (meaning the positive and abundantly expanding force that overcomes nothingness), then it is not so difficult to understand that matter emits spacetime as the sweat of its labors, the vapor trail of its lift-off into nothingness.

There is no such thing as nothingness; but there is a conceptual clarity brought by the illustration. “Conquest over nothingness” is the metaphorical translation of the spontaneous human perception of the “positivity” of being-here. That existence is a positive force means that we know instinctively (connaturally) that none of us nor any of what we see around us has to be here. That remains true for us moment after moment. Nothing has to be-here and that implies that energy has to be expended moment after moment in order to make something be-here. Existential energy is activated continually and our human experience of matter enduring includes the spacetime that is its corona ― its emanation.

Another aspect of this physical/metaphysical position is the exclusively human perception of the supreme significance of the present moment. Humans understand connaturally that to be-here is radically limited to “now” and only now. Humans have a privileged position from which to observe the phenomenon precisely because they are themselves conscious observant matter. It is their own existential emergence in time that they know internally to be undeniable for they experience their own conscious presence moving forward in time. They know when they are-here and when they are not for they know what it feels like to be-here. They know that the past, no matter how recent, is no longer here, and that the future does not as yet exist. Existence is absolutely confined to the present moment. Despite the mathematical ratiocinations of some theoretical physicists,[3] people spontaneously dismiss any notion that existence is not confined to “now” or that “now” does not exist.

With regard to matter’s existential energy being inexhaustible which I claim is true even after all other energy gradients have been reduced to equilibrium (in agreement with the first law of thermodynamics), there is this additional corroborating information found in the same citation from space.com:

If the density of the universe exactly equals the critical density, then the geometry of the universe is “flat” with zero curvature like a sheet of paper, according to NASA. If so, the universe has no bounds and will expand forever, but the rate of expansion will gradually approach zero after an infinite amount of time. Recent measurements suggest that the universe is flat with only a 2 percent margin of error.[4]


In a recent article edited and reprinted by Aeon Magazine entitled “No Absolute Time,”[5] the relativity of time (i.e., that time is perceived differently at different “places” in the universe), elaborated mathematically by Einstein’s theory in 1905 and anticipated in more general terms in the 18th century by David Hume, would be supported by the claim of transcendent materialism that matter’s very sequential presence, which we humans experience as time, is a result of a series of imperceptibly discrete physical events. As a physical event initiated by each particle of matter, the continuous material emergence of existence itself makes temporal sequence relative to each particle’s location, direction and velocity. Time will appear differently to observers depending on where ― in which portion of matter and under what conditions ― emergence into existence is occurring. This consistency with current scientific thinking serves as a corroboration of the metaphysical claims of transcendent materialism. Matter is not passive, dead and inert; it is an inexhaustible “living” existential energy.[6]

The moment of creation

These reflections on the nature and action of matter’s energy, lift a veil on the reality we experience everyday. The humdrum, boring business of “passing time” when supposedly nothing is happening, actually turns out to be our distracted attendance at the very moment of creation. “Now” is the “place” where existence is actuating itself in all the things with which we live, move and have our being. It reveals that creation was not something accomplished at some point in the distant past, but is an ongoing event occurring before our eyes and experienced directly by us as we emerge into physical existence now. Time “passing” is our experience of the continuous extrusion of existence by matter’s autonomous transcendent energy and that includes the matter of our own biological organisms.

This is extremely significant for us. That our own lowly flesh, so shamefully denigrated and merilessly flayed over millennia by the worshippers of an arrogant disdainful imaginary “spirit,” should now be finally recognized as the autonomous endless engine of LIFE and the place where LIFE enters the world, opens the doors to a self-apprecia­tion that was our birthright but which our Western mindset has ever denied us. Now we understand what our bodies have been trying to tell us with their hunger to be-here and what we have suppressed by embracing the Platonic paradigm. We realize this treasure we carry in vessels of clay is the very energy of LIFE itself. It invites us to a contemplative self-embrace that, from the moment it is experienced, reverberates throughout our organism in a realization that is self-explanatory and self-confirm­ing. Once we pass through that door, we are not likely to return to a world where our bodies are treated as dead and putrifying, contaminating everything around them. We know we are home because now we know what being home feels like … .

We belong here with our material siblings spawned from the earth. We have no need to go any­where else or do anything our bodies were not made for; for in experiencing the continuity of time our very bodies, made of matter, are participating in the welling up and overflow of LIFE. The stillness of “now,” so cherished by contemplatives, reflects matter’s temporary achievement of absolute existential equilibrium in the present moment dissipating its energy by filling the void of nothingness. Suffused with the security and serenity of “now” our organism’s innate creativity can emerge naked and unafraid, exploring a vulnerability it otherwise could not afford to leave unprotected. The tranquility of a “now” understood as the place where being-here emerges in the freshness and power of the first instant, is like a “worm hole” to another dimension of reality, one that intersects our horizontal evolution vertically like a needle injecting LIFE. It is the invisible engine throbbing endlessly at the core of matter. When we understand what matter is, we realize that we have been walking on a field with a treasure buried in it. (These images are all metaphors trying to describe a subjective realization, they do not refer to the metaphysical structure of matter’s energy.)

Our sense of the sacred which we had mistakenly identified exclusively with the narratives of our ancient pre-scientific religious tradition, is not demolished by the scientific discovery that those stories were mythic, but is rather enhanced, intensified and grounded more firmly. Science as interpreted by a cosmo-ontology (metaphysics based on transcendent materialism), pictures a universe made of living material energy, autonomously evolving ever new forms of itself: living organisms, newly organized and equipped to pursue matter’s obsessive embrace of being-here.

Physics examines what is-here and analyzes how it is internally interrelated. Metaphysics, on the other hand, interprets what being-here means to us. In acknowledging the need to pursue that task as a central and absolute condition of our full sanity, metaphysics establishes that for humans self-embrace necessarily has a cognitive dimension, for our organisms are suffused with cognition. There is no perception, experience, thought or action that is not simultaneously a product of mind. We are material organisms that are both conscious and self-con­scious.

We cannot be integrally human if we do not understand that our conscious/self-con­scious biological organisms are the emergent forms of material energy evolving through time. We are a function of being-here, and everything we are is conditioned by it. Where it goes we go. Its destiny is ours. Every particle of transcendent matter that comprises us has been here at least since the big bang 13.7 billion years ago, and will be-here endlessly. As we embrace what we are in the “now” that only we can understand, we realize that the endlessness that characterizes material existence is ours, for we are THAT. Being-here-now anticipates all the nows that await us. In embracing it ― in understanding that we are home now ― we realize that we will always be home.


[1] https://www.space.com/52-the-expanding-universe-from-the-big-bang-to-today.html (Space.com is an “info-entertainment” project of Futureplc [https://www.futureplc.com/], a global multi-platform media company.)

[2] Ibid

[3] Physicist Carlo Rovelli in his 2017 book The Order of Time has a chapter entitled “The End of the Present” (p.38 ff.) in which he makes the extraordinary claim that “Not only is there no single time for different places — there is not even a single time for any particular place.” (p.40)

As far as the first part is concerned he acknowledges on p.43: “The notion of ‘the present’ refers to things that are close to us, not to anything that is far away. Our ‘present’ does not extend throughout the universe. It is like a bubble around us.” That is exactly what is meant by the relativity of time explained in the Aeon article cited above. I agree with it completely. The transcendent materialism that I espouse, in fact, provides a metaphysics that supports and explains it.

However, with regard to the second part of his claim that there is no “present” even locally, I would have to say, frankly, his presentation is incoherent. His “proof” is a set of unconnected statements that have no justification beyond the arbitrary diagrams he himself has created to explain them. One might get the impression that Rovelli is indulging in the trendy pastime of debunking the common intuitions of humankind based on nothing but his status as a “scientist” and feels no responsibility to make himself intelligible.

Rovelli doesn’t even claim to have proven his thesis. He acknowledges that the only solid conclusion he can draw is: “A common present does not exist.” (pp.50, 55) I agree, and I have stated that repeatedly. That our perception of time is relative to its various local iterations is the key take-away in all this. His final words sum it up: “Is not what ‘exists’ precisely what is here ‘in the present’ “? (p.55) If the answer to his question is “yes,” then to insist that “there is no present” would be to declare that there is no existence emerging from moment to moment ― that there is nothing here.

[4] Op.cit. “space.com” see fn.1

[5] https://aeon.co/essays/what-albert-einstein-owes-to-david-humes-notion-of-time?utm_source=Aeon+Newsletter&utm_campaign=261a81cfdf-EMAIL_CAMPAIGN_2019_08_19_06_45&utm_medium=email&utm_term=0_411a82e59d-261a81cfdf-68964173

[6] See fn.3 above