Christian universalism (IV)

the mystery of being-here: creation or emergence; spirit

3,450 words

3.

Understanding what it’s like to have faith is an entirely interior event. Religion is about relationship and as with all relationships, no one can speak authentically about it who has not experienced it. The very nature of relationship, except for its observable and measurable “exterior effects,” is its interior content: the shared reality ― whatever it might be ― between the parties. In the case of the existential relationship, the shared reality is the empty being-here of the recipient ― its conditioned human life. Its dependent “self” is the content of the transaction. Its “self” belongs as much to the donor as the recipient and it doesn’t cease belonging to the donor upon being received. That is the source of its emptiness. The recipient doesn’t entirely own itself.

The content is what the parties related to one another “carry back and forth,” which is the transactional sense evoked by the underlying Latin verb “re-ferre, re-latus.” In the faith relationship the content “traded” and shared is existence itself, what I am calling being-here. What is being given and received is being-here, life. And while this unique and precious commodity is quite deeply appreciated and intimately cherished by the individual recipient, the donating source ― the provider(s), the co-owner(s) ― remains unknown. What provides being-here is not apparent, and the faith that is its recognition has relied on socially available confirmation, imagery and symbols for its expression: hence it is clothed in the language, ritual and story of the local community ― its religion ― and differs from culture to culture. But the general dynamics ― the operating forces, the “carrying back and forth,” the giving and receiving, the recognition of common ownership, the faith ― are the same for all regardless of locality or culture; faith is universal.

Inter-personal

In the human domain those dynamics are what we call “inter-personal.” Faith is the acknowledgement of an existential relationship seen from the side of the recipient whose very person ― one’s very self ― in perceiving itself as being received, simultaneously adumbrates itself in that same act as having been given. The experience triggers a spontaneous evocation of awe, gratitude and a sense of being embraced by the unknown donating source(s). It is absolutely unavoidable and undeniable. All human beings aware of their dependency know this experience. It is universal.

But what does personal mean when there is no humanoid “person” on which the existential dependency is known to rest? To answer that question is one of the principal goals of these reflections. It is the source of the most common confusion in this area: since the operating dynamic from the side of the receiver is necessarily “personal” (for it makes the human person to be-here and to be supremely grateful), it has been assumed that the existential source was also “personal” and “benevolent.” The fact that there is no consensus among the world’s religions in that regard has not been appreciated, and in the West, especially, rejected categorically. In our times science seems to concur with the view that the only “persons” involved in providing existence were the human ones from whom one is descended.

The West insists the source of being here must be a god-“person.” Well, of course, all the western religions derive from “the Book” and are built on an ancient pre-scientific narrative that imagined a personal god who created the world with a purposeful plan like any craftsman, freed the Hebrews from enslavement to the Egyptians, accompanied them in their conquest of Palestine, gives moral commands, expects to be obeyed and answers prayers in anticipation of rewarding or punishing people for their conduct. Such pre-scientific guesswork ― com­mon sense as it may have been at one time ― is completely inconsistent with the discoveries of modern science. No one in ancient times saw “God” creating the world. We now know we live in an evolving universe constructed entirely of material energy whose organic elaborations (all the known species of living things) are driven solely by the compulsion to be-here, an energy intrinsic to matter. The “common-sense” conjecture of our ancestors that a super-human architect and craftsman was responsible for all this amounted to a primitive “science,” meaning a concrete physical explanation of how the construction actually took place, not a metaphysics. (By metaphysics I mean a theory of abstract [conceptually structured] causation).   They cannot be faulted for making a plausible guess under the circumstances. But, as science, it is no longer valid; we now know that it never happened like that. Construction took place in another way altogether: evolution.

Creation or emergence?

It must be acknowledged, moreover, that the very idea of creation ― the conceptual structure that corresponded to what the ancients thought creation meant ― was derived from and remains wedded to that that mistaken science. “Craftsman” and “creation” are correlative notions that refer to concretely imagined events. You cannot suddenly admit that the “ancient science” was faulty but continue to assert that the belief in “creation,” as a concept, was not. The very idea of creation ― and I mean to include in this idea the thought, planning, and intended purpose for the thing created ― came from the imagery. If you change the image of a rational craftsman who does things for a purpose, the idea of what creation is ― the conceptual and epistemic structure ― changes in tandem. With evolution, the word and concept “creation” no longer embody the reality of the way being-here is known to be shared between source and recipient, because the features derived from rationally applied construction are no longer there.

The new imagery is provided by what is now known to be the actual process ― the “transaction” ― that made all the structures, forces, features and species of living organisms of the known universe to be-here as they are: the evolution of living matter. The action is not one of “creation,” it is one of autonomous self-emer­gence. It is the spontaneous expansive activity of a living matter whose non-personal, non-intentional, non-purposeful dynamism is locked into an unchanging energy of growth and intensification. Life moves in only one direction: more life.

With the transmission of being-here by the evolution of living matter and not by a craftsman’s planned, purposeful creation, the new emergent “thing” transmitted remains as much a part of what did the transmitting (the evolving) as what emerged. In this conception immanence takes on a concrete imagery: the emergent species always remains nested and embraced (like a sponge in the sea) by what gave it rise: living matter. The “new thing” emerges incrementally; it never stops being the “old thing” even as, little by little, it becomes unmistakably what it now is and is not what it came from. And in the case of humankind the perception of emptiness includes all the co-dependent co-arising factors ― human and non-human “causes” ― that are active in the emergence of the human organism. The human being knows that it is, undeniably, a biological organism, the direct offspring not only of its human ancestors, but also of a multitude of other things in this cosmos. The human organism always remains comprised exclusively of the sub-atomic particles, valences, forces and fields from which it emerged and whose continued functioning is necessary for its own continued existence. Its “self” always remains what it was made of, even as it launches itself as autonomous.

4.

The Philosophical Inversion

The conceptual change implied by the change in the scientific description also affects our traditional philosophical assumptions. And in one key respect it actually inverts them. This is significant, so let me digress briefly and try to explain.

The assumptions of Greek philosophy made since the days of Plato are that “things” are what they are by dint of their “essence.” Essence was believed to be the idea of the “thing” that was implanted in it by its creator. Since the Creator was believed to be rational and functioned like a craftsman, the idea of a thing was itself derived from the purpose the craftsman had in mind when s/he created that thing. The idea and the purpose were the same; they were the “essence” of that thing.

That “essence” was spiritual because it was an idea. An idea was the product of a “mind” and since the mind was believed to be a spirit, the ideas it produced were also said to be spiritual items ― which is the way we think we experience them, i.e., as immaterial.. An idea does not occupy space, it is able to co-penetrate matter co-existing in the same “place” without contact or displacement. It is absolutely universal and denotes every instance of its essence without exception: the idea of horse includes every horse that ever was, is or will be. It is also uncomposed; it is not made of parts and so cannot decompose (implicitly it is therefore immortal). Matter, on the other hand, cannot occupy the same space, is limited to the one and only concrete thing that it is, is composed of parts which disintegrate ending the “identity” of the thing.

This “world-view” promoted first by Plato and continued in slightly modified form by Aristotle, defined western thinking from about 350 bce until the modern era. It is really only since Darwin’s proposals about evolution in the 19th century that it has become generally accepted that all of the foundational priorities assumed by “essentialism” are completely wrong. As it has become increasingly irrefutable that matter is self-elabora­ting, the need to have “idea-essences” in order to explain why things do what they do is superfluous. Matter does what it does because it is driven to be-here by its own internal material energy and the forms that it assumes and the abilities it produces are in response to what works ― what allowed it to be-here.

Under the Platonic philosophía perennis, reality was made of two separate and completely dissimilar substances, matter and spirit, and was described in a series of conceptual dyads: act and potency, prime matter and essential form, body and soul, essence and existence. In each of these pairs one side corresponded to immaterial ideas and the other to its material partner.   Notice that it dovetailed with the “rational craftsman” theory of universal construction. They were all different ways of imagining how the ideal immaterial “reality” in the universe interacted with matter. In all cases, spirit was the guiding element ― the immaterial idea coming from the craftsman’s immaterial mind; and the trailing, dead and inert “empty receptacle” which received the enlivening directions coming from the immaterial idea, was matter.   Matter in itself, without form, was dead, inert, lifeless, shapeless, not unlike soft and pliable clay in the hands of the potter. Matter could be acted upon but could not act. Matter was pure empty potential that brought nothing whatsoever to the composite except the ability to be molded, shaped, directed and activated by the idea-form-essence / source of life.

There was a scholastic maxim: existence comes through the form. What comes first in an essentialist world is the idea ― the “whatness” of a thing: that which makes a thing to be what it is, gives it life and therefore explains what it does. And in all cases “what” something was, was determined by the purpose for which it was made by its maker, the idea in the mind of the artisan.   Aristotle called it the “final cause” because it determined the end to which the “thing” was designated. The contribution of the material receptacle into which the essential form was “poured” was precisely its emptiness: its shapelessness and its malleability: its non-determinateness and its readiness to being shaped by form; its inertness and need to be enlivened by spirit. Form worked on matter as a potter’s mental plan on soft, wet clay. But although matter had to ultimately yield to the shaping power of form, the resistance it offered engaged and intensified form’s activity, giving a focus and creativity to the resulting composite that drove the evolving history of the cosmos. (The last image was the contribution of Henri Bergson to the philosophía perennis early in the 20th century, in a book called Creative Evolution. Despite its title, it was a reaffirmation of traditional creationist dualism.)

Essentia-lism was an IDEA-lism. It was dominated by the primary and guiding reality of ideas, and by the spirit-minds that generated and understood them. Ideas and spirit-minds were real. They carried and transmitted being. Matter gave an edge and creativity to being only by its resistance to it; it was a kind of non-being. The Neo-Platonists of the second and third centuries imagined Being like pure brilliant light shining from its source (the “One”) into an infinite darkness of non-being and enlightening whatever it touched in proportion to its distance from the source of light. Hence the cosmos was populated with a hierarchy of “things,” combinations of darkness and light, that differed from one another in brilliance to the degree that they more closely or more remotely reflected the brilliance of the “One.”

The philosophical inversion I speak of occurred when the world realized that ideas are not things, and minds are not entities separate from the bodies they inhabit. There are no “essences.” Ideas are the mental states of the brains of human organisms, and minds are the self-perceived identity behind that activity. Evolution is not the creative result of “spirit” overcoming a resistant “matter” and there are no “idea-plans” or purposes implanted in things by a some celestial Potter. It is living matter itself obeying its own inner dynamism to be-here whose incremental micro-adjustments of its own inner components result in combinations that survive when they match the support potential in the surrounding environment. That is what is occurring in evolution. If I were to use the traditional scholastic terminology, the conceptual relationships are turned on their heads. The “form” or shape that something has does not determine how it will survive, it is in stumbling upon the combinations that survive that gives to things the form and characteristics that they have. That means, in scholastic terms, being does not come through the form, form is the result of the struggle to be-here, form comes through being; essence does not precede existence, it is the other way around: existence precedes essence. In other words, it was in discovering how to be-here that things developed the shape, abilities and characteristics that they have. This turns the philoso­phía perennis on its head.

5.

These developments in our common understanding have resulted in the realization that belief in a separate kind of “thing” called spirit is superfluous, scientifically speaking. If once upon a time, the idea of spirit was necessary to explain both what things are and how they got here, that is no longer the case. And the simple application of Ockham’s razor ― eliminating unnecessary factors in our explanations ― calls for a re-thinking of exactly what reality is made of.

This creates a dilemma. If spirit was a “theory” that was once the best explanation of the cosmic process, but now is no longer needed, it is quite possible that it doesn’t really exist at all and may never have been the object of our experience as we once believed. We also once believed that the sun revolved around the earth, but no longer. We can be deluded.

But the issue is complex and far from resolved. Spirit’s role in emergence, is one thing. But there are other areas where “spirit” cannot be so easily dismissed. How do we explain our unique human abilities: self-consciousness and self-identity, thinking, imagination, appreciation of beauty, morality, the pursuit of truth, the desire for immortality and the love that forms the steel hoops that grapple us to our friends and families? There are those who would call such things illusion. I do not. There is no way to deny what we experience, and no amount of sophistry a la Daniel Dennett,[1] can eliminate the reality of a dimension of this cosmos, internally observable to humans, that we have traditionally attributed to a separate spirit. To say that the existence of spirit as a separate kind of reality opposed to matter is no longer needed to explain the cosmos does not necessarily prove either (1) that such a thing does not exist (with another function) or (2) that spirit may not bear a relationship to matter that is different from the “substance”-definition and the associated total separation and opposition imagined by our Platonic forebears.

It is this latter alternative that appears to me to be the most compatible with both the discoveries of science and our own undeniable experience. I believe there is no such separate “thing” or immaterial “substance” called spirit; truly spiritual phenomena exist, but they are the emanations of a property of matter that we had ignored, fatally distracted by the prejudices of our Platonic, Cartesian dualist tradition which denigrated matter as dead, inert and passive.

Transcendent Materialism

Stone reductionists, like Daniel Dennett who are willing to call us “robots” or “zombies” and claim our interior experience of consciousness is an illusion rather than question the mechanistic materialism that he subscribes to, are one group. Unfortunately, the word materialism without qualification, has been identified with that position alone. Many believe that it is impossible to salvage that word for other applications and suggest the use a different term altogether for a reality that is, in fact, comprised of the potential for both kinds of phenomena: spiritual and material. They propose we call this alternative view “neutral monism,” in order to emphasize that (1) it is not a dualism because there is only one kind of substance in the universe, and that (2) that one substance is neither what we used to call “spirit” nor what we used to call “matter.” It is neutral. It is some other thing with the properties of both.

Currently we do not have a word for this view.  I call it Transcendent Materialism: “materialism” because whatever “spiritual” phenomena are-here, are exclusively the emanations of a property of matter; “transcendent” because this potential is responsible for matter evolving — transcending one form and bringing forth other, unique, autonomous and definitive forms. “Transcendent Materialism” explains emergence.

Frankly, I am impatient with those who continue to use the word “materialism” simplistically without qualification to mean physicalist reductionism. There has been enough discussion in academic forums on neutral monism in our times to warrant acknowledge­ment of multiple meanings to “materialism.”

Transcendent materialists look on the spiritual not as a “thing” or substance but as a phenomenon ― an undebatable reality of experience. We are materialists, but for us matter itself even in its simplest most primitive forms has the potential for what it eventually displays after eons of evolutionary complexification: life and consciousness. We adduce the ancient principle “ex nihilo, nihil fit,” which means “nothing comes from nothing” to explain the etiology.  In other words, if “B” truly emerges from “A” and from “A” alone, then the full explanation for “B” must exist in “A.”[2] Whatever it is that is responsible for what we once attributed to a separate spirit, is actually a property of matter. Hence matter, in total contrast to what Plato and Descartes were saying, is far from inert, lifeless and passive. Matter is the bearer of LIFE and thought.

Now we understand the reason why being-here is only and always a perception of the sensory apparatus of the conscious organism: “Spirit” is a material reality. Spinoza said it in his own way in 1665: “Extension is an attribute of God; God is an extended thing.” (Ethics, Part II, proposition II).

 

[1] Daniel C. Dennett, Sweet Dreams: Philosophical Obstacles to a Science of Consciousness MIT Press, Cambridge, 2005. Chapter 1, “The Zombic Hunch” passim.

[2] Galen Strawson, “Realistic Monism” in Strawson et al., Consciousness and its place in Nature, Imprint-Academic, Charlottesville VA, 2006, pp 3 – 31. The entire essay is an elaboration of ex nihilo, nihil fit.

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

 

Transcendent Materialism: notes on terminology, methodology, physics and metaphysics

These are unconnected notes. They are the written-out versions of spontaneous reflective probings. Some were anticipated in my 2010 book The Mystery of Matter. They are not meant to be definitive, thorough or systematically consistent with one another. I wanted to float some new ideas past discerning and critical readers who might possibly be stimulated by the exploratory nature of these ruminations to contribute some thoughts of their own. The ultimate intent is to generate a plausible world­view that will integrate science and the human needs that until relatively recently had been met by a religion that is increasingly considered rationally discredited. 

6,400 words

matter

Transcendent Materialism, it should be emphasized at the outset, is materialism. The word “transcendent” qualifies matter; it does not imply bypassing, going beyond or adding anything internally or externally to matter. That matter is “transcendent” means simply that matter has, as an intrinsic property, the potential to exist in ever new forms through internal reconfigurations accomplished autonomously and serially in time. In effect, the term announces the central role of evolution in establishing the character of reality, and it asserts that whatever form matter assumes, it will still be all and only matter.

That means reality is homogeneous. Transcendent Materialism is a monism. It proposes that there is no other “substance” anywhere. Reality ― all of reality ― is comprised of only one “kind of thing,” matter. Matter and existence are one and the same thing. Anything that exists ― anything and everything, cause or effect ― is made of matter.

That needs to be said clearly because word “matter” comes to us with heavy historical baggage: for almost two thousand years it was universally used in the West in a dualist metaphysical worldview as the counterpart to a “second substance” called “spirit.” Because of that background, many people assume that matter refers only to its former truncated role in that binary system ― as the dead, passive, inert, unconscious, composed and mutable partner to spirit. Spirit, the “second” substance, was believed to be alive, unchanging, simple, uncomposed and either actively rational as a mind or, as an idea/essence, the product of a mind, therefore inherently teleological. Spirit implied rationality and gave purpose to a directionless matter.

Transcendent Materialism holds there is no such “second substance;” there is no spirit. Whatever qualities, dimensions, abilities, properties, energies, and destiny there are in the universe that were once explained as the products of “spirit” are, in fact, functions of matter. Mind, once assumed to be itself spirit and the generator of ideas with purpose, is a product and derivative of matter. Hence, the erstwhile a priori claim that purpose characterizes all of reality even the forms in which matter existed before the evolutionary emergence of mind, can no longer be sustained. The existence of purpose in any phenomenon, or the totality of phenomena, must be proven and its provenance explained. Until proven otherwise, it is assumed that matter has no purpose beyond being-here as itself.

Because of that and in order to avoid falling back into dualist assumptions, it would be better to use a term other than “matter” altogether. I have chosen to refer to the single substance that comprises reality as “matter’s energy” or “material energy.” Those terms are consistent with the most recent discoveries of physics. They not only reflect the current state of scientific thinking, but the inclusion of the term “energy” immediately precludes assuming the passivity, inertness and unconsciousness associated with the term “matter.”

Saying it that way, however, is not meant to add any property to the most primitive forms of matter that, in fact, are not observable. It is only meant to prevent the exclusion of a potential whose presence is suggested by the later emergence of transcendent features. Besides, the observability available at any given point in time is not an absolute determinant of presence, as the instruments that enhance the reach of perception continue to expand. Future observers may actually “see” what is now only conjectured. The only point is to deny the traditional assumptions that prejudice matter’s energy.

But the word “matter” is shorter and simpler. Therefore I often use “matter” without qualification; but unless it is clearly indicated that it is the old dualist version that is meant, it should be understood as “material energy.”

However, matter is, in fact, all and only energy. It is misleading to say “matter and energy are convertible” as if they were two distinct things. That phrase rather refers to two phenomenal forms in which energy appears to our sensory apparatus. Everything in the universe is some form of energy. The denseness and impassibility we are accustomed to associate with the word “matter” is a misleading inheritance from pre-scientific times that skews the imagery and devalues the use of the word. There is a temptation stemming from our idealist-dualist past to conflate energy with “spirit” and give “matter” the meaning it had in that pre-scientific system. This is entirely wrong. Energy is nothing but material and is appropriately classified as matter.   “Matter’s energy” and “material energy” add modifiers that are necessary to prevent matter and energy from sliding back into our age-old substance dualism.

 

existence

Since matter is all there is, it equates to existence. Existence is self-explanatory. That means, among other things, that there is no outside explanation for existence. We all know what existence means because, being matter, we exist. We know it “from the inside” as it were. Unfortunately the only way we can articulate our understanding conceptually is to contrast being with non-being, as if each were a “thing” or a state. But they have conceptual reality only.

There is no such thing as “non-being.” Explanations that have recourse to “non-being,” “nothing,” “nothingness” etc., as part of their apparent cogency are metaphorical and illustrative only. They effectively reveal existence to be a self-explanatory self-grounded dynamism not needing any further explanation. Traditional propositions used in metaphysics as points of departure like “Why is there something rather than nothing,” are meaningless except as illustrations. For the question assumes that we have an authentic knowledge of some aboriginal primordial “state” or condition called “nothing,” against which existence reveals its supersedence derivatively. That is utterly absurd. Logically speaking “nothing” cannot be known because there is nothing to know. Nothing does not exist. Non-being is a fabricated concept derived from being, not the other way around. The use of the idea of non-being derives from and emphasizes the supreme importance of being-here for us, and helps us to realize what existence is. We know existence directly and without need of any further explanation or justification. We cannot define existence in terms other than itself, and we cannot justify our claim to know it. This is ground zero.

But we have to be careful. The words existence, being and even being here are abstractions ― generalizations of our experience of real existing things. The words are not pictures of any “thing.” This denies the ancient and mediaeval conviction that being is an entity called “God” based on the Platonic belief that “ideas” or concepts were stand-alone substantial realities. The various forms of material energy that are-here (all the things and forces it comprises in the real world) actually exist. But existence is not something apart from the concrescences (knots) of material energy ― things ― that are present-in-the-world. Existence is a conceptual generalization that gathers and represents all the concrete experiences we have of actually existing things. The generalization is only as accurate as the concrete experiences it gathers. Non-being, or nothing, however, is even further removed from reality because it is not a generalization of anything. There is no “nothing” anywhere. It is a pure conceptual fantasy generated out of our immediate perception of the positive energy of matter: matter is an energy to be-here materially which we know and understand connaturally.

If something exists, it is material, and matter, for its part, bears the energy of existence as an intrinsic property and does not require the presence of anything other than itself in order to exist. Matter, in other words, is not a “principle of being” as it is in Aristotle’s system, requiring the presence of “form” (essence/idea/spirit) as a second principle in order to achieve reality. Existence is simply material energy; and matter is existential energy.  It’s clear with these premises that the reason, source and explanation of existence must be found within existence itself, and that source and explanation must itself be material energy. Matter, therefore, in some way that still remains to be fully explored and articulated, must be said to be the source of its own existence. Whatever “God” there is ― defining “God” as the source, ground and reason for the universe ― is constituted of material energy.

Prescinding from the form that matter may have assumed at any point in its trajectory through time, it has to be said that because the reason for matter is to be found within itself, matter always existed and will always exist. Since the only way that existence is, is material, and since all matter exists in time, we will therefore speak of matter/existence as being endless … but not eternal. Endless is the form that material existence takes in time; eternal, meaning something that simply exists without reference to time, is meaningless. It is an empty conceptual abstraction with no empirical ground; it is an idea that draws its static unchanging character from the nature of the human process of conceptualization, not from reality.  I use the word being-here instead of being for the same reason. Being-here connotes our active, time-governed presence-in-the-material-world, whereas being as it has come to us from the obsolete dualist worldview, imagines that our ideas of reality ― the products of human mental processes ― are themselves eternal unchangeable realities that stand on their own and add essential notes of information about the universe that would not be available otherwise. I contend this is fantasy; it is the reification of our imaginings. Being, like being-here, if it continues to be used, can only be a generalization ― a word / concept that attempts to depict the common element in all the experiences we have of things that actually are-here insofar as they are matter’s energy being-here, creating space and time. The same is true mutatis mutandi of all concepts. They are generalizations of the content of individual experiences.

 

time

That matter is endless is a corollary of its intrinsic temporality. No matter exists outside of time and there is no time where there is no matter, i.e., where nothing exists. Where there is existence there is time because existence is only matter’s energy. Physicists lately have been trying to explain time as a function of entropy. There is nothing wrong with that, except it is not the ultimate explanation. They are thinking physically and not metaphysically. Physics begins with the given universe already being-here and explains its phenomena in terms of cause and effect within what is already given ― physical phenomena are internally self-consistent. Physics does not question existence itself. Entropy is a correlate of time, and so time can be explained as a function of entropy. But because they are exact correlates, entropy can also be explained as a function of time. Physicists choose the former because time for them is a mental concept, while entropy is a physical phenomenon and that gives it a causal priority over time. Cosmo-ontologists (materialist metaphysicians), in contrast, because of their focus on existential energy (being-here) as the ground and explanation of all things, are able to discern the material existential character of time. Time is precisely the intrinsic condition of matter’s being-here because matter’s energy is a material presence-that-moves-beyond-itself-and-perdures-materially and time is the way we material humans experience that perdurance. It is the primordial manifestation of matter’s transcendence and the ground of evolution. Matter moves beyond its current configuration but it always remains matter. Time is the very way that matter is-here. To-be-here, in other words, is to be in a material process of existential conquest ― it is to exist, develop and perdure by expanding materially: i.e., proceeding forward from being-here in this particular configuration moving into where it is not and re-configuring itself in the process. Evolutionary process is not something that happens to matter’s energy as if from the outside or ex post factum. The very energy of matter’s presence is a forward motion into existentially unconquered territory ― being displacing non-being now ― moment after moment after moment.

Let me offer a metaphorical picture to explain what I mean. Think of matter, which is existence, as if it were a spotlight. Where there is matter there is existence or light, where there is no matter there is nothingness or darkness. Matter’s existential energy lights up darkness only in this “spot” we call now; it makes something to be-here where there was no “here.” To be here is what it is because it energetically overcomes and displaces not-being-here. Its energy is expansive: it moves into the darkness where it was not.

(I emphasize the metaphorical nature of this fantasy. It is not a “picture” of reality; it is offered only to illustrate the dynamism involved. There is no such thing as “non-being” or “nothingness;” and being-here is not a light. They are conceptual/verbal concoctions ― fantasy. What is real is the physical nature of existence: being-here is a material phenomenon, a time-creating self-transcending energy that is a property of matter, present, operative and observable only in the actual forms, individual and collective, that matter has assumed.)

Perhaps a better illustration is the very expansion of the universe itself, which is quite real. We have a hard time imagining the reality occurring here, because we tend to imagine “space” as pre-existing the things that fill it so we think of the universe of material energy expanding into empty space. That is not what’s happening at all. The reality is that “space” is a function of matter’s conquest of what-is-not-there; space is created (out of “nothing”) by the expansion. What do things look like at the very edge of the expansion of the universe where the things that are-here meet what-is-not-here? Do you have a hard time imagining that? So do I. We can’t imagine it because we cannot think non-being. We know there has to be such a “place,” though there is no “place” until the event ― being-here as an active conquest ― occurs now. In that ethereal “location” ― now ― where being-here creates “space,” you can intuit that it is also creating time. Well, that is precisely what’s happening everywhere, moment after moment. Both space and time are the continuous products of transcendent material energy insisting on being-here moment after moment and creating space and time as material by-products.

The “arrow of time” goes in only one direction. That is not difficult to understand for cosmo-ontology where the point of view is being-here and being-here can only continue to be-here by moving into some “place” where it was not (creating space-time as it does so). It must move from the ground it has conquered and holds as presence, onto new ground where nothing has been present before. That can only be one direction ― from this now to a now that has never been, from a “place” where it exists into what-is-no-place. Once the question is framed in terms of existence, regardless of the inability to imagine it, the thought of being-here moving to some place where it has already been is absurd. It’s very dynamism is creative: it is to move to where it was not, to overcome “non-being,” to expand, to create “space.”

It is a conundrum for physics because physics takes existence, presence, as given. All its explorations occur after that definitive conquest. That’s why it misses the forward energy of time. There is nothing in physical reality that demands that time’s arrow must only go forward. Hence physicists try to explain time’s direction and look for a physical cause. Cosmo-ontologists (materialist meta­­physicians), on the other hand, who recognize matter’s existential energy as the fundamental material dynamism giving rise to our experience of time, are not surprised to observe that matter’s energy produces a one-directional trail pushing being into non-being, and in no other way.

Here’s an analogy. Imagine material energy, being-here, and the metaphysics that describe it as a train in motion. The train is time moving in one direction because matter is driven to be-here moment after moment. Then, imagine the physical forms that matter’s energy has assumed and the physics that studies them as passengers or cargo on that train. The train is going in only one direction, but the passengers are free to move forward and backward. Physics, since it does not study the motion of the train itself (matter insofar as it creates space-time), sees the train as a static environment. Physicists can only observe and measure the motion of the entities in it (which are observed moving forward relative to the ground). They can clearly imagine the possibility of items moving toward the rear of the train, and the forward motion remains a mystery or is attributed to time’s correlate, entropy, because they do not look at being-here as a physical dynamism, they take it for granted. Entropy is conjectured as a cause when actually it is an effect of time’s direction.  Entropy measures and describes sequence in terms of the irreversible dissipation of energy between existing material things, whereas time is the human experience of the sequential motion created by matter’s energy existence ― expanding its presence.

An added confirmation of this way of looking at time is that is supports and helps explain the theory of the relativity of spacetime as proposed by Einstein.  Material energy, in the form that it has assumed in any particular place in the universe, is concrete and specific and our experience of its existential process (“moving” from being into non-being) is empirically generated.  We call it time.  Time is a human experience produced by a physical event.  Time is not an innate idea, an eternal background reality, or an a priori form of sensibility.  Both space and time are concretely engendered by this specific matter which we experience differently from other matter.  There is no anticipated simultaneity or pre-existing reality for either space or time, time is relative.

 

energy and entropy

All energy is a function of disequilibrium. The achievement of total equilibrium equates to the complete absence of energy. Matter’s existential energy is generated by the gradient difference between being-here-now and the nothingness it must confront and vanquish if its particular concrescence ― knot ― of material energy (this “thing”) is to continue to be-here in the following moments. Existential disequilibrium is created when the positive expansiveness of matter’s energy meets what-is-not-here; equilibrium is restored when matter’s existential energy pours itself into it, as it were, as into an empty receptacle, filling it full of existence, replacing non-being with being. (Please be aware of the metaphorical nature of that description. There is no “pouring” or “filling.”) Equilibrium is achieved in the triumphantly existent now and the energy of matter momentarily disappears in a point of existential repose (now) only to be immediately regenerated in the next moment by the disequilibrium created by the looming precipice of nothingness into which matter now peers.

Entropy is a concept proper to thermodynamics that attempts to observe, describe and measure the dissipation of energy which accompanies the reduction of disequilibrium. The energy of existence itself has never been the focus of entropic analysis and interpretation because being-here in the Platonic paradigm of “spirit/idea” was thought of as a metaphysical reality but not a physical function. Understanding being-here as a physical function proper to matter transforms metaphysics from an analysis and interpretation of ideas into cosmo-ontology, the “prequel,” the missing first chapter in the narrative of physics. It provides a wider context for the interpretation of physical concepts like entropy allowing them to be seen in a new light that reveals relationships that had perhaps been missed or unavoidably inverted. Our analysis of time was one example of that inversion affecting entropy that was due precisely to the failure to understand existence itself as a material (physical) energy.

Cosmo-ontology (the metaphysics of existence-as-matter) predicts that the ever increasing entropy created by the dissipation of energy in the universe can never reach 100% because even in a state of “heat death” predicted by the theoretical physicists ― where every possible form of disequilibrium has been eliminated ― there will still be the existential energy of endless matter superseding “non-being” and creating space-time. The measurable energy of the universe may “flat line” but the timeline of inactive matter will continue endlessly, confirming the prediction of the first law of thermodynamics that matter’s energy is neither created nor destroyed.

 

 metaphysics

Metaphysics (I offer “cosmo-ontology” as a new label for this discipline) begins with being-here as that particular aspect of all phenomena that is especially significant to human beings. And it is significant not only because we humans ― like all living organisms ― are selfishly driven to stay alive and therefore obsessive about being-here, but because we are uniquely convinced of the utter gratuity of it all. None of it has to be here. How do we know that? Frankly we have no idea how we know that. All we know is that we do, and we express our intuitive conviction by asking a question that for all its irrationality we all find compelling: “why is there something rather than nothing”? It never spontaneously occurs to us that being-here has to be-here … that there is no such thing as nothing and there never was … and that nothing will never ever exist, while matter’s energy must exist endlessly.

There is a profound circularity operating here. Since matter’s energy must be-here, and since the human organism, including its sensory and neurological systems responsible for its conscious intelligence, is entirely made of matter’s energy, it should come as no surprise that every aspect of the human organism is determined ― absolutely driven ― by the forward energy of being-here. We ARE, like all matter, the energy of being-here pushing its spotlight into the darkness of non-being. The fact that we know there is no such thing as “non-being” doesn’t stop us from speaking in those terms because they somehow express exactly our groundless connatural intuition into the positive, abundant and expansive character of being-here. When all the dross and symbolic forms of expression are burned off, we are left with this: human conscious intelligence intuits the positive character of being-here and cannot explain why it is absolutely convinced of it. It will always remain a marvel to us that there is something rather than nothing. I believe that this insuperable circularity is simply the predictable outcome of our own materiality. We ourselves are constructed of matter’s existential energy. Our being-here is not something added to our persons, something we have and can lose (which is the way we normally think). Being here materially is what we ARE. We have always been here and will always be here although not in the current human form or with the “self” we now enjoy. We are constructed of matter ― the very energy to be-here which has to be-here. It is not possible for any part of our organism not to reverberate with being-here as a connatural phenomenon wherever we encounter it, in ourselves or in any other form that material energy has taken … including the totality.

Metaphysics (cosmo-ontology), seen in this light, is the exploration of the implications of our material identity, and the possibilities and consequences of its denial. Since we humans are matter’s existential energy with a unique capability for self-embrace ― a conscious self-appropriation that goes far beyond what we see in other forms of living organisms on earth ― understanding accurately what being-here means for us is of paramount importance. It is not an optional pursuit, or entertaining exercise where the results are unimportant in comparison to the delight of the inquiry. How we understand what we are doing here, based on first understanding what being-here really is, will determine our destiny as a species, and perhaps even the destiny of all the other living species who emerged from the earth with us. Metaphysics, in this scheme of things, is not a dispassionate inquiry. It is a highly charged self-interested pursuit of the truth about being-here. Acknowledging our inescapably subjective investment in this science suggests that something similar is probably functioning beneath the surface of claimed objectivity in every science and pursuit of humankind. We are made of matter’s existential energy and being here is not only what we do, it is what we are.

There are some who will point to this subjective investment as a liability. They say it skews the inquiry fatally by placing an irresistible existential pressure on the students of the question to find answers that satisfy human aspirations and quell human fears.

Humans are able to question the meaning of being-here precisely because, alone among all other forms of living matter that have emerged from the earth, humans know they will die. Being-here, besides being the source of constant preoccupation, also becomes an intellectual obsession. The joyful pursuit of securing the means necessary for being-here is fatally enervated by the know­ledge that ultimately it is all for naught. The instinct to embrace what we are with gratitude, joy and generous creativity is not only potentially crippled by the awareness of death, but it can come to be seen as an unnecessarily cruel deception casting a pall of despair and bitterness over life. We tend to attribute social pathology and our interminable slaughter of one another to this flaw in the human species … and indeed, some in their hopelessness, have declared human life a pointless burden and respond with a selfishness that increases everyone’s suffering confirming the attribution.

But there is no necessary connection between the subjective instinct to be-here and distortion of the truth. It is just as possible that the desire to embrace life with joy will drive an inquiry past the dangerous shallows created by death and into deeper regions where navigation is open and endless. I believe that the intense motivation that may drive the metaphysician can be a source of dedication to honest and careful thinking, thorough inquiry and the disciplined exploration of implications.

Because cosmo-ontology is a materialist metaphysics it will work closely with physics which also deals exclusively with matter. But the focus on existence is what distinguishes the two and necessitates metaphysics. The claim of some logical positivists that science alone, especially physics, is sufficient for establishing origins, and that metaphysics is an exercise in fantasy is wrong, because physics does not question existence. Taking existence for granted is myopic to an extreme degree for the enquiring human being who is necessarily and uncontrollably interested in being-here. Both tools, science and philosophy, are needed to complete this pursuit. And indeed in the system offered here, the final identification of matter with the very energy of existence itself, is determinative in establishing a clear direction for human endeavor and aspiration that differs markedly from earlier directions that have been deemed failures and abandoned. A global humankind, cast adrift from its various traditional moorings by a science that was unavoidably less than holistic, is well served by a discipline that plumbs the significance of being-here as science has observed and measured it. Science provides the data, philosophy, specifically metaphysics, questions the data looking for an existential interpretation significant for humankind. And it does so because the question of existence, far from being irrelevant, corresponds to the most insistent instincts in the human species ― that derive from what we are: matter’s living, existential energy.

  

conatus

Conatus denotes the embedded instinct for self-preservation that is the observed characteristic of every known living animal organism on the face of the earth, and is projected onto plants and fungi as well. Because it is characteristic of every form of living matter regardless of diversity, difference in complexity and location on the timeline of evolutionary emergence, it is reasonably retropolated to also characterize non-living matter and, in my scheme of things, would explain the undeniable evidence of transcendent emergence before the dawn of observable life. It is another, and almost predictable expression of matter’s energy to be-here. It would hardly seem reasonable to claim what I do about the “nature” of material energy as an existential conquest and expansion if something akin to the conatus did not exist in proportionate measure in all of matter’s energy commensurate with the degree of evolutionary complexity it enjoyed. The fact that it is such a prominent, undeniable and universal feature of the biological organisms that have emerged from the earth, confirms the existential characterization of matter that I have been offering in these ruminations.

As a side note, the universality of the conatus has not stimulated an enquiry into its significance because science, even the biological sciences where the uniformity of the conatus in all the millions of species studied is the elephant in the room, do not relate to existence. So the relevance of the conatus was missed altogether. I believe this is a clear confirmation of the distinction between metaphysics and the sciences, especially physics. Existence is bracketed by the limited focus of scientific knowledge and the understanding of what it means to be here for which we all hunger is simply ignored. It is another item on the list that demands a holistic integration of the disciplines that study our world.

Once the biological conatus is plausibly considered as existing in proportionate degrees in all the forms of matter even those prior to the emergence of life, it is reasonable to suggest that the progressive integration and complexification of material energy clearly on display in the elegant table of the elements and the accumulating development of complex molecules are evidence of a proto-evolu­tion that is a precursor of the behavior of biological life. Thus I feel it is appropriate to speak of matter as a living energy at all levels of its development, with the caveat, of course that this characterization be understood analogically, i.e., proportionate to the level of autonomy achieved by evolution and accurately observed and measured by science. Use of the term living is not meant to offer any additional information to what science provides about the behavior of the various forms of inanimate matter. The sole purpose for employing this counter-intuitive description is to establish a presumption for the presence of a potentiality present in minimally perceptible form ― perhaps only at the quantum level ― and could easily be missed by the scientist who was prejudicially convinced of its impossibility. Just knowing that matter is a living dynamism opens the observer to the possibility of actually seeing evidence of it.

 

thought

We humans interface with the rest of the material universe through self-conscious thought. Thinking refers to the practice of making mental pictures of our presence-in-the-world in order to facilitate our survival as biological organisms. It is a function of the conatus ― a direct derivative of our instinct for self-preservation. Accuracy of thought is important if we are to survive, and so we attempt to include as much detail and fidelity to time, process and interaction among entities as possible. Thought or thinking is the process of making pictures, and the pro­ducts ― thoughts ― fall into various categories depending on content, origination and their applicability to the survival interests of the organism. The two principal categories in my system are knowledge and understanding.

Knowledge in my lexicon refers to a thought product that is a picture derived from an experience that at the conscious level does not relate directly and proximately to the needs of the conatus. Knowledge is characterized by an affectivity that has been called “objective” or disinterested, even though in most cases it is not. The organism may be subconsciously aware that the objects of thought in these cases have an impact on the “self” but it operates in background mode and the conscious sense is that the organism is simply “looking at what’s there.” These “cerebral” or “rational” mental pictures comprise the bulk of the thought process, and they are quite intentionally cultivated by the sciences that condition the validity their conclusions on the objectivity of knowledge.

I use understanding in contrast to knowledge to denote a thought product that is a mental picture that originated with the activation of the conatus. It is often called subjective, instinctive, reactive and self-interested. With understanding, the somatic dimension is front and center. This results in an awareness that includes the destiny of the self to one degree or another, a mental state consciously aware of the profound survival connection between the self and the object of thought and awareness. I call this resulting mental state a realization because the object of thought is seen to be existentially relevant i.e., it has a direct bearing the knower’s own being-here and it brings an affective sense of conviction that is particularly intense.Knowing” the force of gravity is one thing, seeing a tree fall on your car pushing the roof to the floorboards gives you a new “understanding” that makes you “realize” what gravity “really” is.

Understanding, like all thought, regardless of the intensity of self-interest involved is totally dependent on observation, and observation is totally dependent on the sensory and neurological apparatus of the biological human organism. The ability, therefore, to form mental pictures of one’s presence-in-the-world, whatever qualities it may generate that appear to transcend materiality, is grounded in the matter of the human body. All concepts ― human pictures of reality ― are totally derived from and dependent upon matter. The ability to imagine something that is not there, or to conclude, for whatever reason, that some entity ― even myself ― might become other than it appears at a given point in time does not constitute a transcendence over matter. The same is true of the generalizations that we call concepts. They are all a work of the imagination. Imagination does not go beyond the ability to isolate and reconfigure the elements of empirical phenomena pictured in space and/or time for the purposes of staying alive. It is as sensory and material an operation as any that humans perform.

No matter how intense the realization, and despite its accompanying sense of conviction, all human thought is a work of the imagination. Concepts are representations of material phenomena couched in the sensory images of experience in order to facilitate our interaction-in-time with the universe of matter. There is nothing infallible or eternal about them. Even the sense impressions, immediate as they were once thought to be, in fact operate integrally in the self-interested, self-preserving dynamism of thought and are vulnerable to the re-arrang­ing which constitutes it. In fact it is difficult to achieve a detachment of the sense impressions from the self-interested thrust of human thought without the use of outside tools, like laboratory procedures and double-blind studies, specifically designed to suppress that influence and achieve accuracy.

In every instance what is occurring is a material interaction and survival is its ultimate focus.

 

self-appropriation

Self embrace is the goal and destiny of human life. This apparently solipsist conclusion corresponds to the tautological circularity that our enquiry has uncovered in our universe made of living matter. Material energy which is the constituent reality of all things bears ultimate reference to itself alone. Matter’s existential energy, exists only to exist; it is-here only to be-here. It doesn’t exist in order to become something else, go somewhere else or do something that it is not currently doing or, or that it could not, in the near or distant future, evolve out of its own components. Things are-here for only one reason: to be-here. Everything we have examined confirms this conclusion. Matter’s energy is totally focused on its own abundant expansion into all the “places” it is not. Matter’s existential energy is the living embodiment of creativity: the conquest of non-being by being. It is not an energy that matter has, it is an energy that matter is. To be-here is to be matter; to be matter is to be the energy of expansive, overabundant, endlessly conquering existence.

We’ve seen how this plays itself out in area after area of our inquiry: the irrepressible conatus, the creation of an ever expanding space-time, the evolution of pre-living forms of matter, biological evolution, human reflexive consciousness as a function of being-here featuring the inability to think or imagine or want anything but being-here, the insuppressible perception that being-here, besides being the ultimate desideratum of the human organism, is a positive, gratuitous, and altogether marvelous phenomenon, and appropriately considered the object of wonder and gratitude. The instances are multiple and consistent in this regard. When we understand the transcendence of matter, we realize what we are. In human terms that translates into creative generosity.

We could take a moral turn at this point and, using Buddhist and Christian models of personal growth and maturity, try to show how the inversion of values triggered by an incorrect interpretation of the urgings of the conatus accounts for the classic spiritual pathologies, individual and social, on which both traditions concur. Specifically, the almost unavoidable deflection of the energy of the conatus from the survival and enhancement of the totality of matter in the universe to the selfish aggrandizement and pleasuring of the individual human organism in isolation has been identified as the paradigm of “the corrupt human condition” ― selfishness. Similarly, we could show how the goals and even the practices of personal transformation in each tradition which are designed to counter selfishness are in general agreement with one another and correlate closely with the supreme value of existence-in-the-present-moment as the concrete form in which being here authentically occurs, and whose embrace simultaneously establishes a relationship of oneness with the entire universe of living matter. Oneness with the totality, the mystics’ quest, is achieved by appropriating (realizing) one’s physical / metaphysical homogeneity with all things. We are all made of the same clay. The result is a clear vision of the supreme achievement for the individual-in-community of a loving and grateful understanding of one’s “self” as a highly evolved version of matter’s energy bearing universal matter’s fundamental dynamism of expanding abundance forward into where-it-was-not. The agenda of the “self” is not ultimately for the “self” alone or even for the “self” to decide; the decision and the purpose has already been set: it is the agenda of matter’s living expanding energy. It is a realization that the human generosity exemplified and inspired by matter’s energy is not merely an optional, gratuitous and personally satisfying choice of life-style, but is the necessary emanation of the human organism’s very own constituent structure. Expansive abundance ― transcendence ― is the very nature of matter’s living energy at every level of evolutionary emergence; and as material organisms extruded by a material universe it is our nature as well.

“. . . the most to be pitied.” (II)

If for this life only we have hoped in Christ, we of all people are the most to be pitied.”       

1 Corinthians 15:19

That statement of Paul’s was uncharacteristic of a Jew. In Paul’s time, Jews did not believe in an after-life.  Besides, the remark had an arrogant and demanding tone that was more typical of Greek attitudes dominated by the belief that human beings were immaterial spirits unnaturally imprisoned in their bodies of matter.  The Greeks were focused on an “other world” of divine spirit where our “souls” supposedly originated and to which they returned at death after escaping from their dungeons of flesh. They were quite passionate about it. If a world­view did not relate to the existence of the immortal human spirit, it was not worth considering. We are not animals.

The mystery religions that flourished in the ancient Mediterranean world reflected this Greek obsession with spirit and the afterlife. And it was to the mystery religions that Paul turned for an interpretation of the Christ event. Paul taught that the Christian was ritually immersed in the death and resurrection of Christ the way the mystēs was immersed in the death and resurrection of Demeter and Orpheus, Isis and Mithra. For Paul, the resurrection was more than a sign of divine approval for Jesus’ authenticity as a messenger, it became the message itself, the mysterion (Latin: sacramentum), the ritual-vehicle that would transport us to the other world. In a thoroughly Hellenized culture where religious practice was constituted by the pursuit of life after death, one can understand the appeal of Paul’s proclamation. Christianity, because of this emphasis of Paul, stopped being a heterodox Jewish sect and became a Greco-Roman religious cult.

The paradox that lies under the surface of early Christianity is that Jesus himself was a Jew and expressed none of the focus on life after death that was central to Paul’s message. Jesus’ preaching as reported in the gospels, was most definitely “for this life only.” This is more than a mere matter of emphasis. Jesus did not offer life after death as the motivation for the humble, generous, just and loving behavior he encouraged. In the tradition of Job and the Jewish prophets he conspicuously avoided any motivation based on reward or punishment either in this life or after death. The motivation, like the behavior he called for, was love. He told his fellow Jews to imitate their loving Father who was just, compassionate, generous and forgiving. “Be like your heavenly Father who makes the sun shine equally on the just and the unjust.” . . .   His model prayer, the “Our Father” said “forgive us as we forgive others.”

Paul and Jesus

I believe what we are dealing with are two very different religious visions: (1) Jesus’ renewal of Judaism grounded in an emphatic re-characterization of Yahweh as “loving Father” and the rejection of earlier imagery that painted him as warrior king and punitive lawgiver, and (2) Paul’s focus on the Hellenistic pursuit of life-after-death, proven by the real resurrection of Jesus to be more than wishful thinking, confirming Greek hopes.

The arrogance of Paul’s statement is a first clue that his message was different from Jesus’. Paul sits in judgment on reality itself and finds it wanting. If living morally is the only way to be authentically human, and we are not able to live moral lives without radically altering the natural course of human life which ends in death, then, indeed, it is not possible to be human, because there is no way to avoid death. I believe it was Paul’s merger of the two sources of his formation that accounts for this bizarre metaphysical judgmentalism. The Greeks had decided that their theory about the immortal immaterial soul was scientific truth, and those that did not accept it had to believe that we were only animals. The Jews, for their part, were convinced that they were God’s chosen tribe destined to political supremacy over all the other tribes in the world. If Jesus was the messiah, for Paul it meant that God was bringing the whole world into submission to Jewish salvation history. Put these two delusions together as Paul did in his own head and you’ve got an ideology with an attitude. It laid the foundations for Christianity’s subsequent tendency to demand the submission of all other traditions to its own.

But consider how presumptuous this is. Paul claims to know exactly what God’s intentions are for humankind and therefore how “God” structured the world and directed human history. In Paul’s attitude there is nothing of Job’s blinding insight that, while he could not explain Yahweh’s behavior, he realized he knew so little that his only valid reaction had to be an awed silence.

Job’s was the proper reaction. If God is as utterly unknowable and his designs as unfathomable as theists have always claimed, then the door must be left open for possibilities that we cannot imagine. Who are we to decide that death, which, is the destiny of absolutely every single living thing on earth, is “unnatural” in the case of humankind . . . a claim our Platonist Christianity has sustained for two millennia despite the indisputable evidence that every single last human being that has ever lived has died and no “immortal soul” has ever been encountered.

Besides, by arrogantly deciding that if resurrection is not part of the picture “we are the most to be pitied,” Paul is implying that alternatives are not authentic and cannot be considered reliable guides to life. He ignores the fact that Jesus himself encouraged people to live moral lives without ever invoking resurrection following the entire Jewish tradition for a thousand years before him. Were Jesus’ listeners being misled? Were all those people to be pitied?

Don’t misunderstand. I am not trying to disprove the resurrection. That’s not my point. I would personally be overjoyed if we were all to come back to life as ourselves to be united once again with the people we love. I am not hoping there is no resurrection, I’m simply saying, against Paul, that even if there is no resurrection, nothing changes. Our sense of the sacred and our trust in LIFE remain the same. No one is to be pitied. Faith in the resurrection might make it easier for some to live a moral life, but that doesn’t invalidate other views. All are obliged by their humanity to be moral, even those who find resurrection incredible.

Resurrection is either real or it’s not. If Christian beliefs are true, my denying them won’t make them disappear, any more than believing them will create them.   Whatever the case may be, we have absolutely no control over what happens to us after death. All we know is that we die and we cannot bring ourselves back to life. That means that if we are to come back to life someone or something else that we cannot see or control has to do it. It is not in our hands. Everyone is equally powerless. Christians have no more control than anyone else. They, too, have to trust that “God” will bring them back to life after death.

TRUST IN LIFE

This finally brings us to the core of the issue: trust. Belief in the resurrection does not change reality, it changes my attitude toward reality. It offers no more guarantees than human life itself in whose processes we have to trust implicitly.

For consider: Our dependency on the forces of LIFE is so universal, so deep and so insuperable that no matter how willfully selfish and anti-social we decide we are going to be, we still have to trust in the biological processes that must continue to function efficiently if we are to carry out our nefarious plans. We have to trust that the multiple organic operations of our bodies, alimentation, respiration, elimination, circulation, the proper release of neurotransmitters guaranteeing perception, insight, thought, memory, many of which we do not fully understand, will work without error or interruption. And then there are the events that create our very identities and roles in society: conception, gestation that brought us from conception to birth fully equipped for life as independent biological organisms, the ontogeny that impeccably brought us to adulthood along with the generative sexuality that allows us to reproduce. None of us has personal authorship or control over any of these things. Everything about us and our life with others has been handed to us, developed over immeasurable eons of deep time by an evolutionary process that has adapted our organisms perfectly to our environment. We have implicit trust in all this. We have no choice. Trust in LIFE is the sea we swim in. It is the inescapable attitude, conscious or not, that characterizes the relationship that we have to being-here. Our organisms are programmed ― they are hard-wired ― to trust in LIFE.

Trust in death

Given that trust is the very condition that defines us, it should come as no great surprise that even as our lives wind down and we approach death, we are spontaneously inclined to continue to trust. The fear of death is a learned response; it should not be confused with the flight from danger which is a biological instinct, a reaction to a living perception that evaporates as soon as the threat has passed. Death is different. The organism has no notion of death because no one living has ever experienced it. Death is a mental construct, pure product of the imagination. Trust, I contend is instinctive. It is the simple seamless continuation of the way we live our lives from moment to moment. Given that life is a very long unbroken series of trusting moments no one is spontaneously inclined to suddenly decide that some next moment cannot be trusted. Something has to intervene to break that chain.

It is very difficult to be afraid of the moment of death without conceptual intervention and a considerable amount of projection. We imagine what death must be because we see what it has done to all the people that have passed through it. Using this gathered data, our minds create an abstract concept which, in fact, is at odds with our spontaneous trusting expectations. Our instinctive inclination is to embrace with joy each now moment as part of the process of living.

Now resurrection, life-after-death, is itself a projection of the imagination that is obviously generated to neutralize the death-concept. No one living has ever experienced resurrection, even those that claim to believe in it. But it is even more remote than death, for while we have evidence that people have died, no one living has ever seen anyone who has come back from the dead. All “data” in this regard come from the records of ancient people who themselves are dead, and never came back to life. That the belief in resurrection can overcome such a huge credibility gap tells you how powerful the urge is to trust LIFE.

Now my point in all this is to identify “human bedrock,” by which I mean the ground beneath which there is no ground. It is the sine qua non for living a human life. Resurrection is not bedrock, as Paul’s arrogant statement seems to claim, a psychological human need so deep that without it, it is impossible to live humanly. For resurrection as a psychological operator functions as magnet for a trust in LIFE. It restores the trust that our organisms are programmed for.

I contend that trust in LIFE is human psychological bedrock. And that means that without trust in LIFE we cannot lead human lives, we cannot be sane, we cannot be moral, we cannot love ourselves or others, we cannot build a human world. And the trust we have in LIFE, while it gives us absolutely no information whatsoever about what happens to us as conscious identifiable selves after death, has the potential to override the absence of evidence about life after death.

But in order for it to do that, trust in LIFE has to neutralize the exaggerated import­ance of the self which, to my mind, is at the root of Paul’s arrogance. Resurrection as we have imagined it correlates to the human individual self. Our trust in life has been detoured into an expectation that the individual “self” will live forever. The bitterness and disillusionment characteristic of modern times in the lands of the West, in my opinion, is directly due to having been sold a bill of goods about our selves that was sheer fantasy. Having taken Paul seriously, when it became clear to many that there was no resurrection, their love of life itself was destroyed by the conviction that “we are the most to be pitied.”

The “Self”

I believe that the transcendent importance that we have accorded ourselves as identifiable self-conscious individuals, (requiring resurrection if we are to trust LIFE) is a cultural phenomenon, not metaphysical. It is characteristic of Western Christianity and the cultures that it has shaped. It is the result of the artificial expansion and intensification of a psychological focus on oneself that was always open to being situated anywhere along a fairly wide spectrum of importance. In other words, it is our culture that has made the “individual” the super-important thing that we project it to be. Our culture under the tutelage of our dualistic religion has cultivated the appreciation of the individual person well out of proportion to what it might have received from other cultures. We are not unaware of this. For many it is a source of great pride and admiration. It has given rise to what we call western values which includes the dubious legacy of belief in our superiority and the right to impose our way of life on the rest of the world.

That importance is culturally inflated but not created out of nothing. Self-awareness and self-prioritization is a universal biological experience. All animal organisms display it. But, falsely defining the human person as a “divine” eternal “spirit” destined to live forever without the body precisely because the “self” is not the material biological organism it appears to be, is the cultural bellows that forced air artificially into the “self” expanding it in size and visibility. The individualism of the West is an exaggerated, overblown, cultural artifact grounded in the unfounded belief in the separable human spirit as a metaphysical “thing” of divine provenance, different from every other thing in the material universe. The cultural context of belief in the human “soul” as immaterial immortal spirit skews the perception of what the human individual is, well beyond the conclusions that would be drawn by experience if left alone. The evidence that we are material biological organisms is undeniable; but there is no evidence that there is an immaterial thing called a “soul” that continues to exist after the death of the body, none whatsoever.

Once the exaggerated importance accorded to the human person has been reduced to the proportions that the evidence will support, we are left with a biological organism that is able to perform extraordinary functions that go beyond what organic matter in other biological configurations is capable of, but at no point do they propel it out of the orbit of the organic and biological. Even the human mind, which we identify as the “self,” is a material phenomenon whose human functions can deteriorate beyond recognition well before they cease entirely at death.

Trust in LIFE, then, is trust in the material processes, micro and macro, physical, chemical, biological, from which human beings have been elaborated and in which they remain immersed and borne along. Trust is a direct corollary of the recognition that we ourselves are an emergent form of the matter-in-process that constitutes this entire cosmos of things. We trust the process because we are the emanations of the process. We are evolving LIFE in its most forward manifestation. It has produced us and elaborated in the most exquisite detail all the organic tools we would need to interact successfully with the environment. Both that and what we are we owe to the process. Death is an integral part of it.

The key is to not be distracted by the fears and apprehensions generated by the mind, for we have no idea what death brings. And like Job, our ignorance calls us to silence. Whatever death brings is what LIFE has devised as a necessary component of our being-here. We have to trust it. We know no more about it than our coming-to-be-here itself. If we have trusted LIFE implicitly up until now what could possibly cause us to stop trusting it into the future, except unrealistic expectations based on who we have been told to think we are. Our unnatural demand that we live forever as our “selves” is born of the delusion that we are not part of nature and that what applies to the rest of biological life constructed of organic matter does not apply to us. It’s time we disabused ourselves of that fantasy, which indeed makes us, of all of living things in this vast and awesome universe, the most to be pitied.

 

Buddhist Enlightenment

a function of matter’s living energy

 

1

Enlightenment ― satori in Zen-speak ― like everything else in the Buddhist universe, is empty. That means it is transitory, temporary, co-dependent on the multiple causes that make it arise. It is not a “thing in itself” which could guarantee that once arisen that it would always be there. Enlightenment is impermanent.

That view of things is characteristically Buddhist and stems directly and inescapably from the metaphysical premises implied by the Buddha’s teaching: there is no designer or substrate to the universe. There is no single source, no solid ground that generates or underpins everything. Everything is dependent upon a multiplicity of constantly changing causes that are only the same in rare coincidental instances and those few instances are themselves never repeated.

I believe that both everyday human experience and the findings of modern science belie the Buddhist metaphysical vision, without necessarily challenging the Buddha’s description of experience. There is a homogeneous physical substrate to the universe that underpins all things and that provides a continuity that we all take for granted. It is material energy. It is responsible for all phenomena of whatever kind, including what are traditionally called “spiritual.” But, that one substrate is also an energy that is in a state of constant internal flux that explains the Buddhist experience of impermanence.

The pre-history of material energy

The identification in our western culture of the foundational function of material energy came at the end of a long historical development. In our pre-scientific tradition which reached its high point of synthesis and consensus in the Middle Ages, “being” was the term that all had agreed on for that role. In that dualist worldview all things exercised, to one degree or another, a specific, shared actuation of existence that was paradoxically exactly the same for all: they were-here. God and a speck of dust had something in common: they both existed. But please note: because both shared an idea: existence.

In true Platonic fashion, “being,” though admittedly an abstract idea, was considered a real “thing,” because in that worldview ideas were real things that existed in a world apart and were constructed of a quasi-substance that mimicked matter even while it was totally other than matter. That “idea-stuff” they called “spirit” and it underlay everything. This was the core of the dualism. Between matter and spirit, however, there was no parity; ideas ― spirit ― dominated reality. The dualism was actually a thinly veiled idealism.

The primary spirit was “God” from whom all spirit derived. “God” was the “thing” that was “being itself,” pure spiritual existence, totally actualized with no undeveloped potential whatsoever. The category of spirit included the ideas which existed in the mind of “God” as a kind of blueprint for every other thing in the universe. These ideas ― easily copied and multiplied ― were “poured” into formless matter as into a “receptacle” (cf., The Timaeus of Plato) to create things, whose being came through the idea, the essence of what they were.

Matter’s energy has inherited all the characteristics that were once assigned to spirit. It is now generally accepted in the West that whatever of “spirit” there is, is not a separate substance or force but rather a dimension or property of matter’s energy. And regardless of how science will finally describe its functioning, material energy is the one homogeneous substrate responsible for all forms, features and functions in the known universe. Dualism has become monism, and idealism ― the belief that all reality is ideas and matter is a mirage ― is clearly on its way out.

2

Material energy dissipates. It is subject to the law of entropy which presides over the need of all things to seek equilibrium. This dissipation of energy in the service of returning to stasis is responsible for all movement of whatever kind in our cosmos. It is the universal law that governs the fluctuations of material energy and accounts for the impermanence that is so evident to human experience, and identified by the Buddha as the characteristic of reality most instrumental in human suffering.

Dissipation does not occur all at once. It takes place serially at a point in time we call the present moment. Dissipation of energy takes the form of the release of heat that accompanies work. That only happens at one point, and it is not reversible. The heat lost in the performance of work does not reconstitute. Like gravity, it only goes “downhill,” from a hotter body to a colder one. The present moment is identified as that point in the flux and swirl of reality when this irreversible transfer of heat occurs, changing forever the interrelationships of the inner constituents of the reality in question.

The present moment is not imaginary, nor is it merely a human macro-abstraction for quantum processes that occur below the radar of human observation. It is marked by (but not created by) the observable, non-reversible effects of heat transfer. Thus the best interpretations of science corroborate common experience: there is only one “now,” everything else is past or future. Being-here, the continuity in observable presence of a certain configuration of material energy, occurs only here and now. I can guarantee by observation that certain things are-here, and their presence here and now provides incontrovertible evidence that they were-here at a prior moment. But such is the ultimacy and passing impermanence of the present moment for existence, that no present moment can guarantee that the “thing” in question will be-here at any moment in the future.

I see no point in spending time trying to prove there is a “now.” Some highly credentialed academics, in correctly pointing out that there is no way of knowing what is actually occurring now in any location in our universe that is far away from us (since even the light from those places is eons old), have absurdly stated that because we cannot know what is happening now everywhere, that there is no “now” anywhere. That is entirely misleading as stated. Some irreversible heat transfer is occurring at this exact moment in the Andromeda galaxy which is more than 2 million light years away even though I don’t and can never know what it is. That moment occurs now and will never be repeated. How do I know that? Because the 2 million year old light that reaches me from that galaxy exhibits a series of observed irreversible changes from that time that correspond to the flow of time that I am familiar with in our corner of the sky. Novas and supernovas flare-up and recede, binary stars’ rotation can be observed and measured, pulsating quasars periodicity actually provides scientists with a way of calculating distances and elapsed time and those observations and their time-frames are not questioned. There are “nows” occurring everywhere and, regardless of their relative correlation with one another, they are all similar.

It is precisely the accumulation of those moments over unimaginable eons of time that accounts for whatever formations and forces exist in this vast universe in which our planet, nested in its family of planets circling our sun, exists.

But please note: the fact that the existence of the present moment cannot be denied, does not in any way eliminate or alter the evanescent, ephemeral nature of the events in our universe presided over by entropy all of which occur in the present moment.   Mediaeval “spiritual” ideologies like that of Meister Eckhart, which apotheosize the present moment, calling it “the Eternal Now” and claiming that it is a window in time that opens into the eternal changeless “being” ― a pure spirit-God ― which is the ground of our cosmos, is an inference of the dualist worldview; it is pure projection. It is based on the assumption that there are two worlds and that the “other” world exists outside the flow of time.

But there is no indication that there is any permanence anywhere, and the very basis for such putative changelessness, “spirit,” receives no support from science. All evidence points to there being one world. Whatever present moments there are, and however relative the “nows” of different spatial realms might be to one another, they are all the place where irreversible effects occur, never to reverse themselves. All present moments are equally impermanent.

Living organisms constitute a temporary oasis in the Saharan sand-storm of entropic events. By gathering together a large number of interrelated entropic processes occurring in the present moment, LIFE utilizes the energy generated by matter’s endemic fall toward equilibrium to produce a recognizable continuity that, even though it never achieves permanence, transcends the entropic dissipation potential of the present moment. That transcendence is acknowledged as an identity regardless of how ephemeral its perdurance, precisely because it is not limited to the present moment. Time is calculated as the number of present moments achieved by some particular configuration of processes known as an identity.

What is this LIFE that it should work in a way that appears to forestall if not reverse the process of entropic descent into equilibrium? No one knows. Also, because the two processes are so intertwined and mutually dependent that there really is no way to know which is the most basic. What came first, the chicken or the egg? Is material energy fundamentally an inert and lifeless entity subject to entropy which LIFE, as an outside force, exploits for the purposes of generating “things” with trans-entropic identity, or is LIFE the very originating energy of matter itself which proceeds by necessarily recycling itself, achieving a newness through the entropic return to its primitive state as pure energy? In this second option, LIFE and entropy are two sides of the same process which sustains itself through self-purification ― a quantum rebooting. For living organisms this translates to the experience of birth and death, but it immediately suggests they are not opposed to one another but rather the correlative aspects of a single process.

 

3

Relationship refers to an intentional valence that is established by conscious living organisms between and among themselves. Because organisms are material things that ultimately succumb to entropy and dissolve, the valences they establish are also passing. But putting the time aspect aside for a moment, it is worth noting that by establishing a valence ― a connection ― relationships create a different kind of transcendence: they transcend the duality that necessarily defines two spatially separate and distinct organisms. The relationship may involve mutually dependent activity, not necessarily always benevolent, as hostility is also a co-depen­dent interactive behavior, but it may also consist of an interchange of cognitive or affective states we call communication, and in the case of humans it can exist as a simple wordless mutual recognition of the identity that each enjoys. The key word is recognition. Relationship is a cognitive phenomenon and presupposes the existence of mind in some form.

In the case of human beings who have reflex consciousness to a degree that allows for self-recognition, there exists the possibility of a relationship with oneself that is not true of other cognitive organisms. Human beings can actually look at themselves thinking, distinguish between successive thoughts or mental images, identify and classify mental events in a time line of past and present, and thus achieve a distance from their own mental processes that is unique, and for all its familiarity utterly incomprehensible.  It is because the cognition occurring in the present moment is able to identify cognitive events that occurred in the past (even the instantaneously immediate past) precisely as not-present, that the human individual can treat its own mental processes ― itself as an object of observation. The human being is able to look at its own mental processes as if they were another’s. It’s the reason why moral transformation is possible. The human organism is capable not only of looking at its own subjective state objectively, but it can also imagine itself in a different mental state. It can control and shape its thoughts and the behavior that proceeds from those thoughts. This is the Buddhist paradigm.

Human thoughts are not opaque. They do not present a solid interface with reality that would prevent other thoughts from occupying the same space and time frame. Human thought is transparent to itself so that the identity that is the self can use its current mental action to set a distance from any other mental action, no matter how instantaneously contiguous, and relate to it as no longer representative of its identity. This is what occurs in the process of moral/spiritual transformation. The individual imagines a self that currently does not exist, and through the incremental self-habitua­tion of its thinking to what it imagines, becomes that other self.

In this way it is entirely legitimate to say that one can have a relationship with oneself. Of course, the alert Buddhist will see that this analysis supports and even describes the value-guided reflexive observation and thought-control we call meditation― the foundational practice of Buddhism.

Enlightenment, satori

Enlightenment is a present moment in which a multitude of mental and physical phenomena, internal and external to the subject, come together to produce a complete quiescence of cognitive affectivity. The human organism has a noetic-somatic experience in which the conatus’ accustomed drive for whatever survival demands are next, ceases. It is a moment of stillness. There is no striving, no thought, no desire, no need, no lack, no disquiet of any kind. It’s not without content, however, as it is filled with awareness of the plethora of factors that congealed in that satori. But those remnants of thoughts, desires, anxieties, aspirations, regrets, whatever and however many they may be, are observable as past, like the wake of a ship that is visible only because the vessel has already moved on; they are utterly without affect, even the intellectual desire to understand sleeps.

Even though enlightenment is the unstated goal of all meditative practice, if it is pursued as a goal it eternally eludes the grasp of the practitioner. It is a necessarily passive event whose very essence is that it is the experience of the end of striving. To strive after the end of striving, of all mis-steps, is the most disingenuous and self-defeating. The corollary assumption that the moment of enlightenment only occurs in and is produced by meditation is also misguided. Enlightenment can take place at any point, in any present moment. It happens when a confluence of factors bring the human mind to the point of a concrete, body-included conviction of its time-transcen­ding existence, thus momentarily suspending the needy clamor of the conatus’ incessant quest for acquiring the means to be-here. The conatus is silenced because in that moment the organism is thunderstruck by an experience of its own existential security ― an experience that evokes a sense of permanence.

The paradox here is that this experience of permanence is momentary ― it occurs in some present moment, and is the product of a multitude of unknown and unrepeatable factors, all of which make it impermanent. The enlightenment passes, and with it the state of conviction. But the memory of it lingers. And just as one can intellectually remember the moment when one fell in love but emotionally does not experience the same feelings, enlightenment, which is a similar phenomenon in many ways, is remembered without reproducing the experience.

Mystics of theist religions (Christian, Islamic, Jewish) who try to describe this experience insist on their own passivity by attributing the event to the initiative of the personal “God” of their belief system who guarantees “eternal” life. Thus they explain their own lifelong striving to have or repeat the experience by saying they are placing themselves in a state of disposition ― making themselves available, as it were, for the divine initiative. Hindu practitioners, who do not believe in an interacting “God” claim that enlightenment is the passive realization of their own spirit’s oneness with the spirit that sustains the universe revealing their own participation in that permanence.

Buddhist enlightenment differs from these because, while it does not actively repudiate the existence of a “God” or even the Hindu Atman, it brackets them as irrelevant to the issue of human suffering stemming from craving. Buddhism insists that its practices and experiences stand on their own and owe their effectiveness to union with the Dharma, or the Way of Nature. Human beings who are part of nature, flourish when they mesh with its processes. This is completely consistent with a universe of living matter. Enlightenment is an experience of an individual’s synchronicity with the Dharma. Once the practitioner has advanced sufficiently in the eradication of craving, the conatus’ insistence is undermined and at some unpredictable moment stunned into stillness before the irrefutable logic of detachment. The claim to be needy ― which is the conatus’ stock-in-trade, the source of craving and the justification for selfishness ― is utterly demolished by the indisputable evidence: the organism survives and even thrives in the absence of the objects of its craving, and the cessation of the craving itself. All this is the work of the practitioner, not of “God” or the Atman. The “passivity” experienced comes from the unpredictability of the moment of confluence, and its rapid disappearance in the flow of time.

Enlightenment is a function of matter’s living energy whose conatus anxiously drives the organism to continue to be-here. That drive, the instinct for self-preservation and self-enhancement, which expresses itself in a myriad of urges, fears, desires and pursuits is involuntary and not suppressible. It is the conatus itself, the innate coherence of the network of material processes that constitute the “self” of the human organism, that is temporarily stilled when at a given moment it is overwhelmed with evidence that all its anxieties are the result of delusion. For all its impermanence, being-here as a concrescence of living matter is a given. No amount of striving can create it or change its impermanent character; no amount of resistance can prevent its dissolution. Like the drive of the conatus itself, to which it corresponds, the enlightenment experience is involuntary and not suppressible.

 

Tony Equale

October 8, 2018

Autogenic Disease

Autogenic Disease

I want to explore a key notion: “autogenic disease.” I am using the term to refer to what I claim is a generalized, multi-millennial, specifically Western pathology where the human mind, in an act that seems to belie the presence of intelligence, identifies its own body as alien and tries to destroy it.

Contrary to what we in the West like to tell ourselves about our mental prowess, and despite all our brainy achievements in science and technology and our reputed “materialism,” the fact that we are biological organisms in a material universe seems to exceed our ability to comprehend. We do not accept it, and we do everything in our power to refute, ignore, disregard and repress it. We may admit we have … but we do not believe we are … bodies … and we conceive our destiny in other terms entirely.

That other destiny, of course, is spiritual immortality. Thus is generated the potential for an insuperable disgust for what we actually are. We are biological organisms in a material world where all biological organisms of whatever kind die. Western culture, forged in the crucible of its own distorted version of Jesus’ message, does not believe it; and that, I submit, is the source of our malaise. Western Christianity appropriated the message of Jesus and used it to support a ritual and symbolic form of Platonism. It claimed that we die only because our material bodies were corrupted by human sin; it projected another world of “spirit” from which we fell and to which we long to return … and in so doing internalized a disdain for all things material, including our own bodies. That religion shaped European humankind whose culture now rules the planet. The suggestion that this is an ominous development that presages some kind of universal disaster, is fully intended.

Among the myriads of life forms that the earth has spawned, humankind is the only one that is capable of this kind of insanity, for we are the only species that can despise itself. To be fair, it’s not entirely our fault. It’s a function of having an imagination. Since we can imagine being other than we are, we are capable of wishing we were especially when things are not going well. If being happy can be defined as “having what you want … and wanting what you have,” Western culture promotes unhappiness for in fact, it tells us to not like what we have, and it encourages us to want what is beyond any possibility of obtaining.

In our Christian past we had other ways of obeying our cultural imperatives and escaping our organic reality. Mainstream monasticism is a prime example; it offered salvation for the “spirit” through a lifelong programmed pursuit of the “mortification” of the flesh. But generally we have abandoned it, due in part to the Reformation, both Protestant and Catholic, which tried to make everyone a monk and everyday life monastic, rendering withdrawal into monasteries superfluous. In modern times our escape vehicle is technology. We are persuaded that our technology will launch us out of our earthbound lives and into an orbit of cerebral happiness. At the present moment, the pathology of displacement has gone so far that many of our people look forward to the day when technology will make us something other than human.

Popular culture generates images that reflect this dream: bionic individuals, robotic cops, iron men, mutants and laboratory-created superhumans of various kinds. These projections are more than adolescent cinematic fantasy. Already many of us have bodies that have been significantly modified by medical science with joint replacements, coronary bypasses, organ transplants, pacemakers, and a warehouse of chemicals that sustain a functioning balance that our bodies may not be able to maintain on their own. We believe if only we have enough time that someday we will conquer all the inimical forces of nature that cripple us and embitter our lives … we will provide ourselves with the means for the universal absorption of knowledge and control … we will overcome all our shortcomings, our mental and physical limitations, our vulnerability to disease, the causes of misunderstanding and relational disharmony … we will do away with diminishment of any kind … and, yes, someday we will conquer death.

For all our materialism, you will notice, these projected conquests anticipate transcending the stubborn, stultifying impotence of our biological organisms — organic matter that must struggle to survive in a material universe. We see all our problems as stemming from the inefficiency of our bodies to deal with the invariable “laws” of nature. Our bodies do not correspond to the limitless scope of our imagination. We can imagine anything, but reality gets in the way — specifically this body-in-this-world, ours or others,’ betrays us — and we find we are just not strong enough, or fast enough, or smart enough, or detached enough to realize our dreams. What we want slips through our fingers. It is all reducible to a mind-body disparity: our minds can think what our bodies-in-this-world cannot do and we will not accept it … and here’s the rub: our cultural Mother has told us since time immemorial we don’t have to. It tells us to strive for what we don’t … and can’t … have: to live forever in a state of ecstatic happiness.

We have assigned to our technology no less a mission than overcoming the limitations of the way matter has evolved on earth since our planet was formed 4.5 billion years ago. Our efforts are based on a conviction that all our “unhappiness” is due to nature. And so we want to learn how nature works, not because we cherish it and want to collaborate with it, but in order to transcend it and advance our principal goal: to no longer have this body in this universe. We don’t want what we have … we don’t like what we are: human beings.

Every victory in this direction encourages us to trust the path we have taken and to believe in “the dream:” someday we will redesign everything; we will become strong, invulnerable, immortal … and we will be happy … because someday we will stop being what we are; we will stop being human beings.

If getting what you want is one path to “happiness,” wanting what you’ve got is the other. While these two statements seem to have parity when viewed abstractly, in practice they are wildly disproportionate. For in the West, after two millennia of Christian tutelage we have placed all our bets on the first and abandoned the second. What we want is to live forever, and despite the overwhelming evidence that it is the most pathetic of delusions, we now think we have a natural right to it. That we are not immortal we take as standing proof that there was indeed some kind of “fall” that caused all this. For the last 2000 years all our energies have been focused on overcoming the “limitations” of the body — flying off to some spirit world where perishing matter cannot follow us — a world concocted by our “spiritual” imagination. And even when people stopped believing in the other world and spirits, they didn’t change their immortal aspirations — which by that time had been elevated into unquestioned “truth” — they simply re-applied the dynamic to another content: the technological paradise.

Hence from paradise in another world to paradise in this one, it’s still “paradise” — a never-never land that does not exist. The result is that the practical pursuit of learning to live with what-we-are and adjust our wants (and our sense of the sacred) to what we’ve got has totally atrophied. This madness of make-believe has so penetrated every aspect of our lives that our global economic system itself is irreversibly grounded on the myth of endless expansion, satisfying a population of endlessly increasing numbers with limitless desires to accumulate and consume, provisioned by a universe made to yield endless supplies to our endlessly innovative technology. Our global survival system is locked into these fantasies as its only source of drive and direction; the system runs on investment, and investors will not buy stock unless they see growth. Growth is sine qua non, despite the known fact that the earth’s resources cannot meet our imagined needs. It’s as if we were on automatic pilot watching ourselves plummet to disaster, powerless over the very machine we created to carry us aloft.

The role of the Church in promoting impossible aspirations has now been taken over by the new ideological guardians of our well-being: the entities responsible for the production of goods and services and insuring their avid consumption. The message to consumers of an earthly “paradise” is being delivered by a chain of interconnected actors: commercial advertisers, career politicians, purveyors of mass information, paid by wealthy corporate providers of consumer products and services, whose businesses are kept growing by powerful financial, energy and human resource enterprises protected by a coercive legal and police apparatus all run by the very same wealthy and powerful people. What drives it all is the new “immortality:” the promise of the happiness of being endlessly lifted out of the limitations of our material organisms by technology.

Death is “conquered” (in reality, endlessly postponed) by medical technology … or when that fails, death is held in contempt as we are wont to do with an opponent who constantly gives the lie to our pretensions. We take a delusional satisfaction in projecting that someday we will finally get what we want — we will win the definitive victory over death. In the meantime we forego the contentment that comes from cherishing what we are … wanting what we’ve got.

Cherishing what we are. Most people have never had the experience. “Stress reduction” programs … therapies, exercises, meditations, rituals … that aim at achieving such an adjustment are relegated to the private sphere where they are tolerated as “personal taste” or derided as crutches for the weak, but no one would ever consider organizing society around them. And so “speech” that promotes exaggerated need and discontent in order to increase sales is officially “protected.” It is not entirely unlike the mediaeval Church that told us we were all corrupt from birth and damned without its products and services. That “speech” was also officially protected. Any thing that contradicted it was burnt at the stake.

Our wasteful economy is based on the illusion of endless resources mentioned above; it literally cannot function without it. There is no thought of promoting and providing contentment and stasis: a zero-growth goal requiring, first of all, a peace of mind that comes from the elimination of inequality, a guaranteed access to the basics for all, and then simplification, reduction in consumption, the encouragement to eliminate the superfluous, avoid wasteful display and unnecessary luxury, aim at optimal functional efficiency in the energy-consuming machines we use every day: our cars, our houses with their refrigerators, washer-dryers, cook-stoves etc. The word “luxury” has lost its original sense of being “too much” — wanton excess — and has now become a necessity, a desideratum, encouraged, of course, by those who profit from the sale of luxury goods and who are fast becoming the only voice we hear. Superfluous — unnecessary, wasteful, destructive — consumption becomes a value we are encouraged to live for, the conspicuous display of one’s “achievement” as a human being edging ever closer to the ultimate control of everything provided by technology — the new paradise. This pursuit, I contend, is a major source of the inequalities among us; for in order that some may acquire more than they need, others are forced to live with less than they need. Pie on earth is as dysfunctional for us as pie in the sky.

Do not misunderstand. I am not starting a new list of do’s and don’ts or advocating the rejection of technology. I am using these examples to illustrate a mindset. I am talking about changing the foundational attitudes that stem from our primary perceived relationship: who we think we are and how we are related to the world around us. How we apply technology to everyday life follows from those attitudes; that primary relationship is what I mean by religion.

 

Part Two: energy and entropy; LIFE and death

“Ultimate control” ultimately implies, of course, the conquest of death. It has been the West’s holy grail since ancient times, and Christianity, once our program of choice to win this victory, has been abandoned by the dominant culture and its quest taken up by technology. Through the marvels of medical science today we are experiencing the postponement of death to a degree that we never have before; it seduces us into thinking success is just around the corner. But death at some point, even for those who have unlimited access to the technology of postponement, must be embraced. We are material organisms in a material universe. Death comes with the kind of existence we enjoy. It is not an alien intrusion or a punishment for “sin,” much less an unfortunate anachronism come too early for the predicted conquest by technology. Matter is what we are, and this is what matter does. We need to know why that is.

Understanding what matter is helps us understand why it behaves the way it does. Matter is not a “thing” it is energy. “Energy” is another word for disequilibrium. Energy refers to a state of tension that results from things not being where they should be … and which are therefore driven … pulled, drawn, impelled … to traverse the distance that separates them from the place where they belong. Energy is not a fixed and stable quantum. It is the manifestation of an instability under pressure to do whatever it takes to rectify imbalance and achieve stasis. The resulting potential-for-movement is the energy LIFE uses for its purposes.

All energy sources are examples of the same fundamental instability. A gently meandering river becomes a violent torrent when a precipitous drop over a cliff creates a huge disequilibrium in the water’s mass and hurls it through space at speeds exponentially accelerated by gravity. The energy in a waterfall is the force generated in the water in the effort to restore gravitational equilibrium. When that force is exploited to accomplish work, it is called power. In another example, the way batteries work is that electrons are forcibly stripped from the atoms of a particular substance, like lead, in one location and forcibly introduced and held with anoither substance, like acid. The artificially displaced electrons attached to the acid are under tremendous pressure to return to the lead atoms from which they were taken — atoms that are now highly charged because their protons are bereft and “hungry” for their electrons. When a pathway — a circuit — is created allowing those electrons to return and restore the equilibrium that was lost in the transfer, their compulsive motion in traveling “back home” can be exploited to do work, much as falling water can be used to drive machinery. This is how we harness power: we interrupt and exploit matter’s attempt to restore equilibrium and stasis.

The very nature of energy is disequilibrium; it is not a thing but a “need” to restore stability. It only lasts as long as the need lasts; once balance is achieved, the energy disappears. The dissipation of energy in the effort to restore equilibrium is called entropy. The very nature, therefore, of material energy is entropic. It tends, of its very nature, to seek equilibrium, to dissipate itself and disappear. This even happens to the more fundamental particles which are composites of even smaller energy packets. Protons, for example, are composed of quarks held together by gluons, the “strong force.” But even that force is not eternal and someday the quarks will return whence they came, the proton will succumb to entropy; it will disintegrate and its energy disappear.

We call the disappearance of energy, death. A biological organism dies when the various components at all levels of composition — bio-chemical, molecular and atomic — which had been gathered out of various locations, assembled and held together “unnaturally” (i.e., it is something they would not do on their own) under the forcible drive and direction of a zygote’s DNA to form a living individual, can no longer hold together and they return to their former states. The “particles” remain, their individual energies now determined by their own entropy. Nothing ever disappears except the energy gradients involved.

That is how LIFE lives: it appropriates the force of entropy and diverts it to its own ends. LIFE is anti-entropic. The living energy available to an organism during life is the expropriated tension-toward-equilibrium (= dissipation and death) of its gathered components.   It is precisely its “being-toward-death” that provides the organism the energy — the ability to do work — like a battery whose artificially skewed electron-to-proton ratio creates the energy we call voltage. The irresistible “gravitational pull” — like falling water — to restore equilibrium is the energy utilized by LIFE, and which we exploit for our identities and our endeavors, just as we exploit the movement of electrons to start our cars and power our cell phones. So the very LIFE we cherish so much is really the appropriation of our components’ “desire” to abandon their unnatural conjunction as us and return to their former state … i.e., to die. To dissipate energy — to die — is the energy source tapped by LIFE.

If somehow you were able to do away with “death,” therefore, you would also eliminate the very well-spring of living motion: entropy. Death in a universe of matter, I submit, is intrinsic to LIFE.

Sex and evolution

All biological organisms are manifestations of matter’s conversion of its ultimate weakness — entropy, death — into the energy of LIFE.   Matter does what it does because it evolved that way over eons of geologic time; its “limitations” are an intrinsic part of its development, the accompaniment and by-product of the process by which organisms adapted themselves to their environment and survived. In our case human weaknesses like our strengths emerged organically from the process of surviving under environmental conditions that obtained over very long periods of time … and they persist because those conditions have not changed. What evolved is now internal to us and binds us with an unbreakable valence to the environment that elicited that evolution. There is no “essence of humanity” independent of that particular process. We humans are-here … and we are what we are … because of it, and for no other reason.

One of matter’s more creative achievements was to use reproduction to bypass the natural entropy of all living matter. But there was a twist. We have to remind ourselves that at the dawn of life simple cell division — cloning the same individual — was superseded two thousand million years ago by the counter-intuitive innovation of coupling two distinct individual organisms producing a third independent of each; sexual reproduction was invented by eukaryote single-celled animals and it allowed for the production of genetically superior cells with a far greater range of capabilities. We are the beneficiaries of those seminal discoveries; they determined the basic structure of the bodies and behavior of everything that came afterward. It happened before the Cambrian explosion, and those advances made possible the emergence of all complex multi-celled organisms in existence, including us. The sex-based relationships that are so fundamental to our personal identities and our social lives originated in that epic achievement.

Sexual reproduction outflanks death but it does not overcome it. This was the “immortality” devised by matter’s living energy, and it was obtained at the cost of the reproducing organism which dies. Individual organismic death was integrated into matter’s energy transcending itself and evolving. Nature’s concern is not the individual, it is something else … .

“Matter” evolves by working with and within itself. It’s a very slow process of random interactions that may (or may not) finally yield a viable result — a result that can “live” within the whole. Matter is one thing and one thing only — material energy — homogeneous, universal, invariable. Because it is the one and only thing there is, every new form that its internal intra-actions take can survive only if they continue to “fit” within the ultimate sea of homogeneity of which they are a part. There is no other option. Matter has to work this way because there is no “existence” apart from this ocean of being. The metaphor of rockets that break free of earth’s grip and reach into “outer” space doesn’t work here. There is no escape velocity to take us outside matter’s “gravitational field” because outside matter there is nothing. Material energy, such as it is, is the absolute condition of anything being-here at all, and entropy — the process of reducing all energy to a lifeless equilibrium — is the source that LIFE mines for its energy.

I am convinced that very few people realize this and there are even scientists and technicians that work with matter’s properties everyday among them. I vigorously contend that this view is difficult for people to understand, not because of the complexity or abstractness of the ideas but because we have been programmed to think of things in the opposite direction. We reject matter’s existential universality and ascribe LIFE to an outside “spiritual” source that — no matter how it is contradicted by what we see with our own eyes — we cling to as our escape vehicle from a material world that we have been taught is alien and hostile to our destiny as human individuals. The inability to understand that we are matter is the source of our disrespect for matter and disdain for its ways. We have been telling ourselves another story for so long … and we have developed so much of what we think and do around that other story … that we spontaneously project that matter is inferior to “mind” and supine before the “will” of our rational intelligence, as if they were two different things and our brains weren’t themselves organic matter. Matter to western culture is alien, and at best a slave to kick around, not the sacred matrix which spawned us and in which we remain always immersed like a sponge in the sea, the root and ground of our intelligence itself. We behave as if there were nothing in mat­ter we need to listen to … to learn from … to be patient and deferential toward, to collabor­ate with, to embrace, to serve … nothing sacred. We think of ourselves as “spirits,” cerebral “gods,” all-powerful bodiless brains, whose destiny it is to mold a lifeless profane matter to suit our individual desires — to remake the world in the image and likeness of our personal illusions. And we have been encouraged in our self-exalting hubris by our mother culture’s various epiphanies through the millennia — the principal one of which for us has been mediaeval Catholicism and its “reformed” Protestant progeny — and the legacy they passed on to our modern culture of finding ways to escape from embracing our reality as biological organisms in a material universe.

I do not reject technology. I propose we use it to deepen our contentment with what we are — individuals within a material totality — not to run from it into a world of illusion. Part of contentment, of course, is the commitment to equality among us for access to the goods of the earth. Knowing who we are and how we are related to our source and sustainer is what I mean by religion. I believe such a radical reformation of religion would transform the way we organize our life on this earth — an earth which gave birth to us and to whose limits we remain forever bound.

 

Reflections on Emptiness

3,000 words

  • Emptiness, one of the foundational notions of Mahayana Buddhism, is a strictly metaphysical term. It is not primarily psychological or spiritual nor is it merely phenomenological. It refers quite specifically to the fact that all phenomena of whatever kind are not themselves the source and explanation of their existence. They are causally dependent on other phenomena; they are empty of their own being.
  • The concept of metaphysical Emptiness did not originate with Buddha. Buddha’s teaching was experiential; it was about the perception of impermanence ― that things compose and decompose. He deduced no-self (anatman) from the universality of impermanence. All things compose and then pass away with their decomposition. The human self is no exception. He saw it as part of a phenomenon affecting all things. I personally ascribe it to the fact that whatever exists is all and only matter. Emptiness was a later Mahayana metaphysical conjecture articulated to explain impermanence and anatman, but it was not specifically materialist.
  • Emptiness of own-being characterizes the self. It is the basis and reason for the Buddhist claim of “no-self,” anatman, which means that a permanent self separate from the coherence of the body is an illusion. The phenomenological, temporary self, however, is not an illusion, it is quite real. But it is not permanent. In physical, material terms, it is the efflorescence of the integrated energy of the matter of the body.   When the organism disintegrates, ― the self ― the integrated energy of all the various particles, disappears. The self is a reverberation of the complex coherent interrelationship of a vast amount of material energy under the (temporary) control and guidance of a living DNA (which is also all and only matter). What the Buddha decried was the delusional attempt to create a permanent self by amassing wealth, control over others (including God), social status and recognition, etc. No such self can be created. The self dissolves with the body.
  • Living in the present moment is a corollary of emptiness for it accepts as ultimate the fact that there is nothing permanent that can result from any interaction of the self with any other dependently arisen phenomenon (which is everything in our material universe). To “do” anything or to “get” anything, is simply to add more dependently arisen phenomena to the totality. Temporary phenomena do occur and are real but nothing permanent can come from them. No event can ever be anything other than a composing or decomposing of material components. Therefore, enjoying the experience of the event itself in the moment when and as it occurs is a direct and valid derivative of emptiness, for, vanishing as it may be, there is nothing more here than what is occurring now, generated by whatever confluence of factors happen to be operating, and will disappear when that confluence ceases.
  • Pointlessness refers to the same phenomenon as emptiness but from a psychological point of view; it is a teleological corollary of impermanence, i.e., it is impermanence seen from the point of view of purpose. All things are empty: they have no purpose beyond just being-here, and are unaware that their being-here is dependent on evanescent factors whose disappearance will “cause” their own disappearance.
  • Emptiness is metaphysical. Nagārjuna (the principal Buddhist philosopher of emptiness, who wrote in the second century ce) uses the word “essence” the way western philosophy used the word “being.” Emptiness means “things do not have (they are “empty” of) their own “essence” or “being.” They have the power to cause other phenomena to appear, but they do not have the power to prevent them from disappearing or to prevent their own decomposition and disappearance.

The West: idea and spirit

  • In the WEST, on the other hand, where idealism prevailed, philosophers, dominated by Plato’s theory of reality, ascribed real being to ideas alone. Ideas were considered the anti­thesis of matter and were made of a different kind of “stuff” that did not compose and decompose as matter did, and were not limited by space and time as matter was. They were believed to be one of a large category called “spirit” which included the permanent human self, the “soul” (which existed before birth, during life and after death), and the “selves” of other “spirits” believed to exist outside time without bodies, like devils and angels (and for a while, gods, who were a little of both). When the idea of one all powerful, all knowing Creator “God” emerged, it was naturally assumed that it was one of those spirit-persons outside time and without a body.
  • In a universe dominated by spirit, a “thing” was believed to be first and foremost an idea (the definition of whatever that thing was) that gave “being” to a meaningless undefined matter. In that form, the idea was called the “essence” of something, also the “form.” Plato believed all these ideas of things actually existed as real substances in a world of Ideas, which was later identified as the “Mind of God.”
  • Since reality was basically ideas, it had to be permanent; the impermanence that we all experience, therefore, was an anomaly and had to be explained. Plato surmised that ideas were yoked to matter, and that it was the disparate elements of matter that had been organized and connected by the idea lost coherence when the idea departed. Without its principle of coherence matter decomposed. In the case of the human being, decomposition occurred with the departure of the “soul” which, like all spirits, had substantial existence and could continue on without the body.
  • Widespread rejection of belief in the substantial existence of ideas began with William of Ockham who wrote in the 1320’s. Today that rejection is almost universal, but its residual effects are still with us, primarily in the form of belief in the existence and natural immortality of the human soul separated from the body.
  • Aristotle defined “things” as composed of matter and form (matter and a particular idea), but that neither could exist without the other. He called existing things “substances” because they stood on their own while they were-here as opposed to other phenomena that were clearly only variant qualities of things, like their color or their size, which he called “accidents.” Aristotle isolated and identified esse, existence, as an energy that underlay all existing reality. He called it act and contrasted it with unactivated potential. He surmised that the “first mover” in the universe had itself to be pure act without any admixture of potential, or it would have needed to be activated by another, and therefore would not have been the “first mover.” Pure Act, then, became the working definition of existence and therefore, “God.” This was still consistent with the assumption that all act had to be “spirit” and that an isolated “matter” without the energizing of spirit had to be pure potential, utterly incapable of energizing anything. They called it “prime matter.”
  • Thomas Aquinas said that things received “substantial being” from God who “gave” them an inferior kind of existence (that Thomas called esse commune) that was different from God’s own (which he called esse in se subsistens). Thomas’ esse began to lose the quality of an energy and took on the coloration of a “thing.” Meister Eckhart, his successor, demurred. He held (with more Ockham-like simplicity) that esse was act. There is only one esse as Aristotle said, and that esse is God. Therefore if there is any esse anywhere in the universe it has to be an emanation from God’s own esse. This brought Eckhart’s terminology closer to pantheism than Thomas’ and helps explain his problems with the Inquisition.
  • Spinoza’s thinking was similar to Eckhart’s in saying that there was only one esse. He followed Aristotle’s definition of “substance” as “that which exists by itself and on its own” and concluded that the only “stand alone” thing in the universe was “God.” Everything else existed by reason of participating in God’s existence, and therefore could not be called substances. He couldn’t call them “accidents” because that category was already linked the qualities of things, so he called them “modalities” that had emanated from the one substance which was God. His intention was the same as Eckhart’s who said that all things were “nothing” because all their being came from God; they had no being of their own. Nothing outside of God had its own being. Spinoza said that the organic drive for self-preservation, the conatus, was a finite version of God’s self-subsistent esse. All things imitate the “God” from whom they emanate.
  • This development is noteworthy because the very term “own-being” became the Mahayana Buddhist word that identified emptiness. There was no semantic link; it was a purely fortuitous choice of words. Everything was empty because everything lacked its own-being. The Buddhists, for their part said that the phenomenal being that things actuated came from their “causes” which were other things. Everything was dependently arisen because everything owed its existence to causes other than themselves. Nothing was the source of its own being-here and when the causes responsible for its existence disappeared or became inoperative, the phenomenon necessarily disappeared.

Materialism and non-duality

  • The absolute identity (oneness, what the buddhists call non-duality) that I share with my source (the multiple “causes” of my dependent arising, including the components of my organism) is only conceiveable in a scenario like our material universe where the very source of being-here for all the “causes” are the very same components. We are ― causes and effects ― all and only one homogeneous matter’s energy. Our identity with all things (and our source) is metaphysically absolute because in the most profound sense we are the same reality, even though from the point of view of phenomena we experience ourselves and all things as stand-alone substances as Aristotle said. Aristotle’s problem was that he thought “things” were metaphysically substantive because he attributed existential bearing to the idea, whereas Buddhism saw through the illusion of permanence to the true temporariness of the composites and continued to call them all phenomena including their idea.  
  • Now if the source of my existence were other than a material component, as in the case of the West where we believed a “spiritual” person (“God”) was the real cause of everything and that the ideas in the Mind of God actually carried existence and conferred it on the things they defined, there would always be a duality because, no matter how close they come, the one ― the source, “God,” ― is simply not the other ― me ― and never will be. There will always be an identity difference because there are always two “beings,” two “wills” which in a universe with real stand-alone spirits represents two separate and distinct entities. But in the case of exclusively material components, that in and of themselves as sub-atomic particles have no identity at all and no pre-composite “will” of their own, the only identity is the identity of the organic composite: me. There are not two things, only one, but the existential energy comes exclusively from the components whose collective conatus also provide an inchoate pre-composite intentionality to the organism ― toward endlessly continual (permanent) existence. All organisms of whatever kind, no matter how primitive or complex do not anticipate dying.
  • Many claim this is difficult to grasp. I contend it is not, and the only reason why people struggle with it is because they are still dominated by the imagery of a substantial “self” ingrained in their minds. It is this residual imagery that is blocking the understanding of a very simple fact: we and our components are one and the same thing. We are nothing but material energy with a specific configuration that allows us to interact with the rest of the material universe as humans rather than as some other form of organism. But the hardened delusion that we are other than the universal matter that all things share, comes from our spontaneous sense of self-identity reinforced by millennia of conditioning under the tutelage of Plato’s idealist theory of the “soul.”

The Eternal Now ― the present moment

  • Both Mahayana mindfulness and the Eckhartian living in the eternal now are the same in practice. They both encourage focusing exclusively on the present moment. The only difference between the two is the difference in belief about the ultimate nature of the Source. I should say “possible difference” because in some forms of Hindu-Buddhism ― I am thinking of those that hold to the existence of Atman or Brahman ― they may fundamentally be the same as the Eckhartian “God.” But for forms of Buddhism that resemble the more primitive Theravada, where there is no talk of Atman, the source is an undetermined multiplicity of “causes” forming an infinite regress. This infinity of impermanence provides the motivational dynamic for mindfulness, living in the present moment. There is nowhere else to go. There is nothing to get. The present moment, the evanescent product of everything in space and time that has gone before, is the only thing that is here ever and it is always fast disappearing.
  • Eckhart, on the other hand, remarkably focused on exactly the same present moment, and without tinkering with its phenomenal character as evanescent and dependent in the least, embraces it as the point of contact with the eternal Now of a serene and impassive spirit-God emanting the universe of time from his existence ― his esse. Eckhart’s “Godhead” (Spinoza’s “God”) in virtually every respect is indistinguishable from the Hindu Atman. So for Eckhart the very pinnacle, the leading edge, of the infinity of impermanence in flowing time ― the present moment ― is paradoxically the doorway to the permanent “God” who exists in an eternal stillness of self-em­brace. Note that “self-embrace” is also the same phenomenon in both the Hindu-Buddhist and the Eckhartian views. I would also argue that “self-em­brace” and being-here are one and the same thing; they are also the present moment and the Eternal Now. All refer to the same phenomenon, seen through different perspectives.
  • Along these same lines, Eckhart would also agree with the Mahayanists that there were not two worlds. But for a different reason. Eckhart’s experience-based vision sounds like it reduces everything to “God.” But Eckhart would insist that it’s only the temporal nature of ours that prevents us from seeing the one single and undivided esse that is the totality of each. Metaphysical duality at the level of emanation is non-existent, swallowed up in the monism of esse. Multiplicity is only in our heads. Everything that exists in time and space derives its being only and always from the very same esse of the Eternal Now.
  • Now this kind of talk for orthodox Catholics has always been considered pantheistic. Even though under a disciplined philosophical-theological analysis it is not, less educated pastoral personnel, priests, catechists, etc., tended to shy away from it. However, that its conceptualization was beyond the people’s ability to grasp, I believe, was an excuse that functioned right up until our own time. Even Thomistic immanence, a far more domesticated version than Eckhart’s, was labeled “too philosophical” and seminary students were told to disregard it in favor of the anthropomorphic imagery of the Bible. This was the mindset of the Inquisition that drove Eckhart, along with the Beguines who shared his vision, into extinction. By the time of the Protestant Reformation the only vestiges of Eckhart’s spirituality that were still active, as in the case of the Theologia Germanica, had already lost the sense of emanant participation in the metaphysical oneness of God.
  • A serious incorporation of the insights of Hindu-Buddhism could help western Christianity to recover some of its own tradition ― like Eckhart’s vision ― lost to the demands of the theocratic quid pro quo imperative that was imposed on Christianity by Rome and subsequent religious monarchies. Christianity was re-shaped to function as a motivation for harmony in society, an objective that even the sixteenth century reformers ― despite rejecting the dogmatic quid pro quo ― were unable to shed. Correlatively, the incorporation of the metaphysical scope of Eckhart’s philosophy (updated by modern science into a transcendent materialism) could serve to provide Hindu-Buddhism with a cosmic worldview that it now lacks. But in all cases the concurrence between the two traditions confirms the embrace of the present moment as the unique place where, in Buddhist terms, suffering will end and nirvana is found, and in Eckhart’s terms where the breakthrough takes place and the “soul” experiences the stillness and joy of its origins in the common esse that it shares with the “Godhead” and all things that have emanated from it.
  • The experience of the present moment that all seek, however, is to touch reality deeply ― as it really is ― in all its wealth and profundity. This is not a desperate counsel to a cynical and superficial hedonism, a mindless return to the prison of a selfish and shallow samsara. Living in the present moment includes penetrating into the depths not only of the savory and comforting, but also the painful and empty ― the loss, impermanence, pain, decomposition that is equally characteristic of life in our material universe. It means coming to terms with the strange nature of the abundant generosity that has poured out our human organisms into this weird world of entropic time. It is a generosity that is embedded as an innate dynamism in our own material energy. We are born of LIFE, and we are driven to reproduce and protect LIFE. If we fail to understand that, we shrivel and die. Universal love, justice, compassion, generosity, that is what living in the present moment means.