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.

Self-embrace

Please note: section 5 of this blogpost was revised and republished on Saturday May, 26, 2018.

1

In a review[1] of a new translation of a mediaeval Persian religious epic called The Conference of the Birds by Attar, the reviewer, Robyn Creswell, offered some background to the acknowledged masterpiece of Sufi spirituality.

The Sufis taught a form of monotheism that believed not only that there is a single God, but God is all that truly exists; everything else, including our worldly selves, is merely a shadow of his presence. Accordingly Sufi sheikhs urged their followers to disdain wealth and bodily pleasures. By looking inward, believers were taught to recognize the affinity of their soul with God. Through self-discipline they were guided toward a self-annihilating union with the divine.

Creswell then gives a short précis of the narrative. A small bird, the hoopoe whose significance comes from its special mention in the Koran, gathers all the birds of the forest together and

exhorts them to renounce their material comforts and join him on a difficult journey through seven valleys (the first is the valley of the Quest, and the last is the valley of Poverty and Nothingness) to reach mount Qaf the home of the mythical Simorgh (an Iranian version of the Phoenix).

One by one the birds decline, each for their own reasons until at the end of the journey only a handful of the original multitude remain to meet the Simorgh.

They arrive in his presence only to discover a mystical mirror:

“There in the Simorgh’s radiant face they saw themselves

The Simorgh of the world ― with awe

They gazed and dared at last to comprehend

They were the Simorgh and the journey’s end.”

The birds were the very thing they had searched for. It is an eloquent summary of the Sufi teaching that the divine lies within each believer’s soul.

The overall concurrence of the Sufi worldview recounted here with the views of Mahayana Buddhism and Eckhartian Christianity is the more remarkable in that it comes from another religious tradition altogether. Granted that in all three cases we are dealing with an evolution from a more fundamentalist primitive origin that continues to exist (and for two still remains the majority view), the agreement suggests that insights and aspirations that gave rise to such similarities in such different environments in time and place, and coming from such different ideological roots, may be indications of something universal to the human species.

Moreover, unlike the more fundamentalist versions of Christianity and Islam, this view is compatible with science.   This makes for an unexpected four-way consonance that adumbrates a universalist synthesis about reality and spiritual development that is valid wherever human beings are found.

 

2

I propose that the term and concept “Self-Embrace,” symbolized by the birds’ recognition that they themselves were the very object of their quest, captures the essence of the mystical insight common to these three traditions. That insight describes and defines both the metaphysical nature of existence itself, and the ultimate goal of psychological/spiritual development which is cosmic nature’s human recapitulation. Parallel to this is the understanding of all the major traditions that the commonly acknowledged moral paths ― Dharma, Tao, Torah ― have always been understood as themselves the reflection of the same inner dynamism that rules the cosmos. Thebes falls into chaos because Oedipus, however unwittingly, shattered the natural order. All reality resonates in the same key. The harmony comes first, not last; it is we with our unfettered minds who have to listen closely enough to hear it and intentionally join in the chorus. Our morality ― justice, and compassion for all things ― is that enlistment. The implication here is plain: there is a common spirituality that suggests a common dynamic that rules the universe ― a common metaphysics. I want to explore that connection, and the exciting possibilities if it is true.

Self-Embrace and the delusion of permanence

I take the term “self-embrace” to mean that, insofar as anything is able to assume an intentional stance of some kind toward its own existence and character, it will be driven to accept, cherish and defend itself as it is and with whatever tools or abilities it has received from cosmic and biological evolution.

Before beginning any further analysis, to propose self-embrace as the goal of human spiritual development should strike one as paradoxical; that it doesn’t, is a clue to the depth of the problem. For it implies that in some fashion or another self-embrace is not the status quo, i.e., that what in fact actually obtains among human beings is a self-alienation, a discomfiture with oneself, in which the individual does not accept, cherish, defend and enjoy itself as it is. Humans are not happy with what they are, how they feel, and what they do in life. Much of their activity is not necessary for survival, and seems rather dedicated to becoming something else. This is extraordinary, for nothing else in the entire universe seems to have this problem.

Survival is the primary act of self-embrace. I believe the imperative to embrace oneself derives directly from the bearing of existence to-be-here-now clearly manifest and perceptible to us in the compulsion of every living organism to preserve itself. This instinct for self-preser­va­tion is called the conatus by Spinoza. All living things are “born with” that instinct. It is not repressible, and it is absolute, i.e., it has no natural limitation. There is no intrinsic reason perceptible to the conscious organism, man or animal, why the daily struggle for and conquest of survival should ever end.

Most living things accept and enjoy being what they are, and doing what they do. It does not occur to them that their daily victories will ultimately terminate in extinction. Humans, however, are different. They know that no matter how efficient they are at amassing what is necessary for survival, they will die. It’s simply a matter of universal fact: their very organisms are impermanent and will decompose. Why? The answers are all conjecture. No one really knows. The fact, however, is undeniable, and it is responsible for driving a wedge between the conatus and the instincts installed by evolution for the survival of the physical organism and its species.

The Buddha’s insight was to see that the ordinary urges and desires implanted in the human body do not correspond to the need of the intelligent conatus for continued existence. It’s as if there were two affective dynamisms vying for attention in the same organism: a dynamism akin to animals’ urges for day-to-day survival: to eat, reproduce and defend themselves and their progeny, urges that once they are satisfied are temporarily quiescent, and a second dynamism working in the human imagination that never rests; it refuses to be satisfied with daily survival and aspires to the permanent possession of being-here, something that is clearly impossible because, like all biological organisms, we eventually succumb to entropy, the material energy of our bodies decoheres and we die. Altogether, this accounts for what we call the human condition. We are not reconciled to this situation. It accounts for an immeasurable amount of suffering, both in the anguish of individual deterioration and loss and in the social horrors perpetrated by individuals’ delusional attempts to create an ersatz immortality by amassing wealth for themselves and power over others.

3

The problem is the imagination. It allows us to separate ourselves from the present moment and its needs (or absence of needs) and put ourselves in a past that we wish had not occurred but cannot change or in a future that we yearn for but cannot insure, so vividly that we feel all the associated emotions of desire and aversion. The imagination is also capable of fixating on virtually any conceivable surrogate as the symbol of its quest to break out of the life-to-death cycle, despite lack of any evidence for its possibility. The most glaring example of this is the generalized belief that permanence is achieved at the very moment when impermanence is most undeniable: at death. This reveals the human imagination to be utterly irrational and capable of grabbing at anything that it believes will “save” it from material decomposition. We are matter. Matter’s coalescent coherence is temporary ― a coherence snatched from the very jaws of the entropic energy that would return everything to a state of incoherent equilibrium. To claim that when the dreaded decomposition actually occurs that permanence is miraculously achieved, is the height of delirium.

What is even more remarkable is that this thirst for permanence is capable of transcendentalizing the more concrete desires of the biological organism, like the appetite for food, sex, battle, and turn them into symbols of permanence. Hence always eating the food one prefers instead of what is available is a symbol that connotes permanence. That one is not ever limited to what will just keep the organism alive is a symbol of not being needy. It’s hardly necessary to point out how that functions in the case of other intense gratifications like alcoholic beverages and sexual experience. These activities lose the focus on their primary purpose altogether and become symbols of a possession of transcendent life that is pure illusion. Universally acknowledged as desirable because of their euphoric ability to extract the psyche from ordinary experience, they become symbols of transcendence and are pursued as a conspicuous display of power and control, not just for the pleasure they afford. There are multiple addictions in play here. As soon as something is enjoyed for its symbolic or surrogate significance, we know we are in the realm of the delusion of permanence.

The problem lies in the conatus’ alliance with the intelligent imagination. Since what the conatus wants ― endless life ― has no identifiable means of achievement, the human mind must imagine what it might be, and any passing satisfaction is capable of capturing it. This explains , for example, the grip that promises of eternal life in exchange for Catholic Church membership, obedience and monetary support had on the mediaeval Christian mind ― and on the minds of many even today.

The Buddha’s solution was to get control of the imagination ― the mind and its thoughts. He taught that meditation was the tool that would do this. By first maintaining a steady calm of body and mind, concentrated reflection would first of all bring the imagination back from its past and future haunts and set it firmly in the present moment. Once the mind begins to experience the peculiar pleasure of the present moment without the torments of past remorse and future yearning, meditation will inevitably reveal to the mind the all too obvious disconnect between what the individual was seeking, eternal life, and the target content he/she had identified as the means to its acquisition. The foolishness, self-destruction, insatiable frustration, damage to others and to the earth that came in the train of mindless response to selfish desire would necessarily, in meditation, rise to the level of clarity. It was that clarity that the Buddha was after. Once the mind could see clearly that desire for an impossible permanence is what stood in the way of its own peace and threatened the peace and joy of others, it could choose the correct path, what he called the Dharma, the “way.” The way out is to accept ourselves as impermanent evanescent biological organisms ― nothing more or less than what we are. And meditation ― the intense and continuous practice of mindfulness, living in the present moment ― is the tool that will do that. He insisted we trust him on this. It works, he said. He did it. So can we.

Buddhist teacher and social activist Thich Nhat Hanh provides a simple way of illustrating this greatest of Buddhist achievements. All things, including us, he says, are like waves in the ocean:

Some waves are high and some are low. Waves appear to be born and die. But if we look more deeply, we see that the waves, although coming and going, are also only water, which is always there. Notions like high and low, birth and death, can be applied to waves, but water is free of such distinctions. Enlightenment for a wave is the moment the wave realizes that it is water.[2]

Accepting ourselves as impermanent is enlightenment. There is nothing arcane or mystical about it. What makes enlightenment seem so elusive is the recrudescent insistence of the conatus constantly to create, maintain, defend and promote a false self locked into the need to achieve a delusional permanence in the multitude of forms available in our material universe. No matter how often the individual realizes that the false self is really no-self at all, and transform its stance toward reality by living mindfully in the present moment and accepting its impermanence, the conatus, even though perhaps weakened by the assaults of Buddhist practice, is never entirely eliminated. It is always ready to direct its energies once again toward rebuilding the sand castle of our dreams.

4

Accepting ourselves as impermanent is what I mean by self-embrace. Now this is open to further analysis in two areas: (1) experience and that includes discovering the daily practices that will support and advance personal transformation towards the embrace of impermanence, and (2) metaphysics which looks to grasp intellectually the foundational underpinnings in universal reality ― the cosmos ― that confirm, support, encourage and foster a project of personal moral transformation as the disciplinary path for the achievement of enlightenment.

The first, the analysis of experience, is practice. It explores the way our bodies and minds work. It is fundamentally mental because it involves the imagination above all, but it is not a simple rational choice. Feelings, urges, desires must also change. When we finally accept ourselves for what we are, the added psychological suffering ― the sense of suffocation caused by alienation from ourselves ― disappears. This is what Buddha discovered, and what inspired his compassionate efforts to share the discovery with everyone. First and foremost, it was a program of practice, and the practice was meditation. He wanted to end suffering, and to that end he offered a program that worked.

The second area is metaphysical understanding; by that I mean a comprehension that is fundamentally scientific. Metaphysics has been the discipline used to speak objectively about the nature of reality in our scientific tradition. Most often it has involved the analysis of being. But the Platonic confusion between the concept of being and the nature of being has brought the entire enterprise into disrepute. Given Plato’s belief in the substantial existence of ideas as spiritual realities, it was natural to think that by examining the concept of being that one was examining being itself. In fact, since the notion of “God” as a cosmic factor came to be equated with being as the act of existence, philosophers were persuaded that by a careful analysis of the qualities and features of the concept of being that they were discovering the nature of “God” and the dynamic features of “God’s” reality that produced the universe.

Modern science, functioning on the premise that concepts are not spiritual realities that exist out there somewhere on their own but are simply states of the human brain, has limited itself to observing, measuring, analyzing and describing the properties of reality as a material energy. Through the last five centuries of intense study science has been able to identify the workings of material reality to such a degree of proven accuracy, that many are prepared to accept physical science as the permanent replacement for metaphysics.

I have a different idea. I believe it’s time to finally abandon the bifurcated worldview in the west that sees reality as split between a material and a spiritual side, and that “science” is the analysis of the material only, leaving the rest ― ideas ― to philosophy. But ideas are as much a part of the work of science as any other discipline and the analysis of the data uncovered by scientific observation and experiment is guided by the same logic and probative principles as ancient philosophy. I believe we should call the thinking about cosmic reality what it is: a cosmo-ontology ― a study of the existence of the material (scientifically known and described) cosmos. I am not proposing a new science, I am simply acknowledging that all analysis must proceed from and attempt to elucidate the observed and measured data of science. Metaphysics, in other words, has to not merely include the sciences, it must use them as its point of departure and they must remain the heuristic framework throughout its procedures. It is no longer a valid enterprise to pursue metaphysics as a separate discipline with its own conceptual data, starting point and ultimate worldview.

It’s here that the two perspectives ― the psychological/spiritual and the metaphysical ― merge, or perhaps better, where they show themselves to be mirrors of one another: where human attitudes and behavior recapitulate the evolutionary dynamism of the living cosmos. What each and every thing spawned by the substrate is focused on is the same as the what the totality constituted by the substrate is focused on: self-embrace, because, I contend, the substrate which we all share ― matter’s living energy ― is itself only and always a material self-embrace, observable in a material drive to be-here activating and directing the totality as much as any individual within it, including human beings. We are all material energy. We are all “water.” And we are all driven to be-here under the same conditions: we are impermanent composites of components that are common to all..

Gautama Siddhartha, the Buddha himself, however much he avoided answering questions about the nature of reality beyond human experience, still clearly crossed the line and made statements foundational for his program of self-transformation that were undeniably metaphysical. The primary example of this is his key concept of impermanence. When Buddha speaks of impermanence, he is certainly referring to human experience, and if pressed could always deny having metaphysical pretensions: “We experience everything as transient and changing, composing and decomposing.” If asked why? (the metaphysical question), he could say “we don’t know why. Nothing says it had to be this way, but that’s just the way it is.”

But please note: he always says “that’s just the way it is.” He never says, we do not know what things really are, but that’s the way they appear to us. He avoids metaphysics at a second level of explanation, but not at the first. The first level is epistemological. The Buddha is a realist, and a metaphysics is implied in that. He believed that what our senses perceived and told us was out there, was accurate and reliable. What we perceived as impermanent was really and factually, always and everywhere, impermanent.

This is not insignificant. Later followers took impermanence to the next level of explanation. They made an unambiguously metaphysical attempt to explain why things are, and we accurately experience them as, impermanent. The principal metaphysician of Mahayana Buddhism was Nagārjuna who wrote in the second century of the common era. The explanatory term he used was emptiness. He said the reason why things are impermanent is that they are empty of their own reason for being-here. Both their coming into existence and their continuation in existence is due to a plethora of causes outside themselves. This is called “dependent co-arising” and while that term antedated the Buddha and is found in the Upanishads, it did not have the same causal denotation as it would later have with Nagārjuna.[3]

Nagārjuna did not have the benefit of modern science and was not aware of the quantum energy that constitutes the reality of which we are made. The totality of what exists, we now know, is what can be called in short-hand, matter. I say short-hand because the “nature” of matter, once thought to be billiard-ball like particles called atoms, is now known to be a vast interpenetrated and interrelated collection of force fields that, depending on our instruments of observation and meas­ure­ment, can appear to us either as waves or as particles. And while we are still far from plumbing exactly how all this varied energy interacts in time to produce our universe, we are pretty sure that it is all there is.

Certainly there is nothing else as far as the eye can see. But is there more beyond our ken? If there is nothing more, then our universe contains within itself the reason for its being-here. That means, whether we have discerned and identified what it is or not, we must already be in touch with it, for we ourselves are, in our very selves, everything that reality is. The only other alternative is that the totality of co-dependent causation responsible for all phenomena ― emptiness, as Nagārjuna defined it ― is itself the product of some higher-level causation of which we have no evidence and are unaware. In other words, that emptiness might itself be empty, a proposition that Nagārjuna defended.

5

We may have thought that last paragraph gave a final description to an ultimate dilemma that we do not have the resources to resolve, because we cannot see beyond the horizon of our sight. Seeing is limited to seeing, and the explanation is either inside or outside the totality. It is either accessible or not.

But I believe that the dilemma mis-states the possibilities. There is a third alternative. The explanation — the causal source — is both. It is accessible to me because it is inside the totality characterized by emptiness and at the same time it transcends the limitations of the things that compose and decompose. There is nothing arcane or “mystical” about this alternative, because the causal source is an existential energy that is physically, observably and measurably the very component of which all things that exist in the totality are constructed. In other words, there is no dichotomy between the things that are empty and the things that are not. Both are commensurate with the totality, the energy as “light source” and the “shadows” as dependently arisen. All things are the locus where both reside, simultaneously. A forcefield that is not empty energizes the components whose coming together and coming apart constitute the emptiness of all things made from it.

Emptiness also means that the realities that we see directly, throw shadows of unmistakable similarity to their own form that constitute other realities. These latter, then, are things whose form imitates and reveals the presence of what launched them out into the world. Sparrows beget sparrows, humans beget humans. They are shadows for sure, we can see that, but what casts them is itself a shadow and imitates the form of an even earlier shadow and form. Nothing is its own explanation of what it looks like and why it’s here; everything comes from something else. How far back can this go? We are looking at the famous “infinite regress” that philosophers have perennially claimed cannot be. They insist that the entire chain must hang from a single immovable hook somewhere ― a form that is not a shadow. Buddhists were not unaware of this revelatory function of emptiness. This following quote is an exclamation (udāna) attributed to the Buddha from an early collection in the Pali Canon:

There is, monks, an unborn — unbecome — unmade — unfabricated. If there were not that unborn — unbecome — unmade — unfabricated, there would not be the case that escape from the born — become — made — fabricated would be discerned. But precisely because there is an unborn — unbecome — unmade — unfabricated, escape from the born — become — made — fabricated is discerned.

(Udāna 8:3 … tr. Thānissaro Bhikkhu (Geoffrey DeGraff).   Cited by Thich Nhat Hanh, Living Buddha, Living Christ, p. 138. On the antiquity of the Udāna: Scholars have questioned whether this collection is related to the udānas collected during the Buddha’s lifetime … there are no compelling reasons to believe that the relationship is not close. (De Graff)

Commentary on this udāna in a contemporary parallel collection of quotations suggests that the Buddha was not referring to some absolute “thing” out there, but rather to nirvana, enlightenment, a human state of mind, an interior appropriation that provides an “escape that is calm, permanent, a sphere beyond conjecture, unborn, unproduced, the sorrowless, stainless state, the cessation of stressful qualities, stilling-of-fabrications bliss.” (itivuttakas 43 (“quotations.” The Fourth Part of the Khuddaka Nikāya).

But the udāna is clearly intended to evoke both, because it very explicitly quotes the Buddha as saying that the state of mind would not be possible if the metaphysical reality were not also there. The Buddha’s reputed statement is only possible because they are one and the same thing, exactly as Mahayana Buddhism discerned. For all the branches and derivatives of the Mahayana reform of the second century c.e., samsara and nirvana refer to the same reality. The only difference is in the perception, the state of mind in which reality is apprehended. Reality is simultaneously temporal and timeless, limited and unlimited, composed and uncomposed. The empty “shadow” entity contains within itself the source of the light that throws it.

Other traditions corroborate this interpretation. In the mediaeval metaphysics of Johannes Eckhart, source and shadow are explicitly identified as the same reality. We have to remember, Eckhart claimed there is no “God,” no “thing” or “person,” an entity apart from other entities that thinks and acts and creates, but rather a “Godhead” that, following Aristotle, was the Pure Act of existence, esse in se subsistens, the pure unmixed energy of being-here expressed as a simple, eternal, impassive, totally fulfilled self-possession ― a serene motionless, non-rational, unthinking and silent self-embrace that emanates the cosmos of material being. The material energy that science has identified as the homogeneous substrate of all things plays precisely the same role that the mediaevalists like Eckhart attributed to “being.”

Spinoza attributed the same emanative energy to his “God,” identifying divine energy so thoroughly with the universe of perceptible things that emanated from it that he called them mere modalities of “God,” earning him the false label pantheist. But like Eckhart, Nagārjuna, and Buddha he was trying to explain how two realities, cause and effect, reside in the same “thing” even while they reside in all things, without either losing its character as cause or effect.

To enter nirvana is to enter a forcefield that is already there. It is to resonate with the existential energy that pervades, suffuses and characterizes everything in our material universe. It is consciously and intentionally to enter a state of being-here-with everything else (what Thich Nhat Hanh calls “inter-being”) and in the way everything is-here-together.   It is to vibrate on that same wavelength, with the same frequency, driven by the same appetitive energy for being-here, the conatus, that mystics of all traditions have most remarkably described in exactly the same terms despite differences of time, place, cult and culture. Clearly, their experience was the same. It is to identify your being-here with the cosmic forcefield in which all other things are-here and are joyfully themselves in their shadow relationships with all other things. This is not just a frame of mind. The frame of mind is possible, as the Buddha said so emphatically, because the physical/metaphysical reality establishing that consonance is really physically there. It is to embrace yourself unreservedly for being exactly what you are … just as everything rejoices in being exactly what it is: this perishing material organism that is-here, now. Just don’t be fooled into thinking that the permanence you touch is yours.

How did Eckhart get there? He claimed that it was precisely the fact that this vast network of impermanent shadows was itself a shadow, exactly as second century Indian Nagārjuna said, that turned the Meister, who wrote in frontier Germany in the early years of the 14th century, into an explorer of mystical space. His quest was for the face and features of what he believed had necessarily emanated the entire universe as such a perfect shadow ― such a faithful and accurate representation of itself ― that using the universe including his own individual human yearning self as a map and guide, and working backwards, he could “discern” it. He called it “The Godhead” and believed that his own “soul,” similar to the Sufi mystics, was its mystical mirror. What he saw when he looked at his own face, was the face of the Godhead, what I call LIFE. Nirvana is the personal appropriation of the pure existential energy ― the LIFE ― of living / dying matter. It is the realization that there is nothing else there. The wave is all and only water. WE ARE THAT and our liberation is not to stop being THAT impermanent, vanishing, decomposing matter, but to embrace it.

 

[1] Robyn Creswell “The Seal of the Poets,” The New York Review of Books, October 2017, p. 24 ff.

[2] Thich Nhat Hanh Living Buddha, Living Christ, Riverhead Books, NY, 1995, p.138

[3] https://en.wikipedia.org/wiki/Pratītyasamutpāda

 

 

“It is what it is” (II)

There is nothing more there than what is there; but what is there is more than it appears

3,900 words

The previous post titled, “It is what it is,” ended with these sentences:

“Things are ‘just what they are.’ In one sense they never change because ‘they are only what’s there, …’ But in another sense, once we humans acknow­ledge our dependency on the forces that go into our makeup, the relationship of gratitude that we cast over all of reality like a cosmic net, driven by our innate conatus, transforms our world, physically, biologically, socially.

This is the transforming work of human moral power, not of some washed-up ancient war-god with an unsavory résumé trying to reinvent himself for modern times. Human moral power, and the unknown living wellspring that feeds it, is the only thing in our universe that transcends ‘dependent arising.’ This is where metaphysics begins.”

The fundamental argument of these essays is that human relationship has a transforming power over the material universe because by changing the human valence it significantly changes the environment in which material processes work themselves out. That is certainly meant to include everything on earth right up to human evolution, and, given the significance of the human presence within the totality of matter’s energy, ultimately, even if only eventually, the whole cosmic process.

Relationship means bearing. It is basically a noetic phenomenon because it draws its primary significance from human thought and has its greatest impact through attitude, feelings and intentionality which are all the by-products of thought. How I think of myself in connection with any other thing is the ground of how I act and react with regard to it.

Thought as a psychological phenomenon is a key notion in the Buddha’s program. It is the fulcrum around which turn the “four truths” that are often used as a short summary of his teaching. The four truths are:

First: the fact of universal suffering among human beings attests to the dissatisfaction we experience even when our demands are met. Humans are endemically unsatisfied.

Second: this dissatisfaction is born of the uncontrolled cravings that emanate from the unconscious thought stream of the human organism: thought evokes desire, uncontrolled desire creates dissatisfaction.

Third: craving can be controlled and eventually terminated by controlling thought. When cravings are terminated suffering will cease.

Fourth: the consistent practice of basic moral behavior, what Buddha called the “eightfold path” or dharma, made possible by thought-control, will bring justice and harmony to the human community and inner peace and happiness to each individual.

The central factor in both the arising of suffering and its cessation is thought, a general word that refers to the stream of images that run through our minds and the feelings of desire or aversion that are associated with them. The opening words of the Dhammapada, which is said to be the one of the earliest collections of the Buddha’s preaching and a concise distillation of his vision and program, make this point emphatically:

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.

“He abused me, he beat me, he defeated me, he robbed me” — in those who harbor such thoughts hatred will never cease. “He abused me, he beat me, he defeated me, he robbed me” — in those who do not harbor such thoughts hatred will cease.[1]

It is from this central focus on thought that the Buddha’s emphasis on meditation — and from there the practice of mindfulness which is the continuation of the meditative posture throughout the day — becomes clear.

The control of thought is the practical tool for changing behavior. When we speak of thought in this sense we realize we are speaking of an unconscious process not unlike the instinctive behavior of animals who are obeying algorithms “selected” by evolution and hard-wired into the DNA that controls the neurological and hormonal systems of their organisms. The fact that this thought process is mental has deceived us in the West into believing that in the case of human beings it was a “spiritual” pro­cess and not material. But the Buddha recognized the reflex nature of human behavior, and the paradoxical unconsciousness that characterizes human mental processes. He saw that as the key to transforma­tion: make the unconscious mental processes conscious and you can change them. Since you are what you do and you do what you think, by changing what you think, eventually you can transform yourself. If you want to become a just, generous and compassionate human being start thinking just, generous and compassionate thoughts. If you want to stop being judgmental, self-centered and disdainful of others, stop judging, catch yourself when selfish and disparaging thoughts enter your head even when you are just daydreaming. That’s what Buddha meant by meditation: become conscious of what you are thinking, and think the thoughts you want and they will lead you to the behavior you want.

Now this is extraordinary despite its simplicity. It means that at some point along the line the hard-wired biochemical algorithms that over eons of geologic time were developed to predispose the biological organism to behavior that worked for survival became malleable to human will and intention. Humans, somehow, had developed the capacity to transcend the evolutionary programming of their own organism and change it in accord with their vision of what they want to be. But how can this be? How can a biological organism bypass and even reverse its own programming — which is the very source and basis of its material survival in a material world.

It is even more extraordinary because the Buddha identified the process as completely natural.   There was no recourse to gods or superhuman powers emanating from another world. He insisted that there was no “self” outside the organism — i.e., a “soul” separate from the body that functioned outside of the chain of the organism’s material causes.

By one’s self alone the evil is done, by one’s self one suffers; by one’s self evil is left undone, by one’s self one is purified. The pure and the impure stand and fall by themselves, no one can purify another.[2]

It was the very same human organism that disappears at death that enters the chain of causes before or beyond behavior and modifies it as behavior. The physical habituation created by repeated patterns of behavior following the urgings of embedded algorithms was not eliminated but rather incrementally modified — nudged — over a long period of time and effort, with the effect that a new physical habituation was slowly introduced in place of the old, but at no point was physical habituation erased or superseded­. The will and intention to transform itself, in other words, functioned within the limits that determine the operation of biological algorithms; their finalities were not obliterated nor ignored, but modified from within — transformed.

What’s so pivotal about this insight is that it offers a compelling explanation of the “mind-body” problem that is a scientifically compatible alternative to the traditional, discredited but intractable western assumption that the human mind is an example of the presence of a different kind of entity in the universe: spirit. Buddhist practice is consistent with the position that, in the case of humankind, the very biological organism made only of matter, without any change in its make-up whatsoever, is capable of a level of activity that other configurations of the same material components are not. Humans are capable of intentionally modifying the algorithms that determine organismic behavior.

Please notice the paradox here: even after modification, algorithms still determine behavior; nothing there has changed, it is still a completely biochemical, material phenomenon. But the bearing, the direction, the inclination, the proclivity of the algorithm has been significantly re-aligned, sometimes by as much as 1800. It is possible to turn the human organism in the completely opposite direction with regard to an object of desire or aversion. Hatred can become love, revulsion can become attraction.

So it appears that in the case of humankind, matter exhibits a transcendence that belies the limitations said to characterize it.

Before we go further on this path I want to make clear what I mean by transcendence. Transcendence for me never means that something — an entity or force — goes beyond matter, because I believe that there is nothing but material energy in our cosmos. I will always use transcendence to mean either a material event that goes beyond expectations (but never goes beyond materiality) or to refer to an unknown factor responsible for known phenomena — a factor which is also presumed to be material but cannot currently be identified by our instruments of observation and inferential tools. Transcendence refers to material events and to our know­ledge of them.

Matter transcends itself in two senses. Evolution is the first. Evolution is responsible for matter’s continual incremental re-configurations of its own internal relationship of elements under the impulse of the need to survive that eventually produce emergent species of being. By emer­gence evolutionary biologists mean the appearance in the material world of entities capable of levels of behavior that the earlier organisms from which they evolved were not.[3] Life, for example, is emergent in the evolutionary process. Organisms that apparently were not alive evolved into organisms that exhibited the behavior characteristic of life. Human conscious intelligence is another example. Animals that appeared incapable of what we call conscious intelligence eventually evolved into organisms that were capable of thought. This ability to produce new organisms that transcend their ancestors in significant ways is why I say that matter is transcendent in itself. Matter has the capacity to transcend itself through incremental modifications. It’s why I call my picture of the world transcendent materialism.

Please notice in passing, the incremental material modifications characteristic of evolutionary change resemble the features of the Buddhist method of modifying feelings and transforming behavior by controlling thought.

The second use of the word transcendence has to do with human understanding, what we have systematized into the disciplines we call science. Our sciences assume that all phenomena are the effects of causes. When there are phenomena whose cause science cannot identify we say that they are transcendent. But, I want to emphasize that the word does not refer to anything that is immaterial. It’s another example that justifies the term transcendent materialism. There is nothing that transcends matter. All the human activities known as “mental,” which includes the very ability to recognize one’s own self, are dependent on the integrity of the material structures of the human organism, like the brain, or they disappear or are significantly distorted. Transcendence in this second sense simply means that matter does things that go beyond what our sciences thought it could do.

The immediate corollary is that these components — comprised of the same material energy released at the time of the big bang — have all along had the potential for such behavior, a potential that was apparently activated by the specific re-configuration achieved in the evolutionary emergence of the organism. This demands that we re-think how we understand matter. It suggests that what we have called matter and defined in a way that was diametrically opposed to “spirit” was an erroneous imposition created by our prejudice. We thought matter was an inert, lifeless, unconscious, inanimate “stuff” that could be acted upon but could not act. We thought matter needed “spirit” if was to live and be conscious … that there had to be two kinds of reality: matter and spirit. But we were wrong.

We now realize that there is only one kind of “stuff” in our universe: something that in the past we alternately called matter or spirit and that now appears to be neither, but some “other” thing entirely that is capable of manifesting both kinds of behavior depending on the degree of the internal integration and complexification of its components. When I use the word “matter,” this stuff is what I mean. These components when integrated at the levels studied by physics and chemistry display none of the characteristics that come to dominate matter’s behavior in its more evolved forms — animal life and then later, human consciousness. Evolution in every case has elaborated organisms whose configurations are beyond the capacity of physics and chemistry to explain using their limited observational and analytical tools, requiring the establishment of entirely new disciplines based on their own premises and axioms — biology, psychology, sociology — to understand them.

Immanence

It would seem there is little more to be said at this point since we know so little. But at least we have clarified that the answer lies within matter itself beneath the surface of the phenomena perceptible at primitive levels of evolution. At other, more developed levels, matter’s transcendent behavior is altogether without explanation if matter’s primitive form — studied by physics and chemistry — is all we assume is there. There has to be something more to matter or life and thought remain utterly incomprehensible. What is that “something” and how do we speak of it in a way that does not contradict our belief that there is no dualism? We know there are not two realities but only one, and it is the one that we experience with our eyes, ears, nose, hands and minds — material reality.

Clearly we cannot say what it is, or even that it is a “what.” Perhaps it is a mere modulation of the frequency of a wave, or an imperceptible dimension, or a relationship as we have suggested earlier in this essay none of which are “things.”

But to know that we not only observe and can measure material phenomena for which we have no explanation whatsoever, and that these indisputably material phenomena for all their mystery and impenetrability are some of the most familiar, universal and successfully utilized capacities of the untrained human organism, like human thought and moral transformation, is to deepen and intensify the sense of transcendence. It makes it clear beyond question that transcendence is an entirely immanent quality of our cosmos’ material energy of which we are made. This transcendence, in other words, whatever it will ultimately turn out to be, does not belong to another world or plane of existence; it is interiorly part and parcel of the very components that make up our human organisms. It resides deep within matter and is constitutive of what matter is. We, and apparently all things made of matter, are the ground of that transcendence. There is no duality here, no “other thing” or other place, for we are talking only about matter in this cosmos. The source of our ability to stand above and beyond our own material algorithms and re-configure them so they transform who we think we are, is part of the very material fabric of our being. In one sense it is not mysterious at all for we live and use it every day … but we have no idea what it is.

We are nothing more than what we are, but what we are is more than we thought.

Religion

It is this more that corresponds to what the various world religions have identified as a divine principle, the source of our sense of the sacred.  I call it LIFE.  And while the Buddha never appealed to this divine principle either theoretically or in practice for the implementation of his program of self-transformation, he never denied its existence and he utilized the mind’s power to transcend organismic programming as the primary tool for achieving individual liberation and social harmony.  The point I am making is that despite the fact that I reject any claim that this divine principle is a rational “God” entity, a person, not made of matter, who is responsible for the existence of the forms and features of all other entities in the universe and for all the events that occur during the passage of time, the indisputable transcendence manifest in our world supports but does not obligate the fundamental religious conclusion that there is a divine principle resident in the universe. Those who choose to relate to this transcen­dence in a way that validates our sense of the sacred cannot be dismissed as irrational. By the same token, the absence of any clear knowledge of what exactly creates this transcendence, also validates those who, without dismissing it or its primordial influence on the human condition, choose to attribute it to unknown causes. Their parallel claim that the spontaneous sense of the sacred that has given rise to the world’s religions can be understood as the affective side of the conatus sese conservandum, an unavoidable echo of matter’s existential energy, is no less legitimate. “Atheism,” like religion, is reasonable but it is not obligatory.

In either case, however, the Buddha’s discoveries are compelling. Whether or not you choose to utilize his methods for transformation, you are enjoined to embrace basic morality — the eightfold path, the dharma — as indispensable to the survival of human society and to transform yourself accordingly. Social immorality — greed, hatred, exploitation, injustice, sexual violence, murder, larceny, prejudice, disrespect for persons or groups — is not an option no matter how it is presented in the movies. Whether or not individuals choose to integrate these insights with what they have inherited from their ancient religious traditions, all are faced with finding ways to live with gratitude and loving-kindness, suppressing greed, rejecting hatred, eliminating injustice, forgiving and having compassion on others, respecting and defending one’s own rights, repudiating the claims to superiority that lie at the base of all inter-tribal rivalry and conflict, protecting species other than human, defending the earth’s life-support systems by which we all live.

Basic morality is the key to social harmony. And social harmony is indispensable for human survival. Basic morality, therefore, is not optional. All religions may be thought of as different ways of motivating basic morality. But the Buddha showed that motivations other than the desire for individual peace of mind and the survival of society were not indispensable. Clear insight into what creates harmony and disharmony among people is all that is required. Anything else meant destruction. The Buddha appealed to common sense.

Metaphysics

Social harmony and therefore basic morality are obligatory because we cannot survive without them. Other human pursuits, like the desire to understand, are not, despite the innate thirst that drives them. The search for understanding, admittedly an almost insuppressible desire of the human mind arising from the leadings of conscious intelligence, cannot be considered obligatory for we can survive without it. But the universal experience of understanding through causes is operational for every human being from a very early age and those who try to prevent it, or control it, or deny it, are doomed to frustration. The ability to understand cannot be exterminated; it is the ground of personal freedom. As much as any other feature of our organism, it defines who we are as human beings. The hunger to understand is an intrinsic drive of human nature.

The very fact that there is an undeniable transcendent feature of the human condition — the power of moral transformation — for which we have no explanation leaves the human mind uneasy. Human beings are not comfortable in the face of mystery. And the discomfort created by being confronted with an effect for which we cannot assign a cause can reach such a level of intensity that it is not unusual to hear it described as painful. It is significant that once the cause is known and understood, the pain and tension quickly dissipates.

There is no way to suppress the desire to understand the source of the transcendence that we encounter in human life. Because of our abstract and convoluted history, however, many will not engage in this pursuit. Those who join the effort are all “scientists,” for that is the meaning of the term: those who explain effects by identifying their causes.

At the risk of oversimplification, I would agree that much of what we have inherited as religion in the West was the ancient habit of imagining other-worldly causes for known effects. Thus ancient religion has been correctly criticized as an ersatz “science” that flourished in the vacuum created by the absence of true science. Ancient religion imagined invisible causes which supposedly belonged to another, imaginary, world.

The scientific continuation of that religious search took the form of metaphysics, a branch of inquiry developed by the Greeks. What made metaphysics different from physics was precisely the visibility. Physics looked for the visible causes of visible effects, even if those causes were only visible to highly sophisticated instruments of observation. Metaphysics, on the other hand, assuming the existence of “spirit,” looked for the invisible causes of visible effects, causes that were invisible precisely because they were believed to belong to another world … a world where invisible ideas that were considered immaterial — spirit — were the only reality and extended their causal power to the visible world of matter.

Metaphysics as constituted in that historical context is no longer valid because there is no other world of invisible causal immaterial ideas that explains this material world of visible effects. But the process of understanding observable effects by identifying their sufficient and necessary causes remains. The difficulty arises that such causes are not necessarily discoverable by physics, not because they are not material, but because they are not visible either to the naked eye or to any currently extant tool of human observation or measurement. We simply do not know what portion of the spectrum of matter’s energy is occupied by the causes of human evolutionary transcendence, transformation and our inability to explain either.

But we know there is something there, because we can see its effects and they are clearly transcendent. So, do we need metaphysics? Drop the name if you insist, but the search will go on.

 

[1] Dhammapada, ch 1, # 1, Müller, F. Max. Wisdom of the Buddha: The Unabridged Dhammapada (Dover Thrift Editions) (Kindle Locations 60-64). Dover Publications. Kindle Edition.
[2] Ibid., ch XII, # 165, (Kindle Locations 279-280).
[3] Encyclopædia Britannica from Encyclopædia Britannica 2006 Ultimate Reference Suite DVD. [Accessed January 11, 2018]. “emergence,” in evolutionary theory, the rise of a system that cannot be predicted or explained from antecedent conditions. …
The evolutionary account of life is a continuous history marked by stages at which fundamentally new forms have appeared: (1) the origin of life; (2) the origin of nucleus-bearing protozoa; (3) the origin of sexually reproducing forms, with an individual destiny lacking in cells that reproduce by fission; (4) the rise of sentient animals, with nervous systems and protobrains; and (5) the appearance of cogitative animals, namely humans. Each of these new modes of life, though grounded in the physicochemical and biochemical conditions of the previous and simpler stage, is intelligible only in terms of its own ordering principle.

“It is what it is.”

“It is what it is … it is only what it is.  There is nothing more there than what is there.”

Before going any further I want to acknowledge the simple clarity and absolute ultimacy of those words. I totally agree with them. They are the sole basis and authority for the following discussion on how we relate to our material universe. These reflections limit themselves to the phenomenological dimension: they eschew metaphysics altogether.

 

1

It’s because they are clear and ultimate that those words offer a challenge to our understanding of the material universe and the way we humans, who are its genetic offspring, relate to it. We are all and only matter. For over nine years in these essays, I have tried to be as clear and as ultimate about my understanding of reality and what that understanding means for religion. This particular articulation I’ve quoted advances my project significantly, and I am supremely grateful for its assistance. Why should I be so grateful?

Because most of the metaphysical ways of saying what I meant have run the risk of re-introduc­ing a fatal duality back into reality, a duality that I have struggled mightily to eradicate. Metaphysics is not our idiom, and we tend to take its abstractions and imagine them as “things.” I tried to address my apprehensions in two essays posted in August of 2016 titled “A Slippery Slope.”

That traditional duality is expressed in many ways: the “sacred and the profane,” “natural and supernatural,” mind and body, matter and spirit, “God” and creation. All are reducible to the notion that what we call “God” is an entity — a real separate independent stand-alone being, existing alongside of and opposed to other real individual “things” like the things in our material universe, including us. None of those dichotomies are real because the statement about a separate “God-entity” is not real. The differences and separations that they all assume — between “God” or a divine sphere and other things — do not exist. They are conceptual contraries that at one time, perhaps, were believed to be real ontological opposites, but are now recognized as chimeras. Trying to explain this in metaphysical terms is difficult to grasp.

Hence, I use the word “eradicate” intentionally because it evokes the image of “tearing up by the roots.” Using less surgically terminal language often will be taken to mean “the duality is officially deleted but we surreptitiously use it when no one is watching,” i.e., something we claim does not exist but we have recourse to in practice. The practice, of course is religion. Our western religions of the book have habituated us to a hopelessly anthropomorphic imagery about “God” and we tend to interpret any recognition of a divine principle to mean what our imagery has always evoked: a separate divine person. To insist that we are pursuing a meaningful synthesis of our understanding of reality and then refuse to integrate basic practice with the theoretical ground we claim to have established, is to fail at the very doorstep. For how true can our vision be if we can’t live with it? These reflections avoid that approach.

The way we have understood the presence of the Sacred in our lives is the source of the problem; it has created the difficulty we have in describing that presence in a way that sustains a consistency between vision and practice. It is difficult because, due to the conditioning of our religious heritage we do not seem to be able to conceptualize presence without evoking entity, and a rational humanoid entity besides.

Words betray us. They come to us already forged. In this case, the use of the word “presence” has already skewed the discussion. For the word implies that what we are talking about is a “thing.” So how do I both evoke the sense of a “presence that is really there” that goes beyond wishful thinking or the evocation of poetic symbols but that does not simultaneously imply the existence of a “thing,” an “entity,” a “substance” or a “person”?

 

2

I am going to suggest the use of a word that I have used many times before that I believe speaks to the heart of matter — I believe it explains what I am talking about, and it is able to do that because, in fact, it is itself the real basis for the explanation. That word is “relationship.”

Now this word, like all our words has a charged history. The scholastics used it but gave it an ontological meaning. We still have a tendency to imagine relationship as a chemical valence, or an interaction of force fields between entities, suggesting an entity in its own right, invisible perhaps, but there, nonetheless … i.e., present.  So when we insist that a relationship is real we tend to slip into thinking of it as some thing that stands beside and alongside of other things, an example of the duality we are trying to eradicate. It is not. It is a bearing, an intentionality of the one thing toward another. (As a corollary it deserves mention that, in fact, relationship tends to reduce duality to unity because it generates a concurrence in the two things that are relating to one another that mimics a common identity.)

The mediaeval scholastic application of the category of relation to the persons of the Trinity was both the result of that ontologizing tendency and the cause of a Christian belief that took what were three different ways that human beings relate to the Source of their sense of the Sacred and imagined them to be metaphysical structures — real persons — that are internally constitutive of Deity itself. The absurdity here has been suppressed for so long that a rational discussion is virtually impossible today, not even in the closed door meetings where theologians talk to themselves. But I believe that relationship, correctly understood, is the best way to describe the entire realm of reality consigned to religion: the sphere of the Sacred. Let’s unpack all of this.

First, let’s consider how relationship is real. We’ll begin with an innocuous example: the relationship between me and my cat. I used to have a cat that I fed and took to the vet when she was sick. She was friendly to the point of appearing affectionate. I acknowledge it may only have been an evolutionary adaptation. Whatever my cat’s true feelings were, it worked with me. I “loved” my cat. She was not just a cat. She was my cat.

I may have seen a cat out on the street and couldn’t care less, but once I realized it was my cat my entire reaction changed. Before recognition and acknowledgement the animal was only what she was. After recognition she physically remained exactly what she was the second before but now she is transformed. Has anything changed? No! But then, Yes! because now she is the object of my loving-kindness. And these changes are real. Her entire significance in the human world where significance is significant has changed and following hard on that, so has her destiny in this vale of tears. The precarious life and possible violent death of a stray alley-cat is no longer her anticipated trajectory. And yet nothing has changed. She is what she is … she is only what she is and what’s there is the only thing that’s there.

But of course, what’s changed is my bearing as a member of the planet’s ruling species transforming the environment where she will eke out her survival. But even here, nothing’s changed except my attitude, or better, my acknowledgement of a relationship. That cat was my cat.

This kind of paradigm shift is even more pronounced in the case of human beings. The ability to observe and react to human beings differentially inside and outside of personal relationships actually characterizes much of human behavior and the complex history of clans and nations that has evolved from it. Our being … and our consequent destiny … is determined exclusively by relationship. The astonishing change in attitude that occurs when we accept people as known persons with whom we have a relationship is a prime example of the severely limited scope of the maxim that opened these reflections. “We are only what we are” until we are in a relationship. Then everything (metaphorically speaking) changes (it’s metaphorical precisely because, in fact, nothing changes). For the personal relationship transforms the individual not only in the eyes of the relator but in the individual’s own eyes as well. Relationships reduce discreteness and separation even as they preserve distinction and diversity. Such transformations can, and actually do change the course of human history. They do not affect the “thing,” but they do affect the process in which the thing works out its destiny.

Now this is really a no-brainer, but we don’t turn our attention to the fact that relational factors that have nothing whatsoever to do with “what is really and only there,” profoundly transform reality in the human sphere. And what, after all, are we talking about when we talk about religion, but the significance of the effects of relationship in the human sphere. Religion is not science. Religion is the activation of a bearing — a specific direction in the human process, an intentionality. Religion is what happens when we assume a certain relationship toward the material universe. The material universe includes us humans, who are a slightly more evolved version of biological organisms that share exactly the same matter as everything else there is.

 

3

Well, what exactly is that relationship that is supposedly so transformative? It’s a relationship wherein human beings acknowledge that we are the product of a massive elaborative process going on within the super-abun­dant matter of which we are constructed and from whose more primitive forms we evolved. The very genetic modulations in form and function resulting from evolution already represent something of a challenge to the declaration that things are “only what they are.” For in the case of our own organism at one level we are “only” quarks and leptons, the sub-atomic quanta packets that are the building blocks of everything there is. And yet at another level here am I. At the level of my fully evolved organism I am something entirely and significantly different from the very elements of which I am constituted. The biological evolution occurring over eons and eons of deep geological time could not have taken place if the multiple sustained and consistent interactions evident in the availability of the material components and favorable environmental conditions were not there. No human being like myself, looking at this scenario rationally, could be anything but supremely grateful that the multiplicity of factors that comprised the conditions that allowed my humanity, which I enjoy so intensely, to exist— embodied in a material organism that is so much my own that it has given rise to my very self — were so stable, and that my ancestors had the ability to adapt to whatever instabilities continued to exist within that environment.

Gratitude. Now we are getting into the thick of it. I am grateful that I am here. Doesn’t gratitude imply that there is someone to whom I am grateful? And if there is someone to thank, aren’t we speaking about something other than what is “just there”? How can things be “just what they are” if as a matter of fact their presence is being provided (or has been provided) by someone or something else … which by implication must also be there if indeed it is the real provider of what is there?

Clearly this is what the author of the opening maxim was getting at: he was insisting there is no “God.” Please be advised, so do I. There is only the material universe doing what it has done on its own for the 14 billion years that we can verify its existence. Therefore a sentiment like gratitude that seems to imply something else, must be, in principle, an illusion.

Now this creates a problem, because the sense of gratitude is not only spontaneous and very intense, it is also sustained even after having been informed by modern science about the way evolution functions. As a matter of fact the sense of gratitude is as sustained, continuous and insuppressible as the sustained positive magnanimity that human beings perceive gives rise to it. Gratitude and magnanimity appear to be correlated, for we human beings, by being in an uninterrupted sense the product of a process like biological evolution, which we did not initiate and about which we have little knowledge and over which we have virtually no control, we have a profound sense of have been given, or provided … or to speak more impersonally: thrown, spawned, emanated, evolved … so the very interior feeling of “being only what I am” becomes difficult to maintain. I am constantly confronted with the evidence that I am not what I have chosen or made myself to be but rather I am the product of a multitude of contributing factors that are not me: the reproductive cells of my ancestors and theirs, the quality and availability of food in my now socially controlled environment, the accessibility of health care, police protection, infrastructure adequate to the prevailing climatic conditions, etc. These are the proximate causes of my existence. Even without referring to more remote cosmic conditions that made my existence possible I see that “what I am” depends in large measure on other things — on what I am not.

I really have no choice: like it or not, I have to be grateful, because the very thing that I cherish the most, my life, my self, is dependent upon a host of “other things.” Of course, in terms of strict logic, you may say you have no obligation to be grateful, because there is no one person or self-iden­ti­fied collectivity of persons who are responsible for all these things which make it possible to be here. My existence is not the result of any observable benevolence. But since when does obligation characterize gratitude, any more than the acts that gave it rise? The feeling of gratitude, I contend, does not come from the identification of a donor, it comes from the acknowledgement of dependency — the awareness of being a recipient. I love my life, hugely, and I am supremely grateful to whatever it is — no matter how many disparate and unconnected factors there are — that make my life possible. Gratitude is first and foremost the recognition of having received myself from elsewhere … of not having made myself. It is a spontaneous reaction that arises and is sustained in total ignorance of the source of such largesse.

If we are going to analyze this accurately I believe we have to keep this sequence of discovery in mind and acknowledge what is primary and what is secondary. Nothing “objective” except other conditioned material factors have been mentioned as the source of my precarious existence. What we know is what we are, and what we are is the end product of a multiplicity of agents, the majority of which we are ignorant of and, in fact, we may never know. This indisputable reality that conditions what we are, i.e., that we are radically dependent, is the starting point; it absolutely determines our self-embrace. To accept ourselves for what we really are is to accept ourselves as received from elsewhere, and so totally NOT in control of our own existence that we don’t even know all the things on which we are actually dependent to continue being here and being what we are.

Clearly, in this view, what we are is an item in a vast network of things and processes that transcend our organism in whatever direction we look.   So from this angle it seems that anyone who would claim that “what is there is the only thing that’s there” must recognize that the “what” is really an immense totality in motion in which I am borne along like a drop of water in a great river, about which we are all generally aware but which is unknown in all its depth and detail both in things and the forces operative in the process. Without knowing all of what goes into our being here as ourselves, we are not in a position to make any definitive statement about etiology: source and causation. We are utterly agnostic about everything except the one known and clear fact: that we are totally dependent on a vast collectivity that is not us for our being-here and being what we are. And the practical and unavoidable psychological counterpart of this perception is gratitude.

 

4

Now I am going to claim that this self-perception entails a correlative self-embrace that is a crucial step in the establishment of humankind’s moral posture. In other words, the recognition and acceptance of dependency — and its associated gratitude — is constitutive of the moral embrace of the human being functioning within a community of human beings who are necessarily affected as a community by this mutual common acknowledgement. The acceptance of dependency (which includes social inter-dependency) brings a particular moral bearing to the business of living together in community that is achieved by no other means. The community of people who are all personally aware of this fact about themselves and all the members of their community are predisposed to making collective decisions that are compassionate and cooperative: advantageous to each and all.

I believe that this is the primary and foundational level of human social/personal life. This is “ground zero,” the absolutely unavoidable constituent bedrock of human social cooperation. It is essential to human survival because the human individual cannot live outside of human community physically or psychologically. Everything else is secondary to this ground. The perception of dependency and the feeling of gratitude for life are critical to human well-being.

Religion is secondary. There is nothing primary or foundational about religion. Religion has no “facts” of its own. Religion is a tool that the human community has developed to assist in the establishment and the continued protection of the instinct to gratitude with all its sources, viz., the perception of dependency.  In this effort to preserve this personal bearing that society needs so desperately in order to maintain its cooperative character, in ancient times an entire sphere of causes was invented out of the poetic imagination of our earliest ancestors in order to fill the gap in our ignorance. Today we call it myth. This is religion.

The perception of dependency and the concomitant feeling of gratitude is indisputable fact. It is the only religious fact. The rest is projection. The sources and causes of the dependency and the sources and causes of the sustained magnanimity of available resources are fundamentally unknown even to this day. To eliminate this hiatus in our knowledge, which was much more pronounced before the discoveries of modern science, religion was invented and the unknown sources and causes of the desired attitudes imagined. This occurred wherever human community was found, accounting for the plethora of religious forms across the globe. In each case the result was the same: the unknown source and sustainer of existence was imagined and projected as real, generally in the form of a sphere of creative power, both benevolent and malevolent, that were entities humanoid in character — “gods.”

 

5

The gratitude founded on the awareness of dependency that I am now evoking as constitutive of human society and therefore religion, is fundamentally the same as what I have called in other contexts, a sense of the sacred. I spoke of the sense of the sacred as the spontaneous reaction of the individual human being, driven by the innate conatus to survive, aware of his own precarious possession of existence, and the consequent thirst and hunger for a secure source.   They are the same phenomenon seen in the first case from a social perspective, and an individual in the second. In each the phenomenon I am talking about is a human psychological bearing, an attitude, an intentionality that derives from the human perception of its own vulnerability … i.e., that human beings do not possess a stand-alone locked-down control over their having been born, or being this person or that, or how long their existence as human organisms will last or where it is going … but nevertheless love cherish and will do anything to preserve their life.

It is what the Buddhists call the awareness of “dependent arising” which is often conceptualized in later Buddhism as “emptiness.” Everything is “empty” because everything is characterized by the absence of independent existence. Please notice: there is no mention of, much less identification of a metaphysical source of existence, or an objective remedy for emptiness. The entire exercise has been on the subjective side. The analysis attempts to plumb the human source of the religious phenomenon and finds it in the common experience of humankind of its depen­dency which generates religion as its universal response. Essential to that response is gratitude.

Putting all this together with the transformative power of relationship that we explored in sections 2 and 3, we can see what religion has come to mean for the human species. The relationship to life that is characterized by gratitude sustains and justifies a cooperative spirit in the human community. A sense of gratitude deriving from an awareness of dependency transforms the perception of the material environment from being neutral or even hostile to patently familiar, magnanimous and profligate, if not benevolent.

I want to emphasize: the transformative factor in this view of things is not the identification of some “God” person, despite the fact that people will tend to imagine a sustained magnanimity as the gift of a benevolent source, and benevolence evokes personality, as does gratitude. In the view I am espousing, however, all things remain exactly and only what they are and always have been: the evolved versions of material energy released at the big bang. There is nothing else there. The only change is the relationship generated by the community of human individuals who — prodded by an insuppressible innate material instinct for self-preservation — love and cherish the human life they possess and everything that has gone into creating and sustaining it. The individual comes to realize that he or she isn’t just “what he is, or what she is.” They realize they are the point of coalescence of all their multiple causes and therefore bear within themselves each of those causes. They recognize themselves as the spawn and representative of a totality in process about which they know almost nothing.

Ultimately, then, it can be said that gratitude is reducible to the love of life, and the love of life to the embedded conatus. It must be acknowledged that we are to that extent utterly determined. We cannot help ourselves. “We cannot keep from singing,” as the old Baptist hymn proclaims, not because we have positively encountered some divine benevolent donor who has blessed us with the gift of human life, but simply because we cannot do otherwise. We love material life because WE ARE MATERIAL LIFE and we are programmed to love what we are. We can’t help it. If we try to suppress it we make ourselves sick. We are grateful because we have exactly what we are programmed to want; our only problem is we do not have it permanently. (The vain attempt to create this absent permanence by accumulating things and aggrandizing the “self” at the expense of others is the source of all self-inflicted human suffering, conflict, injustice and disharmony among us. Correlatively, the acceptance of impermanence accompanied by an unconditioned gratitude gives rise to an attitude of compassionate loving-kindness toward the entire cosmos of dependent entities which gave us birth and to which we belong.)

These minimalist conclusions may not satisfy those who have become dependent on their fantasies about “God” persons and other “spiritual” entities imagined to live in a parallel world invisible to us, but it helps make clear what exactly we are dealing with. These are the phenomena we are confronted with. As far as facts are concerned, it is all we know. It exhaustively describes our present condition; it is indisputable. How all this began and is able to sustain itself and what it will all become, is a matter of legitimate metaphysical conjecture, and in the context of our universally acknowledged ignorance, no reasonable possibility can be validly dismissed beforehand as untenable. Those who have decided to opt for the traditional western humanoid “God” person(s) have no greater claim to factuality than any other theory about the origins and destiny of our reality. It is all the work of the imagination — every bit of it.

But in addition I want to emphasize: it is all secondary. The primary event is the acceptance of the full depth of dependency that characterizes organic life and the whole hearted embrace of the spontaneous gratitude and loving-kindness that wells up in the human heart toward the multiple factors, known and unknown, conscious and unconscious, proximate and remote that have concurred so marvelously in producing and sustaining my existence. I embrace in an act of loving-kindness all the cosmic forces that produce my existence. This is the ultimate religious act. It transforms the cosmos itself from being “just what it is” to being my cosmos — the beloved ancestor that spawned me. This is not metaphor. It is raw fact. And the love I have for myself is transmitted to my cosmos, my environment, my community, making it cherished, the object of loving-kindness, compassion and concern. There may not have been any affect of love toward me functioning in any of the various “causes” of my existence, including my parents whose copulation may have been devoid of any focus outside of themselves and their own enjoyment. It doesn’t matter. I don’t love them because they loved me but because they gave me existence. It is my existence that I love. The relationship is created unilaterally by my gratitude as recipient — by my love of my LIFE — and it transforms the universe by bathing it in the light and heat of loving-kindness. It turns the universe into my universe, and the earth into my earth, and gathers all the human beings around me into that embrace. All people become my people because I love LIFE.

Imagine, then, a community of people each individually grateful for his or her LIFE and mindful of the many sources of mutual conditioning among us by which each one affects each other. We each embrace all, in our gratitude and compassion, and we are each embraced by all in theirs. For we know what we are made of. We are well aware of our radical dependency. We are dust and fast disappearing. This I contend is the religious event. The one thing necessary. The act of cosmic gratitude is constitutive of the authentic human individual and the cooperative human community. Without it full humanity remains only a potential of the individual organism which continues being “just what it is” until energized by the transforming power of the community’s gratitude, evoking loving-kindness.

So it’s true. Things are “just what they are.” In one sense they never change because “they are only what’s there, and they are there the way they just happened to get there.” But in another sense, once we humans acknow­ledge our dependency on the cosmic forces that went into our makeup, the relationship of loving-kindness that we cast over all of reality like a cosmic net, driven by our innate conatus, transforms our world, physically, biologically, socially. If you doubt that you have that power, try cosmic gratitude for just one day. You’ll see.

This is the transforming work of human moral power, not some washed-up ancient war-god with a dubious and unsavory résumé trying to reinvent himself for modern times. Human moral power, and the unknown living wellspring that feeds it, is the only thing in our universe that transcends “dependent arising.” This is where metaphysics begins.

 

 

Reflections on the “Our Father”

3,000 words

 Our

It would be inappropriate to address our LIFE as “my.” We are all members of families, clans and lineages that merge in a cloud of ancestors that become totally indistinct as they disappear into the distant past. Way back there our DNA tends to become one single human thing. Go back further, and we mesh with more primitive life forms from which we are descended. Made of the same quarks and leptons, we are all ultimately members of one cosmic organism: the offspring of LIFE, matter’s energy.

Here I am sitting surrounded by things made of wood, clay, fiber, grown or dug from the earth and metals forged in stars. We are all LIFE’s energy to be-here. How can I fail to include their clamor? How can I omit the living cells of my body crammed with molecules and atoms taken in just hours ago from my sibling life-forms, plants and animals, made incandescent by the oxygen in the air all around me that I breathe in uninterruptedly? How can I say “my” when this “self” that prays is a web of living connections ex­ten­ding outward beyond even the earth to the farthest reaches of the cosmos?

Father

“Father” is figurative, of course. But still, LIFE is more like a father than a god. Material LIFE evolved the genetic codes that weave together particu­late matter, chemical valences and electromagnetic force fields that make up our material organisms which reside, draw living energy and find atomic and molecular replacements in this material world. Matter’s LIFE is what spawned us, and matter’s LIFE is the precious spark we bear as our own in our most intimate center, the place where our being-here in each sequential “now” of the flow of time surfaces simultaneously for all of us. We are alive together because we are all born again in every successive instant of this LIFE we bear. We are bound together by LIFE’s material energy that pours out the universe like a river of existence.

We are LIFE’s offspring. But we are not its “children.” LIFE does not micro-manage our lives like a hovering parent; nor like a god does it demand obedience and punish us if we fail to comply or perform miracles in response to our incantations.

LIFE evolves apace with the natural order and that includes our self-determi­na­tion. LIFE lives in our autonomy and full human maturity. It cannot function for us outside of it, so it is meaningless to ask it to do so. We are on our own, and we are responsible for what we think, and what we do.

“Prevenient grace,” in the traditional Christian sense of an infallible influence on our thoughts and choices by a guiding “God,” is a derivative of the naïve concept of “providence” and is equally naïve. It can only be a metaphor. Our life is in seamless confluence with LIFE itself. We are LIFE in human form; LIFE can only do what we do. We cannot ask it for miracles, and it cannot override our decisions. LIFE is not a god.

Who art in heaven

“Heaven” is also a trope. LIFE transcends us all. LIFE is whatever it is and I have no idea what that might be. LIFE’s abundant generosity prompts us to address LIFE as “You.” Is LIFE a “person” at some level imperceptible to us? “Heaven” is a symbolic clue. It means the answer is beyond us. Does LIFE love us? It doesn’t matter. We love LIFE. It gave us itself to be our selves. What more do we need to know? We are its offspring.

I am alive with LIFE’s material energy but I am not all of LIFE. This LIFE I live as my very own, came to me one night in a dreamless sleep and “I” awoke. I did not give it to myself. I know that when it leaves, there is nothing I can do to stop it from going, and once it’s gone there is nothing I can do to bring it back.

Where does it live when it is not living in me? Everywhere, in everything. So I call it “heaven.” It’s my way of reminding myself that I do not know what LIFE is and that it belongs to us all. I do not own LIFE even as I live it as my own and have the capacity to pass it on. LIFE belongs to me as it belongs to all things. LIFE is beyond us all and it is whatever it is …!

Hallowed be thy name

“Hallowed” means “holy.” It is another word for “sacred.” What can it mean to say “LIFE is sacred”? Our gratitude just for being-here would be enough to make LIFE the object of our loving worship.

Does “holy” refer to the traditional difference between the sacred and the profane, i.e., that what is sacred is special, it is kept apart in a special place, taken out only at special times, treated with special care and not mixed with ordinary things which are “profane”? Profane connotes something ordinary, of no value, common, mundane, routine, something to be used and thrown away.

But then, how can we call LIFE “holy,” for LIFE is our common Source. Of all things common and ordinary, LIFE is the com­mon­est and most ordinary of all. LIFE lets itself be used and thrown away. It is the energy of the material universe in which we float suspended like sponges in the sea.

So in this prayer, “holy” must mean something else. It must mean what makes LIFE different. This is a great paradox, for what’s unique about LIFE is precisely that it belongs to us all, from insignificant microbes to the majestic galactic formations seen in the Hubble telescope. We are all driven, set in motion, sustained in existence and drawn into the struggle for survival by LIFE whose evolved Self we are. What makes LIFE special is that it is not special. What makes it uncommon is that it is the most common presence of all: it has made its own reality available to become others, giving itself so completely, so unreservedly, and so unconditionally that it is empty of itself.

What makes LIFE different from everything else is that it is not its own “thing” like the rest of us. It sustains all things intimately with its own self. It is the being-here of all things that are-here, it is the LIFE of all things that live. It is the inner reality of everything.

LIFE has No-Self. It lives in the selves that have evolved from its inner dynamism. That is its holiness: its emptiness, its self-abandon, its utter donation of everything it is, to the point of having nothing that is its own. That is what holiness means in our material universe, and that’s what we seek to emulate: a generosity that leaves us with No-Self to serve: like LIFE whose offspring we are.

Thy kingdom come

LIFE’s “kingdom” is the family of things gathered by LIFE.   But “kingdom” is also a figure of speech. For LIFE is not a king. It says nothing, wants nothing, commands nothing. It brings us together without force or coercion. It is we who imagine LIFE as if it wanted something.

When we look closely we can see that LIFE is pure generosity, total absence of self; it is only others. Jesus, our Jewish Teacher, whose message is captured in this prayer, said “be like your Father who makes the sun shine on the just and the unjust, and the rain to fall on the evil and the good.” … LIFE gives the same gifts to all, no matter who they are, and we should be like that. To be “ruled” by LIFE, then, is not to live by coercion or need, physical or emotional, legal or moral, political or religious, but by an energy with an attitude: give your “self” away!

Thy will be done

If we were to imagine that LIFE wanted anything at all we’d have to say, from the way it acts, that there be more LIFE.   We want to transform ourselves so that we will want what LIFE wants and do what LIFE is doing. We want to become imitators and agents of LIFE. This is more than possible, for we are its offspring; we are genetically programmed to generate LIFE … as our bodies constantly remind us.

On earth as it is in heaven

So we, the evolving material forms of LIFE, are active here on our planet the way LIFE is active everywhere in the universe: generous to the point of aban­don­ing its “self” and compassionate toward the conatus-driven material entities with which we share this earth. We all know we are vanishing. We understand why all things tremble. Even the stones will perish.

Give us this day our daily bread

We are matter, and we are vanishing. We need more matter every day to stay alive: food, air, water, clothing, shelter, other people. Being matter creates this struggle for us: we must take in matter from our surroundings or we will not survive. LIFE cannot help us with that. It has already evolved everything we need to procure our own survival together. This “petition” is clearly a fiction: for we are talking to ourselves. We know exactly what we’re up against. We have to provide our own bread as a community. We have no illusions about it; we have to struggle together to survive.

But it makes us anxious as individuals. We have compassion on everything living for we know all individuals are driven by the same need. Everything is under the lash.

Living organisms of every species achieve maturity when they can take care of themselves. We humans provide ourselves with our daily “bread” through intelligent and cooperative labor. To beg LIFE for our daily bread is to embrace our individual maturity in collaboration with other adults without clinging to the sterile individualism of a dependent childhood or puerile adolescence.

We are all born with a conatus whose job it is to keep us alive. But the conatus’ instincts are the same in all individuals: to avoid enemies, to find food and to reproduce. It is a struggle to stay alive, and sometimes we lose. There is bound to be fear, conflict, overreaching, hoarding and violence.

We are all fair game for one another. We are all constructed of the same homogeneous matter and at any moment it can be ingested by other life forms, from microbes to carnivorous predators, to sustain their lives. It is the basis of our own survival. We eat other life forms, God forgive us, and they eat us.

This is the contradiction at the heart of the human condition, the source of potential tragedy: we resonate with LIFE’s generosity but we are driven to stay alive by appropriating the matter of other entities. To survive and reproduce is a command of our flesh that is every bit as imperious as our instinct to share. To live we must take … but to be LIFE we must learn to give and receive what is freely given. This is hard. And we often fail to find the balance.

Forgive us our trespasses

As individuals we get scared. We think we are being diminished and we take too much … and in order to protect ourselves we deny others what they need. God forgive us.

We suspect that others are like us, and are taking more than they need … or they will, and they will even take what we need — what belongs to us. They can’t be trusted. In the end, no matter what we do, we will die … LIFE itself, it seems, can’t be trusted! We can’t help these fears, it’s the way we are.

But we will not allow ourselves that excuse. So we need to forgive ourselves until we get it right. Death or no death, evolution put us in charge. Our intelligent bodies awoke from our ancestral sleep and suddenly everything changed. We see clearly what we are capable of: we choose to follow our potential which mirrors the self-emptying generosity of LIFE itself and subordinate the blind instincts of the conatus to it. Such a choice requires that we forgive ourselves as a first step. How else can we carry out such a momentous project? We want to transform the very conditions of our existence. Asking LIFE to forgive us allows us to forgive ourselves. And it’s not a fiction: the LIFE in which we live and move and have our being has been betrayed by our selfishness — our failure to surrender to the LIFE that we are. May LIFE forgive us … we have betrayed ourselves.

So we ask for forgiveness for letting our selfish conatus mindlessly run the show. We are in charge, we forgot that. We failed ourselves, for we are the living offspring and powerful agents of LIFE. We can’t start again unless we forgive ourselves.

As we forgive those who trespass against us

LIFE put that selfish conatus at the center of our organisms. LIFE evolved this paradox. There’s a design flaw in the human organism, if we’re honest. Who can blame us if we follow our selfish instincts. Blame LIFE!

But we are in charge, and we have made our choice. LIFE did what it had to do, given the material conditions that impacted our evolving bodies and I forgive it! Before even forgiving those frightened people who have cheated, robbed, insulted and injured me in body and mind, deceived by the anxieties coming from the spontaneous instincts of the mindless conatus, I forgive LIFE itself for the way it evolved! It had no choice.

I forgive LIFE for leaving us at the mercy of a need to survive that has driven a wedge between us … separating us one from another and making it hard to trust. I forgive LIFE for the design flaw that requires my death and the death of all living things as the condition for being-here. I forgive LIFE for our crippling diseases and for the brutal onslaughts and indignities of old age. I forgive LIFE for evolving a biota based on a food chain of predators and prey. I forgive LIFE for not insuring that both partners of a loving relationship die together … for allowing one to live on desolate and amputated. I forgive LIFE for never answering us when we cry for help.

I forgive LIFE, for LIFE can’t help it. It is constrained by matter’s limitations. The prayer of St Francis is entirely applicable in regard to LIFE itself: “… to love rather than to be loved, to give rather than to receive.”

I can relate to LIFE but not as to a god, or parent. I relate to LIFE as it really is … in its “suchness” as the energy of matter “that makes the sun shine on the just and unjust, and the rain fall on the evil and the good.”

And once we have forgiven ourselves and forgiven LIFE, with deep compassion we can forgive others what they have done to us. We know what they are up against. Life is hard. They are doing the best they can.

The point is: LIFE gave us intelligence and now we are in charge. We do what we choose to do. We choose to forgive LIFE its design flaws and we choose to forgive our family. We choose to further the project of creating more LIFE more abundantly. We are in charge now. We know we could go on glutting ourselves until we choke … and we could kill whatever gets in the way of our narcissism (including ourselves).  But we choose to live, to transform our selfish “self,” to find ways to overcome our isolation born of fear of one another, form a mature community of collaboration and justice that will cast out fear and promote LIFE for all who have been spawned by the earth.

We justify this choice because we are in touch with LIFE intimately, at the silent center of our organism. We are LIFE, and we know connaturally what LIFE is, what it wants and what it can do. It’s a power we wield, a divine power, the same power that LIFE itself deploys for all its creative projects.

And lead us not into temptation, but deliver us from evil.

Because we know it is LIFE itself whose power we activate as our own, we call on ourselves as collaborators with LIFE to consider our own weakness under the relentless demands of the conatus and not put ourselves in situations that require more than we can handle. We should help one another in this regard. This too is our responsibility.

The ancient adage that “God” will “never let us be tested beyond our strength” is a benign fiction. It is a way of encouraging ourselves to deal with whatever comes our way and accept responsibility. For LIFE does not control what happens to us, and cannot be blamed for our failures. We can’t expect that “evils” beyond our capacity won’t overwhelm us, which, if we are honest, happens to people every day. We only have one another; we are all we’ve got. We have to have compassion … on ourselves as well as others.

Don’t be fooled. If LIFE could prevent these things, then LIFE could also be condemned for permitting them. Shall we sit in judgment on LIFE? This is nonsense. It’s time we grew up. We are LIFE. We have to help one another in our weakness. That’s the story. Being activated by LIFE is the miracle; there are no others.

If we call on LIFE to protect us, we have to acknowledge that we are momentarily generating a fantasy; we are intentionally regressing into childhood and conjuring an imaginary parent. It is a survival mechanism invented to avoid an emotional implosion at a time of overwhelming fear and anxiety. Sometimes it’s all we can do.

Dealing with difficulties is our responsibility. Mindfulness is the way. Know what you are doing, do only what you really want to do, and anticipate the consequences that your action will entail because you will have to embrace them.

For the rest, I wish us all “good luck,” for we all know quite well that anything can happen. There are no miracles.

Anatman … the Buddhist teaching of “No-Self”

3,500 words

Those who are familiar with Buddhism are aware that Buddha taught that the “self” is an illusion. It has been called the core teaching of the Buddhist vision and forms the basis of its practice. The word for it in Sanskrit is anatman, and anatta in the Pali dialect.

While it is emphasized that Buddhist truths are not to be understood metaphysically but experientially, most observers believe that, whether intended or not, what we in the West call the human “soul,” conceived as a permanent, separately existing entity, the locus of thought and the individual human identity, intentionality and personality — a metaphysically real “thing,” — is exactly what the Buddhist teaching rejects. The position is that the Buddhist “No-Self,” which is claimed to be an undeniable fact of experience, would not be possible if there were a metaphysical “soul.”

Rather than debate potentially unsolvable metaphysical questions, Buddhists focus on what they believe really matters: the effectiveness of the No-Self teaching in directing and energizing the individual’s liberation from the cravings that create suffering.

The “soul,” the Fulcrum of Western culture

Western observers, however, are a different breed of cat. What No-Self means in the physical / metaphysical world may have been of no interest to Buddha’s followers, but we in the West come out of a tradition that has been centered for millennia on the doctrine of the spiritual soul, an “immaterial substance” (sic) that is capable of living without the body. The traditional western “soul” is immortal and its destiny is to exist for all eternity in another world where only spirits reside.  Naturally those who are still convinced of the ancient western tradition in this regard want to dispute the Buddha’s claims, for their view of the world depends on it.

The “soul” has been crucial in the West because it was the inner dynamic of all social construction.  If there is no soul during life, there also are no persons.  Persons are distinguishable in our tradition from other biological individuals because persons have souls and the others do not.  So the issue is relevant to our original question.  Is there actually a “soul” which really exists and bears the identity and eternal destiny of the human individual?  Everything social depends on recognition and respect for individual persons, from family patterns to legal systems, from business transactions to law enforcement and penitentiaries.

In addition, the “soul” is the basis of moral coercion.  If the soul does not survive as this individual person after death, there can be no judgment or punishment; and without fear of punishment there is no way to compel obedience to the moral law.  Of course, the down side is it tends to reduce human life to quid pro quo — a business transaction: moral behavior in exchange for an eternal life without suffering.

So the question: does the human being have an immortal soul?

You might be surprised to hear that Christianity has had a strange history in this regard. The earliest “theologians,” like Tatian and Athenagoras, known as “apologists,” who wrote in the second century, believed that the soul was the form of the body and when the body died its animating principle — the soul — disappeared with it. That the soul was naturally immortal and could live without the body they condemned as a pagan belief.[1] They argued that it would render the resurrection superfluous.  Immortality belonged only to the gods, not to humankind, and the overwhelming gift of God in Christ was that divine immortality was now shared with man, a completely undeserved supernatural donation, and that the recipient was not a disembodied soul, but the individual living human being.

But that changed.  By the third century Christian writers like Tertullian were declaring the soul to be naturally immortal.[2]  This change of perspective suggests there had been a “coup” in which educated upper-class converts to Christianity had taken over leadership in the Church and had begun to reshape doctrine to concur with their worldview.  The belief in the existence of the immortal soul was the centerpiece of the Platonism that was the accepted wisdom — the science — of the Greco-Roman educated classes in Late Antiquity.  It came to be considered an undeniable fact of nature.  That assumption lasted until the fourteenth century when William of Ockham showed it could not be proven by reason alone.  He relegated it to a matter of faith.  It was officially defined true as a matter of faith by the Catholic Church at the 5th Lateran Council in 1513.

That doesn’t prove there is a soul. But there’s also no way to disprove it. The Buddhists don’t even try. They claim that what is compelling for them is the way the doctrine of No-Self functions for the liberation of the individual and through that for the wellbeing of human society.  For the “self” asserts rights and makes demands that contribute to cravings to seek pleasure, avoid pain and aggrandize the ego that lead to entrapment in an unending cycle of demands and dissatisfactions that adversely impacts human society. And correlatively, when those cravings are starved they tend to shrivel and disappear, lending credence to the proposition that the “rights and demands” originally asserted by the “self” in their regard were fictional to begin with.  The individual survived and actually lived quite well without responding to them.  That, in turn, corroborates the Buddha’s insight that the “self,” the source of those demands, is itself an illusion.  The self has no rights and can make no demands because it is not really there.

So the Buddhists can always say to the westerner who demands proof of the teaching of No-Self that they have an indirect proof.  They can prove experientially that the human organism is malleable — changeable.  What appear to be its needs can be reduced to the point that they no longer assert themselves, calling into question the validity of those needs and the metaphysical ground claimed to be their origin.

The Metaphysical Question

But for us in the West, the question of the real existence of the soul deserves to be resolved — physically and metaphysically — in the same terms which have been used to support it for millennia.

First, by physical I refer to the hard sciences: physics, chemistry, biology. Do these disciplines with their specific tools ever encounter evidence that would compel one to conclude that the “soul” as traditionally believed actually exists? Can it be observed and measured in some way? Theories that a body weighed right before death and again immediately after showed a difference, were made in pursuit of exactly that kind of proof.

By metaphysical I refer to the rational examination of the conditions that accompany existence. Metaphysics determines what the minimum requirements are for something to be-here, to exist. Are those conditions present in the case of the soul?

I think it’s safe to say that there is no compelling physical evidence that the soul exists without the body. Claims of weight loss at death have been disproven. But there are other claims. For example, phenomena emanating from the human organism, specifically the ability to think, identify itself, observe itself thinking, etc., suggest capacities that go beyond what material reality was traditionally thought capable of. But none of those pheno­mena seem grounded in anything but the human material organism; and when the organs that serve as platforms for those activities are damaged or destroyed, the behavioral phenomena disappear or are altered beyond recognition. What have been traditionally adduced as materially transcendent activities, therefore, on closer examination appear to be completely dependent upon the material organism for their existence and character.

Besides, the growing acknowledgement among philosophers of a possible “mental dimension” to material reality, represented by the term “neutral monism,” suggests that projecting a separate spiritual substance outside and independent of matter is no longer necessary to explain the phenomena.[3]  Matter may contain within itself the explanation of what it is obviously capable of evolving into.  Human thought is the product of the human brain, a completely material organ, not an other-worldly ”soul.”

But the Buddhists’ argument for the No-Self is also telling in this regard.  The apparently identifiable permanent “self” experienced during life is thoroughly changeable (albeit not without difficulty) exactly as they claimThis seems to be similarly dependent upon the body, for those practices designed to reduce craving involve the imposition of self-denial on organic urges resulting in their quiescence.  The “self” changes because the body changes.  This provides more evidence for the absence of any permanent and substantive “self” even before death.  The “self” is a mental construct — a result of organic urges, it is not the source of those urges.

Then, when the organism dies, all activity of whatever kind  ceases. There is no indication of the existence after death of something containing the essence and identity of the deceased human individual any more than in the case of any other species of biological organism.  Like all human functions that go beyond the ordinary behavior of other biological entities, the identity function is dependent upon the human organism for its existence and normal operation.  When the brain deteriorates, even before death, self-coherence is also affected, sometimes drastically.  So in answer to the question about the metaphysical conditions for anything to exist, it appears that the first requirement is that it be matter; and when the organism’s matter decomposes or becomes diseased, the “self” disappears or becomes unrecognizable.  Even if the self is a “soul” it needs a corresponding and healthy material base to exist.

The atomic composition of the human organism

But there is another side to this question, and that is the nature of matter itself.  This impacts the unity and integrity of all things made of matter including the human being.  All things are comprised of the same material energy coalesced into various kinds of sub-atomic, atomic and molecular particles and corresponding force fields.  There is nothing that is not made of the very same matter, and that includes all living organisms at all levels of complexity and in all aspects of their form and function, even the neurological.  It is all the same matter.

The human being is a biological organism — a highly complex fully integrated combination of atomic elements and the fields associated with them.  These elements, in turn, all come from the material environment where the organism resides.  Oxygen, the element needed to combine with nutritional fuel for the metabolic combustion that occurs in living cells, is drawn into the organism continuously from the outside through respiration with every breath.  The waste products of cell metabolism, carbon dioxide and water, are similarly borne by blood returning to the lungs to be expelled outside into earth’s atmosphere where it becomes available to other organisms that use it for their own lives.

The water that makes up 70% of the human body is a chemical combination of hydrogen with oxygen forming a liquid.  It is, like air, taken in continuously from outside the body and, as the bearer of the waste products of metabolism, expelled outside.

All things share these elements that comprise the human body.  Hydrogen is the simplest element: one proton and one electron field.  Every other element of the more than 120 that make up the periodic table, represents a complexification of hydrogen, as nuclei gathered more protons and their accompanying electron fields.  Everything made of matter is a result of the evolution of hydrogen, combining and integrating with itself over eons of time, first in the super-hot furnaces at the heart of stars forming elements that later evolved into the life forms we are familiar with.  So that scientist and author Curt Stager can validly say to his readers: “Hydrogen has become you after billions of years of stellar fusion and countless dances of atoms in air, earth, fire and water” and in turn, “you bequeath them” … “to the many lives yet to come.”[4]

What is true of air and water can be said equally of everything that makes up the human organism and all its metabolic and behavioral functions.  They are constructed of the temporary possession of elements and their composites that exist in sufficient quantity in the surrounding environment to provide the organism with an uninterrupted existence.  I say “temporary possession” because every single atom of every organ or function in the body is replaced on the average of every seven years with atoms from the environment.  The atoms of the elements in the human body are exactly the same as those residing in other life forms and in the rocks, soil and water of the accessible surroundings.  All this suggests a continuous exchange of material elements between the individual human organism and the rest of the material universe. The homogeneity and the sharing of the matter possessed by all the entities, living and non-living, evokes for some observers like atomic physicist David Bohm the image of a single flowing river within which there develop waves and eddies and vortices (whirlpools) which give the appearance of being separate individuals but are all and only the river.[5]

There is nothing unique about any biological organism; it is all made of the same matter, and if the “soul” is defined as the coherence of this human body, it would seem to partake of the same homogeneity. So it should be no surprise that we recognize the characteristic functioning of the conatus in all other life forms.  Self-preservation, on display in self-defense, the flight from enemies, the search for food, the desire to reproduce and the need to gather with others for collective survival, is com­mon across all the phyla of living things.  The signs of its functioning are unmistakable, especially among animal forms, and creates the basis for our sense of compassion and companionship with them.  The very fact that despite vast differences in our organisms — like insects — we are able to recognize similar behavior driven by the same needs, suggests a homogeneity of the source.  We all act the same because we are made of the same clay — matter’s energy, and in its living forms we can see that matter is driven to exist, so we suspect it was driven to exist even before it was incorporated into a living organism.

Life, we conclude, is not something separate from the matter we encounter in the living forms that inhabit our planet as if injected from outside.  It was an intrinsic property of matter all along that only became perceptible when it came together in just the right way.  Similarly, with consciousness. The individual recognition that occurs between and among all species of animals reveals that the phenomenon exists across the various phyla of animal life.  We also suspect that the potential for consciousness — Strawson’s thesis — is an intrinsic property of matter that necessarily functions at all levels of evolved integration albeit with the capacity of range and depth allowable by the extent of the complexification.  Those familiar with farm animals know that chickens, goats, horses, pigs, dogs and cats can differentiate between human individuals even though they all do so at very different levels of ability.  We observe that consciousness is present according to various levels of complexity in all species of animals and therefore we extrapolate this potential to the substrate itself of which all these species are made.

Relativity and quantum mechanics

The 20th century saw two major breakthroughs in physics that have completely undermined the security we once had about the nature of matter.  The theories of relativity and quantum me­chanics have revealed matter to be a fundamentally mysterious quantization of an essentially homogeneous flow of energy through time that fills the universe.  This energy sometimes manifests itself as particles and sometimes as force fields or waves.  It calls into question the fundamental imagery we have had that matter and what is made of matter are dense impenetrable “things” that are all outside of one another.

Rather it appears that at the quantum level matter compenetrates other matter, exists in more than one behavioral state simultaneously and that in its wave form each particle extends through­out the universe and its presence where it integrates with others to form organisms can only be accounted for statistically, i.e., with a certain degree of probability, not with precision.

This indeterminacy has made it impossible to simultaneously fix the location and behavior of particles.  The observations themselves are revealed to be part of the phenomenon observed adding credence to the suspicion that the imagery of impenetrable masses that we have inherited from our traditional science is false.  The observer is not outside of what is observed.

… relativity and quantum theory agree, in that they both imply the need to look at the world as an undivided whole in which all parts of the universe, including the observer and his instruments, merge and unite in one totality.  In this totality the atomistic form of insight is a simplification and an abstraction, valid only in some limited context.[6]

The proposal for a new general form of insight is that all matter is of this nature: that is, there is a universal flux that cannot be defined explicitly but which can only be known implicitly … . In this flow, mind and matter are not separate substances. Rather they are different aspects of one whole and unbroken movement.[7]

The human organism, in this scenario, is thus comprised of trillions and trillions of these sub-atomic components whose physical reality is commensurate with the totality of matter’s universal energy of which its presence here and now is a statistically determined resolution.  Our particles are the distillations of a homogeneous energy that suffuses and pervades the entire universe.  In this context the heretofore unchallenged claim that the human organism is “only itself” and exists radically independent of other material entities, suddenly becomes a highly questionable proposition.  How much more so does the claim that the “self” — which arises from the merger of the passing urges of the individual organism — is permanent and is capable of existing independently, lack credibility.

As we can see in Bohm’s propositions quoted above, science is beginning to speak in terms that are remarkably consistent with the worldview implicit in the Buddha’s recommendations for practice.

Relativity and quantum theory, in fact, provide excellent illustrations of this strange world [of the Buddha] so contrary to common sense.  In the Buddha’s universe a permanent, separate self is an illusion, just as substance is an illusion to the atomic physicist.  Distinctions between an “outside world” and an “inner realm” of the mind are arbitrary.  Everything in human experience takes place in one field of forces which comprises both matter and mind.  Thought and physical events act and react upon each other as naturally and inescapably as do matter and energy.  … As Einstein described matter and energy solely in terms of the geometry of space-time, the Buddha describes matter, energy and mental events as the structure of a fabric we can call consciousness. His universe is a process in continuous change — a seething sea of primordial energy of which the mind and the physical world are only different aspects.[8]

How does the “self” change?

While I believe it has become abundantly clear that there is no separately existing “immortal soul” as the western tradition has projected since Plato, the Buddhists have to acknowledge that the changeability of the “self” which they adduce as proof of its impermanence, is only possible because there is an agent of change that is resident in the same organism.  That agent represents the activation of human intelligence with its undeniable moral clarity, and of the conatus with its irrepressible drive to live, to bring the “self” to heel, and eventually to transform it, drop by drop, into a generous and compassionate moral force in a world of perishing beings.  What exactly is it, then, that changes the “self.”

It is the very same self, whose intelligence allows it to compenetrate itself from within, render itself totally transparent, and activate a potential derived from the living self-emptying energy of creative transcendent matter, LIFE, coiled in the conatus at the very center of its own life that effects this change.  There is only one “self,” and it is capable of doubling back on itself, assessing itself with its own resident resources and applying its intentionality — drop by drop — to the reduction of the unconscious self to obedience.  There are not two selves.  The belief that what effects change is an Absolute Self that is metaphysically distinct from the human self and exists alongside it is a fallacy.  There is a transcendence to the human self that might allow that projection to gain purchase.  But it is precisely the total compenetration of LIFE’s creative material energy resident at the core of the material human organism that is activated in the process of personal transformation.

Aquinas would say that “the Primary Cause only works through secondary causes.” The collaboration is seamless, and therefore the agencies are indistinguishable.

 

[1] Joroslav Pelikan, The Christian Tradition, U. of Chicago Pr., 1971, Vol. 1 p. 30

[2] Tertullian, A Treatise on the Soul, Translated by Holmes. From Ante-Nicene Fathers, Vol. 3. Ed. by Roberts et al. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/0310.htm&gt;.

 [3] I am referring to authors like Galen Strawson who explores “panpsychism” in Mental Reality, MIT press, 1994.

[4] Curt Stager, Your Atomic Self, St. Martin’s Press, NY, 2014, p.246

[5] David Bohm, Wholeness and the Implicate Order, Routledge, London & NY, 1980, p. 12.

[6] Ibid., pp. 13-14. (emphasis in the original)

[7] Ibid., p. 14

[8] The Dhammapada, introduced and translated by Eknath Easwaran, Nilgiri Press, Berkeley, 1985, from the introduction, pp. 80-81