Einstein Spiritual Quotes

My religion consists of a humble admiration of the illimitable superior spirit who reveals himself in the slight details we are able to perceive with our frail and feeble mind.

The most beautiful thing we can experience is the mysterious. It is the source of all true art and science. He to whom the emotion is a stranger, who can no longer pause to wonder and stand wrapped in awe, is as good as dead —his eyes are closed. The insight into the mystery of life, coupled though it be with fear, has also given rise to religion. To know what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty, which our dull faculties can comprehend only in their most primitive forms—this knowledge, this feeling is at the center of true religiousness.

But my favorite of Einstein's words on religion is "Science without religion is lame. Religion without science is blind." I like this because both science and religion are needed to answer life's great questions.

The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity. Buddhism answers this description.

The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge.

Only the Catholic Church protested against the Hitlerian onslaught on liberty. Up till then I had not been interested in the Church, but today I feel a great admiration for the Church, which alone has had the courage to struggle for spiritual truth and moral liberty

For us physicists believe the separation between past, present, and future is only an illusion, although a convincing one.

It is clear that all the valuable things, material, spiritual, and moral, which we receive from society can be traced back through countless generations to certain creative individuals. The use of fire, the cultivation of edible plants, the steam engine—each was discovered by one man.

Everything that the human race has done and thought is concerned with the satisfaction of deeply felt needs and the assuagement of pain. One has to keep this constantly in mind if one wishes to understand spiritual movements and their development. Feeling and longing are the motive force behind all human endeavor and human creation, in however exalted a guise the latter may present themselves to us.

Albert Einstein once described his rules of work: “One: Out of clutter, find simplicity. Two: From discord, find harmony. Three: In the middle of difficulty lies opportunity.

there is found a third level of religious experience, even if it is seldom found in a pure form. I will call it the cosmic religious sense. This is hard to make clear to those who do not experience it, since it does not involve an anthropomorphic idea of God; the individual feels the vanity of human desires and aims, and the nobility and marvelous order which are revealed in nature and in the world of thought. He feels the individual destiny as an imprisonment and seeks to experience the totality of existence as a unity full of significance. Indications of this cosmic religious sense can be found even on earlier levels of development—for example, in the Psalms of David and in the Prophets. The cosmic element is much stronger in Buddhism, as, in particular, Schopenhauer's magnificent essays have shown us. The religious geniuses of all times have been distinguished by this cosmic religious sense, which recognizes neither dogmas nor God made in man's image. Consequently there cannot be a church whose chief doctrines are based on the cosmic religious experience. It comes about, therefore, that we find precisely among the heretics of all ages men who were inspired by this highest religious experience; often they appeared to their contemporaries as atheists, but sometimes also as saints.

The mystical trend of our time, which shows itself particularly in the rampant growth of the so-called Theosophy and Spiritualism, is for me no more than a symptom of weakness and confusion. Since our inner experiences consist of reproductions, and combinations of sensory impressions, the concept of a soul without a body seem to me to be empty and devoid of meaning. - Albert Einstein, letter of February 5, 1921

Naive people tend to generalize people as—-good, bad, kind, or evil based on their actions. However, even the smartest person in the world is not the wisest or the most spiritual, in all matters. We are all flawed. Maybe, you didn’t know a few of these things about Einstein, but it puts the notion of perfection to rest. Perfection doesn’t exist in anyone. Nor, does a person’s mistakes make them less valuable to the world. 1. He divorced the mother of his children, which caused Mileva, his wife, to have a break down and be hospitalized. 2.He was a ladies man and was known to have had several affairs; infidelity was listed as a reason for his divorce. 3.He married his cousin. 4.He had an estranged relationship with his son. 5. He had his first child out of wedlock. 6. He urged the FDR to build the Atom bomb, which killed thousands of people. 7. He was Jewish, yet he made many arguments for the possibility of God. Yet, hypocritically he did not believe in the Jewish God or Christianity. He stated, “I believe in Spinoza’s God who reveals himself in the harmony of all that exists, not in a God who concerns himself with the fate and the doings of mankind.

The uncreative will always waste their energies on the impossible. Be unable to recognize the boundaries, how much of the spiritual the objects can bear and assume.

This may be why Einstein once said; "Humanity has every reason to place the proclaimers of high moral standards and values above the discoverers of objective truth. What humanity owes to personalities like Buddha, Moses and Jesus ranks for me higher than all the achievements of the enquiring and constructive mind." The fact is that we need the insights of the mystic every bit as much as we need the insights of the scientist. Mankind is diminished when either is missing.

The most beatiful and most profound experience is the sensation of the mystical. It is the sower of all true science. He to whom this emotion is a stranger, who can no longer stand rapt in awe, is as good as dead.

Einstein wrote, “Whether you can observe a thing or not depends on the theory which you use. It is the theory which decides what can be observed.

Why does this magnificent applied science which saves work and makes life easier bring us so little happiness? The simple answer runs: because we have not yet learned to make sensible use of it. In war it serves that we may poison and mutilate each other. In peace it has made our lives hurried and uncertain. Instead of freeing us in great measure from spiritually exhausting labor, it has made men into slaves of machinery, who for the most part complete their monotonous long day's work with disgust and must continually tremble for their poor rations. It is not enough that you should understand about applied science in order that your work may increase man's blessings. Concern for the man himself and his fate must always form the chief interest of all technical endeavours; [..] concern for the great unsolved problems of the organization of labor and the distribution of goods in order that the creations of our mind shall be a blessing and not a curse to mankind. Never forget this in the midst of your diagrams and equations. - From a speech to students at the California Institute of Technology, in "Einstein Sees Lack in Applying Science", The New York Times (16 February 1931)

During the youthful period of mankind's spiritual evolution human fantasy created gods in man's own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favor by means of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes. Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. That is, if this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him? (Albert Einstein, Science, Philosophy, and Religion, A 1934 Symposium published by the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, Inc., New York, 1941; from Einstein's Out of My Later Years, Westport, Connecticut: Greenwood Press, 1970, pp. 26-27.)

The timid may say, “What is the use? We shall be sent to prison.” To them I would reply: Even if only two percent of those assigned to perform military service should announce their refusal to fight, as well as urge means other than war of settling international disputes, governments would be powerless, they would not dare send such a large number of people to jail.

Einstein believed that science was directed toward discovering God’s thoughts. Quantum physics itself is a kind of spirituality insofar as it is always looking farther into the unknown to see what is beyond the known. It is a search for ultimate reality.

A human being is a part of the whole, called by us ‘Universe,’ a part limited in time and space. He experiences himself, his thoughts and feelings as something separate from the rest—a kind of optical delusion of his consciousness. The striving to free oneself from this delusion is the one issue of true religion.” ~ Albert Einstein

The intuitive mind is a sacred gift, and the rational mind is a faithful servant. We have created a world that honors the servant, but has forgotten the gift. —ALBERT EINSTEIN

All truths in science must be demonstrated either through experiment or through mathematical proof. The idea that something must be so because Newton or Einstein said so is simply not scientific.

The mind is essentially a survival machine. Attack and defense against other minds, gathering, storing, and analyzing information — this is what it is good at, but it is not at all creative. All true artists, whether they know it or not, create from a place of no-mind, from inner stillness. The mind then gives form to the creative impulse or insight. Even the great scientists have reported that their creative breakthroughs came at a time of mental quietude. The surprising result of a nationwide inquiry among America’s most eminent mathematicians, including Einstein, to find out their working methods, was that thinking “plays only a subordinate part in the brief, decisive phase of the creative act itself.”1 So I would say that the simple reason why the majority of scientists are not creative is not because they don’t know how to think but

Here in America all pay lip service to the first, optimistic, tendency. Nevertheless, the second group is strongly represented. It appears on the scene everywhere, though for the most part it hides its true nature. Its aim is political and spiritual dominion over the people by a minority, by the circuitous route of control over the means of production. Its proponents have already tried to utilize the weapon of anti-Semitism as well as of hostility to various other groups. They will repeat the attempt in times to come. So far all such tendencies have failed because of the people’s sound political instinct. And so it will remain in the future, if we cling to the rule: Beware of flatterers, especially when they come preaching hatred.

And so now, today, one cannot think of the greats—Kant, Hegel, Spinoza, Marx, Fichte, Freud, Nietzsche, Einstein, Schopenhauer, Leibniz, Schelling—the whole Germanic sphere—without thinking, at some point, of Auschwitz and Treblinka, Sobibor and Dachau, Bergen-Belsen and Chelmno. My God, they have names, as if they were human.

When we survey our lives and endeavours we soon observe that almost the whole of our actions and desires are bound up with the existence of other human beings. We eat food that others have grown, wear clothes that others have made, live in houses that others have built. The greater part of our knowledge and beliefs has been communicated to us by other people through the medium of a language which others have created. Without language our mental capacities would be poor indeed, comparable to those of the higher animals; we have, therefore, to admit that we owe our principal advantage over the beasts to the fact of living in human society. The individual, if left alone from birth, would remain primitive and beast-like in his thoughts and feelings to a degree that we can hardly conceive. The individual is what he is and has the significance that he has not so much in virtue of his individuality, but rather as a member of a great human society, which directs his material and spiritual existence from the cradle to the grave.

When you explore yourself on the inner plane, you are working with intuition. It’s a common misconception that intuition is at odds with science, but Einstein himself said that what separated him from atheists was that “they cannot hear the music of the spheres.” In truth, science and spirituality both depend upon intuition, for the greatest scientific discoveries are made through creative leaps, rather than by following a linear trail of established facts.

Take a moment, right now, and consider the enormity of activity going on inside of you – from the billions of cells to the even more billions of microscopic organisms. And in that same moment consider the enormity of activity in the oceans, the forests, the jungles, the earth below your feet, right now. And before you take your next breath, consider what might be going on in the outer regions of the universe. Finally, ask yourself, am I really in a position to discount possibilities beyond the limits of my conscious experience?

When we survey our lives and endeavors, we soon observe that almost the whole of our actions and desires is bound up with the existence of other human beings. We notice that our whole nature resembles that of the social animals. We eat food that others have produced, wear clothes that others have made, live in houses that others have built. The greater part of our knowledge and beliefs has been communicated to us by other people through the medium of a language which others have created. Without language our mental capacities would be poor indeed, comparable to those of the higher animals; we have, therefore, to admit that we owe our principal advantage over the beasts to the fact of living in human society. The individual, if left alone from birth, would remain primitive and beastlike in his thoughts and feelings to a degree that we can hardly conceive. The individual is what he is and has the significance that he has not so much in virtue of his individuality, but rather as a member of a great human community, which directs his material and spiritual existence from the cradle to the grave.

Einstein’s revelations disclosed the mind-boggling truth that spirituality had been alluding to for millennia: The material reality we perceive is essentially non-physical. Yet the sciences have still not grasped the most profound implications of this fact. Physicists insist there must be even smaller particles to be found that will somehow bring their ledgers to account, making the forces in their theories correctly add up. Like other belief systems, science is based on faith in the firm physicality of the universe, expediently disregarding that, ultimately, it is not.

When we are cut off from the fulfillment of our basic needs we seek out substitutes to temporarily ease the longing. Bereft of connection to nature, connection to community, intimacy, meaningful self-expression, ensouled dwellings and built environment, spiritual connection, and the feeling of belonging, lots of us over-consume, overeat, over-shop, and over-accumulate. How much do you need to eat, to compensate for a feeling of not belonging? How much pornography to compensate for a deficit of intimacy? How much money to compensate for a deep sense of insecurity? No amount is enough

In some cases, the reaction to Cantor’s theory broke along national lines. French mathematicians, on the whole, were wary of its metaphysical aura. Henri Poincaré (who rivaled Germany’s Hilbert as the greatest mathematician of the era) observed that higher infinities “have a whiff of form without matter, which is repugnant to the French spirit.” Russian mathematicians, by contrast, enthusiastically embraced the newly revealed hierarchy of infinities. Why the contrary French and Russian reactions? Some observers have chalked it up to French rationalism versus Russian mysticism. That is the explanation proffered, for example, by Loren Graham, an American historian of science retired from MIT, and Jean-Michel Kantor, a mathematician at the Institut de Mathématiques de Jussieu in Paris, in their book Naming Infinity (2009). And it was the Russian mystics who better served the cause of mathematical progress—so argue Graham and Kantor. The intellectual milieu of the French mathematicians, they observe, was dominated by Descartes, for whom clarity and distinctness were warrants of truth, and by Auguste Comte, who insisted that science be purged of metaphysical speculation. Cantor’s vision of a never-ending hierarchy of infinities seemed to offend against both. The Russians, by contrast, warmed to the spiritual nimbus of Cantor’s theory. In fact, the founding figures of the most influential school of twentieth-century Russian mathematics were adepts of a heretical religious sect called the Name Worshippers. Members of the sect believed that by repetitively chanting God’s name, they could achieve fusion with the divine. Name Worshipping, traceable to fourth-century Christian hermits in the deserts of Palestine, was revived in the modern era by a Russian monk called Ilarion. In 1907, Ilarion published On the Mountains of the Caucasus, a book that described the ecstatic experiences he induced in himself while chanting the names of Christ and God over and over again until his breathing and heartbeat were in tune with the words.

We respect your learning, Dr Einstein; but there is one thing you do not seem to have learned: that God is a spirit and cannot be found through the telescope or microscope, no more than human thought or emotion can be found by analyzing the brain. As everyone knows, religion is based on Faith, not knowledge. Every thinking person, perhaps, is assailed at times with religious doubt. My own faith has wavered many a time. But I never told anyone of my spiritual aberrations for two reasons: (1) I feared that I might, by mere suggestion, disturb and damage the life and hopes of some fellow being; (2) because I agree with the writer who said, ‘There is a mean streak in anyone who will destroy another’s faith.’ . . . I hope, Dr Einstein, that you were misquoted and that you will yet say something more pleasing to the vast number of the American people who delight to do you honor.

Finally, the greatest scientist of the twentieth century, Albert Einstein (1879-1955) was a pantheist. Of course Einstein is best known for his theory of relativity, but he frequently pronounced on political and ethical questions. Einstein made it plain that he did not believe in any kind of personal humanlike God who would work miracles and answer prayers in defiance of the laws of nature, and reward and punish us in the afterlife. For Einstein God was the order and harmony and law of the universe itself, and science was in that sense a religious quest. "I have never imputed to Nature a purpose or goal, or anything that could be understood as anthropomorphic. What I see in Nature is a magnificent structure that we can comprehend only very imperfectly, and that must fill a thinking person with a feeling of humility. This is a genuinely religious feeling that has nothing to do with mysticism.

Authors who attempt to build a bridge between science and spirituality tend to make one of two mistakes: Scientists generally start with an impoverished view of spiritual experience, assuming that it must be a grandiose way of describing ordinary states of mind—parental love, artistic inspiration, awe at the beauty of the night sky. In this vein, one finds Einstein’s amazement at the intelligibility of Nature’s laws described as though it were a kind of mystical insight. New Age thinkers usually enter the ditch on the other side of the road: They idealize altered states of consciousness and draw specious connections between subjective experience and the spookier theories at the frontiers of physics. Here we are told that the Buddha and other contemplatives anticipated modern cosmology or quantum mechanics and that by transcending the sense of self, a person can realize his identity with the One Mind that gave birth to the cosmos. In the end, we are left to choose between pseudo-spirituality and pseudo-science.

Basic religious belief is a vote for some coherence, purpose, benevolence, and direction in the universe, and I suspect it emerges from all that we said in the last chapter about home, soul, and the homing device of Spirit. This belief is perhaps the same act of faith as that of Albert Einstein, who said before he discovered his unified field that he assumed just two things: that whatever reality is, it would show itself to be both “simple and beautiful.” I agree! Faith in any religion is always somehow saying that God is one and God is good, and if so, then all of reality must be that simple and beautiful too. The Jewish people made it their creed, wrote it on their hearts, and inscribed it on their doorways (Deuteronomy 6:4–5), so that they could not and would not forget it. I worry about “true believers” who cannot carry any doubt or anxiety at all, as Thomas the Apostle and Mother Teresa learned to do. People who are so certain always seem like Hamlet's queen “protesting too much” and trying too hard. To hold the full mystery of life is always to endure its other half, which is the equal mystery of death and doubt. To know anything fully is always to hold that part of it which is still mysterious and unknowable.

A New York rabbi said: ‘Einstein is unquestionably a great scientist, but his religious views are diametrically opposed to Judaism.’ ‘But’? ‘But’? Why not ‘and’? The president of a historical society in New Jersey wrote a letter that so damningly exposes the weakness of the religious mind, it is worth reading twice:   We respect your learning, Dr Einstein; but there is one thing you do not seem to have learned: that God is a spirit and cannot be found through the telescope or microscope, no more than human thought or emotion can be found by analyzing the brain. As everyone knows, religion is based on Faith, not knowledge. Every thinking person, perhaps, is assailed at times with religious doubt. My own faith has wavered many a time. But I never told anyone of my spiritual aberrations for two reasons: (1) I feared that I might, by mere suggestion, disturb and damage the life and hopes of some fellow being; (2) because I agree with the writer who said, ‘There is a mean streak in anyone who will destroy another’s faith.’ . . . I hope, Dr Einstein, that you were misquoted and that you will yet say something more pleasing to the vast number of the American people who delight to do you honor.   What a devastatingly revealing letter! Every sentence drips with intellectual and moral cowardice.

Bandler and Grinder’s work with Virginia Satir and their exploration of parts also led to the principle of positive intention. Simply put, the principle states that at some level all behavior is (or at one time was) “positively intended.” Another way to say it is that all behavior serves (or at one time served) a “positive purpose” – i.e., every “neuro-linguistic program” emerges and lasts because it serves some type of adaptive function. While I liked the principle, at first it seemed mostly like a nice philosophical idea. Like everything else in NLP, however, it eventually became a very personal experience that changed my life. It did not come in a flash of blinding light as to St. Paul on the road to Damascus. It was subtler. But the moment that I deeply realized all of my behaviors had some type of positive intention, even if I did not immediately recognize what it was, something shifted inside of me that led to a deep trust in my own being; that somehow, as Einstein proposed, “the universe is a friendly place” at its core. Even today the principle of positive intention seems to me to be the most spiritual principle in NLP.

As Cosmic Vibration, all things are one; but when Cosmic Vibration becomes frozen into matter, it becomes many--including man's body, which is a part of this variously divided matter.* (*footnote: Recent advances in what theoretical physicists call 'superstring theory' are leading science toward an understanding of the vibratory nature of creation. Brian Greene, Ph.D., professor of physics at Cornell and Columbia Universities, writes in The Elegant Universe: Superstrings, Hidden Dimensions, and the Quest for the Ultimate Theory (New York: Vintage Books, 2000): 'During the last thirty years of his life, Albert Einstein sought relentlessly for a so-called unified field theory--a theory capable of describing nature's forces within a single, all-encompassing, coherent framework...Now, at the dawn of the new millennium, proponents of string theory claim that the threads of this elusive unified tapestry finally have been revealed...' 'The theory suggests that the microscopic landscape is suffused with tiny strings whose vibrational patterns orchestrate the evolution of the universe,' Professor Greene writes, and tells us that 'the length of a typical string loop is...about a hundred billion billion (1020) times smaller than an atomic nucleus.')

I assume you’re familiar with quantum entanglement. Everything in the universe is connected in some way with every other thing. Drove Einstein crazy. And quantum physics suggests that the universe is shaped by consciousness rather than the other way around. Another point that can make even the most rational physicist spiritual. The state of the universe only comes into being when it’s observed.

Einstein coins this phrase when his friend Michele Besso dies. Michele has been his dearest friend, the companion of his thinking and discussions since his days at the University of Zurich. The letter in which Einstein writes the phrase is not directed at physicists or philosophers. It is addressed to Michele’s family, and in particular to his sister. The sentences that come before it read: Now he [Michele] has departed from this strange world a little ahead of me. That means nothing. It is not a letter written to pontificate about the structure of the world, it’s a letter written to console a grieving sister. A gentle letter, alluding to the spiritual bond between Michele and Albert. A letter in which Einstein also confronts his own suffering at the loss of his lifelong friend; and in which, evidently, he is thinking about his own approaching death. A deeply emotional letter, in which the illusoriness and the heartrending irrelevance to which he alludes do not refer to time as understood by physicists. They are prompted by the experience of life itself. Fragile, brief, full of illusions. It’s a phrase that speaks of things that lie deeper than the physical nature of time. Einstein died on April 18, 1955, one month and three days after the death of his friend.

The notion of free energy showed that every chemical process in every cell in every living creature fell inside the realm of physics. Nothing supernatural or spiritual was needed. The energy in rays of sunlight was enough to power the intricate beauty of life on earth.

For the most part, women instinctively have within them what men try to achieve with religion and spirituality. A man trying to express his spiritual discoveries to his wife, is like, a high school teacher trying to teach Algebra to Albert Einstein. She's completely uninterested, because she is far more spiritually advanced than you can ever hope to be. Poetry may exist to woo women, but spirituality and religion exists to have and to hold, honor and obey women.

A prominent rabbi sent Einstein an exasperated telegram: “Do you believe in God? Stop. Answer paid. Fifty words.” Einstein replied, “I believe in Spinoza’s God, who reveals himself in the lawful harmony of all that exists, but not in a God who concerns himself with the fate and the doings of mankind.

Beware of arguments based on probability. When he was a young man, Einstein worked as a clerk in the Swiss Patent Office. What are the odds that a clerk in the same office today will be the next Einstein? It’s an absurd question to pose that way (like asking the odds that a deaf person will become the next Beethoven).

We can’t solve problems by using the same kind of thinking we used when we created them. —Albert Einstein

Concerning matter, we have been all wrong.  What we have called matter is energy, whose vibration has been so lowered as to be perceptible to the senses.  There is no matter.” – Albert Einstein

Intelligent Matter Philosophy “Concerning matter, we have been all wrong.  What we have called matter is energy, whose vibration has been so lowered as to be perceptible to the senses.  There is no matter.” – Albert Einstein

Einstein was a spiritual person who believed in God. It was his scientific exploration that opened his mind to the numinosum. His great insights show us that science and religion are not contradictory stances, but complementary, and when they are combined this can produce higher synergies. Jung and Einstein are examples of this possibility. Though science and religion each have their limitations, they can mutually enrich each other.

Einstein liked to imagine Buddhism as the religion of the future, capable of embracing the best of scientific and spiritual approaches to life.

One cannot lead an examined life without noticing that all of our grandest objectives—political, economic, and scientinc—are inevitably complicated by the inner drama of the human condition. In this spirit, Einstein came to understand his contemporary, Mahatma Gandhi, and other figures such as Jesus, Moses, St. Francis of Assisi, and Buddha, as “spiritual geniuses”—“geniuses in the art of living ... more necessary to the sustenance of global human dignity, security and joy than the discovers of objective knowledge.

Science can take a notion like altruism out of the realm of idealism—offering us a more sophisticated view of it than either religion or evolutionary biology have proposed heretofore. But science cannot mobilize human consciousness and human passion. We need simultaneous resources of story, ritual, relationship, and service that spiritual traditions have the capacity to nurture at their core. Our common life needs the moral vocabulary and practices that spiritual traditions have sustained across centuries and generations—of healing and repair, of repentance and reconciliation, of mindfulness and hospitality—as much as it needs sophisticated vocabulary for political, economic, and military endeavor.

BOOKS THAT GREATLY INSPIRED ME AND THAT YOU SHOULD CONSIDER READING (in no particular order) Beyond the Culture of Contest by Michael Karlberg A New Earth: Awakening to Your Life’s Purpose by Eckhart Tolle Black Elk Speaks by John G. Neihardt The Family Virtues Guide by Linda Kavelin Popov, Dan Popov, and John Kavelin The Second Mountain by David Brooks High Conflict by Amanda Ripley The Myth of Normal: Trauma, Illness, and Healing in a Toxic Culture by Gabor Maté and Daniel Maté Zen and the Art of Saving the Planet by Thich Nhat Hanh The Seven Mysteries of Life by Guy Murchie Viral Justice by Ruha Benjamin The More Beautiful World Our Hearts Know Is Possible by Charles Eisenstein The Story of Our Time by Robert Atkinson Global Unitive Healing by Dr. Elena Mustakova What the Buddha Taught by Walpola Rahula The Road Less Traveled by M. Scott Peck How Should We Live? by Roman Krznaric The God Equation by Michio Kaku Einstein’s God by Krista Tippett What We Talk About When We Talk About God by Rob Bell Team Human by Douglas Rushkoff Help, Thanks, Wow by Anne Lamott See No Stranger by Valarie Kaur Plays Well with Others by Eric Barker Narrow Road to the Interior by Matsuo Bashō The Soul’s Code by James Hillman The Experience of God: Being, Consciousness, Bliss by David Bentley Hart The Power of Myth by Joseph Campbell New Seeds of Contemplation by Thomas Merton The Awakened Brain by Lisa Miller, PhD The Hidden Words by Baha’u’llah

10. Strong Sense of Purpose. Like most faith traditions, SoulBoom will offer both personal meaning and a larger collective purpose for this here life. Both the Kung Fu–esque individual answers we seek and the Star Trek–like big-picture stuff. Our purpose will be inspired by the words of Albert Einstein: “The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity.

Transcendent human experiences that Einstein alluded to, like aliveness, spirituality, and love, are difficult to measure. They don’t fit well in modern psychological and scientific theory. There is a tendency to try to reduce complexity. We see curiosity as a pathway for supporting nuance within complexity. It allows us to exist, and delight in, the full spectrum of human experience. It frees us from having to figure anything out and instead supports us to have a direct, lived experience.

As any layperson who has attempted to understand this theory is aware, even a basic comprehension of Einstein’s principle demands a willingness to defy common sense.

To endeavor to understand the truth is like sparring bare-knuckle with confusion, frustration, and pain, or like entertaining the feelings of Van Gogh the moment before his demise. But to understand is like dancing with the emotions of Einstein when he discovered mass and energy have a bond, and to understand is to conquer the material world without unsheathing the tempered blade or firing the cannons.

I assume you’re familiar with quantum entanglement. Everything in the universe is connected in some way with every other thing. Drove Einstein crazy. And quantum physics suggests that the universe is shaped by consciousness rather than the other way around. Another point that can make even the most rational physicist spiritual. The state of the universe only comes into being when it’s observed. Einstein himself tried for decades to poke holes in this interpretation of experimental data and couldn’t do it, although his efforts were brilliant and helped strengthen the field. There are those who theorize consciousness makes use of these quantum effects. So who’s to say that your intelligence enhancement doesn’t stand out like a neon sign against the quantum background of the cosmos—for those who know how to look for it?

To paraphrase Albert Einstein: We cannot solve problems with the same mind that created them.

INTUITING THE UNSEEN is a gift of perspective. Albert Einstein said there are two ways to see the world: as if everything is a miracle or as if nothing is a miracle. Living with an awareness of the miraculous re-enchants the world. From a flower to a star, it is easy to confuse knowing what a thing is made of with knowing what it is. Significance overspills the physical description; mastering botany is not the same as appreciating beauty. Acknowledging that overflow, what a flower means or what a human being is, not in chemical composition but in spiritual significance, is seeing everything as a miracle.

How do we live in—and change—a reality that includes climate change, mass shootings, and racism? How do we address income inequality, sexual predation, mass incarceration? By not turning away. By engaging. By cultivating kindness and compassion, by seeking justice, by loving the earth, and by tending the great interconnected web of which we are all a part. In such a deluge of spiritual thought, I felt charged, inspired to be better, more generous; I felt more dilated to beauty and suffering, and grateful for the slant of sunlight, the different greens of leaves, the sweetness of pets, the soft chuckling of our chickens, for my husband’s amusing Albert Einstein hair.

Albert Einstein said it well: "The intuitive mind is the sacred gift and the rational mind is the servant. We have created a society that honors the servant and has forgotten the gift.

he conceived an Open Conspiracy of his own. He dated his social invention from “the mid-twenties in Germany.” If so, then he went to see Wells in 1929 as much from enthusiasm for the Englishman’s perspicacity as for his vision.50 C. P. Snow, the British physicist and novelist, writes of Leo Szilard that he “had a temperament uncommon anywhere, maybe a little less uncommon among major scientists.51 He had a powerful ego and invulnerable egocentricity: but he projected the force of that personality outward, with beneficent intention toward his fellow creatures. In that sense, he had a family resemblance to Einstein on a reduced scale.” Beneficent intention in this instance is a document proposing a new organization: Der Bund—the order, the confederacy, or, more simply, the band.52 The Bund, Szilard writes, would be “a closely knit group of people whose inner bond is pervaded by a religious and scientific spirit”:53 If we possessed a magical spell with which to recognize the “best” individuals of the rising generation at an early age . . . then we would be able to train them to independent thinking, and through education in close association we could create a spiritual leadership class with inner cohesion which would renew itself on its own.54 Members of this class would not be awarded wealth or personal glory. To the contrary, they would be required to take on exceptional responsibilities, “burdens” that might “demonstrate their devotion.” It seemed to Szilard that such a group stood a good chance of influencing public affairs even if it had no formal structure or constitutional position. But there was also the possibility that it might “take over a more direct influence on public affairs as part of the political system, next to government and parliament, or in the place of government and parliament.”55 “The Order,” Szilard wrote at a different time, “was not supposed to be something like a political

After Galileo, Einstein and even Freud, we try to hang onto a pathetic sort of significance on this planet and in this universe, that we are in some way more special than anything else. Our supreme arrogance that in some way the world was created for us has neither scientific nor spiritual reality.

Useless Effort Well Spent A topic that often comes up among seekers is the question of effort versus non-effort on the spiritual path (or no-path). Great teachers are divided on this. Some prescribe maximum effort in spiritual matters. Others say there is nothing to be done, that you are already That which you seek. Those who advocate effort admit their own realizations did not come as a result of their efforts. Those who say there is nothing to be done have usually realized this truth after diligent inquiry and meditation. What's a seeker to do (or not-do)? In thinking about this we might first inquire if effort and action are the same. Experience tells us no. Enjoyable activity often feels effortless, and doing nothing is sometimes difficult. Effort appears to be more a state of mind, a description of the way we do or not-do, not the what—more to do with thoughts about an action than the thing itself. Experience also tells us that when these thoughts of effort are absent—whether from activities or meditation—things generally go better. Which leaves the question of action versus non-action in spiritual matters. Should I practice meditation, read books, attend meetings, find teachers... or not? To do, or not to do? ... it may be that in the end Self-realization is all a matter of destiny, yet it does appear that yearning and intent might play a role. Again, observation teaches us that it's in the area of one's greatest interest and activity that providence is most visible—that opportunities materialize, coincidences occur, revelation happens. Einstein had no epiphanies about cubism. Picasso none about math. Which brings us back to the koan: "To do, or not to do?" The answer, I suppose, is "Yes." Act tirelessly without effort. Do nothing without being idle. Live life on the pinpoint of paradox and leave the rest to God. Advaita is right. You are already That which you seek, and there is nothing you can do to cause Self-realization. Hold this truth close as you effortlessly seek Self-realization with everything you've got, and Grace may befall you.

Make everything as simple as possible, but not simpler. —ALBERT EINSTEIN

Being is such a mystery that when one puts a lot of thought into it, the sense of wonder only increases. Albert Einstein has said: “The eternal mystery of the world is its comprehensibility.” Mystery reveals itself…and the paradox that it is not less mysterious for the revealing.

Here’s something else Einstein said: “The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge.

Science without Religion is lame, Spirituality withou Materialism is a shame.

Science without religion is lame, spirituality without materialism is a shame.

Einstein’s theory of relativity, with its vivid thought experiments, has given an empirically tested texture to my grasp of Nagarjuna’s theory of the relativity of time.

There are many ‘lost Einsteins’ ” who would have made enormous contributions had they been allowed to reach their full potential. Poverty reduces people born for better things. How many artists and poets has poverty denied us? How many diplomats and visionaries? How many political and spiritual leaders? How many nurses and engineers and scientists? Think of how many more of us would be empowered to thrive if we tore down the walls, how much more vibrant and forward-moving our country would be.

Logic will get you from A to B. Imagination will take you everywhere. ― Albert Einstein Imagination is a mental mirage that never ends; logic is a cognitive ability that understands nature, science, religion, knowledge, and spirituality to yield results that matter. ― Ehsan Sehgal

But after years of solitude and self-abnegation, his fame began to spread, and soon enough, pilgrims were flocking to the cave where he had taken up residence, bringing him tribute of everything from animals to incense. Some were searching for spiritual guidance, others for more practical help. His natural poultices and remedies, made from the roots and brambles found in the arid soil, were said to cure many ills. He was especially known for treating skin afflictions, often with an application of pork fat, and as a result, he had come to be associated with such skin diseases as eczema and the eponymous Saint Anthony’s fire. Pigs became a symbol of his ministry, and in religious iconography he was generally portrayed as a swineherd, with a tau—T-shaped—cross in his hand.

Insanity is doing the same thing over and over and expecting a different result” – Albert Einstein