Origin Of The Universe Quotes

You think of yourself as a citizen of the universe. You think you belong to this world of dust and matter. Out of this dust you have created a personal image, and have forgotten about the essence of your true origin

Whoever you are, or whatever it is that you do, when you really want something, it's because that desire originated in the soul of the universe. It's your mission on earth.

Words are the thread in the fabric of the universe.

Nothing is easier than to admit in words the truth of the universal struggle for life, or more difficult--at least I have found it so--than constantly to bear this conclusion in mind.

When she does not find love, she may find poetry. Because she does not act, she observes, she feels, she records; a color, a smile awakens profound echoes within her; her destiny is outside her, scattered in cities already built, on the faces of men already marked by life, she makes contact, she relishes with passion and yet in a manner more detached, more free, than that of a young man. Being poorly integrated in the universe of humanity and hardly able to adapt herself therein, she, like the child, is able to see it objectively; instead of being interested solely in her grasp on things, she looks for their significance; she catches their special outlines, their unexpected metamorphoses. She rarely feels a bold creativeness, and usually she lacks the technique of self-expression; but in her conversation, her letters, her literary essays, her sketches, she manifests an original sensitivity. The young girl throws herself into things with ardor, because she is not yet deprived of her transcendence; and the fact that she accomplishes nothing, that she is nothing, will make her impulses only the more passionate. Empty and unlimited, she seeks from within her nothingness to attain All.

I took a step forward, rage swirling inside me. “You broke into Mount Weather?” Hunter choked out a laugh. “Are you insane?” “Shut up,” I said, keeping my eyes on Luc. Hunter made a deep noise. “Our little mutual white flag of friendship is going to come to a halt if you tell me to shut up again.” I spared him a brief glance. “Shut. Up.” Dark shadows drifted over the Arum’s shoulder, and I faced him fully. “What?” I said, throwing my hands up in a universal come get some. “I have a lot of pent-up violence I’d love to take out on someone.” “Guys.” Luc sighed, sliding off the bar. “Seriously? Can’t you two bro-mance it out?

The role played by time at the beginning of the universe is, I believe, the final key to removing the need for a Grand Designer, and revealing how the universe created itself. … Time itself must come to a stop. You can’t get to a time before the big bang, because there was no time before the big bang. We have finally found something that does not have a cause because there was no time for a cause to exist in. For me this means there is no possibility of a creator because there is no time for a creator to have existed. Since time itself began at the moment of the Big Bang, it was an event that could not have been caused or created by anyone or anything. … So when people ask me if a god created the universe, I tell them the question itself makes no sense. Time didn’t exist before the Big Bang, so there is no time for God to make the universe in. It’s like asking for directions to the edge of the Earth. The Earth is a sphere. It does not have an edge, so looking for it is a futile exercise.

The whole war between the atheist and the theist comes down to this: the atheist believes a 'what' created the universe; the theist believes a 'who' created the universe.

Why would anybody be intimidated by mere words? I mean, neither I nor any other athiest that I know ever threatens violence. We never threaten to fly planes into skyscrapers. We never threaten suicide bombs. We are very gentle people. All we do is use words to talk about things like the cosmos, the origin of the universe, evolution, the origin of life. What's there to be frightened of? It's just an opinion.

Wandering re-establishes the original harmony which once existed between man and the universe.

My friends, I am not saying I know for a fact that there is no God. All I am saying is that if there is a divine force behind the universe, it is laughing hysterically at the religions we’ve created in an attempt to define it.

It's like you took a bottle of ink and you threw it at a wall. Smash! And all that ink spread. And in the middle, it's dense, isn't it? And as it gets out on the edge, the little droplets get finer and finer and make more complicated patterns, see? So in the same way, there was a big bang at the beginning of things and it spread. And you and I, sitting here in this room, as complicated human beings, are way, way out on the fringe of that bang. We are the complicated little patterns on the end of it. Very interesting. But so we define ourselves as being only that. If you think that you are only inside your skin, you define yourself as one very complicated little curlique, way out on the edge of that explosion. Way out in space, and way out in time. Billions of years ago, you were a big bang, but now you're a complicated human being. And then we cut ourselves off, and don't feel that we're still the big bang. But you are. Depends how you define yourself. You are actually--if this is the way things started, if there was a big bang in the beginning-- you're not something that's a result of the big bang. You're not something that is a sort of puppet on the end of the process. You are still the process. You are the big bang, the original force of the universe, coming on as whoever you are. When I meet you, I see not just what you define yourself as--Mr so-and- so, Ms so-and-so, Mrs so-and-so--I see every one of you as the primordial energy of the universe coming on at me in this particular way. I know I'm that, too. But we've learned to define ourselves as separate from it.

The temple of the most high begins with the body which houses our life, the essence of our existence. Africans are in bondage today because they approach spirituality through religion provided by foreign invaders and conquerors. We must stop confusing religion and spirituality. Religion is a set of rules, regulations and rituals created by humans, which was suppose to help people grow spiritually. Due to human imperfection religion has become corrupt, political, divisive and a tool for power struggle. Spirituality is not theology or ideology. It is simply a way of life, pure and original as was given by the Most High of Creation. Spirituality is a network linking us to the Most High, the universe, and each other…

Fire is His head, the sun and moon His eyes, space His ears, the Vedas His speech, the wind His breath, the universe His heart. From His feet the Earth has originated. Verily, He is the inner self of all beings.

there is one great truth on this planet: whoever you are, or whatever it is that you do, when you really want something, it's because that desire originated in the soul of the universe. It's your mission on earth.

If the past was the age of adding to one's mind, now is the age of subtracting what is in his mind. A person who subtracts his minds in this time will recover his original nature.

...unfortunately, it's true: time does heal. It will do so whether you like it or not, and there's nothing anyone can do about it. If you're not careful, time will take away everything that ever hurt you, everything you have ever lost, and replace it with knowledge. Time is a machine: it will convert your pain into experience. Raw data will be compiled, will be translated into a more comprehensible language. The individual events of your life will be transmuted into another substance called memory and in the mechanism something will be lost and you will never be able to reverse it, you will never again have the original moment back in its uncategorized, preprocessed state. It will force you to move on and you will not have a choice in the matter.

A basic rule of mathematical life: if the universe hands you a hard problem, try to solve an easier one instead, and hope the simple version is close enough to the original problem that the universe doesn’t object.

It's what you have always wanted to accomplish. Everyone, when they are young, knows what their destiny is. At that point in their lives, everything is clear and everything is possible. They are not afraid to dream, and to yearn for everything they would like to see happen to them in their lives. But, as time passes, a mysterious force begins to convince them that it will be impossible for them to realize their destiny... It's a force that appears to be negative, but actually shows you how to realize your destiny. It prepares your spirit and you will, because there is one great truth on this planet: whoever you are, or whatever it is that you do, when you really want something, it's because that desire originated in the soul of the universe. It's your mission on earth.

Illusions can be pleasant, but the rewards of truth are enormously better.

The language of sin was universal, the original Esperanto.

All that was required to measure the planet was a man with a stick and a brain. In other words, couple an intellect with some experimental apparatus and almost anything seems achievable.

we live on a cosmic speck of dust, orbiting a mediocre star in the far suburbs of a common sort of galaxy, among a hundred billion galaxies in the universe.

Sometimes you wonder, in an interconnected universe, who's dreaming who?

I wish I were a poet. I've never confessed that to anyone, and I'm confessing it to you, because you've given me reason to feel that I can trust you. I've spent my life observing the universe, mostly in my mind's eye. It's been a tremendously rewarding life, a wonderful life. I've been able to explore the origins of time and space with some of the great living thinkers. But I wish I were a poet. Albert Einstein, a hero of mine, once wrote, 'Our situation is the following. We are standing in front of a closed box which we cannot open.' I'm sure I don't have to tell you that the vast majority of the universe is composed of dark matter. The fragile balance depends on things we'll never be able to see, hear, smell, taste, or touch. Life itself depends on them. What's real? What isn't real? Maybe those aren't the right questions to be asking. What does life depend on? I wish I had made things for life to depend on.

If evil means to be self-motivated, to be the center of one’s own universe, to live on one’s own terms, then every artist, every thinker, every original mind, is evil.

He was fluent in nineteen modern languages, five ancient languages and the one true universal language—pain.

Don’t know if it’s good or bad that a Google search on “Big Bang Theory” lists the sitcom before the origin of the Universe

The most remarkable property of the universe is that it has spawned creatures able to ask questions.

Words were originally magic, and the word retains much of its old magical power even to-day. With words one man can make another blessed, or drive him to despair; by words the teacher transfers his knowledge to the pupil; by words the speaker sweeps his audience with him and determines its judgments and decisions. Words call forth effects and are the universal means of influencing human beings.

To me, bad taste is what entertainment is all about. If someone vomits watching one of my films, it's like getting a standing ovation. But one must remember that there is such a thing as good bad taste and bad bad taste. it's easy to disgust someone; I could make a ninety-minute film of people getting their limbs hacked off, but this would only be bad bad taste and not very stylish or original. To understand bad taste one must have very good taste. Good bad taste can be creatively nauseating but must, at the same time, appeal to the especially twisted sense of humor, which is anything but universal.

The Bible is the Word of God: supernatural in origin, eternal in duration, inexpressible in valor, infinite in scope, regenerative in power, infallible in authority, universal in interest, personal in application, inspired in totality. Read it through, write it down, pray it in, work it out, and then pass it on. Truly it is the Word of God. It brings into man the personality of God; it changes the man until he becomes the epistle of God. It transforms his mind, changes his character, takes him on from grace to grace, and gives him an inheritance in the Spirit. God comes in, dwells in, walks in, talks through, and sups with him.

Through art alone are we able to emerge from ourselves, to know what another person sees of a universe which is not the same as our own and of which, without art, the landscapes would remain as unknown to us as those that may exist on the moon. Thanks to art, instead of seeing one world only, our own, we see that world multiply itself and we have at our disposal as many worlds as there are original artists, worlds more different one from the other than those which revolve in infinite space, worlds which, centuries after the extinction of the fire from which their light first emanated, whether it is called Rembrandt or Vermeer, send us still each one its special radiance.

As we understand the world better, the idea that it has a transcendent purpose seems increasingly untenable.

As often happens in science, discoveries are made in the pursuit of an elusive (and sometimes nonexistent) goal.

That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man’s achievement must inevitably be buried beneath the débris of a universe in ruins—all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul’s habitation henceforth be safely built.

There is within the human heart a tough fibrous root of fallen life whose nature is to possess, always to possess. It covets `things' with a deep and fierce passion. The pronouns `my' and `mine' look innocent enough in print, but their constant and universal use is significant. They express the real nature of the old Adamic man better than a thousand volumes of theology could do. They are verbal symptoms of our deep disease. The roots of our hearts have grown down into things, and we dare not pull up one rootlet lest we die. Things have become necessary to us, a development never originally intended. God's gifts now take the place of God, and the whole course of nature is upset by the monstrous substitution.

The glow flares bright—bright as the billion-year-old light around us. Bright as a sun. Almost every particle in the universe was once part of a star. First, hydrogen condensing and collapsing, bringing radiance to the void. Furnaces burning bright, then fading, giving all they had left back into the cosmos. Carbon and oxygen. Iron and gold. Vast clouds swirling with their own gravity. Coalescing and disintegrating. Generation to generation. The remnants of stellar alchemy, stirring into life, then consciousness. Crawling from the oceans. Taking to the skies. And from there, back to the stars that birthed them. A perfect circle.

Universities are renowned for their tolerance of unusual characters, especially if they show originality and dedication to their research. I have often made the comment that not only are universities a 'cathedral' for worship of knowledge, they are also 'sheltered workshops' for the socially challenged.

Some have argued that because the universe is like a clock, there must be a Clockmaker. As the eighteenth-century British empiricist David Hume pointed out, this is a slippery argument, because there is nothing that is really perfectly analogous to the universe as a whole, unless it's another universe, so we shouldn't try to pass off anything that is just a part of this universe. Why a clock anyhow? Hume asks. Why not say the universe is analogous to a kangaroo? After all, both are organically interconnected systems. But the kangaroo analogy would lead to a very different conclusion about the origin of the universe: namely, that it was born of another universe after that universe had sex with a third universe.

The construction of meaning is a fundamentally individual, subjective, creative enterprise, and an intimidating responsibility.

Hope,... which whispered from Pandora's box after all the other plagues and sorrows had escaped, is the best and last of all things. Without it, there is only time. And time pushes at our backs like a centrifuge, forcing outward and away, until it nudges us into oblivion... It's a law of motion, a fact of physics..., no different from the stages of white dwarves and red giants. Like all things in the universe, we are destined from birth to diverge. Time is simply the yardstick of our separation. If we are particles in a sea of distance, exploded from an original whole, then there is a science to our solitude. We are lonely in proportion to our years.

There are two kinds of creation myths: those where life arises out of the mud, and those where life falls from the sky. In this creation myth, computers arose from the mud, and code fell from the sky.

Universal literacy was supposed to educate the common man to control his environment. Once he could read and write he would have a mind fit to rule. So ran the democratic doctrine. But instead of a mind, universal literacy has given him rubber stamps, rubber stamps inked with advertising slogans, with editorials, with published scientific data, with the trivialities of the tabloids and the platitudes of history, but quite innocent of original thought. Each man's rubber stamps are the duplicates of millions of others, so that when those millions are exposed to the same stimuli, all receive identical imprints. It may seem an exaggeration to say that the American public gets most of its ideas in this wholesale fashion. The mechanism by which ideas are disseminated on a large scale is propaganda, in the broad sense of an organized effort to spread a particular belief or doctrine.

It is easier to believe that there was nothing before there was something than that there was something before there was nothing.

I believe that the universe was formed around 15 billion years ago and that humans have evolved from their apelike ancestors over the past few million years. I believe we are more likely to live a good life if all humans try to work together in a world community, preserving planet earth. When decisions for groups are made in this world, I believe that the democratic process should be used. To protect the individual, I believe in freedom of speech, freedom of the press, freedom of religion, freedom from religion, freedom of inquiry, and a wall of separation between church and state. When making decisions about what is right or wrong, I believe I should use my intelligence to reason about the likely consequences of my actions. I believe that I should try to increase the happiness of everyone by caring for other people and finding ways to cooperate. Never should my actions discriminate against people simply because of their race, religion, sex, sexual orientation, age, or national origin. I believe that ideas about what is right and wrong will change with education, so I am prepared to continually question ideas using evidence from experience and science. I believe there is no valid evidence to support claims for the existence of supernatural entities and deities. I will use these beliefs to guide my thinking and my actions until I find good reasons for revising them or replacing them with other beliefs that are more valid.

Those swirls in the cream mixing into the coffee? That’s us. Ephemeral patterns of complexity, riding a wave of increasing entropy from simple beginnings to a simple end. We should enjoy the ride.

it seems profoundly unlikely that our universe has been designed to reward individual primates for killing one another while believing in the divine origin of a specific book.

String theory is an attempt at a deeper description of nature by thinking of an elementary particle not as a little point but as a little loop of vibrating string.

If the general picture of an expanding universe and a Big Bang is correct, we must then confront still more difficult questions. What were conditions like at the time of the Big Bang? What happened before that? Was there a tiny universe, devoid of all matter, and then the matter suddenly created from nothing? How does that happen? In many cultures it is customary to answer that God created the universe out of nothing. But this is mere temporizing. If we wish courageously to pursue the question, we must, of course ask next where God comes from. And if we decide this to be unanswerable, why not save a step and decide that the origin of the universe is an unanswerable question? Or, if we say that God has always existed, why not save a step and conclude that the universe has always existed?

While the hardware of civilization - iron pots, blankets, guns - was welcomed by Native people, the software of Protestantism and Catholicism - original sin, universal damnation, atonement, and subligation - was not, and Europeans were perplexed, offended, and incensed that Native peoples had the temerity to take their goods and return their gods.

Marriage," "mating," and "love" are socially constructed phenomena that have little or no transferable meaning outside any given culture. The examples we've noted of rampant ritualized group sex, mate-swapping, unrestrained casual affairs, and socially sanctioned sequential sex were all reported in cultures that anthropologists insist are monogamous simply because they've determined that something they call "marriage" takes place there. No wonder so many insist that marriage, monogamy, and the nuclear family are human universals. With such all-encompassing interpretations of the concepts, even the prairie vole, who "sleeps with anyone," would qualify.

When we want something to be true, when a belief makes us happy—that’s precisely when we should be questioning. Illusions can be pleasant, but the rewards of truth are enormously greater.

To them, violence, power, cruelty, were the supreme capacities of men who had definitely lost their place in the universe and were much too proud to long for a power theory that would safely bring them back and reintegrate them into the world. They were satisfied with blind partisanship in anything that respectable society had banned, regardless of theory or content, and they elevated cruelty to a major virtue because it contradicted society’s humanitarian and liberal hypocrisy.

We exist with or without God. We are the inevitable result of entropy. Life is not the point of the universe. Life is simply what the universe creates and reproduces in order to dissipate energy.

The discovery that the universe was expanding was one of the great intellectual revolutions of the twentieth century.

Ian: I don't believe in luck. I do believe we've known each other since forever, though. Sofi: Really? Ian: Yeah. You know how? When the big bang happened, all the atoms in the universe, they were all smashed together into one little dot that exploded outward. So my atoms and your atoms were certainly together then, and, who knows, probably smashed together several times in the last 13.7 billion years. So my atoms have known your atoms and they've always known your atoms. My atoms have always loved your atoms.

Like all things in the universe, we are destined from birth to diverge. Time is simply the yard-stick of our separation. If we are particles in a sea of distance, exploded from an original whole, then there is a science to our solitude. We are lonely in proportion to our years.

Now, why should the universe be constructed in such a way that atoms acquire the ability to be curious about themselves? That, surely, is one of the great unexplained puzzles of science.

Originally, he'd wanted to focus his work on the convict leasing system that had stolen years off of his great-grandpa H's life, but the deeper into the research he got, the bigger the project got. How could he talk about Great-Grandpa H's story without also talking about his grandma Willie and the millions of other black people who had migrated north, fleeing Jim Crow? And if he mentioned the Great Migration, he'd have to talk about the cities that took that flock in. He'd have to talk about Harlem, And how could he talk about Harlem without mentioning his father's heroin addiction - the stints in prison, the criminal record? And if he was going to talk about heroin in Harlem in the '60s, wouldn't he also have to talk about crack everywhere in the '80s? And if he wrote about crack, he'd inevitably be writing, to, about the "war on drugs." And if he started talking about the war on drugs, he'd be talking about how nearly half of the black men he grew up with were on their way either into or out of what had become the harshest prison system in the world. And if he talked about why friends from his hood were doing five-year bids for possession of marijuana when nearly all the white people he'd gone to college with smoked it openly every day, he'd get so angry that he'd slam the research book on the table of the beautiful but deadly silent Lane Reading Room of Green Library of Stanford University. And if he slammed the book down, then everyone in the room would stare and all they would see would be his skin and his anger, and they'd think they knew something about him, and it would be the same something that had justified putting his great-grandpa H in prison, only it would be different too, less obvious than it once was.

In this way the ego detaches itself from the external world. It is more correct to say: Originally the ego includes everything, later it detaches from itself the external world. The ego-feeling we are aware of now is thus only a shrunken vestige of a far more extensive feeling - a feeling which embraced the universe and expressed an inseparable connection of the ego with the external world.

Your love is different from mine. What I mean is, when you close your eyes, for that moment, the center of the universe comes to reside within you. And you become a small figure within that vastness, which spreads without limit behind you, and continues to expand at tremendous speed, to engulf all of my past, even before I was born, and every word I've ever written, and each view I've seen, and all the constellations, and the darkness of outer space that surrounds the small blue ball that is earth. Then, when you open your eyes, all that disappears. I anticipate the next time you are troubled and must close your eyes again. The way we think may be completely different, but you and I are an ancient, archetypal couple, the original man and woman. We are the model for Adam and Eve. For all couples in love, there comes a moment when a man gazes at a woman with the very same kind of realization. It is an infinite helix, the dance of two souls resonating, like the twist of DNA, like the vast universe. Oddly, at that moment, she looked over at me and smiled. As if in response to what I'd been thinking, she said, "That was beautiful. I'll never forget it.

Albert Szent-Györgyi, a Hungarian physiologist who won the Nobel Prize in 1937 for the discovery of vitamin C, once offered the opinion that “life is nothing but an electron looking for a place to rest.

When you stop to examine the way in which our words are formed and uttered, our sentences are hard-put to it to survive the disaster of their slobbery origins. The mechanical effort of conversation is nastier and more complicated than defecation. That corolla of bloated flesh, the mouth, which screws itself up to whistle, which sucks in breath, contorts itself, discharges all manner of viscous sounds across a fetid barrier of decaying teeth—how revolting! Yet that is what we are adjured to sublimate into an ideal. It's not easy. Since we are nothing but packages of tepid, half-rotted viscera, we shall always have trouble with sentiment. Being in love is nothing, its sticking together that's difficult. Feces on the other hand make no attempt to endure or grow. On this score we are far more unfortunate than shit; our frenzy to persist in ourpresent state—that's the unconscionable torture. Unquestionably we worship nothing more divine than our smell. All our misery comes from wanting at all costs to go on being Tom, Dick, or Harry, year in year out. This body of ours, this disguise put on by common jumping molecules, is in constant revolt against the abominable farce of having to endure. Our molecules, the dears, want to get lost in the universe as fast as they can! It makes them miserable to be nothing but 'us,' the jerks of infinity. We'd burst if we had the courage, day after day we come very close to it. The atomic torture we love so is locked up inside us by our pride.

Though men in the mass forget the origins of their need, they still bring wolfhounds into city apartments, where dog and man both sit brooding in wistful discomfort. The magic that gleams an instant between Argos and Odysseus is both the recognition of diversity and the need for affection across the illusions of form. It is nature's cry to homeless, far-wandering, insatiable man: "Do not forget your brethren, nor the green wood from which you sprang. To do so is to invite disaster.

I want to be able to listen to recording of piano sonatas and know who's playing. I want to go to classical concerts and know when you're meant to clap. I want to be able to 'get' modern jazz without it all sounding like this terrible mistake, and I want to know who the Velvet Underground are exactly. I want to be fully engaged in the World of Ideas, I want to understand complex economics, and what people see in Bob Dylan. I want to possess radical but humane and well-informed political ideals, and I want to hold passionate but reasoned debates round wooden kitchen tables, saying things like 'define your terms!' and 'your premise is patently specious!' and then suddenly to discover that the sun's come up and we've been talking all night. I want to use words like 'eponymous' and 'solipsistic' and 'utilitarian' with confidence. I want to learn to appreciate fine wines, and exotic liquers, and fine single malts, and learn how to drink them without turning into a complete div, and to eat strange and exotic foods, plovers' eggs and lobster thermidor, things that sound barely edible, or that I can't pronounce...Most of all I want to read books; books thick as brick, leather-bound books with incredibly thin paper and those purple ribbons to mark where you left off; cheap, dusty, second-hand books of collected verse, incredibly expensive, imported books of incomprehensible essays from foregin universities. At some point I'd like to have an original idea...And all of these are the things that a university education's going to give me.

If a single cell, under appropriate conditions, becomes a man in the space of a few years, there can surely be no difficulty in understanding how, under appropriate conditions, a cell may, in the course of untold millions of years, give origin to the human race.

I was not an atheist. Few people really are, for that means blind faith in the strange proposition that this universe originated in a cipher and aimlessly rushes nowhere.

Words have meaning, not life or persons or the universe itself,” he said. “Our search for certainty rests in our attempts at understanding the history of all individual selves and all civilizations. Beyond that, there is only awe.” From a Life Magazine interview in 1988.

The great question that will be with us throughout this entire book: What did Jesus actually bring, if not world peace, universal prosperity, and a better world? What has he brought? The answer is very simple: God.... He has brought God, and now we know his face, now we can call upon him. Now we know the path that we human beings have to take in this world. Jesus has brought God and with God the truth about our origin and destiny: faith, hope and love. It is only because of our hardness of heart that we think this is too little. Yes indeed, God's power works quietly in this world, but it is the true and the lasting power. Again and again, God's cause seems to be in its death throes. Yet over and over again it proves to be the thing that truly endures and saves.

at least nine-tenths of all the original reality ever created lies outside the multiverse, and since the multiverse by definition includes absolutely everything that is anything, this puts a bit of a strain on things. Outside the boundaries of the universes lie the raw realities, the could-have-beens, the might-bes, the never-weres, the wild ideas, all being created and uncreated chaotically like elements in fermenting supernovas. Just occasionally where the walls of the worlds have worn a bit thin, they can leak in.

Nothing is easier than to admit in words the truth of the universal struggle for life, or more difficult - at least I have found it so - than constantly to bear this conclusion in mind...We behold the face of nature bright with gladness...We do not see, or we forget, that the birds which are idly singing round us mostly live on insects and seeds, and are thus constantly destroying life.

فالسعى إلى رضا عن فهم الكون هو من الأشياء النادرة التى تسمو بالإنسان فوق مستوى الترهات ،وتنعم عليه بشىء من شرف المشاركة فى هذه المسرحية المأساوية .

If everything must have a cause, of course, this also applies to God; if God can exist in isolation, then why not the universe?

Imagine that you're an intelligent extraterrestrial, concerned only with verifiable truths. You discover a species that has divided itself into thousands - no, by now millions - of tribal groups holding an incredible variety of beliefs about the origin of the universe and the way to behave in it. Although many of them have ideas in common, even when there's 99% overlap, the remaining one percent's enough to set them killing and torturing each other, over trivial points of doctrine, utterly meaningless to outsiders. "How to account for such irrational behavior? (...) religion was the by-product of fear - a reaction to a mysterious and often hostile universe. For much of human prehistory, it may have been a necessary evil - but why was it so much more evil than necessary - and why did it survive when it was no longer necessary?

The way we think may be completely different, but you and I are an ancient, archetypal couple, the original man and woman. We are the model for Adam and Eve. For all couples in love, there comes a moment when a man gazes at a woman with the very same kind of realization. It is an infinite helix, the dance of two souls resonating, like the twist of DNA, like the vast universe.

Why give a robot an order to obey orders—why aren't the original orders enough? Why command a robot not to do harm—wouldn't it be easier never to command it to do harm in the first place? Does the universe contain a mysterious force pulling entities toward malevolence, so that a positronic brain must be programmed to withstand it? Do intelligent beings inevitably develop an attitude problem? (…) Now that computers really have become smarter and more powerful, the anxiety has waned. Today's ubiquitous, networked computers have an unprecedented ability to do mischief should they ever go to the bad. But the only mayhem comes from unpredictable chaos or from human malice in the form of viruses. We no longer worry about electronic serial killers or subversive silicon cabals because we are beginning to appreciate that malevolence—like vision, motor coordination, and common sense—does not come free with computation but has to be programmed in. (…) Aggression, like every other part of human behavior we take for granted, is a challenging engineering problem!

To the majority of those who have reflected deeply and written about the origin and nature of the universe, it has seemed that it points beyond itself to a source which is non-physical and of great intelligence and power.

No one knows the origins of the universe. Gone was the knowledge of creation; lost to faded memories and the advance of time. History became legend, legend became myth. It is said the gods, flawless emperors of all, opened their hearts and gave life to hundreds of worlds. That love nurtured and evolved into utopian grandeur. Humanity prospered, every day reaching new heights. But all was not well. The gods were unhappy. War loomed ever on the near horizon. Realizing their plight, the king of the gods gave birth to three sons; would be kings to rule.

True peace must be anchored in justice and an unwavering commitment to universal rights for all humans, regardless of ethnicity, religion, gender, national origin or any other identity attribute.

Although yoga has its origins in ancient India, its methods and purposes are universal, relying not on cultural background, faith or deity, but simply on the individual. Yoga has become important in the lives of many contemporary Westerners, sometimes as a way of improving health and fitness of the body, but also as a means of personal and spiritual development.

Where misunderstanding dwells, misuse will not be far behind. No theory in the history of science has been more misused and abused by cranks and charlatans—and misunderstood by people struggling in good faith with difficult ideas—than quantum mechanics.

The effectiveness of this kind of propaganda demonstrates one of the chief characteristics of modern masses. They do not believe in anything visible, in the reality of their own experience; they do not trust their eyes and ears but only their imaginations, which may be caught by anything that is at once universal and consistent in itself. What convinces masses are not facts, and not even invented facts, but only the consistency of the system of which they are presumably part.

And my thought looking down at the Earth was Wow. How much God our Father must love us that he gave us this home. He didn’t put us on Mars or Venus with nothing but rocks and frozen waste. He gave us paradise and said, “Live here.” It’s not easy to wrap your head around the origins and purpose of the universe, but that’s the best way I can describe the feelings I had.

J. R. R. Tolkien, the near-universally-hailed father of modern epic fantasy, crafted his magnum opus The Lord of the Rings to explore the forces of creation as he saw them: God and country, race and class, journeying to war and returning home. I’ve heard it said that he was trying to create some kind of original British mythology using the structure of other cultures’ myths, and maybe that was true. I don’t know. What I see, when I read his work, is a man trying desperately to dream. Dreaming is impossible without myths. If we don’t have enough myths of our own, we’ll latch onto those of others — even if those myths make us believe terrible or false things about ourselves. Tolkien understood this, I think because it’s human nature. Call it the superego, call it common sense, call it pragmatism, call it learned helplessness, but the mind craves boundaries. Depending on the myths we believe in, those boundaries can be magnificently vast, or crushingly tight.

The idea of “Ten Commandments” is a deeply compelling one. It combines two impulses that are ingrained in our nature as human beings: making lists of ten things, and telling other people how to behave.

She needs to be educated. She needs to know the contents of those books, there. She needs to understand the movements of the stars and the origins of the universe and the requirements of kindness. She needs to know mathematics and poetry. She must ask questions. She must seek to understand. She must understand the laws of cause and effect and unintended consequences. She must learn compassion and curiosity and awe. All of these things. We have to instruct her, Glerk. All three of us. It is a great responsibility.” The

Nothingness, after all, is simpler than any one particular existing thing ever could be; there is only one nothing, and many kinds of something.

When science offers an answer, that answer is universal. Humans do not go to war over it; they rally around it.

But in some great souls, who consider themselves as citizens of the world, and forcing the imaginary barriers that separate people from people...

one has a singularity contained within a region of space-time known as a black hole.

It was an alien place, as much inhuman as it was ungodly. There was no life in this place. It was a different world altogether. This world was dead.

Some 14 billion years ago, at the beginning of time, all the space and all the matter and all the energy of the known universe fit within a pinhead.

Sixty-some years ago, biochemical organisms began to assemble digital computers. Now digital computers are beginning to assemble biochemical organisms. Viewed from a distance, this looks like part of a life cycle. But which part? Are biochemical organisms the larval phase of digital computers? Or are digital computers the larval phase of biochemical organisms?

The endless void of space stretched out before it. Millennia had passed as it roared through the plane of the Milky Way galaxy. The awesome ellipse of its original path was continually altered by intermittent proximity to myriad stars. It gave off minute bits of itself as it rocketed silently through the vacuum of space, but still, after all these millennia it was counted large as such things were measured, and the fact that it had never collided with anything else after such a tremendous interval of travel was a mute testimony to the vastness and comparative emptiness of the universe. Much as humans, on a molecular level, are comprised mostly of space not of matter, so the universe, for all its galaxies and solar systems, is comprised primarily of interconnecting emptiness. Dark, colossal, mindless, and mighty in its mass and velocity, it came on and on through space. The great alignment had set it on a new path. Now, one last nudge from the Red Giant in the previous solar system had fixed its new course, on a fateful rendezvous. Though it was oblivious to its own destination and nothing in the universe with awareness had yet detected it . . . Its path was set.

In fact, Lig never formally resigned his editorship—he merely left his office late one morning, and has never returned since. Though well over a century has now passed, many members of the Guide staff still retain the romantic notion that he has simply popped out for a sandwich and will yet return to put in a solid afternoon's work. Strictly speaking, all editors since Lig Lury Jr., have therefore been designated acting editors, and Lig's desk is still preserved the way he left it, with the addition of a small sign that says LIG LURY, JR., EDITOR, MISSING, PRESUMED FED.

The leaves of the world comprise countless billion elaborations of a single, simple machine designed for one job only – a job upon which hinges humankind. Leaves make sugar. Plants are the only things in the universe that can make sugar out of nonliving inorganic matter. All the sugar that you have ever eaten was first made within a leaf. Without a constant supply of glucose to your brain, you will die. Period. Under duress, your liver can make glucose out of protein or fat – but that protein or fat was originally constructed from a plant sugar within some other animal. It’s inescapable: at this very moment, within the synapses of your brain, leaves are fueling thoughts of leaves.

Only a loyal, determined struggle to destroy cultural aggression and bring out the truth, whatever it may be, is revolutionary and consonant with real progress; it is the only approach which opens on to the universal. Humanitarian declarations are not called for and add nothing to real progress.

People who believe themselves ignorant of nothing have neither looked for, nor stumbled upon, the boundary between what is known and unknown in the cosmos. And therein lies a fascinating dichotomy. “The universe always was,” gets no respect as a legitimate answer to “What was around before the beginning?” But for many religious people, the answer, “God always was,” is the obvious and pleasing answer to “What was around before God?

The trick is to think of life as a process rather than a substance. When a candle is burning, there is a flame that clearly carries energy. When we put the candle out, the energy doesn’t “go” anywhere. The candle still contains energy in its atoms and molecules. What happens, instead, is that the process of combustion has ceased. Life is like that: it’s not “stuff”; it’s a set of things happening. When that process stops, life ends.

في البدء ، حدث انفجار ، لكنه ليس انفجارا كالذي يمكن ان نشاهده على الأرض ، (فهذا الانفجار الأخير ينطلق من مركز معين ويمتد حتى يشمل حجما متزايدا من الهواء المحيط به) وإنما هو انفجار حدث في كل مكان وفي آن واحد

To me it seems that those sciences are vain and full of error which are not born of experience, mother of all certainty, first-hand experience which in its origins, or means, or end has passed through one of the five senses. And if we doubt the certainty of everything which passes through the senses, how much more ought we to doubt things contrary to these senses – ribelli ad essi sensi – such as the existence of God or of the soul or similar things over which there is always dispute and contention. And in fact it happens that whenever reason is wanting men to cry out against one another, which does not happen with certainties. For this reason we shall say that where the cry of controversy is heard, there is no true science, because the truth has one single end and when this is published, argument is destroyed for ever.

Ultimately, there is light and love and intelligence in this universe. And we are it, we carry that within us, its not just something out there, it is within us and this is what we are trying to re-connect with, our original light and love and intelligence.

My art is grounded in the belief of one universal energy which runs through everything: from insect to man, from man to spectre, from spectre to plant from plant to galaxy. My works are the irrigation veins of this universal fluid. Through them ascend the ancestral sap, the original beliefs, the primordial accumulations, the unconscious thoughts that animate the world

[W]e need not become fixated upon our own suffering, whatever its origin. We offer it up, thus participating in the well-being of the universe. When we experience an illness or depression not as our own but as the universe’s, we are one with all beings who experience this kind of suffering. (78)

We have the greatest power through love that can be known. It overcomes everything with its fierce and steady truth, if you can continue to stand in it. You can call love to you, directly from the original stream of consciousness, anytime you feel weak or fearful, and you will be given strength and courage. You can call love to you, directly from the original stream of consciousness, anytime you feel sad or alone, and you will feel embraced and comforted. Call love to you if you feel vulnerable. Feel its purity come to you from the universe and flow round you like a miraculous mother cradling its innocent child. Breathe love in. Say to yourself as you breathe deeply “I love. I am loved.” Say it over and over as you breathe it into yourself and out to the universe, until you really feel and believe that you ARE LOVE. Feel love pour into your lungs as you breathe. Feel it circulate round your body to fill every organ, every limb, and every cell. Vibrate with its radiance, and share it.

Poetic naturalism is a philosophy of freedom and responsibility. The raw materials of life are given to us by the natural world, and we must work to understand them and accept the consequences. The move from description to prescription, from saying what happens to passing judgment on what should happen, is a creative one, a fundamentally human act. The world is just the world, unfolding according to the patterns of nature, free of any judgmental attributes. The world exists; beauty and goodness are things that we bring to it.

In the twentieth century, astrophysicists in the United States discovered galaxies, the expanding of the universe, the nature of supernovas, quasars, black holes, gamma-ray bursts, the origin of the elements, the cosmic microwave background, and most of the known planets in orbit around solar systems other than our own. Although the Russians reached one or two places before us, we sent space probes to Mercury, Venus, Jupiter, Saturn, Uranus, and Neptune. American probes have also landed on Mars and on the asteroid Eros. And American astronauts have walked on the Moon. Nowadays most Americans take all this for granted, which is practically a working definition of culture: something everyone does or knows about, but no longer actively notices. While shopping at the supermarket, most Americans aren’t surprised to find an entire aisle filled with sugar-loaded, ready-to-eat breakfast cereals. But foreigners notice this kind of thing immediately, just as traveling Americans notice that supermarkets in Italy display vast selections of pasta and that markets in China and Japan offer an astonishing variety of rice. The flip side of not noticing your own culture is one of the great pleasures of foreign travel: realizing what you hadn’t noticed about your own country, and noticing what the people of other countries no longer realize about themselves.

We all behave like Maxwell’s demon. Organisms organize. In everyday experience lies the reason sober physicists across two centuries kept this cartoon fantasy alive. We sort the mail, build sand castles, solve jigsaw puzzles, separate wheat from chaff, rearrange chess pieces, collect stamps, alphabetize books, create symmetry, compose sonnets and sonatas, and put our rooms in order, and all this we do requires no great energy, as long as we can apply intelligence. We propagate structure (not just we humans but we who are alive). We disturb the tendency toward equilibrium. It would be absurd to attempt a thermodynamic accounting for such processes, but it is not absurd to say we are reducing entropy, piece by piece. Bit by bit. The original demon, discerning one molecules at a time, distinguishing fast from slow, and operating his little gateway, is sometimes described as “superintelligent,” but compared to a real organism it is an idiot savant. Not only do living things lessen the disorder in their environments; they are in themselves, their skeletons and their flesh, vesicles and membranes, shells and carapaces, leaves and blossoms, circulatory systems and metabolic pathways - miracles of pattern and structure. It sometimes seems as if curbing entropy is our quixotic purpose in the universe.

The great cognitive shift is an expansion of consciousness from the perspectival form contained in the lives of particular creatures to an objective, world-encompassing form that exists both individually and intersubjectively. It was originally a biological evolutionary process, and in our species it has become a collective cultural process as well. Each of our lives is a part of the lengthy process of the universe gradually waking up and becoming aware of itself.

There is a thinking stuff from which all things are made, and which, in its original state, permeates, penetrates, and fills the interspaces of the universe. A thought in this substance produces the thing that is imaged by the thought. A person can form things in his thought, and, by impressing his thought upon formless substance, can cause the thing he thinks about to be created.

the mind is just as immeasurable as the vast universe. An integral being settles his mind just as the vast universe settles itself. He unites his mind with the unnamable Subtle Origin of the multi-universe in which there is no past, present or future. This is how an integral being deals with his mind.

We now know that our galaxy is only one of some hundred thousand million that can be seen using modern telescopes, each galaxy itself containing some hundred thousand million stars. We live in a galaxy that is about one hundred thousand light-years across and is slowly rotating; the stars in its spiral arms orbit around its center about once every hundred million years. Our sun is just an ordinary, average-sized, yellow star, near the outer edge of one of the spiral arms.

It is part of our nature to survive. Faith is an instinctive response to aspects of existence that we cannot explain by any other means - be it the moral void we perceive in the universe, the certainty of death, the mystery of the origin of things, the meaning of our own lives or the absence of meaning.

Science seems to have uncovered a set of laws that, within the limits set by the uncertainty principle, tell us how the universe will develop with time, if we know its state at any one time. These laws may have originally been decreed by God, but it appears that he has since left the universe to evolve according to them and does not now intervene in it.

For an ideology differs from a simple opinion in that it claims to possess either the key to history, or the solution for all the "riddles of the universe," or the intimate knowledge of the hidden universal laws which are supposed to rule nature and man. Few ideologies have won enough prominence to survive the hard competitive struggle of persuasion, and only two have come out on top and essentially defeated all others: the ideology which interprets history as an economic struggle of classes, and the other that interprets history as a natural fight of races. The appeal of both to large masses was so strong that they were able to enlist state support and establish themselves as official national doctrines. But far beyond the boundaries within which race-thinking and class-thinking have developed into obligatory patterns of thought, free public opinion has adopted them to such an extent that not only intellectuals but great masses of people will no longer accept a presentation of past or present facts that is not in agreement with either of these views.

An indigenous culture with sufficient territory, and bilingual and intercultural education, is in a better position to maintain and cultivate its mythology and shamanism. Conversely, the confiscation of their lands and imposition of foreign education, which turns their young people into amnesiacs, threatens the survival not only of these people, but of an entire way of knowing. It is as if one were burning down the oldest universities in the world and their libraries, one after another — thereby sacrificing the knowledge of the world's future generations.

We are ultimately unknowable to ourselves and others. Our past and future are mostly unknowable. God is unknowable. For the present the universe - its origins and its destiny - is unknowable, as is whether there are many universes. Infinity is unknowable. These are some of the fundamental reasons why I call myself an agnostic.

Random search can be more efficient than nonrandom search—something that Good and Turing had discovered at Bletchley Park. A random network, whether of neurons, computers, words, or ideas, contains solutions, waiting to be discovered, to problems that need not be explicitly defined.

Somewhere in the universe two black holes collide — as heavy as stars, as small as cities, literally black (the complete absence of light) holes (empty hollows). Tethered by gravity, in their final seconds together the black holes course through thousands of revolutions about their eventual point of contact, churning up space and time until they crash and merge into one bigger black hole, an event more powerful than any since the origin of the universe, outputting more than a trillion times the power of a billion Suns. The black holes collide in complete darkness. None of the energy exploding from the collision comes out as light. No telescope will ever see the event.

Yes, your blondness. What? "Did you mail off all your applications?" "I did as ordered, Your Majesty." "Are you going to tell me where you applied?" "University of None Ya. University of Mind Your Own. University of Not-tellin’. Big Secret College. And St. Stay-out-of-it Technical College.

Carl faced his death with unflagging courage and never sought refuge in illusions. The tragedy was that we knew we would never see each other again. I don’t ever expect to be reunited with Carl. But, the great thing is that when we were together, for nearly twenty years, we lived with a vivid appreciation of how brief and precious life is. We never trivialized the meaning of death by pretending it was anything other than a final parting.

Shamanism resembles an academic discipline (such as anthropology or molecular biology); with its practitioners, fundamental researchers, specialists, and schools of thought it is a way of apprehending the world that evolves constantly. One thing is certain: Both indigenous and mestizo shamans consider people like the Shipibo-Conibo, the Tukano, the Kamsá, and the Huitoto as the equivalents to universities such as Oxford, Cambridge, Harvard, and the Sorbonne; they are the highest reference in matters of knowledge. In this sense, ayahuasca-based shamanism is an essentially indigenous phenomenon. It belongs to the indigenous people of Western Amizonia, who hold the keys to a way of knowing that they have practiced without interruption for at least five thousand years. In comparison, the universities of the Western world are less than nine hundred years old.

Ever since I was a child, I’ve had the gut sense that there’s a consciousness behind the universe. When I witness the precision of mathematics, the reliability of physics, and the symmetries of the cosmos, I don’t feel like I’m observing cold science; I feel as if I’m seeing a living footprint…the shadow of some greater force that is just beyond our grasp.

The question of good and the nature of evil will always be one of philosophy’s most intriguing problems, up there with the problem of existence itself. If evil means to be self-motivated, to be the center of one’s own universe, to live on one’s own terms, then every artist, thinker, every original mind, is evil. Because we dare to look through our own eyes rather than mouth clichés lent us from the so-called Fathers. To dare to see is to steal fire from the Gods. This is mankind’s destiny, the engine which fuels us as a race.

The problem with the religious solution [for mysteries such as consciousness and moral judgments] was stated by Mencken when he wrote, "Theology is the effort to explain the unknowable in terms of the not worth knowing." For anyone with a persistent intellectual curiosity, religious explanations are not worth knowing because they pile equally baffling enigmas on top of the original ones. What gave God a mind, free will, knowledge, certainty about right and wrong? How does he infuse them into a universe that seems to run just fine according to physical laws? How does he get ghostly souls to interact with hard matter? And most perplexing of all, if the world unfolds according to a wise and merciful plan, why does it contain so much suffering? As the Yiddish expression says, If God lived on earth, people would break his window.

Contrary to what many of us are told, Israel’s origin stories weren’t designed to answer scientific, twenty-first-century questions about the beginning of the universe or the biological evolution of human beings, but rather were meant to answer then-pressing, ancient questions about the nature of God and God’s relationship to creation.

We shall unleash the nihilists and the atheists and we shall provoke a great social cataclysm which in all its horror will show clearly to all nations the effect of absolute atheism; the origins of savagery and of most bloody turmoil. Then everywhere, the people will be forced to defend themselves against the world minority of the world revolutionaries and will exterminate those destroyers of civilization and the multitudes disillusioned with Christianity whose spirits will be from that moment without direction and leadership and anxious for an ideal, but without knowledge where to send its adoration, will receive the true light through the universal manifestation of the pure doctrine of Lucifer brought finally out into public view. A manifestation which will result from a general reactionary movement which will follow the destruction of Christianity and Atheism; both conquered and exterminated at the same time.

He thought he kept the universe alone; For all the voice in answer he could wake Was but the mocking echo of his own From some tree-hidden cliff across the lake. Some morning from the boulder-broken beach He would cry out on life, that what it wants Is not its own love back in copy speech, But counter-love, original response. And nothing ever came of what he cried Unless it was the embodiment that crashed In the cliff's talus on the other side, And then in the far-distant water splashed, But after a time allowed for it to swim, Instead of proving human when it neared And someone else additional to him, As a great buck it powerfully appeared, Pushing the crumpled water up ahead, And landed pouring like a waterfall, And stumbled through the rocks with horny tread, And forced the underbrush--and that was all.

It is a part of our nature to survive. Faith is an instinctive response to aspects of existence that we cannot explain by any other means, be it the moral void we perceive in the universe, the certainty of death, the mystery of the origin of things, the meaning of our lives, or the absence of meaning. These are basic and extremely simple aspects of existence, but our limitations prevent us from responding in an unequivocal way and for that reason we generate an emotional response, as a defense mechanism. It's pure biology.

We live in an extraordinary age. These are times of stunning changes in social organization, economic well-being, moral and ethical precepts, philosophical and religious perspectives, and human self-knowledge, as well as in our understanding of that vast universe in which we are imbedded like a grain of sand in a cosmic ocean. As long as there have been human beings, we have posed the deep and fundamental questions, which evoke wonder and stir us into at least a tentative and trembling awareness, questions on the origins of consciousness; life on our planet; the beginnings of the Earth; the formation of the Sun; the possibility of intelligent beings somewhere up there in the depths of the sky; as well as, the grandest inquiry of all - on the advent, nature and ultimate destiny of the universe. For all but the last instant of human history these issues have been the exclusive province of philosophers and poets, shamans and theologians. The diverse and mutually contradictory answers offered demonstrate that few of the proposed solutions have been correct. But today, as a result of knowledge painfully extracted from nature, through generations of careful thinking, observing, and experimenting, we are on the verge of glimpsing at least preliminary answers to many of these questions. ...If we do not destroy ourselves, most of us will be around for the answers. Had we been born fifty years earlier, we could have wondered, pondered, speculated about these issues, but we could have done nothing about them. Had we been born fifty years later, the answers would, I think, already have been in. Our children will have been taught the answers before most of them will have had the opportunity to even formulate the questions. By far the most exciting, satisfying and exhilarating time to be alive is the time in which we pass from ignorance to knowledge on these fundamental issues; the age where we begin in wonder and end in understanding. In all of the four-billion-year history of the human family, there is only one generation priveleged to live through that unique transitional moment: that generation is ours.

In science fiction, telepaths often communicate across language barriers, since thoughts are considered to be universal. However, this might not be true. Emotions and feelings may well be nonverbal and universal, so that one could telepathically send them to anyone, but rational thinking is so closely tied to language that it is very unlikely that complex thoughts could be sent across language barriers. Words will still be sent telepathically in their original language.

The things you experience are written on your cells as memories and patterns, which are reprinted again on the next generation. And even if you never lift a shovel or plant a cabbage, every day of your life something is written upon you. And when you die, the entirety of that written record returns to the earth. All we have on this earth, all we are, is a record. Maybe the only things that persist are not the evildoers and demons (though, admittedly, they do have a certain longevity) but copies of things. The original has long since passed away from this universe, but on and on we copy.

Faith is always coveted most and needed most urgently where will is lacking; for will, as the affect of command, is the decisive sign of sovereignty and strength. In other words, the less one knows how to command, the more urgently one covets someone who commands, who commands severely—a god, prince, class, physician, father confessor, dogma, or party conscience. From this one might perhaps gather that the two world religions, Buddhism and Christianity, may have owed their origin and above all their sudden spread to a tremendous collapse and disease of the will. And that is what actually happened: both religions encountered a situation in which the will had become diseased, giving rise to a demand that had become utterly desperate for some "thou shalt." Both religions taught fanaticism in ages in which the will had become exhausted, and thus they offered innumerable people some support, a new possibility of willing, some delight in willing. For fanaticism is the only "strength of the will" that even the weak and insecure can be brought to attain, being a sort of hypnotism of the whole system of the senses and the intellect for the benefit of an excessive nourishment (hypertrophy) of a single point of view and feeling that henceforth becomes dominant— which the Christian calls his faith. Once a human being reaches the fundamental conviction that he must be commanded, he becomes "a believer." Conversely, one could conceive of such a pleasure and power of self-determination, such a freedom of the will [ This conception of "freedom of the will" ( alias, autonomy) does not involve any belief in what Nietzsche called "the superstition of free will" in section 345 ( alias, the exemption of human actions from an otherwise universal determinism).] that the spirit would take leave of all faith and every wish for certainty, being practiced in maintaining himself on insubstantial ropes and possibilities and dancing even near abysses. Such a spirit would be the free spirit par excellence.

For, from the time that the Bishop of Rome had gotten to be acknowledged for bishop universal, by pretence of succession to St. Peter, their whole hierarchy, or kingdom of darkness, may be compared not unfitly to the kingdom of fairies; that is, to the old wives' fables in England concerning ghosts and spirits, and the feats they play in the night. And if a man consider the original of this great ecclesiastical dominion, he will easily perceive that the papacy is no other than the ghost of the deceased Roman Empire, sitting crowned upon the grave thereof: for so did the papacy start up on a sudden out of the ruins of that heathen power.

Robert Sternberg is a professor of psychology at Tufts University and a past president of the American Psychological Association. He is a long-term critic of traditional approaches to intelligence testing and IQ. He argues that there are three types of intelligence: analytic intelligence, the ability to solve problems using academic skills and to complete conventional IQ tests; creative intelligence, the ability to deal with novel situations and to come up with original solutions; and practical intelligence, the ability to deal with problems and challenges in everyday life.

...universities were not meant entirely, or even chiefly, as stepping-stones to an examination, but that there is something else which universities can teach and ought to teach—nay, which I feel quite sure they were originally meant to teach—something that may not have a marketable value before a Board of Examiners, but which has a permanent value for the whole of our life, and that is a real interest in our work, and, more than that, a love of our work, and, more than that, a true joy and happiness in our work...

One possible solution to the grandfather paradox is the theory of multiverse originally set forth by Hugh Everett. According to multiverse theory, every version of our past and future histories exists, just in an alternate universe. For every event at the quantum level, the current universe splits into multiple universes. This means that for every choice you make, an infinite number of universes exist in which you made a different choice. The theory neatly solves the grandfather paradox by posting separate universes in which each possible outcome exists, thereby avoiding a paradox. In this way we get to live multiple lives. There is, for example, a universe where Samuel Kingsley does not derail his daughter's life. A universe where he does derail it but Natasha is able to fix it. A universe where he does derail it and she is not able to fix it. Natasha is not quite sure which universe she's living in now.

The calcium in your bones came from a star. We are all made from recycled bits and pieces of the universe. This matters because origins matter. For example, if you were born to a reigning monarch but kidnapped by the black market baby underground shortly after birth and sent to America where you were raised by common, unremarkable people from Ohio, and when you were in your thirties working as a humble UPS driver, dignitaries landed their helicopter on the roof of your crummy apartment building and informed you of their thirty-plus year search for you, His Royal Highness, the course of your life might change. You know? Our familial genetic origins -medical histories- inform us of medical conditions which exist in our families and when we know about these specific conditions, we can sometimes take certain actions to prevent them. Which is why I think it’s important to consider that billions of years before we were students and mothers and dog trainers and priests, we were particles that would form into star after star after star until forever passed, and instead of a star what formed was life; simplistic, crude, miraculous. And after another infinity, there we were. And this is why for you, anything is possible. Because you are made out of everything.

According to Hindu mythology, the universe was created with a sound: “om.” It is a syllable that contains within it everything that ever was and everything that will be. When the Arecibo telescope is pointed at the space between stars, it hears a faint hum. Astronomers call that the cosmic microwave background. It’s the residual radiation of the Big Bang, the explosion that created the universe fourteen billion years ago. But you can also think of it as a barely audible reverberation of that original “om.” That syllable was so resonant that the night sky will keep vibrating for as long as the universe exists. When Arecibo is not listening to anything else, it hears the voice of creation.

Side by side with the human race there runs another race of beings, the inhuman ones, the race of artists who, goaded by unknown impulses, take the lifeless mass of humanity and by the fever and ferment with which they imbue it turn this soggy dough into bread and the bread into wine and the wine into song. Out of the dead compost and the inert slag they breed a song that contaminates. I see this other race of individuals ransacking the universe, turning everything upside down, their feet always moving in blood and tears, their hands always empty, always clutching and grasping for the beyond, for the god out of reach: slaying everything within reach in order to quiet the monster that gnaws at their vitals. I see that when they tear their hair with the effort to comprehend, to seize this forever unattainable, I see that when they bellow like crazed beasts and rip and gore, I see that this is right, that there is no other path to pursue. A man who belongs to this race must stand up on the high place with gibberish in his mouth and rip out his entrails. It is right and just, because he must! And anything that falls short of this frightening spectacle, anything less shuddering, less terrifying, less mad, less intoxicated, less contaminating, is not art. The rest is counterfeit. The rest is human. The rest belongs to life and lifelessness.

The mistake we make in putting emphasis on happiness is to forget that life is a process, defined by activity and motion, and to search instead for the one perfect state of being. There can be no such state, since change is the essence of life. Scholars who study meaning in life distinguish between synchronic meaning and diachronic meaning. Synchronic meaning depends on your state of being at any one moment in time: you are happy because you are out in the sunshine. Diachronic meaning depends on the journey you are on: you are happy because you are making progress toward a college degree. If we permit ourselves to take inspiration from what we have learned about ontology, it might suggest that we focus more on diachronic meaning at the expense of synchronic. The essence of life is change, and we can aim to make change part of how we find meaning in it.

Among university professors, for example, getting tenure is a major hurdle and milestone, and at most universities tenure depends heavily on having published some high-quality, original work. One researcher, Bob Boice, looked into the writing habits of young professors just starting out and tracked them to see how they fared. Not surprisingly, in a job where there is no real boss and no one sets schedules or tells you what to do, these young professors took a variety of approaches. Some would collect information until they were ready and then write a manuscript in a burst of intense energy, over perhaps a week or two, possibly including some long days and very late nights. Others plodded along at a steadier pace, trying to write a page or two every day. Others were in between. When Boice followed up on the group some years later, he found that their paths had diverged sharply. The page-a-day folks had done well and generally gotten tenure. The so-called “binge writers” fared far less well, and many had had their careers cut short. The clear implication was that the best advice for young writers and aspiring professors is: Write every day. Use your self-control to form a daily habit, and you’ll produce more with less effort in the long run.

Can we perceive those inorganic beings, don Juan?" I asked. "We certainly can," he replied. "Sorcerers do it at will. Average people do it, but they don't realize that they're doing it because they are not conscious of the existence of a twin world. When they think of a twin world, they enter into all kinds of mental masturbation, but it has never occurred to them that their fantasies have their origin in a subliminal knowledge that all of us have: that we are not alone.

It is an unchristian religion, in the first place!' the prince resumed in great agitation and with excessive sharpness. 'That's in the first place, and secondly, Roman Catholicism is even worse than atheism - that's my opinion. Yes, that's my opinion! Atheism merely preaches a negation, but Catholicism goes further: it preaches a distorted Christ, a Christ calumniated and defamed by it, the opposite of Christ! It preaches Antichrist - I swear it does, I assure you it does! This is my personal opinion, an opinion I've held for a long time, and it has worried me a lot myself. ... Roman Catholicism believes that the Church cannot exist on earth without universal temporal power, and cries: Non possumus! In my opinion, Roman Catholicism isn't even a religion, but most decidedly a continuation of the Holy Roman Empire, and everything in it is subordinated to that idea, beginning with faith. The Pope seized the earth, an earthly throne and took up the sword; and since then everything has gone on in the same way, except that they've added lies, fraud, deceit, fanaticism, superstition wickedness. They have trifled with the most sacred, truthful, innocent, ardent feelings of the people, have bartered it all for money, for base temporal power. And isn't this the teaching of Antichrist? Isn't it clear that atheism had to come from them? And it did come from them, from Roman Catholicism itself! Atheism originated first of all with them: how could they believe in themselves? It gained ground because of abhorrence of them; it is the child of their lies and their spiritual impotence! Atheism! In our country it is only the upper classes who do not believe, as Mr Radomsky so splendidly put it the other day, for they have lost their roots. But in Europe vast numbers of the common people are beginning to lose their faith - at first from darkness and lies, and now from fanaticism, hatred of the Church and Christianity!

Biologists Robert Sapolsky and Lisa Share studied a group of Kenyan baboons who fed off the garbage from a nearby tourist lodge. The clan was dominated by high-status males, and females and lesser males would often go hungry. Then at one point, the clan ate infected meat from the garbage dump, which led to the deaths of most of the dominant males. Afterward, the “personality” of the troop completely changed: individuals were less aggressive, more likely to groom one another, and more egalitarian. This behavior persisted as long as the study continued, for over a decade.

The universe is not a miracle. It simply is, unguided and unsustained, manifesting the patterns of nature with scrupulous regularity. Over billions of years it has evolved naturally, from a state of low entropy toward increasing complexity, and it will eventually wind down to a featureless equilibrium. We are the miracle, we human beings. Not a break-the-laws-of-physics kind of miracle; a miracle in that it is wondrous and amazing how such complex, aware, creative, caring creatures could have arisen in perfect accordance with those laws. Our lives are finite, unpredictable, and immeasurably precious. Our emergence has brought meaning and mattering into the world.

And I thought about how life was like the weather, it could change, and how Dante had moods that were pure as a blue sky and sometimes they were dark like a storm and that maybe, in some ways, he was just like me, and maybe that wasn’t such a good thing - but maybe it wasn’t such a bad thing either. People were complicated. I was complicated. Dante, he was complicated, too. People - they were included in the mysteries of the universe. What mattered is that he was an original. That he was beautiful and human and real and I loved him - and I didn’t think anything would ever change that.

The problem is obvious, once the Father began creating, He risked that, although perfect, His new and autonomous family could choose badness. How else did we get demon angels? Two is a risky number. The solution is unifying, or amening, with the original “one.” Only recently has science been able to monitor a quasar. The elements that compose the stars is too base for the creation of higher forms of life. When these stars die, however, they go through two steps: First, the star implodes. Second, the star explodes. Only after the second step does the quasar create higher elements, from which we are formed. Stardust: We are made of stardust. The universe we come from is lyrical. From polarity, matter, energy and light eventuate. Even a black hole emits a super-charged jet. For the birth of any new thing, there must be polarity. For any children to exist, there must be a man and his opposite, woman. It is no mystery why the ancient Sumerian words for, “one” and “two” are the same words for, “man” and “woman.

The matter in the universe is made out of positive energy. However, the matter is all attracting itself by gravity. Two pieces of matter that are close to each other have less energy than the same two pieces a long way apart. This is because you have to expend energy to separate them. You have to pull against the gravitational force attracting them together. Thus, in a sense, the gravitational field has negative energy. In the case of the whole universe, one can show that this negative gravitational energy exactly cancels the positive energy of the matter. So the total energy of the universe is zero.

The key to the scientist's purpose is the idea that every phenomenon is the product of a certain given set of condition. In his laboratory he hopes to reconstitute the set of conditions, however complex they may be, which, once they are fully reconstituted, cannot fail to give rise to the phenomenon he is after, life. In other words he seeks to start off a mechanically fated chain-reaction; and of course, in enumerating the conditions that have made it possible for him to manufacture his phenomenon he systematically discounts the huge mental toils, the plodding, methodical research, of himself and others. Thus, by a singular contradiction, he succeeds in convincing himself and, of course, attempts to persuade others, that he has arrived at the origin of his phenomenon; he sets out to demonstrate that everything in the universe runs perfectly smoothly by itself, without any creative power at anytime intruding.

When she says margarita she means daiquiri. When she says quixotic she means mercurial. And when she says, "I'll never speak to you again," she means, "Put your arms around me from behind as I stand disconsolate at the window." He's supposed to know that. When a man loves a woman he is in New York and she is in Virginia or he is in Boston, writing, and she is in New York, reading, or she is wearing a sweater and sunglasses in Balboa Park and he is raking leaves in Ithaca or he is driving to East Hampton and she is standing disconsolate at the window overlooking the bay where a regatta of many-colored sails is going on while he is stuck in traffic on the Long Island Expressway. When a woman loves a man it is one ten in the morning she is asleep he is watching the ball scores and eating pretzels drinking lemonade and two hours later he wakes up and staggers into bed where she remains asleep and very warm. When she says tomorrow she means in three or four weeks. When she says, "We're talking about me now," he stops talking. Her best friend comes over and says, "Did somebody die?" When a woman loves a man, they have gone to swim naked in the stream on a glorious July day with the sound of the waterfall like a chuckle of water rushing over smooth rocks, and there is nothing alien in the universe. Ripe apples fall about them. What else can they do but eat? When he says, "Ours is a transitional era," "that's very original of you," she replies, dry as the martini he is sipping. They fight all the time It's fun What do I owe you? Let's start with an apology Ok, I'm sorry, you dickhead. A sign is held up saying "Laughter." It's a silent picture. "I've been fucked without a kiss," she says, "and you can quote me on that," which sounds great in an English accent. One year they broke up seven times and threatened to do it another nine times. When a woman loves a man, she wants him to meet her at the airport in a foreign country with a jeep. When a man loves a woman he's there. He doesn't complain that she's two hours late and there's nothing in the refrigerator. When a woman loves a man, she wants to stay awake. She's like a child crying at nightfall because she didn't want the day to end. When a man loves a woman, he watches her sleep, thinking: as midnight to the moon is sleep to the beloved. A thousand fireflies wink at him. The frogs sound like the string section of the orchestra warming up. The stars dangle down like earrings the shape of grapes.

And then to my surprise in one of them I discovered the original manuscript of On Friendship. Puzzled, I unrolled it, thinking I must have brought it with me by mistake. But when I saw that Cicero had copied out at the top of the roll in his shaking hand a quotation from the text, on the importance of having friends, I realised it was a parting gift: If a man ascended into heaven and gazed upon the whole workings of the universe and the beauty of the stars, the marvellous sight would give him no joy if he had to keep it to himself. And yet, if only there had been someone to describe the spectacle to, it would have filled him with delight. Nature abhors solitude.

OUR age is retrospective. It builds the sepulchres of the fathers. It writes biographies, histories, and criticism. The foregoing generations beheld God and nature face to face; we, through their eyes. Why should not we also enjoy an original relation to the universe? Why should not we have a poetry and philosophy of insight and not of tradition, and a religion by revelation to us, and not the history of theirs? Embosomed for a season in nature, whose floods of life stream around and through us, and invite us by the powers they supply, to action proportioned to nature, why should we grope among the dry bones of the past, or put the living generation into masquerade out of its faded wardrobe? The sun shines to-day also. There is more wool and flax in the fields. There are new lands, new men, new thoughts. Let us demand our own works and laws and worship.

I believe natural beauty has a necessary place in the spiritual development of any individual or any society. I believe that whenever we destroy beauty, or whenever we substitute something man-made and artificial for a natural feature of the earth, we have retarded some part of man’s spiritual growth. I believe this affinity of the human spirit for the earth and its beauties is deeply and logically rooted. As human beings, we are part of the whole stream of life. We have been human beings for perhaps a million years. But life itself — passes on something of itself to other life — that mysterious entity that moves and is aware of itself and its surroundings, and so is distinguished from rocks or senseless clay — [from which] life arose many hundreds of millions of years ago. Since then it has developed, struggled, adapted itself to its surroundings, evolved an infinite number of forms. But its living protoplasm is built of the same elements as air, water, and rock. To these the mysterious spark of life was added. Our origins are of the earth. And so there is in us a deeply seated response to the natural universe, which is part of our humanity.

A step further. Creationism. If you want to go in so deep as to ignore all of the advances and hard facts that SCIENCE and LEARNING have provided us in the field of biological evolution and instead profess that the creation story, written by men from their holy visions, about how the Christian deity spinning the world together out of the void in the magic of Genesis describes the true origin of the universe, that is your business. Terrific. It’s a cool story, don’t get me wrong; I love magic. Check out Madeleine L’Engle’s A Wrinkle in Time, which won a Newbery Medal. For the record, I don’t believe the book of Genesis ever won one of those. You and your fellow creationists profess belief in a magical story. You are welcome to do so. Sing and chant, and eat crackers and drink wine that you claim are magically infused with the blood and flesh of your church’s original grand wizard, the Prince of Peace. I personally think that’s just a touch squirrelly, but that’s your business, not mine. You will not be punished for those beliefs in our nation of individual freedoms. But I do think the vast majority of your fellow Americans would appreciate it, kind creationists, if you silly motherfuckers would keep that bullshit out of our schools. Your preferred fairy tales have no place in a children’s classroom or textbook that professes to be teaching our youngsters what is REAL. Jesus Christ, it’s irrefutably un-American, people!

The Yogic path is about disentangling the built-in glitches of the human condition, which I'm going to over-simply define here as the heartbreaking inability to sustain contentment. Different schools of thought over the centuries have found different explanation for man's apparently inherently flawed state. Taoists call it imbalance, Buddism calls it ignorance, Islam blames our misery on rebellion against God, and the Judeo-Christian tradition attributes all our suffering to original sin. Freudians say that unhappiness is the inevitable result of the clash between our natural drives and civilization's needs. (As my friend Deborah the psychologist explains it: "Desire is the design flaw.") The Yogis, however, say that human discontentment is a simple case of mistaken identity. We're miserable because we think that we are mere individuals, alone with our fears and flaws and resentments and mortality. We wrongly believe that our limited little egos constitute our whole entire nature. We have failed to recognize our deeper divine character. We don't realize that, somewhere within us all, there does exist a supreme Self who is eternally at peace. That supreme Self is our true identity, universal and divine. Before you realize this truth, say the Yogis, you will always be in despair, a notion nicely expressed in this exasperated line from the Greek stoic philosopher Epictetus: "You bear God within you, poor wretch, and know it not.

THE VASTNESS OF OUR MEMORY Holography also explains how our brains can store so many memories in so little space. The brilliant Hungarian-born physicist and mathematician John von Neumann once calculated that over the course of the average human lifetime, the brain stores something on the order of 2. 8 x 1020 (280, 000, 000, 000, 000, 000, 000) bits of information. This is a staggering amount of information, and brain researchers have long struggled to come up with a mechanism that explains such a vast capability. Interestingly, holograms also possess a fantastic capacity for information storage. By changing the angle at which the two lasers strike a piece of photographic film, it is possible to record many different images on the same surface. Any image thus recorded can be retrieved simply by illuminating the film with a laser beam possessing the same angle as the original two beams. By employing this method researchers have calculated that a one-inch-square of film can store the same amount of information contained in fifty Bibles!

[Religious belief is] outmoded and ridiculous. [Belief in gods was a] worn out but once useful crutch in mankind's journey towards truth. We consider the time has come for that crutch to be abandoned. It is a vacuous answer... To say that 'God made the world' is simply a more or less sophisticated way of saying that we don't understand how the universe originated. A god, in so far as it is anything, is an admission of ignorance. Religion utterly failed to provide an explanation of the biosphere other than that 'God made it all'. Then Darwin thundered over the horizon and in a few decades of observation and thought . . . arrived at an answer. I regard teaching religion as purveying lies. I came here today to de-corrupt you all.

The basic recurring theme in Hindu mythology is the creation of the world by the self-sacrifice of God—"sacrifice" in the original sense of "making sacred"—whereby God becomes the world which, in the end, becomes again God. This creative activity of the Divine is called lila, the play of God, and the world is seen as the stage of the divine play. Like most of Hindu mythology, the myth of lila has a strong magical flavour. Brahman is the great magician who transforms himself into the world and then performs this feat with his "magic creative power", which is the original meaning of maya in the Rig Veda. The word maya—one of the most important terms in Indian philosophy—has changed its meaning over the centuries. From the might, or power, of the divine actor and magician, it came to signify the psychological state of anybody under the spell of the magic play. As long as we confuse the myriad forms of the divine lila with reality, without perceiving the unity of Brahman underlying all these forms, we are under the spell of maya. (...) In the Hindu view of nature, then, all forms are relative, fluid and ever-changing maya, conjured up by the great magician of the divine play. The world of maya changes continuously, because the divine lila is a rhythmic, dynamic play. The dynamic force of the play is karma, important concept of Indian thought. Karma means "action". It is the active principle of the play, the total universe in action, where everything is dynamically connected with everything else. In the words of the Gita Karma is the force of creation, wherefrom all things have their life.

THE BOTTOM LINE •  Parallel universes are not a theory, but a prediction of certain theories. •  Eternal inflation predicts that our Universe (the spherical region of space from which light has had time to reach us during the 14 billion years since our Big Bang) is just one of infinitely many universes in a Level I multiverse where everything that can happen does happen somewhere. •  For a theory to be scientific, we need not be able to observe and test all its predictions, merely at least one of them. Inflation is the leading theory for our cosmic origins because it’s passed observational tests, and parallel universes seem to be a non-optional part of the package. •  Inflation converts potentiality into reality: if the mathematical equations governing

State philosophy reposes on a double identity: of the thinking subject, and of the concepts it creates and to which it lends its own presumed attributes of sameness and constancy. The subjects, its concepts, and also the objects in the world to which the concepts are applied have a shared, internal essence: the self-resemblance at the basis of identity. Representational thought is analogical; its concern is to establish a correspondence between these symmetrically structured domains. The faculty of judgment is the policeman of analogy, assuring that each of these terms is honestly itself, and that the proper correspondences obtain. In thought its end is truth, in action justice. The weapons it wields in their pursuit are limitive distribution (the determination of the exclusive set of properties possessed by each term in contradistinction to the others: logos, law) and hierarchical ranking (the measurement of the degree of perfection of a term’s self-resemblance in relation to a supreme standard, man, god, or gold: value, morality). The modus operandi is negation: x = x = not y. Identity, resemblance, truth, justice, and negation. The rational foundation for order. The established order, of course: philosophers have traditionally been employees of the State. The collusion between philosophy and the State was most explicitly enacted in the first decade of the nineteenth century with the foundation of the University of Berlin, which was to become the model of higher learning throughout Europe and in the United States. The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the ‘spiritual and moral training of the nation,’ to be achieved by ‘deriving everything from an original principle’ (truth), by ‘relating everything to an ideal’ (justice), and by ‘unifying this principle and this ideal to a single Idea’ (the State). The end product would be ‘a fully legitimated subject of knowledge and society’ – each mind an analogously organized mini-State morally unified in the supermind of the State. More insidious than the well-known practical cooperation between university and government (the burgeoning military funding of research) is its philosophical role in the propagation of the form of representational thinking itself, that ‘properly spiritual absolute State’ endlessly reproduced and disseminated at every level of the social fabric.

A man abandoned by himself on a desert island would adorn neither his hut nor his person; nor would he seek for flowers, still less would he plant them, in order to adorn himself therewith. It is only in society that it occurs to him to be not merely a man, but a refined man after his kind (the beginning of civilization). For such do we judge him to be who is both inclined and apt to communicate his pleasure to others, and who is not contented with an object if he cannot feel satisfaction in it in common with others. Again, every one expects and requires from every one else this reference to universal communication of pleasure, as it were from an original compact dictated by humanity itself.

There are many subtle variants of theistic evolution, but a typical version rests upon the following premises: The universe came into being out of nothingness, approximately 14 billion years ago. Despite massive improbabilities, the properties of the universe appear to have been precisely tuned for life. While the precise mechanism of the origin of life on earth remains unknown, once life arose, the process of evolution and natural selection permitted the development of biological diversity and complexity over very long periods of time. Once evolution got under way, no special supernatural intervention was required. Humans are part of this process, sharing a common ancestor with the great apes. But humans are also unique in ways that defy evolutionary explanation and point to our spiritual nature. This includes the existence of the Moral Law (the knowledge of right and wrong) and the search for God that characterizes all human cultures throughout history.

The stars out there, out west, are different, they’re brighter and bolder, and they make you feel that the world is so much more than you ever could have thought, that maybe you’d only been focusing on a tiny little corner. I know all those stars are there too, in my New York sky, but I don’t see them. There’s too much in the way. This was the space I was longing for and had been seeking out. But I could see now I hadn’t been yearning for that expanse to escape into, but rather to remember that I was a part of it. Right, the universe. Right, the sky, the stars, the unfathomable mystery of those faraway galaxies. The original, intended purpose for the word awesome. How had I forgotten about all this? It’s all right here.

And yet there are other days, when I’m downtrodden or morose, when I find myself at my desk late at night, unable to sleep, flipping through (of all things) Oscar’s dog-eared copy of Watchmen. One of the few things that he took with him on the Final Voyage that we recovered. The original trade. I flip through the book, one of his top three, without question, to the last horrifying chapter: “A Stronger Loving World.” To the only panel he’s circled. Oscar—who never defaced a book in his life—circled one panel three times in the same emphatic pen he used to write his last letters home. The panel where Adrian Veidt and Dr. Manhattan are having their last convo. After the mutant brain has destroyed New York City; after Dr. Manhattan has murdered Rorschach; after Veidt’s plan has succeded in “saving the world.” Veidt says: “I did the right thing, didn’t I? It all worked out in the end.” And Manhattan, before fading from our Universe, replies: “In the end? Nothing ends, Adrian. Nothing ever ends.

The problem with every sacred text is that it has human readers. Consciously or unconsciously, we interpret it to meet our own needs. There is nothing wrong with this unless we deny that we are doing it, as when someone tells me that he is not 'interpreting' anything but simply reporting what is right there on the page. This is worrisome, not only because he is reading a translation from the original Hebrew or Greek that has already involved a great deal of interpretation, but also because it is such a short distance between believing you possess an error-free message from God and believing that you are an error-free messenger of God. The literalists I like least are the ones who do not own a Bible. The literalists I like most are the ones who admit that they do not understand every word God has revealed in the Bible, though they still believe God has revealed it. I can respect that. I can respect almost anyone who admits to being human while reading a divine text. After that, we can talk - about we highlight some teachings and ignore others, about how we decide which ones are historically conditioned and which ones are universally true, about who has influenced our reading of scripture and how our social location affects what we hear. The minute I believe I know the mind of God is the minute someone needs to tell me to sit down and tell me to breathe into a paper bag.

The universe deepened at that moment, the music of the spheres grew from a mere chorus to a symphony as triumphant as Beethoven’s Ninth, and I knew that I would always be able to hear it when I wished or needed to, always be able to Use it to take the step I needed to see the one I loved, or, failing that, step to the place where I had been with the one I loved, or, failing that, find a place to love for its own beauty and richness. The energy of quasars and exploding stellar nuclei filled me then. I was borne up on waves of energy more lovely and more lyrical even than the Ouster angels’ wings seen sliding along corridors of sunlight. The shell of deadly energy that was my prison and execution cell seemed laughable now, Schrödinger’s original joke, a child’s jump rope laid around me on the ground as restraining walls. I stepped out of the Schrödinger cat box and out of Armaghast System.

If you didn’t already know this, the sun is going to die. When I think about the future, I don’t think about inescapable ends. But even if we solve global warming and destroy nuclear bombs and control population, ultimately the human race will annihilate itself if we stay here. Eventually, inevitably, we will no longer be able to live on Earth: we have a giant fireball clock ticking down twilight by twilight. In many ways, I think mortality is more manageable when we consider our eternal components, our genetics and otherwise that carry on after us. Still, soon enough, the books we write and the plants we grow will freeze up and rot in the darkness. But maybe there’s hope. What the universe really boils down to is whether a planet evolves a life-form intelligent enough to create technology capable of transporting and sustaining that life-form off the planet before the sun in that planet’s solar system explodes. I have a limited set of comparative data points, but I’d estimate that we’re actually doing okay at this point. We already have (intelligent) life, technology, and (primitive) space travel. And we still have some time before our sun runs out of hydrogen and goes nuclear. Yet none of that matters unless we can develop a sustainable means of living and traveling in space. Maybe we can. What I’ve concluded is that if we do reach this point, we have crossed a remarkable threshold—and will emerge into the (rare?) evolutionary status of having outlived the very life source that created us. It’s natural selection on a Universal scale. “The Origin of the Aliens,” one could say; a survival of the fittest planets. Planets capable of evolving life intelligent enough to leave before the lights go out. I suppose that without a God, NASA is my anti-nihilism. Alone and on my laptop, these ideas can humble me into apathy.

Summary of the Science of Getting Rich There is a thinking stuff from which all things are made, and which, in its original state, permeates, penetrates, and fills the interspaces of the universe. A thought in this substance produces the thing that is imaged by the thought. Man can form things in his thought, and by impressing his thought upon formless substance can cause the thing he thinks about to be created. In order to do this, man must pass from the competitive to the creative mind; otherwise he cannot be in harmony with the Formless Intelligence, which is always creative and never competitive in spirit. Man may come into full harmony with the Formless Substance by entertaining a lively and sincere gratitude for the blessings it bestows upon him. Gratitude unifies the mind of man with the intelligence of Substance, so that man’s thoughts are received by the Formless. Man can remain upon the creative plane only by uniting himself with the Formless Intelligence through a deep and continuous feeling of gratitude. Man must form a clear and definite mental image of the things he wishes to have, to do, or to become; and he must hold this mental image in his thoughts, while being deeply grateful to the Supreme that all his desires are granted to him. The man who wishes to get rich must spend his leisure hours in contemplating his Vision, and in earnest thanksgiving that the reality is being given to him. Too much stress cannot be laid on the importance of frequent contemplation of the mental image, coupled with unwavering faith and devout gratitude. This is the process by which the impression is given to the Formless, and the creative forces set in motion. The creative energy works through the established channels of natural growth, and of the industrial and social order. All that is included in his mental image will surely be brought to the man who follows the instructions given above, and whose faith does not waver. What he wants will come to him through the ways of established trade and commerce. In order to receive his own when it shall come to him, man must be active; and this activity can only consist in more than filling his present place. He must keep in mind the Purpose to get rich through the realization of his mental image. And he must do, every day, all that can be done that day, taking care to do each act in a successful manner. He must give to every man a use value in excess of the cash value he receives, so that each transaction makes for more life; and he must so hold the Advancing Thought that the impression of increase will be communicated to all with whom he comes in contact. The men and women who practice the foregoing instructions will certainly get rich; and the riches they receive will be in exact proportion to the definiteness of their vision, the fixity of their purpose, the steadiness of their faith, and the depth of their gratitude.

Drama usually bases itself on the bedrock of original sin, whether the writer thinks in theological terms or not. Then, too, any character in a serious novel is supposed to carry a burden of meaning larger than himself. The novelist doesn’t write about people in a vacuum; he writes about people in a world where something is obviously lacking, where there is the general mystery of incompleteness and the particular tragedy of our own times to be demonstrated, and the novelist tries to give you, within the form of the book, a total experience of human nature at any time. For this reason, the greatest dramas naturally involve the salvation or loss of the soul. Where there is no belief in the soul, there is very little drama. The Christian novelist is distinguished from his pagan colleagues by recognizing sin as sin. According to his heritage, he sees it not as a sickness or an accident of the environment, but as a responsible choice of offense against God which involves his eternal future. Either one is serious about salvation or one is not. And it is well to realize that the maximum amount of seriousness admits the maximum amount of comedy. Only if we are secure in our beliefs can we see the comical side of the universe. One reason a great deal of our contemporary fictions is humorless is because so many of these writers are relativists and have to be continually justifying the actions of their characters on a sliding scale of values.

To do exciting, empowering research and leave it in academic journals and university libraries is like manufacturing unaffordable medicines for deadly diseases. We need to share our work in ways that people can assimilate, not in the private languages and forms of scholars...Those who are hungriest for what we dig up don't read scholarly journals and shouldn't have to. As historians we need to either be artists and community educations or find people who are and figure out how to collaborate with them. We can work with community groups to create original public history projects that really involved people. We can see to it that our work gets into at least the local popular culture through theater, murals, historical novels, posters, films, children's books, or a hundred other art forms. We can work with elementary and high school teachers to create curricula. Medicinal history is a form of healing and its purposes are conscious and overt.

At that moment the universe appeared to me a vast machine constructed only to produce evil. I almost doubted the goodness of God, in not annihilating man on the day he first sinned. "The world should have been destroyed," I said, "crushed as I crush this reptile which has done nothing in its life but render all that it touches as disgusting as itself." I had scarcely removed my foot from the poor insect when, like a censoring angel sent from heaven, there came fluttering through the trees a butterfly with large wings of lustrous gold and purple. It shone but a moment before my eyes; then, rising among the leaves, it vanished into the height of the azure vault. I was mute, but an inner voice said to me, "Let not the creature judge his Creator; here is a symbol of the world to come. As the ugly caterpillar is the origin of the splendid butterfly, so this globe is the embryo of a new heaven and a new earth whose poorest beauty will infinitely exceed your mortal imagination. And when you see the magnificent result of that which seems so base to you now, how you will scorn your blind presumption, in accusing Omniscience for not having made nature perish in her infancy. God is the god of justice and mercy; then surely, every grief that he inflicts on his creatures, be they human or animal, rational or irrational, every suffering of our unhappy nature is only a seed of that divine harvest which will be gathered when, Sin having spent its last drop of venom, Death having launched its final shaft, both will perish on the pyre of a universe in flames and leave their ancient victims to an eternal empire of happiness and glory.

1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.

This story takes place a half a billion years ago-an inconceivably long time ago, when this planet would be all but recognizable to you. Nothing at all stirred on the land except the wind and the dust. Not a single blade of grass waved in the wind, not a single cricket chirped, not a single bird soared in the sky. All these things were tens of millions of years away in the future. But of course there was an anthropologist on hand. What sort of world would it be without an anthropologist? He was, however a very depressed and disillusioned anthropologist, for he'd been everywhere on the planet looking for someone to interview, and every tape in his knapsack was as blank as the sky. But one day as he was moping alongside the ocean he saw what seemed to be a living creature in the shallows off shore. It was nothing to brag about, just sort of a squishy blob, but it was the only prospect he'd seen in all his journeys, so he waded out to where it was bobbing in the waves. He greeted the creature politely and was greeted in kind, and soon the two of them were good friends. The anthropologist explained as well as he could that he was a student of life-styles and customs, and begged his new friend for information of this sort, which was readily forthcoming. ‘And now’, he said at last, ‘I'd like to get on tape in your own words some of the stories you tell among yourselves.’ ‘Stories?’ the other asked. ‘You know, like your creation myth, if you have one.’ ‘What is a creation myth?’ the creature asked. ‘Oh, you know,’ the anthropologist replied, ‘the fanciful tale you tell your children about the origins of the world.’ Well, at this, the creature drew itself up indignantly- at least as well as a squishy blob can do- and replied that his people had no such fanciful tale. ‘You have no account of creation then?’ ‘Certainly we have an account of creation,’ the other snapped. ‘But its definitely not a myth.’ ‘Oh certainly not,’ the anthropologist said, remembering his training at last. ‘Ill be terribly grateful if you share it with me.’ ‘Very well,’ the creature said. ‘But I want you to understand that, like you, we are a strictly rational people, who accept nothing that is not based on observation, logic, and scientific method.’ ‘"Of course, of course,’ the anthropologist agreed. So at last the creature began its story. ‘The universe,’ it said, ‘was born a long, long time ago, perhaps ten or fifteen billion years ago. Our own solar system-this star, this planet, and all the others- seem to have come into being some two or three billion years ago. For a long time, nothing whatever lived here. But then, after a billion years or so, life appeared.’ ‘Excuse me,’ the anthropologist said. ‘You say that life appeared. Where did that happen, according to your myth- I mean, according to your scientific account.’ The creature seemed baffled by the question and turned a pale lavender. ‘Do you mean in what precise spot?’ ‘No. I mean, did this happen on land or in the sea?’ ‘Land?’ the other asked. ‘What is land?’ ‘Oh, you know,’ he said, waving toward the shore, ‘the expanse of dirt and rocks that begins over there.’ The creature turned a deeper shade of lavender and said, ‘I cant imagine what you're gibbering about. The dirt and rocks over there are simply the lip of the vast bowl that holds the sea.’ ‘Oh yes,’ the anthropologist said, ‘I see what you mean. Quite. Go on.’ ‘Very well,’ the other said. ‘For many millions of centuries the life of the world was merely microorganisms floating helplessly in a chemical broth. But little by little, more complex forms appeared: single-celled creatures, slimes, algae, polyps, and so on.’ ‘But finally,’ the creature said, turning quite pink with pride as he came to the climax of his story, ‘but finally jellyfish appeared!

Murky Water, Dusty Mirror Murky water is turbid; let it settle and it clears. A dusty mirror is dim; clean it and it is bright. What I realize as I observe this is the Tao of clarifying the mind and perceiving its essence. The reason why people's minds are not clear and their natures are not stable is that they are full of craving and emotion. Add to this eons of mental habit, acquired influences deluding the mind, their outgrowths clogging up the opening of awareness - this is like water being murky, like a mirror being dusty. The original true mind and true essence are totally lost. The feelings and senses are unruly, subject to all kinds of influences, taking in all sorts of things, defiling the mind. If one can suddenly realize this and change directions, wash away pollution and contamination, gradually remove a lifetime of biased mental habits, wandering thoughts and perverse actions, increasing in strength with persistence, refining away the dross until there is nothing more to be refined away, when the slag is gone the gold is pure. The original mind and fundamental essence will spontaneously appear in full, the light of wisdom will suddenly arise, and one will clearly see the universe as though it were in the palm of the hand, with no obstruction. This is like murky water returning to clarity when settled, like a dusty mirror being restored to brightness when polished. That which is fundamental is as ever: without any lack.

Perhaps there are events and things that work as a doorway into a mythical world, the world of first people, all the way back to the creation of the universe and the small quickenings of earth, the first stirrings of human beings at the beginnings of time. Our elders believe this to be so, that it is possible to wind a way backwards to the start of things, and in doing so find a form of sacred reason, different from ordinary reason, that is linked to forces of nature. In this kind of mind, like in the feather, is the power of sky and thunder and sun, and many have had alliances and partnerships with it, a way of thought older than measured time, less primitive than the rational present. Others have tried for centuries to understand the world by science and intellect but have not yet done so, not yet understood animals, finite earth, or even their own minds and behavior. The more they seek to learn the world, the closer they come to the spiritual, the magical origins of creation. There is a still place, a gap between the worlds, spoken by the tribal knowings of thousands of years. In it are silent flyings that stand aside from human struggles and the designs of our own makings. At times, when we are silent enough, still enough, we take a step into such mystery, the place of spirit, and mystery, we must remember, by its very nature does not wish to be known.

It is only in the CREATION that all our ideas and conceptions of a word of God can unite. The Creation speaketh an universal language, independently of human speech or human language, multiplied and various as they be. It is an ever existing original, which every man can read. It cannot be forged; it cannot be counterfeited; it cannot be lost; it cannot be altered; it cannot be suppressed. It does not depend upon the will of man whether it shall be published or not; it publishes itself from one end of the earth to the other. It preaches to all nations and to all worlds; and this word of God reveals to man all that is necessary for man to know of God. Do we want to contemplate his power? We see it in the immensity of the creation. Do we want to contemplate his wisdom? We see it in the unchangeable order by which the incomprehensible Whole is governed. Do we want to contemplate his munificence? We see it in the abundance with which he fills the earth. Do we want to contemplate his mercy? We see it in his not withholding that abundance even from the unthankful. In fine, do we want to know what God is? Search not the book called the scripture, which any human hand might make, but the scripture called the Creation.

A society that fails to value communality — our need to belong, to care for one another, and to feel caring energy flowing toward us — is a society facing away from the essence of what it means to be human. Pathology cannot but ensue. To say so is not a moral assertion but an objective assessment. "When people start to lose a sense of meaning and get disconnected, that's where disease comes from, that's where breakdown in our health — mental, physical, social health — occurs," the psychiatrist and neuroscientist Bruce Perry told me. If a gene or virus were found that caused the same impacts on the population's well-being as disconnection does, news of it would bellow from front-page headlines. Because it transpires on so many levels and so pervasively, we almost take it for granted; it is the water we swim in. We are steeped in the normalized myth that we are, each of us, mere individuals striving to attain private goals. The more we define ourselves that way, the more estranged we become from vital aspects of who we are and what we need to be healthy. Among psychologists there is a wide-ranging consensus about what our core needs consist of. These have been variously listed as: - belonging, relatedness, or connectedness; - autonomy: a sense of control in one's life; - mastery or competence; - genuine self-esteem, not dependent on achievement, attainment, acquisition, or valuation by others; - trust: a sense of having the personal and social resources needed to sustain one through life; - purpose, meaning, transcendence: knowing oneself as part of something larger than isolated, self-centered concerns, whether that something is overtly spiritual or simply universal/humanistic, or, given our evolutionary origins, Nature. "The statement that the physical and mental life of man, and nature, are interdependent means simply that nature is interdependent with itself, for man is a part of nature." So wrote a twenty-six-year-old Karl Marx in 1844. None of this tells you anything you don't already know or intuit. You can check your own experience: What's it like when each of the above needs is met? What happens in your mind and body when it's lacking, denied, or withdrawn?

Turing attended Wittgenstein's lectures on the philosophy of mathematics in Cambridge in 1939 and disagreed strongly with a line of argument that Wittgenstein was pursuing which wanted to allow contradictions to exist in mathematical systems. Wittgenstein argues that he can see why people don't like contradictions outside of mathematics but cannot see what harm they do inside mathematics. Turing is exasperated and points out that such contradictions inside mathematics will lead to disasters outside mathematics: bridges will fall down. Only if there are no applications will the consequences of contradictions be innocuous. Turing eventually gave up attending these lectures. His despair is understandable. The inclusion of just one contradiction (like 0 = 1) in an axiomatic system allows any statement about the objects in the system to be proved true (and also proved false). When Bertrand Russel pointed this out in a lecture he was once challenged by a heckler demanding that he show how the questioner could be proved to be the Pope if 2 + 2 = 5. Russel replied immediately that 'if twice 2 is 5, then 4 is 5, subtract 3; then 1 = 2. But you and the Pope are 2; therefore you and the Pope are 1'! A contradictory statement is the ultimate Trojan horse.

The convert will understand. How do they translate ºyw in your English interpretation?” “Atom,” said the convert. “You don’t find that strange, considering atoms were unknown in the sixth century?” The convert chewed her lip. “I never thought of that,” she said. “You’re right. There’s no way atom is the original meaning of that word.” “Ah.” Vikram held up two fingers in a sign of benediction. He looked, Alif thought, like some demonic caricature of a saint. “But it is. In the twentieth century, atom became the original meaning of ºyw, because an atom was the tiniest object known to man. Then man split the atom. Today, the original meaning might be hadron. But why stop there? Tomorrow, it might be quark. In a hundred years, some vanishingly small object so foreign to the human mind that only Adam remembers its name. Each of those will be the original meaning of ºyw.” Alif snorted. “That’s impossible. ºyw must refer to some fundamental thing. It’s attached to an object.” “Yes it is. The smallest indivisible particle. That is the meaning packaged in the word. No part of it lifts out—it does not mean smallest, nor indivisible, nor particle, but all those things at once. Thus, in man’s infancy, ºyw was a grain of sand. Then a mote of dust. Then a cell. Then a molecule. Then an atom. And so on. Man’s knowledge of the universe may grow, but ºyw does not change.” “That’s . . .” The convert trailed off, looking lost. “Miraculous. Indeed.

Perhaps we can help you, Prisoner. Meaning comes from purpose—” “—and purpose comes in many forms.” Veera steepled her fingers. Surprisingly, Jorrus did not. She said, “Have you ever considered the fact that everything we are originates from the remnants of stars that once exploded?” Jorrus said, “Vita ex pulvis.” “We are made from the dust of dead stars.” “I’m aware of the fact,” said Kira. “It’s a lovely thought, but I don’t see the relevance.” Jorrus said, “The relevance—” “—is in the logical extension of that idea.” Veera paused for a moment. “We are aware. We are conscious. And we are made from the same stuff as the heavens.” “Don’t you see, Prisoner?” said Jorrus. “We are the mind of the universe itself. We and the Jellies and all self-aware beings. We are the universe watching itself, watching and learning.” “And someday,” said Veera, “we, and by extension the universe, will learn to expand beyond this realm and save ourselves from otherwise inevitable extinction.” Kira said, “By escaping the heat death of this space.” Jorrus nodded. “Even so. But the point is not that. The point is that this act of observation and learning is a process we all share—” “—whether or not we realize it. As such, it gives purpose to everything we do, no matter—” “—how insignificant it may seem, and from that purpose, meaning. For the universe itself, given consciousness through your own mind—” “—is aware of your every hurt and care.” Veera smiled. “Take comfort, then, that whatever you choose in life has importance beyond yourself. Importance, even, on a cosmic scale.

There is a massive, irreconcilable conflict between science and religion. Religion was humanity's original cosmology, biology and anthropology. It provided explanations for the origin of the world, life and humans. Science now gives us increasingly complete explanations for those big three. We know the origins of the universe, the physics of the big bang and how the basic chemical elements formed in supernovas. We know that life on this planet originated about 4 billion years ago, and we are all descendants of that original replicating molecule. Thanks to Darwin we know that natural selection is the only workable explanation for the design and variety of all life on this planet. Paleoanthropologists and geneticists have reconstructed much of the human tree of life. We are risen apes, not fallen angels. We are the most successful and last surviving African hominid. Every single person on this Earth, all 7 billion of us, arose 50,000 years ago from small bands of African hunter-gatherers, a total population of somewhere between 600 and 2,000 individuals.

...The spiritual Oriental teachers say a person has three forms of mind,'' Beatrice was explaining to him once, while they were on break between one lesson and another at university, ''which are the dense mind, the subtle level and the ultra-subtle mind. Primary Consciousness, or the dense mind, is that existential, Sartrean mind which is related to our senses and so it is guided directly by human primitive instincts; in Sanskrit, this is referred to as ālaya-vijñāna which is directly tied to the brain. The subtle mind comes into effect when we begin to be aware of our true nature or that which in Sanskrit is called Ātman or self-existent essence that eventually leads us to the spiritual dimension. Ultimately there is the Consciousness-Only or the Vijñapti-Mātra, an ultra-subtle mind which goes beyond what the other two levels of mind can fabricate, precisely because this particular mind is not a by-product of the human brain but a part of the Cosmic Consciousness of the Absolute, known in Sanskrit as Tathāgatagarbha, and it is at this profound level of Consciousness that we are able to achieve access to the Divine Wisdom and become one with it in an Enlightened State.'' ''This spiritual subject really fascinates me,'' the Professor would declare, amazed at the extraordinary knowledge that Beatrice possessed.'' ''In other words, a human being recognises itself from its eternal essence and not from its existence,'' Beatrice replied, smiling, as she gently touched the tip of his nose with the tip of her finger, as if she was making a symbolic gesture like when children are corrected by their teachers. ''See, here,'' she had said once, pulling at the sleeve of his t-shirt to make him look at her book. ''For example, in the Preface to the 1960 Notes on Dhamma, the Buddhist philosopher from the University of Cambridge, Ñāṇavīra Thera, maintains those that have understood Buddhist teachings have gone way beyond Existential Thought. And on this same theme, the German scholar of Buddhist texts, Edward Conze, said that the possible similarity that exists between Buddhist and Existential Thought lies only on the preliminary level. He said that in terms of the Four Noble Truths, or in Sanskrit Catvāri Āryasatyāni, the Existentialists have only the first, which teaches everything is ill. Of the second - which assigns the origin of ill to craving - they have a very imperfect grasp. As for the third and fourth, which consist of letting go of craving, and the Noble Eightfold Path that leads to liberation from the cycle of rebirth in the form of Nirvāṇa - these are unheard of. Knowing no way out, the Existentialists are manufacturers of their own woes...

There is a quality or drive innate in human beings that the Austrian psychiatrist Victor Frankl called our “search for meaning.” Meaning is found in pursuits that go beyond the self. In our own hearts most of us know that we experience the greatest satisfaction not when we receive or acquire something but when we make an authentic contribution to the well-being of others or to the social good, or when we create something original and beautiful or just something that represents a labor of love. It is no coincidence that addictions arise mostly in cultures that subjugate communal goals, time-honored tradition, and individual creativity to mass production and the accumulation of wealth. Addiction is one of the outcomes of the “existential vacuum,” the feeling of emptiness engendered when we place a supreme value on selfish attainments. “The drug scene,” wrote Frankl, “is one aspect of a more general mass phenomenon, namely the feeling of meaninglessness resulting from the frustration of our existential needs which in turn has become a universal phenomenon in our industrial societies.

Children inherit the qualities of the parents, no less than their physical features. Environment does play an important part, but the original capital on which a child starts in life is inherited from its ancestors. I have also seen children successfully surmounting the effects of an evil inheritance. That is due to purity being an inherent attribute of the soul. Polak and I had often very heated discussions about the desirability or otherwise of giving the children an English education. It has always been my conviction that Indian parents who train their children to think and talk in English from their infancy betray their children and their country. They deprive them of the spiritual and social heritage of the nation, and render them to that extent unfit for the service of the country. Having these convictions, I made a point of always talking to my children in Gujarati. Polak never liked this. He thought I was spoiling their future. He contended, with all the vigour and love at his command, that, if children were to learn a universal language like English from their infancy, they would easily gain considerable advantage over others in the race of life. He failed to convince me. I do not now remember whether I convinced him of the correctness of my attitude, or whether he gave me up as too obstinate. This happened about twenty years ago, and my convictions have only deepened with experience. Though my sons have suffered for want of full literary education, the knowledge of the mother-tongue that they naturally acquired has been all to their and the country’s good, inasmuch as they do not appear the foreigners they would otherwise have appeared. They naturally became bilingual, speaking and writing English with fair ease, because of daily contact with a large circle of English friends, and because of their stay in a country where English was the chief language spoken.

At any time, and under any circumstances of human interest, is it not strange to see how little real hold the objects of the natural world amid which we live can gain on our hearts and minds? We go to Nature for comfort in trouble, and sympathy in joy, only in books. Admiration of those beauties of the inanimate world, which modern poetry so largely and so eloquently describes, is not, even in the best of us, one of the original instincts of our nature. As children, we none of us possess it. No uninstructed man or woman possesses it. Those whose lives are most exclusively passed amid the ever-changing wonders of sea and land are also those who are most universally insensible to every aspect of Nature not directly associated with the human interest of their calling. Our capacity of appreciating the beauties of the earth we live on is, in truth, one of the civilised accomplishments which we all learn as an Art; and, more, that very capacity is rarely practised by any of us except when our minds are most indolent and most unoccupied. How much share have the attractions of Nature ever had in the pleasurable or painful interests and emotions of ourselves or our friends? What space do they ever occupy in the thousand little narratives of personal experience which pass every day by word of mouth from one of us to the other? All that our minds can compass, all that our hearts can learn, can be accomplished with equal certainty, equal profit, and equal satisfaction to ourselves, in the poorest as in the richest prospect that the face of the earth can show. There is surely a reason for this want of inborn sympathy between the creature and the creation around it, a reason which may perhaps be found in the widely-differing destinies of man and his earthly sphere. The grandest mountain prospect that the eye can range over is appointed to annihilation. The smallest human interest that the pure heart can feel is appointed to immortality.

Where did this whole thing begin? If what we think of as reality is just a pattern that somebody brought Outside, and the universe just popped into bring, then whoever it was is probably still wandering around giving off universes wherever she goes So where did she come from? And what was there before she started doing it? And how did Outside come to exist, for that matter?” That's Inspace thinking,” said Olhado. “That's the way you conceive of things when you still believe in space and time as absolutes. You think of everything starting and stopping, of things having origins, because that's the way it is in the observable universe. The thing is, Outside there's no rules like that at all. Outside was always there and always will be there. The number of philotes there is infinite, and all of them always existed. No mater how many of them you pull out and put into organized universes, there'll be just as many left as there always were” But somebody had to start making universes.” Why?” asked Olhado. Because-because I-“ Nobody ever started. It's always been going on. I mean, if it weren’t already going on, it couldn’t start. Outside where there weren’t any patterns, it would be impossible to conceive of a pattern. They can’t act, by definition, because they literally can’t even find themselves.” But how could it have always been going on?” Think of it as this moment in time, the reality we live in at this moment, this condition of the entire universe-of all the universes-” You mean now.” Right. Think of it as if now were the surface of a sphere. Time is moving forward through the chaos of Outside like the surface of an expanding sphere, a balloon inflating. On the outside, chaos. On the inside, reality. Always growing-like you said, Valentine. Popping up new universes all the time.” But where did this balloon come from?” OK, you’ve got the balloon. The expanding sphere. Only now think of it as a sphere with an infinite radius.” Valentine tried to think of what that would mean. “The surface would be completely flat.” That’s right” And you could never go all the way around it” That’s right, too. Infinitely large. Impossible even to count all the universes that exist on the reality side. And now, starting from the edge, you get on a starship and start heading inward toward the center. The farther in you go, the older everything is. All the old universes back and back. When do you get to the first one?” You don’t” said Valentine. “Not it you’re traveling at a finate rate.” You don’t reach the center of a sphere on infinite radius, if you’re starting at the surface, because no matter how far you go, no matter how quickly, the center, the beginning, is always infinitely far away.” And that’s where the universe began.

Perspective - Use It or Lose It. If you turned to this page, you're forgetting that what is going on around you is not reality. Think about that. Remember where you came from, where you're going, and why you created the mess you got yourself into in the first place. You are led through your lifetime by the inner learning creature, the playful spiritual being that is your real self. Don't turn away from possible futures before you're certain you don't have anything to learn from them. Learning is finding out what you already know. Doing is demonstrating that you know it. Teaching is reminding others that they know just as well as you. You are all learners, doers, and teachers. Your only obligation in any lifetime is to be true to yourself. Being true to anyone else or anything else is not only impossible, but the mark of a false messiah. Your conscience is the measure of the honesty of your selfishness. Listen to it carefully. The simplest questions are the most profound. Where were you born? Where is your home? Where are you going? What are you doing? Think about these once in awhile, and watch your answers change. Your friends will know you better in the first minute you meet than your acquaintances will know you in a thousand years. The bond that links your true family is not one of blood, but of respect and joy in each other's life. Rarely do members of one family grow up under the same roof. There is no such thing as a problem without a gift for you in its hands. You seek problems because you need their gifts. Imagine the universe beautiful and just and perfect. Then be sure of one thing: The Is has imagined it quite a bit better than you have. The original sin is to limit the Is. Don't. A cloud does not know why it moves in just such a direction and at such a speed, it feels an impulsion....this is the place to go now. But the sky knows the reason and the patterns behind all clouds, and you will know, too, when you lift yourself high enough to see beyond horizons. You are never given a wish without being given the power to make it true. You may have to work for it, however. Argue for your limitations, and sure enough, they're yours. If you will practice being fictional for a while, you will understand that fictional characters are sometimes more real than people with bodies and heartbeats. The world is your exercise-book, the pages on which you do your sums. It is not reality, although you can express reality there if you wish. You are also free to write nonsense, or lies, or to tear the pages. Every person, all the events of your life, are there because you have drawn them there. What you choose to do with them is up to you. In order to live free and happily, you must sacrifice boredom. It is not always an easy sacrifice. The best way to avoid responsibility is to say, "I've got responsibilities." The truth you speak has no past and no future. It is, and that's all it needs to be. Here is a test to find whether your mission on earth is finished: If you're alive, it isn't. Don't be dismayed at good-byes. A farewell is necessary before you can meet again. And meeting again, after moments or lifetimes, is certain for those who are friends. The mark of your ignorance is the depth of your belief in injustice and tragedy. What the caterpillar calls the end of the world, the master calls a butterfly. You're going to die a horrible death, remember. It's all good training, and you'll enjoy it more if you keep the facts in mind. Take your dying with some seriousness, however. Laughing on the way to your execution it not generally understood by less advanced lifeforms, and they'll call you crazy. Everything above may be wrong!

Environmental influences also affect dopamine. From animal studies, we know that social stimulation is necessary for the growth of the nerve endings that release dopamine and for the growth of receptors that dopamine needs to bind to in order to do its work. In four-month-old monkeys, major alterations of dopamine and other neurotransmitter systems were found after only six days of separation from their mothers. “In these experiments,” writes Steven Dubovsky, Professor of Psychiatry and Medicine at the University of Colorado, “loss of an important attachment appears to lead to less of an important neurotransmitter in the brain. Once these circuits stop functioning normally, it becomes more and more difficult to activate the mind.” A neuroscientific study published in 1998 showed that adult rats whose mothers had given them more licking, grooming and other physical-emotional contact during infancy had more efficient brain circuitry for reducing anxiety, as well as more receptors on nerve cells for the brain’s own natural tranquilizing chemicals. In other words, early interactions with the mother shaped the adult rat’s neurophysiological capacity to respond to stress. In another study, newborn animals reared in isolation had reduced dopamine activity in their prefrontal cortex — but not in other areas of the brain. That is, emotional stress particularly affects the chemistry of the prefrontal cortex, the center for selective attention, motivation and self-regulation. Given the relative complexity of human emotional interactions, the influence of the infant-parent relationship on human neurochemistry is bound to be even stronger. In the human infant, the growth of dopamine-rich nerve terminals and the development of dopamine receptors is stimulated by chemicals released in the brain during the experience of joy, the ecstatic joy that comes from the perfectly attuned mother-child mutual gaze interaction. Happy interactions between mother and infant generate motivation and arousal by activating cells in the midbrain that release endorphins, thereby inducing in the infant a joyful, exhilarated state. They also trigger the release of dopamine. Both endorphins and dopamine promote the development of new connections in the prefrontal cortex. Dopamine released from the midbrain also triggers the growth of nerve cells and blood vessels in the right prefrontal cortex and promotes the growth of dopamine receptors. A relative scarcity of such receptors and blood supply is thought to be one of the major physiological dimensions of ADD. The letters ADD may equally well stand for Attunement Deficit Disorder.

Of course, I’ve only brought up two examples. Other universal laws of physics have been used as weapons as well, though we don’t know all of them. It’s very possible that every law of physics has been weaponized. It’s possible that in some parts of the universe, even … Forget it, I don’t even believe that.” “What were you going to say?” “The foundation of mathematics.” Cheng Xin tried to imagine it, but it was simply impossible. “That’s … madness.” Then she asked, “Will the universe turn into a war ruin? Or, maybe it’s more accurate to ask: Will the laws of physics turn into war ruins?” “Maybe they already are.… The physicists and cosmologists of the new world are focused on trying to recover the original appearance of the universe before the wars more than ten billion years ago. They’ve already constructed a fairly clear theoretical model describing the pre-war universe. That was a really lovely time, when the universe itself was a Garden of Eden. Of course, the beauty could only be described mathematically. We can’t picture it: Our brains don’t have enough dimensions.” Cheng Xin thought back to the conversation with the Ring again. Did you build this four-dimensional fragment? You told me that you came from the sea. Did you build the sea? “You are saying that the universe of the Edenic Age was four-dimensional, and that the speed of light was much higher?” “No, not at all. The universe of the Edenic Age was ten-dimensional. The speed of light back then wasn’t only much higher—rather, it was close to infinity. Light back then was capable of action at a distance, and could go from one end of the cosmos to the other within a Planck time.… If you had been to four-dimensional space, you would have some vague hint of how beautiful that ten-dimensional Garden must have been.” “You’re saying—” “I’m not saying anything.” Yifan seemed to have awakened from a dream. “We’ve only seen small hints; everything else is just guessing. You should treat it as a guess, just a dark myth we’ve made up.” But Cheng Xin continued to follow the course of the discussion taken so far. “—that during the wars after the Edenic Age, one dimension after another was imprisoned from the macroscopic into the microscopic, and the speed of light was reduced again and again.…” “As I said, I’m not saying anything, just guessing.” Yifan’s voice grew softer. “But no one knows if the truth is even darker than our guesses.… We are certain of only one thing: The universe is dying.” The

It’s normally agreed that the question “How are you?” doesn’t put you on your oath to give a full or honest answer. So when asked these days, I tend to say something cryptic like, “A bit early to say.” (If it’s the wonderful staff at my oncology clinic who inquire, I sometimes go so far as to respond, “I seem to have cancer today.”) Nobody wants to be told about the countless minor horrors and humiliations that become facts of “life” when your body turns from being a friend to being a foe: the boring switch from chronic constipation to its sudden dramatic opposite; the equally nasty double cross of feeling acute hunger while fearing even the scent of food; the absolute misery of gut–wringing nausea on an utterly empty stomach; or the pathetic discovery that hair loss extends to the disappearance of the follicles in your nostrils, and thus to the childish and irritating phenomenon of a permanently runny nose. Sorry, but you did ask... It’s no fun to appreciate to the full the truth of the materialist proposition that I don’t have a body, I am a body. But it’s not really possible to adopt a stance of “Don’t ask, don’t tell,” either. Like its original, this is a prescription for hypocrisy and double standards. Friends and relatives, obviously, don’t really have the option of not making kind inquiries. One way of trying to put them at their ease is to be as candid as possible and not to adopt any sort of euphemism or denial. The swiftest way of doing this is to note that the thing about Stage Four is that there is no such thing as Stage Five. Quite rightly, some take me up on it. I recently had to accept that I wasn’t going to be able to attend my niece’s wedding, in my old hometown and former university in Oxford. This depressed me for more than one reason, and an especially close friend inquired, “Is it that you’re afraid you’ll never see England again?” As it happens he was exactly right to ask, and it had been precisely that which had been bothering me, but I was unreasonably shocked by his bluntness. I’ll do the facing of hard facts, thanks. Don’t you be doing it too. And yet I had absolutely invited the question. Telling someone else, with deliberate realism, that once I’d had a few more scans and treatments I might be told by the doctors that things from now on could be mainly a matter of “management,” I again had the wind knocked out of me when she said, “Yes, I suppose a time comes when you have to consider letting go.” How true, and how crisp a summary of what I had just said myself. But again there was the unreasonable urge to have a kind of monopoly on, or a sort of veto over, what was actually sayable. Cancer victimhood contains a permanent temptation to be self–centered and even solipsistic.

Some books about the Holocaust are more difficult to read than others. Some books about the Holocaust are nearly impossible to read. Not because one does not understand the language and concepts in the books, not because they are gory or graphic, but because such books are confrontational. They compel us to “think again,” or to think for the first time, about issues and questions we might rather avoid. Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust is one book I found difficult, almost impossible to read. Why? Because I had to confront the terrible underside of Christian theology, an underside that contributed in no small part to the beliefs and attitudes too many Christians – Catholic, Protestant, and Orthodox – had imbibed throughout centuries of anti-Jewish preaching and teaching that “paved the road to the Holocaust.” I cannot say that I “liked” Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust. I didn’t, but I can say it was instructive and forced me to think again about that Jew from Nazareth, Jesus, and about his message of universal love and service – “What you do for the least of my brothers [and sisters], you do for me” (Matthew 25: 40). As Abraham Joshua Heschel once said, the Holocaust did not begin with Auschwitz. The Holocaust began with words. And too many of those hate-filled words had their origin in the Christian Scriptures and were uttered by Christian preachers and teachers, by Christians generally, for nearly two millennia. Is it any wonder so many Christians stood by, even participated in, the destruction of the European Jews during the Nazi era and World War II? I recommend Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust because all of us Christians – Catholic, Protestant, and Orthodox – must think again, or think for the first time, about how to teach and preach the Christian Scriptures – the “New Testament” writings – in such a way that the words we utter, the attitudes we encourage, do not demean, disrespect, or disregard our Jewish brothers and sisters, that our words do not demean, disrespect, or disregard Judaism. I hope the challenge is not an impossible one.

This is arguably the besetting mistake of all naturalist thinking, as it happens, in practically every sphere. In this context, the assumption at work is that if one could only reduce one’s picture of the original physical conditions of reality to the barest imaginable elements—say, the “quantum foam” and a handful of laws like the law of gravity, which all looks rather nothing-ish (relatively speaking)—then one will have succeeded in getting as near to nothing as makes no difference. In fact, one will be starting no nearer to nonbeing than if one were to begin with an infinitely realized multiverse: the difference from non-being remains infinite in either case. All quantum states are states within an existing quantum system, and all the laws governing that system merely describe its regularities and constraints. Any quantum fluctuation therein that produces, say, a universe is a new state within that system, but not a sudden emergence of reality from nonbeing. Cosmology simply cannot become ontology. The only intellectually consistent course for the metaphysical naturalist is to say that physical reality “just is” and then to leave off there, accepting that this “just is” remains a truth entirely in excess of all physical properties and causes: the single ineradicable “super-natural” fact within which all natural facts are forever contained, but about which we ought not to let ourselves think too much.

Ultimately, the roast turkey must be regarded as a monument to Boomer's love. Look at it now, plump and glossy, floating across Idaho as if it were a mammoth, mutated seed pod. Hear how it backfires as it passes the silver mines, perhaps in tribute to the origin of the knives and forks of splendid sterling that a roast turkey and a roast turkey alone possesses the charisma to draw forth into festivity from dark cupboards. See how it glides through the potato fields, familiarly at home among potatoes but with an air of expectation, as if waiting for the flood of gravy. The roast turkey carries with it, in its chubby hold, a sizable portion of our primitive and pagan luggage. Primitive and pagan? Us? We of the laser, we of the microchip, we of the Union Theological Seminary and Time magazine? Of course. At least twice a year, do not millions upon millions of us cybernetic Christians and fax machine Jews participate in a ritual, a highly stylized ceremony that takes place around a large dead bird? And is not this animal sacrificed, as in days of yore, to catch the attention of a divine spirit, to show gratitude for blessings bestowed, and to petition for blessings coveted? The turkey, slain, slowly cooked over our gas or electric fires, is the central figure at our holy feast. It is the totem animal that brings our tribe together. And because it is an awkward, intractable creature, the serving of it establishes and reinforces the tribal hierarchy. There are but two legs, two wings, a certain amount of white meat, a given quantity of dark. Who gets which piece; who, in fact, slices the bird and distributes its limbs and organs, underscores quite emphatically the rank of each member in the gathering. Consider that the legs of this bird are called 'drumsticks,' after the ritual objects employed to extract the music from the most aboriginal and sacred of instruments. Our ancestors, kept their drums in public, but the sticks, being more actively magical, usually were stored in places known only to the shaman, the medicine man, the high priest, of the Wise Old Woman. The wing of the fowl gives symbolic flight to the soul, but with the drumstick is evoked the best of the pulse of the heart of the universe. Few of us nowadays participate in the actual hunting and killing of the turkey, but almost all of us watch, frequently with deep emotion, the reenactment of those events. We watch it on TV sets immediately before the communal meal. For what are footballs if not metaphorical turkeys, flying up and down a meadow? And what is a touchdown if not a kill, achieved by one or the other of two opposing tribes? To our applause, great young hungers from Alabama or Notre Dame slay the bird. Then, the Wise Old Woman, in the guise of Grandma, calls us to the table, where we, pretending to be no longer primitive, systematically rip the bird asunder. Was Boomer Petaway aware of the totemic implications when, to impress his beloved, he fabricated an outsize Thanksgiving centerpiece? No, not consciously. If and when the last veil dropped, he might comprehend what he had wrought. For the present, however, he was as ignorant as Can o' Beans, Spoon, and Dirty Sock were, before Painted Stick and Conch Shell drew their attention to similar affairs. Nevertheless, it was Boomer who piloted the gobble-stilled butterball across Idaho, who negotiated it through the natural carving knives of the Sawtooth Mountains, who once or twice parked it in wilderness rest stops, causing adjacent flora to assume the appearance of parsley.

To establish evolutionary interrelatedness invariably requires exhibiting similarities between organisms. Within Darwinism, there's only one way to connect such similarities, and that's through descent with modification driven by the Darwinian mechanism. But within a design-theoretic framework, this possibility, though not precluded, is also not the only game in town. It's possible for descent with modification instead to be driven by telic processes inherent in nature (and thus by a form of design). Alternatively, it's possible that the similarities are not due to descent at all but result from a similarity of conception, just as designed objects like your TV, radio, and computer share common components because designers frequently recycle ideas and parts. Teasing apart the effects of intelligent and natural causation is one of the key questions confronting a design-theoretic research program. Unlike Darwinism, therefore, intelligent design has no immediate and easy answer to the question of common descent. Darwinists necessarily see this as a bad thing and as a regression to ignorance. From the design theorists' perspective, however, frank admissions of ignorance are much to be preferred to overconfident claims to knowledge that in the end cannot be adequately justified. Despite advertisements to the contrary, science is not a juggernaut that relentlessly pushes back the frontiers of knowledge. Rather, science is an interconnected web of theoretical and factual claims about the world that are constantly being revised and for which changes in one portion of the web can induce radical changes in another. In particular, science regularly confronts the problem of having to retract claims that it once confidently asserted.

As a special branch of general philosophy, pathogenesis had never been explored. In my opinion it had never been approached in a strictly scientific fashion--that is to say, objectively, amorally, intellectually. All those who have written on the subject are filled with prejudice. Before searching out and examining the mechanism of causes of disease, they treat of 'disease as such', condemn it as an exceptional and harmful condition, and start out by detailing the thousand and one ways of combating it, disturbing it, destroying it; they define health, for this purpose, as a 'normal' condition that is absolute and immutable. Diseases ARE. We do not make or unmake them at will. We are not their masters. They make us, they form us. They may even have created us. They belong to this state of activity which we call life. They may be its main activity. They are one of the many manifestations of universal matter. They may be the principal manifestation of that matter which we will never be able to study except through the phenomena of relationships and analogies. Diseases are a transitory, intermediary, future state of health. It may be that they are health itself. Coming to a diagnosis is, in a way, casting a physiological horoscope. What convention calls health is, after all, no more than this or that passing aspect of a morbid condition, frozen into an abstraction, a special case already experienced, recognized, defined, finite, extracted and generalized for everybody's use. Just as a word only finds its way into the Dictionary Of The French Academy when it is well worn stripped of the freshness of its popular origin or of the elegance of its poetic value, often more than fifty years after its creation (the last edition of the learned Dictionary is dated 1878), just as the definition given preserves a word, embalms it in its decrepitude, but in a pose which is noble, hypocritical and arbitrary--a pose it never assumed in the days of its vogue, while it was still topical, living and meaningful--so it is that health, recognized as a public Good, is only the sad mimic of some illness which has grown unfashionable, ridiculous and static, a solemnly doddering phenomenon which manages somehow to stand on its feet between the helping hands of its admirers, smiling at them with its false teeth. A commonplace, a physiological cliche, it is a dead thing. And it may be that health is death itself. Epidemics, and even more diseases of the will or collective neuroses, mark off the different epochs of human evolution, just as tellurian cataclysms mark the history of our planet.

Certainty is an unrealistic and unattainable ideal. We need to have pastors who are schooled in apologetics and engaged intellectually with our culture so as to shepherd their flock amidst the wolves. People who simply ride the roller coaster of emotional experience are cheating themselves out of a deeper and richer Christian faith by neglecting the intellectual side of that faith. They know little of the riches of deep understanding of Christian truth, of the confidence inspired by the discovery that one’s faith is logical and fits the facts of experience, and of the stability brought to one’s life by the conviction that one’s faith is objectively true. God could not possibly have intended that reason should be the faculty to lead us to faith, for faith cannot hang indefinitely in suspense while reason cautiously weighs and reweighs arguments. The Scriptures teach, on the contrary, that the way to God is by means of the heart, not by means of the intellect. When a person refuses to come to Christ, it is never just because of lack of evidence or because of intellectual difficulties: at root, he refuses to come because he willingly ignores and rejects the drawing of God’s Spirit on his heart. unbelief is at root a spiritual, not an intellectual, problem. Sometimes an unbeliever will throw up an intellectual smoke screen so that he can avoid personal, existential involvement with the gospel. In such a case, further argumentation may be futile and counterproductive, and we need to be sensitive to moments when apologetics is and is not appropriate. A person who knows that Christianity is true on the basis of the witness of the Spirit may also have a sound apologetic which reinforces or confirms for him the Spirit’s witness, but it does not serve as the basis of his belief. As long as reason is a minister of the Christian faith, Christians should employ it. It should not surprise us if most people find our apologetic unconvincing. But that does not mean that our apologetic is ineffective; it may only mean that many people are closed-minded. Without a divine lawgiver, there can be no objective right and wrong, only our culturally and personally relative, subjective judgments. This means that it is impossible to condemn war, oppression, or crime as evil. Nor can one praise brotherhood, equality, and love as good. For in a universe without God, good and evil do not exist—there is only the bare valueless fact of existence, and there is no one to say that you are right and I am wrong. No atheist or agnostic really lives consistently with his worldview. In some way he affirms meaning, value, or purpose without an adequate basis. It is our job to discover those areas and lovingly show him where those beliefs are groundless. We are witnesses to a mighty struggle for the mind and soul of America in our day, and Christians cannot be indifferent to it. If moral values are gradually discovered, not invented, then our gradual and fallible apprehension of the moral realm no more undermines the objective reality of that realm than our gradual, fallible apprehension of the physical world undermines the objectivity of that realm. God has given evidence sufficiently clear for those with an open heart, but sufficiently vague so as not to compel those whose hearts are closed. Because of the need for instruction and personal devotion, these writings must have been copied many times, which increases the chances of preserving the original text. In fact, no other ancient work is available in so many copies and languages, and yet all these various versions agree in content. The text has also remained unmarred by heretical additions. The abundance of manuscripts over a wide geographical distribution demonstrates that the text has been transmitted with only trifling discrepancies.

Ladies and gentlemen, I feel that this award was not made to me as a man, but to my work - a life's work in the agony and sweat of the human spirit, not for glory and least of all for profit, but to create out of the materials of the human spirit something which did not exist before. So this award is only mine in trust. It will not be difficult to find a dedication for the money part of it commensurate with the purpose and significance of its origin. But I would like to do the same with the acclaim too, by using this moment as a pinnacle from which I might be listened to by the young men and women already dedicated to the same anguish and travail, among whom is already that one who will some day stand here where I am standing. Our tragedy today is a general and universal physical fear so long sustained by now that we can even bear it. There are no longer problems of the spirit. There is only the question: When will I be blown up? Because of this, the young man or woman writing today has forgotten the problems of the human heart in conflict with itself which alone can make good writing because only that is worth writing about, worth the agony and the sweat. He must learn them again. He must teach himself that the basest of all things is to be afraid; and, teaching himself that, forget it forever, leaving no room in his workshop for anything but the old verities and truths of the heart, the old universal truths lacking which any story is ephemeral and doomed - love and honor and pity and pride and compassion and sacrifice. Until he does so, he labors under a curse. He writes not of love but of lust, of defeats in which nobody loses anything of value, of victories without hope and, worst of all, without pity or compassion. His griefs grieve on no universal bones, leaving no scars. He writes not of the heart but of the glands. Until he relearns these things, he will write as though he stood among and watched the end of man. I decline to accept the end of man. It is easy enough to say that man is immortal simply because he will endure: that when the last dingdong of doom has clanged and faded from the last worthless rock hanging tideless in the last red and dying evening, that even then there will still be one more sound: that of his puny inexhaustible voice, still talking. I refuse to accept this. I believe that man will not merely endure: he will prevail. He is immortal, not because he alone among creatures has an inexhaustible voice, but because he has a soul, a spirit capable of compassion and sacrifice and endurance. The poet's, the writer's, duty is to write about these things. It is his privilege to help man endure by lifting his heart, by reminding him of the courage and honor and hope and pride and compassion and pity and sacrifice which have been the glory of his past. The poet's voice need not merely be the record of man, it can be one of the props, the pillars to help him endure and prevail.

Even without world wars, revolutions and emigration, siblings growing up in the same home almost never share the same environment. More accurately, brothers and sisters share some environments — usually the less important ones — but they rarely share the one single environment that has the most powerful impact on personality formation. They may live in the same house, eat the same kinds of food, partake in many of the same activities. These are environments of secondary importance. Of all environments, the one that most profoundly shapes the human personality is the invisible one: the emotional atmosphere in which the child lives during the critical early years of brain development. The invisible environment has little to do with parenting philosophies or parenting style. It is a matter of intangibles, foremost among them being the parents’ relationship with each other and their emotional balance as individuals. These, too, can vary significantly from the birth of one child to the arrival of another. Psychological tension in the parents’ lives during the child’s infancy is, I am convinced, a major and universal influence on the subsequent emergence of ADD. A hidden factor of great importance is a parent’s unconscious attitude toward a child: what, or whom, on the deepest level, the child represents for the parents; the degree to which the parents see themselves in the child; the needs parents may have that they subliminally hope the child will meet. For the infant there exists no abstract, “out-there” reality. The emotional milieu with which we surround the child is the world as he experiences it. In the words of the child psychiatrist and researcher Margaret Mahler, for the newborn, the parent is “the principal representative of the world.” To the infant and toddler, the world reveals itself in the image of the parent: in eye contact, intensity of glance, body language, tone of voice and, above all, in the day-today joy or emotional fatigue exhibited in the presence of the child. Whatever a parent’s intention, these are the means by which the child receives his or her most formative communications. Although they will be of paramount importance for development of the child’s personality, these subtle and often unconscious influences will be missed on psychological questionnaires or observations of parents in clinical settings. There is no way to measure a softening or an edge of anxiety in the voice, the warmth of a smile or the depth of furrows on a brow. We have no instruments to gauge the tension in a father’s body as he holds his infant or to record whether a mother’s gaze is clouded by worry or clear with calm anticipation. It may be said that no two children have exactly the same parents, in that the parenting they each receive may vary in highly significant ways. Whatever the hopes, wishes or intentions of the parent, the child does not experience the parent directly: the child experiences the parenting. I have known two siblings to disagree vehemently about their father’s personality during their childhood. Neither has to be wrong if we understand that they did not receive the same fathering, which is what formed their experience of the father. I have even seen subtly but significantly different mothering given to a pair of identical twins.