1.15.2013

A REVIEW OF "CONSCIOUSNESS BEYOND LIFE" BY PIM VAN LOMMEL

This is an excellent book; it is well written and very informative. The subtitle is "The Science of Near-Death Experience."  This is to be understood in the broadest context, since much of the book is how a new understanding of consciousness can give  insights into what might be going on when one has a near-death experience.

The book makes you feel very Socratic.  The evidence, I think, is still out regarding the nature of near-death experiences, but Dr. van Lommel makes a good case for questioning existing paradigms, namely the materialist reductionist view so prevalent among scientists today.  The author has read volumes about quantum theory and the scientific study of consciousness, including the view that consciousness is not limited to the brain; the book contains ample footnotes and suggestions for further reading.

One of the sections of the book has a quote by the 17th century German mystic, Angelus Silesius: "I do not know what I am and I am no longer what I know."  That's how you feel after reading this book, and it's a feeling of wonder.  (The book is filled with profound quotations from scientists, philosophers and physicists, etc. which are a delight in themselves.)

Dr. van Lommel is an eminent Dutch cardiologist (the original title of the book is Eindeloos Bewustzijn, Endless Consciousness.)  After successfully resuscitating a victim of cardiac arrest, the author, at that time at the very beginning of his career,  was surprised to discover that the patient, upon regaining consciousness, was disappointed.  He had been to a beautiful place and had not wished to leave it.  (This response is quite typical for those who have "returned" from a near-death experience, or NDE.)  Dr. van Lommel later read about this subject and became fascinated by its basic paradox: how can one have such profound and lucid experiences while the brain is shut down?  He began asking his patients who had recovered from cardiac arrest and was astonished that about 20% of them had a NDE.

A chapter of the book deals with a prospective study (that is, one not based on chart reviews, but conducted on cases as they happen.)  His study was published in the Lancet, in 2001.  Yes, Dr. van Lommel is a respected scientist.  Unlike others who claim that they have proof  that consciousness can be independent of the brain, the author states there is merely evidence suggesting such a view.  He leaves us with no doubt, though, on which side of this debate his intuition leads him.  This is quite interesting, since Dr. van Lommel states that he was an ardent materialist before he did his research.

I'm not fully convinced, but I think Dr. van Lommel might be right.  My reasoning is as follows.  The two most astonishing things about existence are how the universe originated and the fact that we are conscious beings.  We know a lot about how the universe came about, but it still remains shrouded in mystery.  This mystery is intimately involved with quantum physics.  The universe started as a very small particle, perhaps a so-called virtual particle, which means that quantum gravity, which is a complete mystery at the present time,  was involved.  As Niels Bohr stated: "If you're not shocked by quantum physics, you don't understand it."  All interpretations of quantum physics involve conscious observers who can apparently cause, during the course of an experiment, a photon probability wave to manifest itself either as a wave or a particle.  Some scientists go as far as to assert, as did the ancient Hindus, that consciousness creates reality.  Another mysterious fact about quantum physics is quantum entanglement, where communication between entangled particles occurs instantaneously, that is,  faster than the speed of light.

Yes, quantum physics is weird.  But there's something even stranger than quantum phsysics and the origin of the universe: consciousness.  Since we have some understanding of the universe, its vastness, as it were, fits into our minds which are thus even vaster.  It is thus reasonable to assume that consciousness will prove to be even stranger than quantum physics.

Since the basis of quantum physics lies in immaterial  probablity waves that are neither waves nor particles, why should the basis of consciousness be merely material?  A good question!

Dr. van Lommel quotes Bohr who believed that quantum physics and consciousness are complimentary phenomena.  Quantum physics has to do with inert matter; if you do enough experiments you always get the same statistical spread.  Consciousness has to do with living beings and is thus non-linear and much more complex.  Bohr believed that consciousness will never be completely understood, and, despite sanguine materialists, I think he was right.

The author presents intriguing views from a variety of researchers and philosophers--some of them Nobel Prize winners--according to them, consciousness is not limited to the brain.  Roger Penrose, for instance, argues that quantum entanglement also applies to the brain.  The resultant super-consciousness exists as wave functions and can be everywhere at once.  This non-local consciousness is what has been called cosmic consciousness; Jung's collective unconscious also applies here. A NDE might involve this type of consciousness, which becomes manifest when the waking or body consciousness is suppressed by cessation of brain function.

One theory states that memory and consciousness form a sort of electromagnetic hologram beyond the brain.  This theory has remarkable resonance with Stephen Hawking's research about black holes.  It seems that the law of the conservation of information is not violated with black holes, which Hawking has demonstrated.  The information is contained in the event horizon, the border between the rest of the universe and the area of no return, beyond which the black hole's tremendous gravity allows nothing, not even light,  to escape.  A hologram!  This has led to the theory that the entire universe might be a holographic projection of some very distant event horizon.  This provides an astonishing parallel between the possible hologram of consciousness and the possible hologram of the universe.  Once again, consciousness and quantum physics meet.

Dr. van Lommel provides leading scientific views about how non-local consciousness originates.  The most intriguing theories have to do with emergence due to coherent spin and resonance.  I invite readers to consult the book for details.

I do have some caveats, however.  I don't think phenomena such as outer-body experiences have been proven to result independently of the brain.  As the author states, more research needs to be done.

But NDEs are indeed fascinating.  It remains a scientific enigma that lucid experiences can occur while the brain is completely shut down.  The book gives proof that the NDEs occur not during descent or during recovery, but after clinical death occurs.  It is also fascinating that those who experience a NDE never encounter anyone living--There is never a child begging mommy to return to her body.  Another remarkable aspect is that virtually every NDE experiencer becomes, as it were, a Hindu: everything is connected in a realm of universal love and wisdom.

The NDE is almost always transformative; fear of death, for instance, usually vanishes, or at least diminishes, after the experience. Those that had a NDE, as an eight-year follow-up indicates, tend to become less affiliated with a  specific religion, yet almost always become more spiritual.  This suggests the possibility of belief in an afterlife that does not include God.  Penrose, for instance, who believes that consciousness does not end with death, is an atheist.  The author writes about a nurse who had a NDE; she says that she has seen too much suffering to believe in a benevolent deity.  After her experience, however, she is convinced that there is an afterlife.

The author believes that contact with the consciousness of the deceased, deathbed visions, etc, are real possibilities.  As much as I'd like to believe it, I have reservations.  Seances and ouija boards?  I think it is better to keep our feet on the ground, which I intend to do with mine, unless I am confronted with incontrovertible evidence that Auntie Lou continues to badger me from the beyond.

If non-local consciousness proves to be a reality, it would be a major paradigm shift for science.  I am willing to admit that such a view is possible, perhaps even likely; something very mysterious is going on, no doubt about it.  Hamlet, the supreme embodiment of the mystery of consciousness in Western literature, famously informed his scholarly friend Horatio that things are much stranger than his friend's philosophy permits.  If Horatios among us remain unconvinced, I suggest that they read this excellent book.

1.11.2013

THE QUANTUM BELIEVER

I am a quantum believer.  Do I believe in God?  Am I an atheist?  Neither.  I repeat: I am a quantum believer. Yes, I will explain--or give you at least give some indication of what this enigmatic "faith" is.

Let's deal with the quantum part first.  As you may know, a photon will either manifest itself as a particle or a wave, depending on the experiment you devise and your observation of the results.  If you look for a photon with a detector, you will find a particle.  If you let photons, one at a time, pass through  one or the other of two slits onto a photoelectric plate, you will discover that each  photon passed through both slits. On the plate you will find an interference pattern, caused by photons which have manifested themselves as waves.  The two aspects are complementary; the photons will behave either as waves or particles but never both.    The type of experiment and your conscious observation of the results determine the results.  (Prior to this, a photon is a probability wave, a superposition of both states.)  Reality is thus connected to consciousness.  This is called the quantum enigma.  Nobody really understands the enigma--the probability wave can never be directly examined, but whatever is going on, well, goes on.

Now for the analogy. In  a quantum believer, belief and unbelief exist in silence in a superpostion state.  This state is too profound to be classified as either belief or disbelief; it is Belief with a capital B.  For the quantum believer, you can cause either the particle--atheism--or the wave--belief, to become manifest in our workaday world according to the question you ask.  Let us designate the quantum state as Consciousness--cosmic consciousness perhaps--and the atheist precipitate as Thomas l, and the believer as Thomas ll.  (Any name, of course, will do.)

Much as a scientist sets up either a particle or interference experiment, you ask Thomas some questions about faith to see what beliefs or unbeliefs appear.

For instance, if Thomas were Christian, you might ask:

Do you believe Jesus Christ is literally the only begotten Son of God?

If Thomas were Jewish, you might ask:

Did G-d  literally give Moses the Ten Commandments on Mt. Sinai?

Or if Thomas were Muslim:

Do you believe the Koran is literally the word of Allah?

Of course not! If you ask such questions, Thomas l is precipitated, an adamant atheist.  He might rather rudely refer to such beliefs as SCFA, Santa Claus for Adults.

And if you ask the question,

How can God be both omnipotent and omniscient and allow the unfairness, suffering and sadness which are so widely distributed in this world?

Sometimes Thomas l will precipitate and answer:  God is neither omnipotent nor omniscient; He doesn't even exist.

But sometimes you'll get Thomas ll: God's omnipotence and omniscience are merely symbols and are admittedly ridiculous if taken literally.  Ancient peoples felt a grandeur inside while the grandeur that they witnessed outside was that of their so-called omnipotent and omniscient kings. Thus they attribute these adjectives to God.  ("God" is nothing more--or less-- than a symbol for this grandeur, consciousness, specifically cosmic consciousness.  One of the truths this grandeur reveals is that all is connected; all is one.  It also reveals that the only path to It is wisdom/love's. It can provide us with the greatest experience we can ever have; in this context, omnipotent and omniscient refer to the mysterium tremendum et fascinans, the overwhelming mystery, for which those two adjectives are literally woefully inadequate.)

Now suppose you ask a differnt question:

If literal belief in Jesus as the Son of God, is ridiculous; if believe in an all-powerful God in the face of suffering is riciulous; therefore, isn't faith ridiuclous?

Ask this question, and the wave, Thomas ll, becomes manifest.  Thomas ll, the closest of the two Thomases to the internal wavefunction, replies that faith, experienced and understood correctly, is the most important thing-nonthing of all.

And just what is it?

Thomas ll is silent.  It can't be put into words; it is too profound.

If it can't be put into words, how can we be sure it exists?

It can be experienced.  It can be hinted at with words and with music.  It is poetry, not prose.  As Emily Dickinson wrote: if I read a book and it makes my body so cold no fire ever can warm me, I know that is poetry. She understood.

Whitman understood.  "Do I contradict myself?  Very well then, I contradict myself.  I am large, I contain multitudes."  The source of this largeness lies within, where all contradictions meet in unity; the inner reality is the coincidentia oppositorum.

Simon Weil also understood; she believed we could remain content with the prose world but for two factors: beauty and suffering.  Suffering destroys our prosy complacencies and keeps us searching.  Beauty gives us a few hints of utter transcendence.  For those who know these two aspects of life--and Thomas l and Thomas ll is well acquainted with both--Silence really is golden.

Physics teaches us that we can never directly experience the quantum enigma.  We can  try to explore the possibility wave with elementary particles, namely photons and other such particles.  Whenever  we attempt this. however., the system is disturbed and we get either a particle or a wave, never the hidden quantum mystery.  

Similarly, prose questions, as it were,  will disturb cosmic consciousness into worldly consciousness; you will wind up with either a Thomas l or a Thomas ll; you will never get One, the original, internal, enigmatic state that is independent of the body. (You can, however, get hints of this One, enough to quiet both Thomases. Many people, alas! remain either in the the atheist or fundamentalist state for their entire lives, and keep on talking and talking.)  It is said that those who think they understand the quantum enigma are  greatly mistaken.  Similarly, those who think they can explain consciousness, cosmic consciousness, are perhaps even more mistaken.  Those who think they have It most certainly don't.  

Jesus, a very wise man, understood this as is evident in the following parable.  (This most important parable is contained in a non-canonical Gospel, the Gospel of Thomas.  What irony!  One of Jesus's most important parables is completely ignored by mainstream Christianity!)

Jesus said: The kingdom of the [Father] is like a woman carrying a jar full of meal. While she was walking [on a] distant road, the handle of the jar broke (and) the meal poured out behind her on the road. She was unaware, she had not noticed the misfortune. When she came to her house, she put the jar down (and) found it empty

She thought she had everything.  That's why she lost It.

One last point: The prosaic Thomas l and the poet Thomas ll are two aspects of the same. individual.  The inner reality, however--as the woman in the parable eventually found out-- is not possessed by any individual alone.  It is yours as well as mine and is the same for both of us.  My Self is your Self.  This is the greatest mystery of all, the source of all religion. 

Oh what nonsense!

It isn't.  It is. Prose will never get It.

I repeat: depending on the question you ask me,  Thomas l or Thomas ll, neither of whom possess the answer,  will become manifest.  

The question I ask you, therefore is this: why waste time by questioning them?  Read great poetry.  Listen to great music.  Meditate. Expose yourself to the suffering of the world and try your best to comfort the afflicted.  Then you will know what I'm talking/not talking about.  Then you will know who you are.

  

1.03.2013

THERE GOES MY COLA

President Obama has averted the budget crisis--that is, it has been postponed for two months.  A welcome increase in tax revenues from the wealthy has been agreed upon, but it isn't nearly enough.  True, the President  probably couldn't have gotten a better deal, but that doesn't change the fact that the deal is definitely not ideal.

The showdown has been merely postponed; the far-right hand has been strengthened.  There will have to be 110 billion in cuts, half from domestic spending and half from defense spending.  And the President has already said that he is very willing to compromise.

There goes my Cola.

The Cola, as you probably know, is the cost of living adjustment for Social Security recipients.  It is based on the CPI, the consumer price index.  I feel it in by bones--my older, Social Security-receiving bones--that the present Cola will be negotiated away, "saving" billions.  The new Cola will most likely be based upon the so-called chained CPI, which is always lower than the CPI. (In 2012 the CPI was 1.8%, while the chained CPI was 1.6%--Social Security recipients, however, will only get a 1.7% in 2013.)  

Here's how the chained CPI works.  Say you're a business executive and want to buy a Lambergini; you notice that it costs a lot more than it did during the previous year to buy one.  So you settle for a Lexus.  If enough executives do that, the effect of the inflated price of a Lambergini on the CPI is lowered, since not as many people are buying them anymore.

As you might have guessed, the world of chained CPI is not the world of retirees. Even the (unchained) CPI underestimates the effect of inflation on retirees, since health care costs have been rising at a higher rate than that of the CPI.  What are retirees supposed to do?  Instead of owning--with monthly payments--an automobile that is not fancy but at least runs; are we to trade in our trusted vehicle for a jalopy with a Ryan voucher?  Not a present option, thank God.  So, thanks to the greed of the health care industry, we keep the same trusted vehicle, but must pay monthly payments that rise every year at a rate more than the rate of inflation

Republicans have won the debate.  We are in the midst of a job crisis, not a debt crisis.  Even the President agrees that cuts--in addition to all the previous ones agreed upon--have to be made during this period of high unemployment.  Cuts that make the rich richer and the poor poorer.

There goes my Cola. What will tycoons say?  Don't worry.  Be happy.  Watch TV--especially Fox News.  And, of course, have a Coke!

For one third of social security recipients, 90% of income comes from their monthly check.  For one half of recipients, over 50% of their income comes from Social Security.  These facts have not prevented a right-leaning New York Times columnist for blaming much of our budget problems on "boomer greed."  Boomer greed, indeed.

Republicans have convinced the public that Social Security is a major budgetary problem.  It isn't.  Any shortfall can be easily fixed.  (The Social Security payroll tax is figured on 83% of income; it used to be 90%.  Income above $113,000 isn't taxed at all.  A few minor adjustments and the system is solvent.)

Social Security payments are only 5% of GDP.  They are expected to rise only to 6% by 2030, then will fall after that.  (I have heard a Republican claim that we can't afford to pay for seniors who will take benefits for thirty years; the average number of years people receive benefits is, however, only 16.)

Boomer greed!  True, some recipients are more solidly in the middle class thanks to their monthly check.  But most of the money received is spent, stimulating the economy.  Many recipients, after all, have to partially or even fully support underemployed or unemployed children and grandchildren whom the system has so egregiously failed.

Social Security is not the problem.  The problem is that one percent of the country has 40% of the wealth.  The problem is that the wealth of the richest Americans is 288 times the median wealth;  in Germany it is only a factor of 10.  The problem is that a CEO in America earns 475 times more than an average worker, while in Germany the factor is 12.

We live in a winner-take-all society, and the winners, you guessed it, are making the laws.  That's the problem.

Our democracy is seriously threatened by the second gilded age, the era  in which we are living. Anything that counters this problem is, in my opinion, very much welcome.  Social Security is progressive; it strengthens the middle class and helps the poor.  It is precisely for this reason why the Republicans hate it so much.
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I will console myself with the fact that President Obama just might not cut Social Security benefits--Some consolation!  If he doesn't agree to cut Social Security, he will probably agree to make unfair cuts in Medicaid and/or in Medicare.

The one percent will most likely continue to have their way

Don't worry.  Be happy.  And, of course, have a Coke!

1.01.2013

THE (NOT SO BIG) DEAL--The Senate's Quick Fix, Jan. 1, 2013

I'm writing this on the morning of Jan. 1, 2013.  The fiscal cliff has (possibly) been averted--The Senate has finally negotiated a deal, far from a grand bargain.  (It has yet to pass the Congress, but, pundits say, most likely will.)  Should we be ecstatic?  No.  We fell over the so-called cliff last night.  This morning we find ourselves on a precipice fifty feet or so below the one we fell from.  The abyss still looms beneath us.

Before I say a few words about the agreement, I want to make my position clear.  I consider myself a pragmatist; I am no ideologue.  I try my best to view the political mess in the United States with impartial eyes, not jaundiced ones.  That said, I readily admit that at present my view is more or less in accord with the view of Democrats, since the Republicans have moved so far to the right

One of the most serious problems in the United States, as I see it, is the inequality of wealth.  One percent of the population has about 40% of the wealth; half the population has only one percent of the wealth.  Income inequality has risen in most countries, but not like it has here.  (In the United States, the top one percent has a net worth 288 times that of the median; in Germany, for instance, where income inequality has also risen, the top one percent is less than ten times richer than the median.)  If this inequality continues, not to mention if it continues to increase, our democracy will be seriously threatened.  Do we want the rich to live in gated communities, islands in a sea of poverty, with each side terrorizing the other, as they do in some Latin American countries?  Already, America is no longer the proverbial "land of opportunity" where hard work is sure to guarantee one's passage from poverty to wealth.  Upward mobility is much more likely to occur in other industrialized countries than in the United States.  Our once shining identity is getting very rusty.

I don't expect life to be fair.  Those more endowed with talent and opportunity should--if we want growth to continue--and will be very much richer than those less talented and less lucky.  When the income inequality becomes so great, however, as to threaten our democracy, we're in trouble.  And I do believe that is what is happening now.

The bipartisan agreement raises taxes  to 39.5% from 35% for individuals earning more than 400,000 and couples earning more than 450,000.  (Remember both groups will be paying the lower rate on the first 400 thousand or 450 thousand, respectively.  Yes, the one percent will be paying more, but I don't think this will change the statistics much. (Since the Great Recession ended in 2008, 81% of the recovery went to the wealthy; this will probably continue.)

Unemployment insurance will continue for another year; this is good but will not improve inequality much either.

The Alternative Minimum Tax will be fixed permanently--This tax was passed to prevent the wealthy from lowering their taxes too much via numerous deductions.  However, it was never corrected for inflation, which has resulted in its current application to many middle-class tax payers, which the law never intended to do.  This will help, but  inequality will probably continue to rise.

The estate tax will rise to 35% (from 30%) on estates more than $5 million--The Democrats wanted it to rise to 45%.  Higher estate taxes help prevent the propagation of wealth from generation to generation, thus helping to level the playing field somewhat and thus encouraging upward mobility.  In my opinion, the 35% rate is too low--even the 45% rate is too low.

The worst part of the deal is that it is not a deal.  The 110 billion in cuts, half from defense and half from domestic programs, is merely postponed.  That means in two months a deal must be reached or the cuts begin in earnest.  It is almost a sure thing that President Obama will make  cuts in Medicare and Social Security, thus assuring that inequality will continue.

Republicans have won the debate.  When Democrats try to address inequality, the Republicans accuse them of class warfare, when, in fact, that is precisely the war Republicans have been waging.  Most Americans believe that the current crisis is one of national debt, when it is in fact a job crisis and, thus, an inequality crisis. Republicans claim to be budget hawks, but the cuts they recommend are only those that would make inequality worse.  Regarding taxes and defense they are budget chickens,  always intent on making the current pecking order worse.

What does the conservative within me--that person does exist--have to say?  There is a debt problem, but this problem should not be addressed while the economy is so weak; things, as experience has shown, will only be made worse.  However, the sad fact remains that in times of prosperity one ignores the changes that should be made.

How does the view look, now that this stop-gap arrangement has given us a slightly better perspective?  Yes, our ditzy lawmakers have made us feel slightly less dizzy--but the firm ground on which we should be walking on is still hundreds and hundreds of feet below.  

12.26.2012

GOIN' ON A JOURNEY


I, like you, have a divided self.  One part of me says a human being is a composite of things; another part asserts that a human being is a conscious composite of thoughts and feelings.  One part of me claims that even the brain is merely a combination--albeit an amazingly complex combination--of elementary particles.  The other part believes consciousness is irreducible and may well have at least a partial, very important non-physical component.

My name is Thomas.  Thomas l (the rationalist) and Thomas ll (the believer) have been with me all my life. They were at loggerheads in the past, but now, calmed by age, they mostly get along.  Thomas l and Thomas ll are undoubtedly part of you, too, so you might be interested in reading about them.  Your story is different, yes, but not that different.  So let me introduce me, that is, you, and briefly discuss the two basic components of our divided selves.

Since the internal division I speak of is universal, I will dispense with the Thomases as being too specific.  I thought of renaming them Head and Heart, but this is a bit too direct, and sounds to me like the title of a bad poem.  So I decided to freely translate these terms, with a result that makes them sound like a couple of  lawyers arguing their case, which, I suppose, is exactly what they do.  Head becomes Breitkopf,  (wide Head in German--the adjective's hint of arrogance is appropriate), and Herzl (German for little heart--the adjective is also appropriate, denoting a humble person who has difficulty putting his insights into words.) I want to make clear at the beginning that although these "lawyers" have very different positions, they have never doubted that they are members of the same firm.

I will now proceed with a brief summary of the inner convictions of both Breitkopf and Herzl.

BREITKOPF

I, Breitkopf, am, like the Hindus--that is, Hindu sages-- a monist. I believe that reality is based on one thing, and one thing only.  In contrast to gurus, however, who believe that one thing is consciousness, I believe that one thing is matter.  I know of no irrefutable evidence that consciousness exists outside a material body, specifically a brain.  The Eastern school thinks that consciousness is everything and causes everything.   The claims are both irrational and wild.   The body is inert, consciousness is what gives the body life; it is an immaterial all-pervading essence which may indeed be conveyed by matter (that is, by a brain) but is nevertheless independent.  The modern analogy is that the brain is the receiver of consciousness, not its sender.  Yeah, right.
I am what I call a materialist-monist.  Everything is matter.  It is a fact that there is no atom inside the human body--and brain--that does not exist in the exact same form outside the body. Life, built from inert elements, contains no specific "life element." We are carbon-based life forms; the carbon inside us is no different from the carbon in an asteroid hurtling through space.  Our bodies consist of mostly water, molecules formed by two hydrogen and one oxygen atom.  The hydrogen of the water came into existence shortly--that is, 380,000 years or so--after the Big Bang, which occurred 13.7 billion years ago.  The oxygen of the water  (as well as all  the other elements in us) were forged in the furnaces of suns which, when they died in a supernova explosion, were spewed into space; the clouds from these explosions eventually became our solar system, our Earth, our bodies, us.   All through natural processes, of course!
Life began on our planet shortly after it formed.  But for over three billion years  life was unconscious life, bacteria.  Consciousness--at first, a very primitive consciousness-- began as more and more complex nervous systems arose, beginning with the Cambrian Era,  500, 000,000 years ago.  It culminated when the inexorable laws of evolution produced us, the most complex life forms that ever arose on our planet by far, so far.
I readily admit that consciousness remains a mystery.  I also believe that this mystery one day will be solved through materialist science.
The brain's complexity is enormous, no doubts about that.  100 billion neurons--as many approximately as the number of galaxies in the observable universe!  What is truly astounding is the amount of connections between these neurons, a truly astronomical number, estimated in the billions of billions of billions!
But complex matter is still--matter.  Consciousness is an accident produced by our genes; it permits us to survive better, and slowly, according to the laws of evolution, may even grow in complexity, helping us--if we mange not to destroy everything-- to reproduce ourselves more efficaciously.  There's nothing immaterial in this truly astonishing process,
Daniel Dennett, the materialist philosopher--a Breitkopf cultural hero--is of the opinion that consciousness is not qualitatively different from matter; the opposite assertion is nothing more than an illusion.  I share that opinion.  The materialist, empirical world view is responsible for all the amazing theoretical and practical achievements since the Enlightenment.  Where are the exceptions to this monist view of the world?  Nowhere; there are none.

HERZL

Herzl remains silent.


The next day, Breitkopf and Herzl, fused as Thomas Dorsett, are--that is, is--in his automobile, driving to a place where he will do some volunteer work.  He will be playing the piano at a senior center.  The last time one of the listeners suggested that he play a hymn.  Thomas replied that he didn't know any hymns, but he would order a hymnal and play them for all once he had the music.  The online department from which he ordered the hymnal informed him that it would take about a month for him to receive it--hymnals, he mused, aren't that popular.  In the meantime, how would he be able to quench the old people's thirst for a hymn?  Suddenly, the problem was solved. While he was playing the piano the night before, a hymn, words and music, came to him, out of the blue, as they say.
He arrives at the nursing home and sings the following hymn while accompanying himself at the piano:

GOIN' ON A JOURNEY
(alternative version)

Goin' on a journey,
it's all right;
I'm goin' on a journey,
it's all right--
As I leave this world behind,                        
Very soon I'll see my Friend
who knows what bright world I'll find?        
smiling at the tunnel's end,
Goin' on a journey,
it's all right.

Sister made that journey,
it's all right;
Brother made that journey,
it's all right--
I will have no cares at all                             
Mother, Father and my Guide
with friends and kin behind the wall;        
meet me on the other side;
Sister made that journey,
it's all right.

I have to leave my loved ones,
it's all right;
got to leave my loved ones,
it's all right--
It's hard, it's hard,
it's very hard--
I have to leave my loved ones,
it's all right.

Soon we'll be together,
it's all right;
we're gonna be together,
it's all right.
Soon we're gonna be together,
no umbrellas needed--EVER!
Soon we'll be together,
it's all right.

We're gonna be together, it's all right,
we're gonna be together, its' all right,
soon we'll be together, it's all right--
Everyone together: it's all right!



A few had tears in their eyes; everyone clapped.

On the way home the following dialogue took place inside Thomas's mind:

Breitkopf:  How could you compose such nonsense?  You have created something moving--but the music does not correspond to reality--and therefore has no meaning.  Are the words of your hymn to be taken  literally or symbolically?  In either case, it is emotional claptrap, what I call S.C.F.A., Santie Claus for Adults.  Grow up!  Accept the universe as it is.

Herzl: Your vast knowledge misses the one true mote that's essential.  You don't know everything.  I do; that's why I am silent.  And, by the way, the Hindus are right.






12.10.2012

THE SUICIDE OF A SHAMED NURSE


1.

You all know the story by now.  Two silly Australian DJ's, a man and a woman pretending to be Prince Charles and the Queen, respectively, called the hospital where the  pregnant Duchess of Cambridge had been admitted for a severe case of morning sickness.  Despite their horrible accents, they were put through by the first nurse to Middleton's nurse, who gave a few bland details of the royal patient's very non-life-threatening condition.  The next day, one of the nurses, who undoubtedly felt more shame than she could bear for having been so royally duped, committed suicide.  Her name was Jacintha Saldhana, a reportedly excellent nurse; married; had a family, husband, son, daughter; gone forever at age 46.

It is important to note that she wasn't the nurse who gave the details about Kate's condition.  When the telephone rang, she answered as follows:

Hello, King Edward VII Hospital.

One of the pranksters, pretending to be the Queen, asked to be put through to her granddaughter.

Ms Saldhana replied:

O yes, just hold on, Ma'am.

Then the call was put through.

That's all she said--that's all!  For this was driven by shame into suicide.  It reminds me of poor kid I read about in an article the premise of which is that nowadays, unlike in  the past, suicides not infrequently occur at a young age.  The boy, age 7, hanged himself because of guilt.  He had clipped off the wings of a bug.

2.

What a horrible, unexpected--and preventable--tragedy!  I'm not going to write about the foolish DJ's who made the call, nor about  the society that paid them to act like spoiled kids.  I want to write about her.

Moved by such tragedies, I often fancy myself as being an Angel of Empathy--such is my vanity,-- able to travel not only through the air like Ariel, but also back in time, on the shoulders of  of a tachyon, to a person about to commit suicide.  Give me the gun!  You're thirteen years old and have no idea what you're doing!  If he didn't listen to my wise counsel--such is my vanity--I would get help or stay with him--or even restrain him--until the crisis passed.

I wish I could have talked with the young man, who had been one of my patients, as he got  ready to murder his parents and sibling.  I also wish I could have talked with Jacintha Saldhana, just before she decided to die.

 If I had been vanity-transported, I would feel like saying, almost in anger, "What is the matter with you!  You're 46 and the mother of two!  By now you should know that acute feelings of shame pass, like everything else.  How can it be that an educated woman has reached your age without perspective or a sense of proportion?  THINK OF YOUR CHILDREN--Do they deserve to be deprived of their mother FOREVER --for this?"

But, for her sake, I would remain calm yet say what I almost said in anger with understanding tempered by firmness.

She stares through me.  She doesn't even cry.  "For your children's sake, Ms. Saldhana, will you at least listen to what I have to say?"  She nods her head.

3.

You are an educated woman of Indian origin, thus by definition, a lover of Shakespeare.  Am I right?  She nods again.

Let me reacquaint you with Parolles, a cowardly blowhard from Shakespeare's All's Well that EndsWell.  He is corrupting the young, callow hero, Bertram, with his lies.  An older, wise gentleman throws this is Parolles's face:

Go to, sir.  You were beaten in Italy for picking a kernel out of a pomegranate.  You are a vagabond, and no true traveler.  You are more saucy with lords and honorable personages than the commission of your birth and virtue gives you heraldry.  You are not worth another word, else I'd call you knave.

Bertram, however, continues to think highly of his friend.  A war is going on, and a plot is devised to trick Parolles into showing his true colors.  Friends of Bertram capture Parolles and blindfold him before he can identify any one.  In a hilarious scene, he is brought to a place which "the interpreter"  informs him is the enemy camp.  He hears a nonsense language all around him which he believes to be the native language of the enemy.  The interpreter informs him that he is threatened with death and torture if he doesn't divulge information about his country's army.  He gives them more information than demanded, and denounces his compatriots, including Bertram, the Count of Rousillon.  He reveals himself as a vile, backbiting coward, doing anything to save his life.  Then the blindfold is taken off and he looks into the faces of those he had just denounced.

Now that's what I call humiliation.  Was Parolles, who had talked on and on about being a hero, driven to suicide? Left alone by those pranksters who thought Parolles wasn't even good enough to be killed, this is what Parolles said:

Yet I am thankful.  If my heart were great,
'Twould burst at this.  Captain I'll be no more,
But I will eat and drink and sleep as soft
As captain shall.  Simply the thing I am
Shall make me live.  Who knows himself a braggart
Let him fear this: for it will come to pass
That every braggart shall be found an ass.
Rust, sword!  Cool, blushes and, Parolles, live.

If shame can't defeat a bad man, why should it defeat a good woman?

If that didn't work I'd tell her about the true story of a man who lost his only child and wife in an accident.  He was drifting toward suicide but somehow went on.  He couldn't imagine that life would ever be worth living again.  Seven years later he was remarried, the proud stepfather of two children who adored him.  No, the tragic hole in his life would never be filled--but a delightful country had risen around it.  Point is, people in the grip of despair imagine it will last forever.  They imagine a desperate future, and, quite frequently, are happily surprised with what the future can bring.  That is, if they survive the initial shock.

If that didn't work, I'd tell her about the times I felt humiliated and terribly small.  Yes, sometimes I feel like a weed.  Then, after some time, perhaps just a day, I really feel like a weed.  A weed accepts life and fights to survive with no less vigor than a redwood tree.  And we're not mere weeds.  True, we can be racked by despair, but we also are able , if we work at it, to make amazing progress in wisdom and love.

Did you think you were SuperNurse?  Did your ego suffer shame?  If I found that to be true, I would quote Whitman: "Nor do I criticize the tortoise for not being something else."

I would go on and on.

If nothing worked I would restrain her, as the sailors restrained Odysseus, until all the destructive Sirens were silent.

If shame can't defeat a bad man, why should it defeat  good woman?

3.
After a while she would understand. She'd think of her husband, she'd think of her children, and think how dangerous--and  ridiculous--it had been to feel such shame. She'd take off a few days, then return to work and be an even better nurse than before.

Such is my fantasy. For you sake, Jacintha Saldhana, I wish that my inner Walter Mitty, the great Empathy Angel, had been on the morning of December 7th, no fantasy; I wish help had been real as the sorrow we feel.

Another fantasy: a potential Jacintha will access this article on the Internet, which will help her realize that dark emotions are as volatile as the light, and that--even if she's no better than Parolles--she would have a good cry, have a good laugh--and live!

11.28.2012

TOWARD A TWENTY-FIRST CENTURY RELIGION OR CHERRIES AND THE RESURRECTION


TOWARD A TWENTY-FIRST CENTURY RELIGION

Part a, No More Dogma or Cherries and the Resurrection

This is the first of a series of essays on the theme of "Toward a Twenty-First Century Religion."  The readers I am seeking are those who are completely estranged from religious dogma yet have a deep spiritual sense and are searching to give it content.  Oh, and if you're an admirer or practitioner of science, don't worry, nothing in these essays will contradict science.  My ideal reader is one who is a student of science and yet has a "still small voice" within that is convinced that what can be found without is not everything.  The four parts of Toward a Twenty-First Century Religion are a, No More Dogma or Cherries and the Resurrection; b, Living with Ambiguity or The Grand Inquisitor; c, A Ray of Hope, Almost Nothing and d, Conclusion. This first essay deals with the fact that a literal belief in dogma is impossible for a rational person in the twenty-first century. Dogma might provide consolation for many, but it can also be very destructive--the danger of literal religious beliefs both to the individual and to society is also a theme of this essay.  It will end with a ray of hope, which will be expanded on in subsequent parts of the essay.

1.  Literal Religious Beliefs Can No Longer Be Maintained

We will use a quote of Luther's to illustrate the dangers of dogma.  We could have chosen many other examples both in Christianity and in other dogmatic religions--examples abound.  The quote follows:

It is truly a sin and a shame, indeed a miserable plague, that the time should come in Christendom, not only in these days of the world’s last dregs but even already in the time of the apostles, yes, even among those whom they had shortly before visited and taught, even where they had shortly before planted and founded Christianity, that such a calamity should befall so soon, that some of them dared to arise, such as the apostles’ disciples, and publicly proclaim that there was no resurrection and no future life, and that those who professed to be Christians should deny and ridicule this article, although they were baptized on it and had become Christians by reason of this, the article on which also all their hope and consolation should be based. Thus they had forfeited everything with this and had believed, acted, and suffered in vain. For where this article is surrendered, all the others are gone too; and the chief article and the entire Christ are lost or preached entirely in vain.
                                                                                     --Martin Luther

This is a lengthy quote, but an important one: in it Luther clearly states the position that if the resurrection of Christ did not literally occur, Christianity is unsalvageable and should be discarded.  (If he were a Jew he might have replaced resurrection with  a literal belief in the covenant; if he were Muslim, he might have replaced it with a belief that Mohammad literally received the Koran from Allah as mediated by the angel Gabriel.  Which dogma one believes in is not of importance here; what is important is that dogma per se can no longer be justified.)  

Jesus of Nazareth did not, of course, rise from the dead in any literal sense.  For the modern mind, it is not even a possibility.  Luther wrote at a time when the scientific view of life was not yet fully established, having written the above statement years before the showdown between science and the Church which centered around Gallileo--The battle between science-based evidence and dogmatic beliefs accepted as facts is long over; science has won decisevely.  

In Luther's time--and for some time after-- one did not have to give up one's ability to critically reason to believe in dogma--after all, the great scientist Newton believed in a literal interpretation of the Bible.  Religious beliefs at that time remained largely unquestioned; it was axiomatic to believe in revelations(s) since the culture at the time was a  very religious one.  It was quite  possible to be a top scientist in the past and have a non-critical view of religion.  Today it is virtually impossible.  The vast majority of contemporary scientists know that dogmatic beliefs are completely unsupported by evidence, and therefore, invalid as being literally true.

Some reasons why the belief in the resurrection is unfounded:
.
1.  The evidence in the Gospels for this is rather thin.  Apparitions of the resurrected Jesus were allegedly seen by very few, the account of which was written decades after the so-called historical event.   The "evidence" for it is a weak case of hearsay. Just because a book has been cannonized by a church; just because belief in the stories of this book have become an integral part of past civilization, does not lift such beliefs to the level of, say, the proof that the three angles of a triangle equal 180 degrees.

2. Scientific laws do not permit a physical return of an individual from the dead.  There has never been a documented case of this in history.

3.  The dogma that the resurrection was a revelation--God's intervention into human history--is completely unfounded.  Anyone can claim something to be a revelation.   Just because millions of people believe something doesn't make it true. For a reductio ad absurdum,  I could believe that God intervened in human history by sending me a vision of Santa Claus.  If I could convince others to believe this, a new religion might arise, albeit an absurd one.  Christians believe that Jesus literally rose from the dead; Jews don't, Muslims don't.  On a literal basis,  it is no different from arguing whether Santa Claus is real or not.  Christian kids give up the belief in Santa well before puberty; it's time the adults, way after puberty, give up a literal belief in the resurrection, and other dogmatic formulations.

4. A group of Christian scholars, the so-called Jesus Seminar, do not think that the resurrection of Jesus is, in fact, a fact.

5. There is a cultural arrogance in believing the myth of your culture consists of facts while denigrating the myths of other cultures as products of fantasy.  

One could go on.  The point here is that a literal belief in the resurrection is completely unsupported by evidence, both historical and scientific. (One should recall that the audience I am seeking consists of those who already know this.)

Luther, as is well known, was a very anxious, perhaps even disturbed man.  He bravely went against a very powerful, corrupt institution.  He knew it was right to do this, but he must have felt very vulnerable.  He needed certainty; he could not tolerate the power vacuum once the divorce between him and the Mother Church had become final.  He doubted many things but was unable to doubt everything.  At least one  thing had to be absolutely true for him: the resurrection.  Without it, he thought, "all (our) hope and consolation" is in vain.  The whole world would collapse around him--figuratively, of course!  Life, which, despite all its sorrows, would become without this foundation hell overnight, with no hope of any morning to follow.  He therefore fought against doubt all his life; one can see that he did in fact doubt this belief at times.  If there was no doubt, he would not have written the above quote, which states that if this belief is denied, all is lost.  That at least allows the possibility of denying the resurrection. For instance, a mathematician would never begin a sentence with the phrase, "If 2 and 2 do not equal four" --as if this were a real possibility.

To believe in dogma Luther had to overcome doubt, which is possible; for the educated modern person to accept a myth as a fact, one would have to suppress the rational faculty, which is also possible,  but much more tragic.   Luther undoubtedly found consolation in literal faith.  And aside from offering consolation, dogmatic belief can be also very destructive as the following discussion of another quote by Luther makes clear.

2.

If I had to baptize a Jew, I would take him to the bridge of the Elbe, hang a stone around his neck and push him over with the words, "I baptize thee in the name of Abraham."
                                                                                                                       --Martin Luther

The bane of European civilization was for centuries anti-Semitism, from which it has only recently, to a large extent at least, recovered.  (Unfortunately the world learned about the horrors of anti-Semitism in the worst way imaginable.)  The above-quote shows a very dark, inhumane side of Luther; when he wrote it he was obviously virulently anti-Semitic.  This, however, was not always the case.  What caused this vicious view?

Luther, a rather anxious, perhaps even depressive, individual, needed security.  His conscience removed for him and for millions the authority of the Catholic Church.  As the first quote shows, he found this security in an unquestioned belief in the resurrection.  Since he believed in it literally, he claimed this "truth" as a necessary belief for all people, Jews, of course, as the only significant non-Christian group in Europe, very much included.

He could understand why the Jews were not admirers of the Catholic Church; after all, he was very much in opposition to it also.  This, he probably reasoned, was why they rejected Christ.  Luther had, in his opinion, ushered in a new era and it was time to begin anew.  All the Jews needed was to listen to an ardent believer like Luther to be convinced of the error of their ways.  So he set out to convert them "in good faith."  He might have won a few converts, but, as one might imagine, he was overwhelmingly rebuffed--mostly politely, I imagine, but rebuffed nevertheless.  

There are two reasons I believe this rebuff made him furious.  The first reason is that the Jews' response called the resurrection into question.  The second reason is a variation of the first.  He must have observed that the Jews, even under the duress of living among a hostile majority, were like anybody else.  He probably came in contact with some good, wise Jews and probably also, with ones who were less wise and less good.  They lived in law-abiding communities.  The degree of literacy was considerably higher than among Christians, who were largely illiterate.  How can the Jews be as good as Christians--How could they be good without a belief in the resurrection?

Luther then had two choices.  He either had to conclude that a belief in the resurrection was not at all necessary to lead a deeply religious life, or he had to conclude that the Jews were nothing short of being devils in human clothing  for calling this belief into question.  The above quote shows which path he took.  As stated previously, he would have gone mad without this belief.  It is sad that he maintained his well-being by demonizing those who were living proof that the foundation of his sanity was built on sand.

This aspect of Luther is very important, since demonizing those with different beliefs is still widespread, and for the very same reason.  Such demonization must have no part in a twenty-first century religion. 

This is the dark side of literal belief.  What about the good side?  Literal beliefs inspired Bach to compose arguably the most profound music ever written.  Dogma inspired Bonhoeffer and Dr. King to do good with vigor.  This is undoubtedly true, but the destructive tendencies of literal belief--fanatacism--have scarred past and present history which has caused and causes unspeakable suffering.  And, as mentioned earlier, literal belief is no longer possible for those informed by science, which makes the dark side of such beliefs all the more apparent.


3. Symbolic Resurrection


Our Lord has written the promise of resurrection, not in books alone, but in every leaf in springtime.
                                                                      --Martin Luther

Here we have a beautiful quote by Luther, indicative of a symbolic interpretation of the resurrection.  It was not necessary for Luther, due to ignorance of science, to separate the literal from the symbolic.  We, however, can, and should.  I will finish this first essay with a treatment of the resurrection in the spirit of the third Luther quote. (I am not implying that religion is only symmbolic however, as future sections of this essay will make clear.)




CHERRIES AND THE RESURRECTION


If we were repelled by their pits as by
those in ourselves, who’d eat them?
Ripe cherries, hanging from trees, falling
before hungry squirrels; how they sit

braced on hindfeet, holding lush globes
with their paws, nibbling till nothing is left
save the pits, which they drop without thought
as they rush to the next, till they fill--

What is hanging from full trees for us?
When a child needs bread, which father
gives stones?  Ours?  Cherry stones,
all the fruit eaten by animals; left

only pits; I pick some up off the ground...
If one had only these, could one deduce
that trees, heavy with fruit, existed
just above, every one’s source, a whole field?

Yet faith knows throughout winter that pits
become trees, now at the height of grace,
each grown from a stone, each a new body
after its old flesh was chewed up or rotted:

exposed to teeth, left to disintegrate,
like them, after a long, dark eclipse,
we, too, shall grow skyward again; spring:
life after death breaks you down to a seed.


                                                             --Thomas Dorsett