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Particles – “I want to be a particle of your light”

A general view of ALICE (A Large Ion Collider Experiment) cavern and detector during a behind the scenes tour at CERN, the World’s Largest Particle Physics Laboratory on April 19, 2017 in Meyrin, Switzerland.

In physics a particle is defined as a tiny unit of matter. But what is matter?

Subatomic physics discoveries along with the development of semiotics (the study of signs) have thrown the entire notion of matter into question.

Erwin Schrödinger, an Austrian physicist, saw the particle as a standing wave, which is a relatively stable energy pattern. For others, particles are seen as wave packets of energy.

Particle physicists also hypothesize what the media has sensationalized as the “God Particle.”¹ If its existence is confirmed, the God Particle apparently would resolve some of the inconsistencies found in theoretical physics.

Time to step back and think intelligently, something that some scientists fail to do. My main beef with the claims of some researchers rests on the problem of subjectivity.

How may we confirm the independent existence of something when the longstanding debate about subjectivity (biased observation) vs. objectivity (unbiased observation) is unresolved, and might always be?

An example of simulated data modelled for the ...

An example of simulated data modelled for the CMS particle detector on the Large Hadron Collider (LHC) at CERN. Here, following a collision of two protons, a is produced which decays into two jets of hadrons and two electrons. The lines represent the possible paths of particles produced by the proton-proton collision in the detector while the energy these particles deposit is shown in blue. (Wikipedia)

Physicists play a high priced game and convince a good number of people that they’re getting at some basic truth when arguably they’re just fabricating a historically relative worldview.

As any sociologist worth his or her salt with note, scientists carry out experiments within a given framework that, consciously or unconsciously, not only advance knowledge but also reinforce and legitimize beliefs about (a) how best to proceed and (b) what our world is all about.

So alleged high-tech “confirmations” run the risk of becoming, at bottom, a biased way of saying that a particular truth game is the truth game.

But science is no abstract game. It’s a human enterprise that takes money to operate. The general public is easily enchanted by glimmering machines and Photoshopped lab results. And this popular enthusiasm probably makes it easier for scientists to get funded.²

Not that I’m a Luddite, dead against anything new. Physics, of course, can be theoretically useful and reap many practical rewards. Our limits as a species should not deter us from exploring and developing new ideas. However, we would be wise to remember that ideas like the God Particle are culturally relative stories and certainly not the whole story.

¹ Many scientists, themselves, see this as an irresponsible metaphor for the hypothesized Higgs Boson particle.

² I have no data on this but it seems like common sense. Science exists in society. If nobody in society is interested in something, chances are funding won’t happen. Enthusiasm can have a ripple effect throughout the whole system.

† Title quote from Bruce Cockburn, “Hills of Morning” from the True North album Dancing in the Dragon’s Jaws. One of the things I like about Cockburn’s “peak period” lyrics is his intelligent mix of science and spirituality.

Related » Democritus, David Hume, Philipp Eduard Anton Lenard, Particle-Wave Duality, Thomas Young

 Lithuania joins CERN as associate member (cerncourier.com)

 Clash of the particle people (physicsworld.com)

 Physicists find new particle with a double dose of charm (bostonherald.com)

 CERN’s LHCb experiment announces observation of a new particle (watchers.news)

 Can World’s Largest Atom Smasher Solve the Universe’s Deepest Mysteries? (livescience.com)


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Participation Mystique – An alternative to secular materialism

Mystiques of malabar

Mystiques of malabar: Seema K K via Flickr

Participation Mystique is a psychological and spiritual idea proposed by the anthropologist Lucien Lévi-Bruhl. It concerns the alleged mystical relationship that so-called primitives had with objects in their environment.

In Lévi-Bruhl’s own words:

In the collective representations of primitive mentality objects can be…something other than themselves…they give forth and they receive mystic powers, virtues, qualities, influences which make themselves felt outside, without ceasing to remain where they are.¹

The depth psychiatrist Carl Jung used the term participation mystique to denote two arguably related ideas.

First, Jung describes cases where his clients believe they have some kind of mystical connection with another person. This may involve a love affair, real or imagined or, more disturbingly, a kind of paranoid, fear relationship.

Over the years Jung modifies his thinking on this. Early on, he seems to say that participation mystique mostly involves a distorted understanding of the collective unconscious. That is, one mistakenly assumes a two-way mystical connection and that the other feels what they feel.

But later in his career Jung seems to open up to the notion that real, two-way relationships can occur through the matrix of the collective unconscious. These may be mutually conscious, conscious on the part of one person, or mutually unconscious.

Second, Jung talks about participation mystique in terms of the numinous power of the archetypes spilling over into ego consciousness. This doesn’t necessarily involve a relationship with another person, per se. The power of the archetypes can be experienced internally like the power of, as Jung suggests, the old gods. As such, they can be helpful or harmful, depending on how the ego relates to this power.

Lévi-Bruhl and Jung’s theories suggest that so-called primitives had an intimate relation with spiritual powers, good and bad.

For Jung, the ego is a high point of modern civilization. But the ego can also obscure the process of participation mystique. The psychological development of the ego gives mankind planes, trains and automobiles but robs us of an inner psycho-wealth apparently enjoyed by our ancestors.

This scenario has been questioned by Michel Foucault and others who say it is a romantic reconstruction of the past based on little or no fact. Foucault studies different understandings – in postmodern terms, constructions – of the self throughout Western history. He touches on themes like dream analysis and the sacrament of confession. But it seems he never really experiences the numinous in a mature way. Like many intelligent but overtly conceptual thinkers, his only understanding of spirituality comes from experimenting with mind-altering drugs.

The American mythographer Joseph Campbell builds on Jung’s work, suggesting that moderns can enjoy a sense of the numinous and feel spiritually connected to all of creation through archetypal films like Star Wars

Campbell implies that, contrary to what some might say, Europeans do not have a monopoly on deep culture. Culture is alive and well in North America—not so much through majestic old buildings and the classical arts but through the staggering achievements of Hollywood, the media, technology, and a higher standard of living. However, Campbell also appreciates the great cultural riches of European and most other civilizations.³

Darth Vader as a dark archetypal image – Vader has insight but uses it to destroy and conquer rather than to build up and share

Participation mystique is a pivotal idea because it links the individual to something greater than secular materialism. It opens the door to inner exploration and social dialog, both important and best kept in balance. Inner exploration without sincere dialog could lead to madness or charismatic authoritarianism. And social dialog without inner exploration might contribute to the same old worldly ideas being tossed around without any real insight, inspiration or meaningful innovation.

¹ Lucien Lévi-Bruhl, How Natives Think, trans. Lilian A. Clare, New York: Washington Square Press, 1966 [1910],  p. 61.

² The Romanian scholar, Mircea Eliade, says much the same thing in his own critique of modern culture. In Myth and Reality Eliade claims that mid-20th century comics like Superman “present the modern version of mythological or folklore Heroes” (New York: Harper & Row 1963, pp. 184-185).

³ These observations refer to about 1949-1987, when Campbell’s influence was at its peak. Everything has changed since then. I once knew a professor who came to Canada from a European country while it was under the grip of communism. Unlike Campbell, this professor implied that European culture was vastly superior to North American culture, the unanswered question being: If the professor likes the old country so much, why is he still in North America?

Johann Heinrich Füssli, Le Cauchemar (The Nightmare), 1781 via Wikipedia

Related » Representation, Transference, Vampires

 Why I Crave a Life of Disorder. (elephantjournal.com)

 Macbeth Buxton International Festival, review (telegraph.co.uk)


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Talcott Parsons (1902-1979) – “To be insulted by these fascists, it’s so degrading…”

English: Talcott Parsons (photo)

Talcott Parsons – Wikipedia

Talcott Parsons (1902-1979) was an American sociologist who emphasized the functional role of social stratification, as well as a positive relationship between education and politics.

His work clearly rejects communism and fascist totalitarianism. In fact, he was impressed by Max Weber‘s idea that the supposed ‘Protestant Work Ethic’ contributed to the rise of Capitialism.

Despite his obvious disenchantment with communism and fascism, a paranoid circle during the McCarthy Era suspected him of having communist sympathies.

This was no idle game. Parsons was charged, hassled and had to defend himself for about three years. He was denied access to a UNESCO conference and wasn’t acquitted of the charges until 1955.

Parsons’ rejection of communist and fascist totalitarianism was both theoretically and intellectually an integral part of his theory of world history, where Parsons tended to regard the European Reformation as the most crucial event in “modern” world history and where he like Max Weber tended to highlight the crucial impact of Calvinist religiosity in the socio-political and socio-economic processes, which followed.¹

In his own words:

This allegation is so preposterous that I cannot understand how any reasonable person could come to the conclusion that I was a member of the Communist Party or ever had been.²

English: portrait of Murray Bookchin

Murray Bookchin – Wikipedia

Neither was Parsons a libertarian, socialist thinker like the charismatic Murray Bookchin (1921-2006).

I saw Bookchin in person at Trent University in the 1980s. His talk harkened back to a mythical golden age where everyone apparently prospered in a joyous, eco-friendly community filled to the brim with a spirit of cooperation.³

No, Parsons did not look back to a mythical past that most likely never was. Instead, he embraced modernity, seeing it as integral part of human development.

Critics of Parsons say his theories are too abstract and minimize the importance of power, conflict and deviance. However, his work has impacted anthropology, psychology, sociology and history.

Parsons taught at Harvard from 1927 to 1979. He was one of the first ‘sociology’ professors – a new discipline – to hit the scene in 1930. Today, he is probably found in every introductory sociology course given in North America, Europe and other ‘enlightened’ places around the world.

¹ https://en.wikipedia.org/wiki/Talcott_Parsons

² Ibid.

³ Afterward, one of my more intelligent professors remarked that he found it fascinating how one man with a bit of charisma could so effectively spark up university students, despite presenting a facile argument. The young audience clearly loved Bookchin but the professor thought his argument was weak.

Related » Functionalism

† Quoted text within title is from David Bowie’s It’s No Game.

 Charisma is a skill, not a gift – a Stanford psychologist shares 6 ways to build it (businessinsider.com)


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Freudian Slips – Glitch in the machine or key to countless possibilities?

FC&P New York Cocktail Party shoot: Is he envious of my ciggie?

Alexandra Xubersnak – FC&P New York Cocktail Party shoot: Is he envious of my ciggie? via Flickr

Parapraxis, the Freudian Slip

Parapraxis is an obscure word for a pretty common idea—The Freudian Slip. The founder of psychoanalysis, Sigmund Freud, was the first to try to analytically explain its occurrence.

In the Psychopathology of Everyday Life Freud says parapraxes are unintentional acts resulting from an unconscious wish, desire, attitude or thought.¹

This could involve forgetting names and sequences of words. But classic examples of parapraxes are slips of the pen or tongue.

Imagine a guest at a cocktail party accidentally saying, “I love your horse” instead of, “I love your house.”

For Freud, the hidden, unconscious meaning of the slip points to the person making it. From the above, the slip-maker could be an avid equestrian or, more in line with Freudian thinking, an intensely sexual person (the horse being a traditional symbol of virility).

miss_millions – my freudian slip(pers) via Flickr

Along with aggression, Freud attributed tremendous significance to the libido. The example for “Freudian slip” given at Wikipedia is even more directly related to sex, which again, for Freud is one of two innate drives.²

In general use, the term ‘Freudian slip’ has been debased to refer to any accidental slips of the tongue. Thus many examples are found in explanations and dictionaries which do not strictly fit the psychoanalytic definition.

For example: She: ‘What would you like—bread and butter, or cake?’ He: ‘Bed and butter.’³

Jung’s Challenge

Freud’s best student C. G. Jung was also keen on studying parapraxes. Becoming a luminary in his own right, Jung tried to explain parapraxes in relation to the shadow.

Jung’s idea of the shadow is both personal and collective. An irruption of shadow contents into daytime life could arise from an unresolved personal complex, the greater forces of the collective unconscious or some combination of the two.

Contrary to Freud’s theory, Jung says that slips do not necessarily point to the person making them. Not exclusively, at any rate. Jung believes that slips can involve an entire situation among several or many people, near or possibly across distance and time.

Freud recognizes the importance of others in the formation of the unconscious. But unlike Jung, he doesn’t talk about instantaneous, thematic connections across distance and time. So Jung arguably prefigures today’s transpersonal psychology, whereas Freud does not. In fact, Freud’s private letters ridicule Jung’s interest in parapsychology.4

Mankind the Information Processor

Like most things in life, there are even more alternative explanations for Freudian slips.

For many secular people accepting cognitive psychology5 there is no need for a personal unconscious or greater, transpersonal connectivity. A purely cognitive theory of parapraxes goes like this:

In contrast to psychoanalytic theorists, cognitive psychologists say that linguistic slips can represent a sequencing conflict in grammar production. From this perspective, slips may be due to cognitive underspecification that can take a variety of forms – inattention, incomplete sense data or insufficient knowledge. Secondly, they may be due to the existence of some locally appropriate response pattern that is strongly primed by its prior usage, recent activation or emotional change or by the situation calling conditions.

Some sentences are just susceptible to the process of banalisation: the replacement of archaic or unusual expressions with forms that are in more common use. In other words, the errors were due to strong habit substitution.6

Image via Wikipedia

Meaning, Wisdom and Everlasting Life

There may well be some truth to this. But cognitive psychologists tend to overlook the possibility that aspects of secular, holistic and theological explanations may actually work best together.7

Many researchers dismiss slips, mistakes and accidents as flukes brought on by stress, distraction, patterning, sleep deprivation or malnutrition. But people like Dr. Charles Brenner believe that parapraxes have profound implications:

In the mind, as in physical nature around us, nothing happens by chance, or in a random way.8

Perhaps one way of differentiating attitudes toward parapraxes is to ask whether we learn something of value from them. Are they just glitches in the machine or is something greater going on?

For me, thinkers like Richard Dawkins and Daniel Dennett move through life like horses with blinkers. They see themselves and their world as nothing more than a complex outcome of biochemical processes originally formed by chance. Not unlike robots equipped with sophisticated AI, Dawkins and Dennett may learn how to avoid the next bump in the road after stumbling over the first one. And they may learn how to maximize pleasurable activity.

The full human being, however, is so much more. From life’s lessons we acquire enhanced spiritual meaning and wisdom, which far surpasses the mere avoidance of stumbling blocks and pursuit of ephemeral pleasures.

Image via Wikipedia

¹ Sigmund Freud, Psychopathology of Everyday Life. London: Penguin, 2002 [1901].

² Freud postulates innate drives for sex and aggression, which later came to include Sabina Spielrein‘s thanatos, or death instinct.

³ https://en.wikipedia.org/wiki/Freudian_slip

4 See my PhD, p. 283-284.

5 Usually seen as somewhat flimsy science, even among scientists.

6 https://en.wikipedia.org/wiki/Freudian_slip

Just as Intelligent Design attempts to fuse Darwinism and Creationism, several explanations may better approximate reality than only one.

Charles Brenner, M.D. Elementary Textbook of Psychoanalysis. New York: Anchor Books, 1957, p.2. This worldview matches my own and perhaps the meaning of the ancient Greek word Kairos – things happening “at the right time.” Kairos in the New Testament (composed in Greek) means at “the appointed time in the purpose of God.” See https://en.wikipedia.org/wiki/Kairos

Related » Parapraxes, Accidents and Necessary Mistakes

 Top 10 Crazy Facts About Psychiatry In The 19th Century (listverse.com)

 6 Marketing Insights Pulled Straight from a Psych.101 Textbook (grasshopper.com)

 Three lessons to fix America and prevent global decline (scroll.in)

 Doctor’s Diary: How to treat nightmares (telegraph.co.uk)


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Panpsychism – The Future Calls?

Toaster is in lurve

Toaster is in lurve: Cle0patra “Toaster has a new friend – Ice, they’ve been inseparable since she arrived” via Flickr

Panpsychism is the belief that all things possess consciousness. Some extend this belief to say that the type of consciousness matches the complexity of a thing’s organization.

The idea goes back to ancient times and has appeared around the globe. But it was rejected by a Church that adhered to a speculative, Aristotelian view of matter and which made a sharp distinction between organic and inorganic substances.¹

The Church’s teaching that human beings, alone, have souls complicated things, especially during times when disagreeing with or merely peeving powerful religious authoritarians could lead to ruin—that is, loss of property, torture and death.

After the Church, the philosophy of logical positivism helped to further squash panpsychism in the mid-20th century.

But it never went away.

Interest in panpsychism reemerged in academic philosophy, the New Age, science fiction and quantum physics. Also, it never really left Eastern religions, especially within Korean, Japanese and Chinese beliefs.

Image via Google Images CC

Today, with the rise of robotics, computing and artificial intelligence, a whole new vista of debate has opened up.

A contemporary panpsychist might say that an electrical circuit or machine generates a quality of consciousness in keeping with the degree of that object’s organizational complexity.

Also, the way a thing is organized could affect its consciousness. Not just the degree.

Sound nuts?

Well, let’s remember that human consciousness is demonstrably affected by our bodies and especially the electrochemical pulses coursing through the brain, nervous system and organs. So maybe the panpsychic view is not too far-fetched.

Additional critiques of panpsychism maintain that it is doubtful machines have souls, which many say is an essential component to life.

This might seem like the most compelling critique.

But can we be certain that God does not instill certain machines with souls… if not now, perhaps in the future?

St. Jerome produced a 4th-century Latin edition of the Bible, known as the Vulgate, that became the Catholic Church’s official translation – Wikipedia

Also, as our human bodies are increasingly transformed by science and technology even before conception – with in vitro fertilization – where do we draw the line between mankind and machine?

Traditional theology classes would probably not ponder these kinds of questions in a mature way.

It seems they are more geared toward generating revenue, defining intellectual boundaries and inculcating organizational obedience within a financially free clergy.²

But the questions raised by panpsychism are not going away. And soon they will have to be taken seriously.

Our future might depend on it.

¹ (a) This agrees with “Aristotle’s distinction between the mineral kingdom and the animal and vegetative kingdoms.” https://books.google.ca/books?id=KGaghraz8AUC&pg=PA526&lpg=PA526&dq=Aristotle%E2%80%99s+distinction+between+the+mineral+kingdom+and+the+animal+and+vegetative+kingdoms&source=bl&ots=o6Uhhd0oLB&sig=agRCj_3qQwuEsfs99EywODtzNac&hl=en&sa=X&ved=0ahUKEwirkcut4r7UAhVK44MKHQLxBaYQ6AEIKDAA#v=onepage&q=Aristotle%E2%80%99s%20distinction%20between%20the%20mineral%20kingdom%20and%20the%20animal%20and%20vegetative%20kingdoms&f=false

(b) “There is no clear or universally agreed-upon distinction between organic and inorganic compounds.” See https://en.wikipedia.org/wiki/Inorganic_compound

² From the perspective of depth psychology, emotionally challenged individuals often want something to cling on to. It might be hoards of money, status, or just something old and familiar. I say “financially free” because clergy who fit the bill are not burdened with financial concerns. How many working people around the world can claim that?

Related » Artificial Intelligence (AI), Strong AI Thesis, Leibniz, Spinoza


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Ants in the Anthill – What’s Missing in the Multiverse?

Image via Wikipedia

Most of us have probably heard the term multiverse. But what is it?

Well, that might depend on who you are and how you look at things.

In the most general sense, the multiverse is a hypothesis that describes many possible universes that may or may not interpenetrate one another. But as we shall see, there are a few twists to its meaning.

A Little History

As early as 1923 H. G. Wells wrote the novel Men Like Gods, portraying a multiverse theory and a “paratime” machine.¹

In 1952, the Nobel physicist Erwin Schrödinger said his equations seemed to depict different histories that are “not alternatives, but all really happen simultaneously.”²

In the 1960s and 70s the idea of parallel universes hit the radar with paranormal writers like Jane Roberts and science fiction TV shows like Star Trek TOS. This cosmological innovation never went away.

Since then, more philosophers and scientists have championed and critiqued the notion that our universe exists with others.

Stephen Hawking may not believe in God but he believes in a multiverse. And in sci-fi and fantasy, the idea grows with a vengeance.³

Myth, Philosophy and Science

Depending on how one interprets the meaning of the word, the multiverse arguably crops up in Celtic myths about the otherworld. For instance, in Pagan Ireland the afterlife region of sidh closely resembles earthly life. And every November 1st, during the festival of Samhain, spirits from both worlds apparently mingle.4

Level 2 multiverse

Level 2 multiverse (Photo: Wikipedia)

In philosophy, Leibniz (1646-1716) argues that God conceived of many possible worlds but only created the best of all possible worlds.

In New Age literature Jane RobertsSeth Books advance the notion that parallel universes not only exist, but interact.

For Roberts, the soul observes a person’s experiences in many universes. So on a higher level, the oversoul learns from different lives in the multiverse.

Roberts also says we can be influenced by our other selves in parallel universes. For example, The EDM musician in universe A may connect with her other self as an astronaut in universe B, along with her vocation as a psychological time traveler in universe C. Her mind-expanding experiences as an astronaut (B) and time traveler (C) could influence her musical creativity in A.

The possibilities of a multiverse are enjoyable to think about. But we have no way to empirically demonstrate our beliefs and suppositions. This is one of the greatest critiques of multiverse theory. Fascinating speculation, yes. But the multiverse is not scientific because, detractors say, we cannot prove it.7

Image via Wikipedia

What’s Missing in Mainstream Theories?

My critique of mainstream multiverse theory – as we usually find it through places like Flipboard and Feedly – is that it rarely accounts for heavenly and hellish dimensions.

Heaven, hell and additional in-between realms, I would argue, play a huge role in our day-to-day lives and should figure prominently in multiverse theory.

We might call these oft overlooked aspects vertical instead of the more commonly described horizontal dimensions. After all, most spiritually aware people say that they feel heaven above and hell, below.

An Analogy

To help bring this back down to Earth, consider an analogy:

Some scientists, oblivious to genuine religious or spiritual experience, seem like ants trying to map out the world from the height of a few millimeters. The ant can’t see what the human being sees.

The ant may know about anthills, but it knows little about mountain peaks; river valleys; streams; oceans; the rich colors of the Earth’s topography; waves on water; blue skies, sun and cloud; moon and stars; Andromeda…

So an ant’s theory is pretty ant-like. Not at all like a human being would comprehend the world through the five senses.

Image via Wikipedia

From this analogy, we can say that those with genuine spiritual sensibilities take the observable universe as a bit of an anthill. There’s a lot more to consider. And that’s why so many current cosmologies fall short.

Hope Springs Eternal

There is hope, however. Recent trends like String and M-Theories seem to be heading in the right direction. These theories point to higher dimensions that interact with dimensions found in simpler multiverse theories.

So different interpretations for the word multiverse might someday coalesce. Instead of merely being the stuff of science geeks and sci-fi fans, the idea of the multiverse may soon reap practical benefits.8  

Related » Black Holes, Numinosity , Intercession

¹ https://en.wikipedia.org/wiki/List_of_fiction_employing_parallel_universes

² I’m linking to my highlighting and notes at Diigo so more relevant info that didn’t make this entry is easily found. https://www.diigo.com/user/earthpages

³ Some feel that sci-fi and fantasy is nature’s way of acclimatizing us to new ideas and cosmologies that initially seem too far-fetched, especially with ETs and UFOs.  For examples in sci-fi, fantasy, TV and movies, see:

English: Level II Multiverse: every disk is a ...

Level II Multiverse: every disk is a bubble universe. Universe 1 to Universe 6 are different bubbles, with distinct physical constants that are different from our universe. Our universe is just one of the bubbles. (Photo: Wikipedia)

Wikipedia outlines more examples of the multiverse in myth and religion, see https://en.wikipedia.org/wiki/Multiverse_(religion). But these examples interpret the meaning of multiverse differently than, say, a contemporary physicist would. The difference, without getting too complicated, is that a physicist’s definition is usually closer to the idea of parallel universes. The other interpretation is about layers of reality (or higher and lower dimensions) that saints and mystics can consciously experience in the here and now. See, for instance, the Hindu idea of lokas.

5 The satirist Voltaire (1694-1778) lampooned Leibniz’s view in Candide, with a witty critique of apathy and clerical hypocrisy.

6 (a) Some wonder if David Bowie really was The Man Who Fell To Earth. Could simultaneous experiences in other places have informed his work here?

(b) In the 1980s something strange happened with my Dual turntable, a popular brand of record players. It was a long time ago and, to be honest, I can’t remember exactly. But this is a true story: In one instant the machine was revolving at 33 rpm and the next instant the dial was at 45 rpm, without my touching it. It just instantly changed, as if a TV channel had been changed from universe A to universe B. There was no visible acceleration or audible change in sound. Just an immediate, uninterrupted speed change. Next, I looked at the Dual logo and, in my youthful open-mindedness, got the unnerving feeling that the universe was trying to teach me something.

Admittedly it sounds a bit far-fetched. But in an instant I interpreted these events as a kind of holistic teaching. Today, I’m not so sure. Possibly I changed the turntable speed with my hand and, for some reason, momentarily blanked out, forgetting that I had changed it. Then noticing the Dual logo, I might have put these events together into some kind of paranormal teaching about parallel universes. Maybe my brain misfired from fatigue or something else. That’s my skeptical side. But it’s more accurate to say that I don’t what happened. I remember feeling temorarily unsettled afterward, like the underpinnings of all that I believed in were pulled away. Luckily, it was a one-time experience! 🙂

Adherents of multiverse belief might note we can’t prove the idea of love, either. And it’s pretty hard to imagine a world without love.

8 From Wikipedia:

A multiverse of a somewhat different kind has been envisaged within string theory and its higher-dimensional extension, M-theory.

These theories require the presence of 10 or 11 spacetime dimensions respectively. The extra 6 or 7 dimensions may either be compactified on a very small scale, or our universe may simply be localized on a dynamical (3+1)-dimensional object, a D3-brane. This opens up the possibility that there are other branes which could support other universes. This is unlike the universes in the quantum multiverse, but both concepts can operate at the same time.

See also, note 4 (above).

 Are You Ready For The Technological Singularity? (huffingtonpost.com)

 Humans must urgently colonise new worlds, warns Professor Stephen Hawking (skymania.com)

 Humans have 100 years left (foxnews.com)

  Stephen Hawking is about to test his theory that humans must colonize another planet within 100 years(businessinsider.com)

 Tomorrow’s World returns to BBC with startling warning from Stephen Hawking – we must leave Earth (telegraph.co.uk)

 Colonies On Mars: How Human Faces Will Evolve On The Red Planet (ibtimes.com)

 Disabled teen keen to emulate his hero Stephen Hawking (telegraph.co.uk)

 Could robots replace people? Expert claims AI is already ‘better than humans’ (express.co.uk)

 Will Intelligent Aliens Actually Give a Shit About Us? (gizmodo.co.uk)

 For First Time We Have the Technology to Observe Milky Way’s Supermassive Black Hole — “Can Spot a Golf Ball On the Moon” (dailygalaxy.com)


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A Pagan Place?

The perception of Paganism has changed over the years. Pagans remain a religious minority in most places, and we find different opinions about Paganism as a spiritual path. In advanced countries it is rare and probably illegal to publicly disrespect or, especially, harass someone because they are Pagans or NeoPagans.

But it wasn’t always this way.

The term pagan has roots in 4th century early Christianity. The early Christians took a dim view of Pagans. At best, believers in many gods or those outside the Christian fold were stock to be converted to the Christian understanding of the One True God. At worst, they were victims of harsh insults and cruel persecution.

This disturbing trend came to a fever pitch in the Middle Ages. Many so-called heretics and witches suffered unspeakable atrocities at the hands of their Christian “saviors” (irony intended).

The Latin term paganismus was first used in the 4th century, by early Christian community, in reference to populations of the Roman world who worshipped many deities, either because they were increasingly rural and provincial relative to the Christian population or else because they were not milites Christi (soldiers of Christ).¹

In Medieval and early modern times the Christian Church sanctioned successive waves of barbaric torture and killing under the guise of purifying individual souls – and the Earth – of Satan’s demons, which included Pagan deities. Catholics weren’t the only sadistic psychopaths doing this. Protestants burnt people alive too—something many Catholic-detractors downplay or simply don’t know about.

But it didn’t begin in the Middle Ages. The mistrust of Paganism stems back to Biblical times. Competing with the term pagan is polytheism, which the Hellenistic Jew Philo had been using since the 1st century to denote those who didn’t believe in Jewish monotheism. And if we browse through the Christian Old Testament, it’s not too hard to see what unspeakable violence and plunder took place in the name of God before the coming of Christ.

Today the Catholic Church has softened its stand on Paganism, along with most non-Christian religions. Not accepting all aspects of non-Catholic faiths, Catholics do profess to accept all that is from God within non-Catholic belief and practice. There is some truth among the ‘shadows’ of error, is how the Catholic Catechism tends to put it.

Sounds good to some. However, Catholics remain cautious when dealing with Pagan religions. They claim that Pagan beliefs contain elements of error.

Funnily enough, many Protestants – especially Fundamentalists – believe that Catholicism has lapsed into Paganism. After all, Catholics believe in intercession and venerate the saints (to include the Virgin Mary, the Queen of all saints). And not only Catholics. Orthodox believers too.

Panagia Church Virgin Mary Iconography, Orthodox via MaxPixel

Most contemporary scholars cleverly conceal or make ambiguous any negative connotations around the word Paganism. For better or for worse, universities are bastions of political correctness. And to not fall in line can cost you your job. Nevertheless, some scholars still denounce Pagan belief, especially those on the payroll of Christian fundamentalist publishers. They see it as their holy duty to “set the record straight.”

Like most, perhaps, all aspects of life, scholarship, does not enjoy a magical banner of objectivity. The misguided belief in objectivity arguably is a kind of religious folly. But the folly is not about religion, as in Erasmus‘ day.  The folly is the belief that human research and analysis should be elevated to a lofty position that, in reality, is often undeserved.²

Peter Gay traces the development of contemporary Paganism to the European Enlightenment and Renaissance, where new ideas and fresh ways of seeing things apparently enabled mankind to deconstruct its dogmatic Christian heritage.³ By way of contrast, Dinesh D’Souza argues that Christianity, itself, is the core of all that is good in contemporary culture (for him, American society).4

Wikipedia outlines what the term Paganism means today:

Modern Paganism, or Neopaganism, can include reconstructed religions such as the Cultus Deorum Romanorum, Hellenic polytheism, Slavic neopaganism (Rodnovery), Celtic reconstructionist paganism, or Germanic neopaganism, as well as modern eclectic traditions such as Wicca and its many offshoots, Druidry, Heathenry, and Discordianism.

However, there often exists a distinction or separation between some… [groups] over numerous issues such as; the importance of accurate orthopraxy according to ancient sources available, the use and concept of magic, which calendar to use and which holidays to observe, as well as the use of the term pagan itself.

Many of the “revivals”, Wicca and Neo-druidism in particular, have their roots in 19th century Romanticism and retain noticeable elements of occultism or theosophy that were current then, setting them apart from historical rural (paganus) folk religion. Most modern pagans, however, believe in the divine character of the natural world and paganism is often described as an “Earth religion.”5

Some scholars point out similarities between aspects of Christianity and Paganism. What matters is how we interpret these similarities.

Here are three examples in Catholicism:

  • With the Eucharistic Celebration, Catholicism claims to have finalized and transformed the previously barbaric acts of sacrifice and atonement
  • Many Catholic (and Christian) feast days fall on the dates of older Pagan festivals—for example, Saturnalia and Christmas
  • Catholics say their religion transforms and ennobles all that is good in the annals of mankind. So the Vatican collects priceless Pagan statues because these represent artistic ‘greatness.’ God must have been present, they argue, because the statues were so superbly conceived and executed.

On this last point, some non-Catholics take this as rank idolatry, greed and hypocrisy masked as piety. For the critics, it is false to see God working through non-Christian pathways. The Catholic replies that the heavenly Jesus exists in all of time so can influence historical periods that took place – or some might say that are taking place – before his earthly manifestation.

This is interesting. So many perceive Catholics as narrow-minded, brainwashed traditionalists. But considering Einstein’s empirically supported ideas about the relativity of space and time, we can safely say that Catholic theology was centuries ahead on this one.6

¹ https://en.wikipedia.org/wiki/Paganism

² Academics often use special words and speech patterns to try, arguably in part, to legitimize their brand of thinking. But when we look closer or just think for ourselves, we often see how arrogant, small and uninspiring this can be. (The overuse of the word “magisterial” comes to mind). Recently reading one sociological piece, I had to wade through miles of gobbledygook to get to the main points. And these were so obvious and pedantic, it made me wonder why the author was such a big shot in the first place.

³ See Peter Gay, The Enlightenment: The Rise of Modern Paganism (1966).

4 D’Souza is a great writer. He reminds me of some hip Indian intellectuals and artists whom I met in India. But he simplifies and misrepresents Canada so terribly, I can only wonder what blunders and omissions he commits in other areas. Reading his stuff and watching his films makes me feel like I’m looking at a very bright 15-year-old’s connect the dots picture. The artwork is well above average for a 15-year-old. But an adult gets the sense that too many dots are left out. In short, entertaining but be sure to fact check. See https://www.amazon.ca/Whats-So-Great-about-Christianity/dp/1414326017

5 https://en.wikipedia.org/wiki/Paganism

6 Plato too, one could argue.

† Entry title: https://youtu.be/tfXGt2MtSs8

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