By Lowcountry Buck on 15:11:58 08/30/09
Ted Kennedy to Pope Benedict: 'I am writing with deep humility...'
POSTED: 08/29/09
As if Ted Kennedy didn't have enough Catholic mojo going his way after today's funeral mass in Boston, the burial at Arlington this evening held another surprise: The contents of a moving exchange of letters between Kennedy and Pope Benedict XVI -- correspondence that touched on Kennedy's deep faith as well as public policy battles including abortion and universal health care.
It was known that Kennedy had written a personal letter to the pontiff, and had President Obama carry it to the pope when Obama visited the Vatican in July. But the contents of the letter were unknown, and it was reported that Benedict XVI had responded but the substance was also unknown.
At the interment at Arlington, retired Washington Cardinal Theodore McCarrick used the brief rite as an opportunity to read much of the contents of the two letters, which revealed something about both senator and pope.
Kennedy's letter was in both a plea and a brief for himself -- as well as a vouching for Obama. He began:
"Most Holy Father, I asked President Obama to personally hand deliver this letter to you. As a man of deep faith himself, he understands how important my Roman Catholic faith is to me, and I am deeply grateful to him.
"I hope this letter finds you in good health. I pray that you have all of God's blessings as you lead our Church and inspire our world during these challenging times.
"I am writing with deep humility to ask that you pray for me as my own health declines. I was diagnosed with brain cancer more than a year ago, and, although I continue treatment, the disease is taking its toll on me. I am 77 years old and preparing for the next passage of life.
"I have been blessed to be a part of a wonderful family, and both of my parents, particularly my mother, kept our Catholic faith at the center of our lives. That gift of faith has sustained, nurtured and provided solace to me in the darkest hours. I know that I have been an imperfect human being, but with the help of my faith, I have tried to right my path."
Then Kennedy goes on to defend his public record -- a last apologia from a controversial Catholic figure. And while he avoids altogether the pro-choice record that was the source of his greatest tension with the hierarchy, he does vow that (as Obama has) that any health care reform package would include conscience protections for health care workers who refuse to participate in procedures that would violate their beliefs, such as abortion:
"I want you to know, Your Holiness, that in my nearly 50 years of elective office, I have done my best to champion the rights of the poor and open doors of economic opportunity. I've worked to welcome the immigrant, fight discrimination and expand access to health care and education. I have opposed the death penalty and fought to end war. Those are the issues that have motivated me and been the focus of my work as a United States Senator.
"I also want you to know that even though I am ill, I am committed to do everything I can to achieve access to health care for everyone in my country. This has been the political cause of my life. I believe in a conscience protection for Catholics in the health care field and will continue to advocate for it as my colleagues in the Senate and I work to develop an overall national health policy that guarantees health care for everyone.
"I have always tried to be a faithful Catholic, Your Holiness, and though I have fallen short through human failings, I have never failed to believe and respect the fundamental teachings. I continue to pray for God's blessings on you and our Church and would be most thankful for your prayers for me."
Two weeks later, the pope responded, writing, as usual, through a senior Vatcan official:
"The Holy Father has read the letter which you entrusted to President Barack Obama, who kindly presented it to him during their recent meeting. He was saddened to know of your illness, and has asked me to assure you of his concern and his spiritual closeness. He is particularly grateful for your promise of prayers for him and for the needs of the universal Church.
"His Holiness prays that in the days ahead you may be sustained in faith and hope, and granted the precious grace of joyful surrender to the will of God our merciful Father. He invokes upon you the consolation and peace promised by the Risen Savior to all who share in His sufferings and trust in His promise of eternal life.
"Commending you and the members of your family to the loving intercession of the Blessed Virgin Mary, the Holy Father cordially imparts his Apostolic Blessing as a pledge of wisdom, comfort and strength in the Lord."
Benedict wisely, and predictably, rendered no judgment on Kennedy's public record. But his charitable and heartfelt expressions of support and prayer are sure to to be a solace in liberal quarters. In remarks prepared for the interment service, Cardinal McCarrick was at his usual pastoral self, offering condolences to Kennedy's widow, Vicki, and all the family -- and adding a story of his own that seemed to put in perspective the entire saga of Kennedy's often tricky relationship to the church:
"They called him the Lion of the Senate and indeed that is what he was," McCarrick said. "His roar and his zeal for what he believed made a difference in our nation's life."
"Sometimes, we who were his friends and had affection for him would get mad at him when he roared at what we believed was the wrong side of an issue which was important to us, but we always were touched by his passion for the underdog, for the rights of working people, for better education and for adequate health care for every American," the cardinal added. "His legacy will surely place him among the dozen or so greats in the history of the Senate of the United States."
------------------------------
Monday, August 31, 2009
Saturday, August 29, 2009
“We may be tossed upon
an ocean where we can
see no land -nor, perhaps,
the sun and stars. But
there is a chart and a compass
for us to study, to
consult, and to obey.
The chart is the Constitution,”
--Daniel Webster
A Tribute to Ted Kennedy
(1933 -2009)
Burnt Norton is the first poem of T. S. Eliot's Four Quartets. It was created while Eliot was working on his play Murder in the Cathedral and was first published in his Collected Poems 1909–1935 (1936). The poem's title refers to a town Eliot visited known as Burnt Norton and had a garden that served as an important image within the poem.
The central discussion within the poem is on the nature of time and salvation. Within the poem, Eliot emphasizes the need to focus on the present moment and to know that there is a universal order. By understanding the nature of time and the order of the universe, mankind is able to recognize God and seek redemption
Burnt Norton
I
Time present and time past
Are both perhaps present in time future
And time future contained in time past.
If all time is eternally present
All time is unredeemable.
What might have been is an abstraction
Remaining a perpetual possibility
Only in a world of speculation.
What might have been and what has been
Point to one end, which is always present.
Footfalls echo in the memory
Down the passage which we did not take
Towards the door we never opened
Into the rose-garden. My words echo
Thus, in your mind.
But to what purpose
Disturbing the dust on a bowl of rose-leaves
I do not know.
Other echoes
Inhabit the garden. Shall we follow?
Quick, said the bird, find them, find them,
Round the corner. Through the first gate,
Into our first world, shall we follow
The deception of the thrush? Into our first world.
There they were, dignified, invisible,
Moving without pressure, over the dead leaves,
In the autumn heat, through the vibrant air,
And the bird called, in response to
The unheard music hidden in the shrubbery,
And the unseen eyebeam crossed, for the roses
Had the look of flowers that are looked at.
There they were as our guests, accepted and accepting.
So we moved, and they, in a formal pattern,
Along the empty alley, into the box circle,
To look down into the drained pool.
Dry the pool, dry concrete, brown edged,
And the pool was filled with water out of sunlight,
And the lotos rose, quietly, quietly,
The surface glittered out of heart of light,
And they were behind us, reflected in the pool.
Then a cloud passed, and the pool was empty.
Go, said the bird, for the leaves were full of children,
Hidden excitedly, containing laughter.
Go, go, go, said the bird: human kind
Cannot bear very much reality.
Time past and time future
What might have been and what has been
Point to one end, which is always present.
II
Garlic and sapphires in the mud
Clot the bedded axle-tree.
The thrilling wire in the blood
Sings below inveterate scars
Appeasing long forgotten wars.
The dance along the artery
The circulation of the lymph
Are figured in the drift of stars
Ascend to summer in the tree
We move above the moving tree
In light upon the figured leaf
And hear upon the sodden floor
Below, the boarhound and the boar
Pursue their pattern as before
But reconciled among the stars.
At the still point of the turning world. Neither flesh nor fleshless;
Neither from nor towards; at the still point, there the dance is,
But neither arrest nor movement. And do not call it fixity,
Where past and future are gathered. Neither movement from nor towards,
Neither ascent nor decline. Except for the point, the still point,
There would be no dance, and there is only the dance.
I can only say, there we have been: but I cannot say where.
And I cannot say, how long, for that is to place it in time.
The inner freedom from the practical desire,
The release from action and suffering, release from the inner
And the outer compulsion, yet surrounded
By a grace of sense, a white light still and moving,
Erhebung without motion, concentration
Without elimination, both a new world
And the old made explicit, understood
In the completion of its partial ecstasy,
The resolution of its partial horror.
Yet the enchainment of past and future
Woven in the weakness of the changing body,
Protects mankind from heaven and damnation
Which flesh cannot endure.
Time past and time future
Allow but a little consciousness.
To be conscious is not to be in time
But only in time can the moment in the rose-garden,
The moment in the arbour where the rain beat,
The moment in the draughty church at smokefall
Be remembered; involved with past and future.
Only through time time is conquered.
III
Here is a place of disaffection
Time before and time after
In a dim light: neither daylight
Investing form with lucid stillness
Turning shadow into transient beauty
Wtih slow rotation suggesting permanence
Nor darkness to purify the soul
Emptying the sensual with deprivation
Cleansing affection from the temporal.
Neither plentitude nor vacancy. Only a flicker
Over the strained time-ridden faces
Distracted from distraction by distraction
Filled with fancies and empty of meaning
Tumid apathy with no concentration
Men and bits of paper, whirled by the cold wind
That blows before and after time,
Wind in and out of unwholesome lungs
Time before and time after.
Eructation of unhealthy souls
Into the faded air, the torpid
Driven on the wind that sweeps the gloomy hills of London,
Hampstead and Clerkenwell, Campden and Putney,
Highgate, Primrose and Ludgate. Not here
Not here the darkness, in this twittering world.
Descend lower, descend only
Into the world of perpetual solitude,
World not world, but that which is not world,
Internal darkness, deprivation
And destitution of all property,
Dessication of the world of sense,
Evacuation of the world of fancy,
Inoperancy of the world of spirit;
This is the one way, and the other
Is the same, not in movement
But abstention from movememnt; while the world moves
In appetency, on its metalled ways
Of time past and time future.
IV
Time and the bell have buried the day,
the black cloud carries the sun away.
Will the sunflower turn to us, will the clematis
Stray down, bend to us; tendril and spray
Clutch and cling?
Chill
Fingers of yew be curled
Down on us? After the kingfisher's wing
Has answered light to light, and is silent, the light is still
At the still point of the turning world.
V
Words move, music moves
Only in time; but that which is only living
Can only die. Words, after speech, reach
Into the silence. Only by the form, the pattern,
Can words or music reach
The stillness, as a Chinese jar still
Moves perpetually in its stillness.
Not the stillness of the violin, while the note lasts,
Not that only, but the co-existence,
Or say that the end precedes the beginning,
And the end and the beginning were always there
Before the beginning and after the end.
And all is always now. Words strain,
Crack and sometimes break, under the burden,
Under the tension, slip, slide, perish,
Will not stay still. Shrieking voices
Scolding, mocking, or merely chattering,
Always assail them. The Word in the desert
Is most attacked by voices of temptation,
The crying shadow in the funeral dance,
The loud lament of the disconsolate chimera.
The detail of the pattern is movement,
As in the figure of the ten stairs.
Desire itself is movement
Not in itself desirable;
Love is itself unmoving,
Only the cause and end of movement,
Timeless, and undesiring
Except in the aspect of time
Caught in the form of limitation
Between un-being and being.
Sudden in a shaft of sunlight
Even while the dust moves
There rises the hidden laughter
Of children in the foliage
Quick now, here, now, always-
Ridiculous the waste sad time
Stretching before and after.
an ocean where we can
see no land -nor, perhaps,
the sun and stars. But
there is a chart and a compass
for us to study, to
consult, and to obey.
The chart is the Constitution,”
--Daniel Webster
A Tribute to Ted Kennedy
(1933 -2009)
Burnt Norton is the first poem of T. S. Eliot's Four Quartets. It was created while Eliot was working on his play Murder in the Cathedral and was first published in his Collected Poems 1909–1935 (1936). The poem's title refers to a town Eliot visited known as Burnt Norton and had a garden that served as an important image within the poem.
The central discussion within the poem is on the nature of time and salvation. Within the poem, Eliot emphasizes the need to focus on the present moment and to know that there is a universal order. By understanding the nature of time and the order of the universe, mankind is able to recognize God and seek redemption
Burnt Norton
I
Time present and time past
Are both perhaps present in time future
And time future contained in time past.
If all time is eternally present
All time is unredeemable.
What might have been is an abstraction
Remaining a perpetual possibility
Only in a world of speculation.
What might have been and what has been
Point to one end, which is always present.
Footfalls echo in the memory
Down the passage which we did not take
Towards the door we never opened
Into the rose-garden. My words echo
Thus, in your mind.
But to what purpose
Disturbing the dust on a bowl of rose-leaves
I do not know.
Other echoes
Inhabit the garden. Shall we follow?
Quick, said the bird, find them, find them,
Round the corner. Through the first gate,
Into our first world, shall we follow
The deception of the thrush? Into our first world.
There they were, dignified, invisible,
Moving without pressure, over the dead leaves,
In the autumn heat, through the vibrant air,
And the bird called, in response to
The unheard music hidden in the shrubbery,
And the unseen eyebeam crossed, for the roses
Had the look of flowers that are looked at.
There they were as our guests, accepted and accepting.
So we moved, and they, in a formal pattern,
Along the empty alley, into the box circle,
To look down into the drained pool.
Dry the pool, dry concrete, brown edged,
And the pool was filled with water out of sunlight,
And the lotos rose, quietly, quietly,
The surface glittered out of heart of light,
And they were behind us, reflected in the pool.
Then a cloud passed, and the pool was empty.
Go, said the bird, for the leaves were full of children,
Hidden excitedly, containing laughter.
Go, go, go, said the bird: human kind
Cannot bear very much reality.
Time past and time future
What might have been and what has been
Point to one end, which is always present.
II
Garlic and sapphires in the mud
Clot the bedded axle-tree.
The thrilling wire in the blood
Sings below inveterate scars
Appeasing long forgotten wars.
The dance along the artery
The circulation of the lymph
Are figured in the drift of stars
Ascend to summer in the tree
We move above the moving tree
In light upon the figured leaf
And hear upon the sodden floor
Below, the boarhound and the boar
Pursue their pattern as before
But reconciled among the stars.
At the still point of the turning world. Neither flesh nor fleshless;
Neither from nor towards; at the still point, there the dance is,
But neither arrest nor movement. And do not call it fixity,
Where past and future are gathered. Neither movement from nor towards,
Neither ascent nor decline. Except for the point, the still point,
There would be no dance, and there is only the dance.
I can only say, there we have been: but I cannot say where.
And I cannot say, how long, for that is to place it in time.
The inner freedom from the practical desire,
The release from action and suffering, release from the inner
And the outer compulsion, yet surrounded
By a grace of sense, a white light still and moving,
Erhebung without motion, concentration
Without elimination, both a new world
And the old made explicit, understood
In the completion of its partial ecstasy,
The resolution of its partial horror.
Yet the enchainment of past and future
Woven in the weakness of the changing body,
Protects mankind from heaven and damnation
Which flesh cannot endure.
Time past and time future
Allow but a little consciousness.
To be conscious is not to be in time
But only in time can the moment in the rose-garden,
The moment in the arbour where the rain beat,
The moment in the draughty church at smokefall
Be remembered; involved with past and future.
Only through time time is conquered.
III
Here is a place of disaffection
Time before and time after
In a dim light: neither daylight
Investing form with lucid stillness
Turning shadow into transient beauty
Wtih slow rotation suggesting permanence
Nor darkness to purify the soul
Emptying the sensual with deprivation
Cleansing affection from the temporal.
Neither plentitude nor vacancy. Only a flicker
Over the strained time-ridden faces
Distracted from distraction by distraction
Filled with fancies and empty of meaning
Tumid apathy with no concentration
Men and bits of paper, whirled by the cold wind
That blows before and after time,
Wind in and out of unwholesome lungs
Time before and time after.
Eructation of unhealthy souls
Into the faded air, the torpid
Driven on the wind that sweeps the gloomy hills of London,
Hampstead and Clerkenwell, Campden and Putney,
Highgate, Primrose and Ludgate. Not here
Not here the darkness, in this twittering world.
Descend lower, descend only
Into the world of perpetual solitude,
World not world, but that which is not world,
Internal darkness, deprivation
And destitution of all property,
Dessication of the world of sense,
Evacuation of the world of fancy,
Inoperancy of the world of spirit;
This is the one way, and the other
Is the same, not in movement
But abstention from movememnt; while the world moves
In appetency, on its metalled ways
Of time past and time future.
IV
Time and the bell have buried the day,
the black cloud carries the sun away.
Will the sunflower turn to us, will the clematis
Stray down, bend to us; tendril and spray
Clutch and cling?
Chill
Fingers of yew be curled
Down on us? After the kingfisher's wing
Has answered light to light, and is silent, the light is still
At the still point of the turning world.
V
Words move, music moves
Only in time; but that which is only living
Can only die. Words, after speech, reach
Into the silence. Only by the form, the pattern,
Can words or music reach
The stillness, as a Chinese jar still
Moves perpetually in its stillness.
Not the stillness of the violin, while the note lasts,
Not that only, but the co-existence,
Or say that the end precedes the beginning,
And the end and the beginning were always there
Before the beginning and after the end.
And all is always now. Words strain,
Crack and sometimes break, under the burden,
Under the tension, slip, slide, perish,
Will not stay still. Shrieking voices
Scolding, mocking, or merely chattering,
Always assail them. The Word in the desert
Is most attacked by voices of temptation,
The crying shadow in the funeral dance,
The loud lament of the disconsolate chimera.
The detail of the pattern is movement,
As in the figure of the ten stairs.
Desire itself is movement
Not in itself desirable;
Love is itself unmoving,
Only the cause and end of movement,
Timeless, and undesiring
Except in the aspect of time
Caught in the form of limitation
Between un-being and being.
Sudden in a shaft of sunlight
Even while the dust moves
There rises the hidden laughter
Of children in the foliage
Quick now, here, now, always-
Ridiculous the waste sad time
Stretching before and after.
my personal guides
In the twentieth century there are three humans who I believe contributed to the expansion of knowledge by creating a paradigm shift in thought that affects all humanity as we enter the twenty-first century.
Those humans are:
Albert Einstein
R. Buckminster Fuller
John Fitzgeral Kennedy
They were and still remain my present day modern road models forming the Foundation for my personal autobiography “Navigating between a Quark and the Cosmos” which I hope to finish as a legacy for my children and leave to all who want to make our small planet safe for all.
The following comes directly from a book written by R Buckminster Fuller “Nine Chains to the Moon” which appears to encapsulate the Primary Motivations of Man: Fear and Longing.
It is written, word for word, as it appears in chapter 10 of his book, quoted below:
In an article analyzing the relationship between religion and science, Einstein said: “Everything that men do or think concerns the satisfaction of the needs they feel or the escape from pain. This must be kept in mind when we seek to understand spiritual or intellectual movements and the way in which they develop. Feeling and longing are the motive forces of all human striving and productivity - however nobly these may display themselves to us.”
Einstein went on to reduce these two motivating forces to two defining words. He chose FEAR and LONGING because he needed a biological or polar terminology. They are, however, arbitrary terms.
To clarify somewhat the selection of these words by Einstein, we define FEAR as CONTRACTION and EXCLUSION, with a consequent compressingly squeezed out potential of knowledge.
LONGING, conversely, is EXPANSION and INCLUSION, with a consequent vacuum pulled absorption of potential knowledge.
KNOWLEDGE means checked and double-checked UNDERSTANDING.
Inasmuch as we can think consciously only in terms of experience-despite a a willing subscription to “inclusion” - UNDERSTANDING comes periodically to an impasse through lack of experience. At such an IMPASSE, a temporary condition other than fear or longing is provoked. This the condition of LONELINESS.
An inability, despite willingness, to understand, yet part of a motion (the pure motion of the expanding universe), forced to grow, this non-experienced expansion representing a state provoked , neither by longing nor fear, is L-ONE-liness.
There are two kinds of L-ONE-liness, namely that experienced in the macrocosm, and that experienced in the microcosm. All scientist-artist-explorers experience L-ONE-liness at one time or another.
The scientist-artist, in either the microcosm or macrocosm, is however, a dynamically balanced, longing-dominated being.
Those humans are:
Albert Einstein
R. Buckminster Fuller
John Fitzgeral Kennedy
They were and still remain my present day modern road models forming the Foundation for my personal autobiography “Navigating between a Quark and the Cosmos” which I hope to finish as a legacy for my children and leave to all who want to make our small planet safe for all.
The following comes directly from a book written by R Buckminster Fuller “Nine Chains to the Moon” which appears to encapsulate the Primary Motivations of Man: Fear and Longing.
It is written, word for word, as it appears in chapter 10 of his book, quoted below:
In an article analyzing the relationship between religion and science, Einstein said: “Everything that men do or think concerns the satisfaction of the needs they feel or the escape from pain. This must be kept in mind when we seek to understand spiritual or intellectual movements and the way in which they develop. Feeling and longing are the motive forces of all human striving and productivity - however nobly these may display themselves to us.”
Einstein went on to reduce these two motivating forces to two defining words. He chose FEAR and LONGING because he needed a biological or polar terminology. They are, however, arbitrary terms.
To clarify somewhat the selection of these words by Einstein, we define FEAR as CONTRACTION and EXCLUSION, with a consequent compressingly squeezed out potential of knowledge.
LONGING, conversely, is EXPANSION and INCLUSION, with a consequent vacuum pulled absorption of potential knowledge.
KNOWLEDGE means checked and double-checked UNDERSTANDING.
Inasmuch as we can think consciously only in terms of experience-despite a a willing subscription to “inclusion” - UNDERSTANDING comes periodically to an impasse through lack of experience. At such an IMPASSE, a temporary condition other than fear or longing is provoked. This the condition of LONELINESS.
An inability, despite willingness, to understand, yet part of a motion (the pure motion of the expanding universe), forced to grow, this non-experienced expansion representing a state provoked , neither by longing nor fear, is L-ONE-liness.
There are two kinds of L-ONE-liness, namely that experienced in the macrocosm, and that experienced in the microcosm. All scientist-artist-explorers experience L-ONE-liness at one time or another.
The scientist-artist, in either the microcosm or macrocosm, is however, a dynamically balanced, longing-dominated being.
Friday, August 28, 2009
Albert Einstein's comments re:Science and Religion
Albert Einstein on:
Religion and Science
The following article by Albert Einstein appeared in the New York Times Magazine on November 9, 1930 pp 1-4. It has been reprinted in Ideas and Opinions, Crown Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See It, Philosophical Library, New York, 1949, pp. 24 - 28.
Everything that the human race has done and thought is concerned with the satisfaction of deeply felt needs and the assuagement of pain. One has to keep this constantly in mind if one wishes to understand spiritual movements and their development. Feeling and longing are the motive force behind all human endeavor and human creation, in however exalted a guise the latter may present themselves to us. Now what are the feelings and needs that have led men to religious thought and belief in the widest sense of the words? A little consideration will suffice to show us that the most varying emotions preside over the birth of religious thought and experience. With primitive man it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness, death. Since at this stage of existence understanding of causal connections is usually poorly developed, the human mind creates illusory beings more or less analogous to itself on whose wills and actions these fearful happenings depend. Thus one tries to secure the favor of these beings by carrying out actions and offering sacrifices which, according to the tradition handed down from generation to generation, propitiate them or make them well disposed toward a mortal. In this sense I am speaking of a religion of fear. This, though not created, is in an important degree stabilized by the formation of a special priestly caste which sets itself up as a mediator between the people and the beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or a privileged class whose position rests on other factors combines priestly functions with its secular authority in order to make the latter more secure; or the political rulers and the priestly caste make common cause in their own interests.
The social impulses are another source of the crystallization of religion. Fathers and mothers and the leaders of larger human communities are mortal and fallible. The desire for guidance, love, and support prompts men to form the social or moral conception of God. This is the God of Providence, who protects, disposes, rewards, and punishes; the God who, according to the limits of the believer's outlook, loves and cherishes the life of the tribe or of the human race, or even or life itself; the comforter in sorrow and unsatisfied longing; he who preserves the souls of the dead. This is the social or moral conception of God.
The Jewish scriptures admirably illustrate the development from the religion of fear to moral religion, a development continued in the New Testament. The religions of all civilized peoples, especially the peoples of the Orient, are primarily moral religions. The development from a religion of fear to moral religion is a great step in peoples' lives. And yet, that primitive religions are based entirely on fear and the religions of civilized peoples purely on morality is a prejudice against which we must be on our guard. The truth is that all religions are a varying blend of both types, with this differentiation: that on the higher levels of social life the religion of morality predominates.
Common to all these types is the anthropomorphic character of their conception of God. In general, only individuals of exceptional endowments, and exceptionally high-minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it.
The individual feels the futility of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought. Individual existence impresses him as a sort of prison and he wants to experience the universe as a single significant whole. The beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this.
The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.
How can cosmic religious feeling be communicated from one person to another, if it can give rise to no definite notion of a God and no theology? In my view, it is the most important function of art and science to awaken this feeling and keep it alive in those who are receptive to it.
We thus arrive at a conception of the relation of science to religion very different from the usual one. When one views the matter historically, one is inclined to look upon science and religion as irreconcilable antagonists, and for a very obvious reason. The man who is thoroughly convinced of the universal operation of the law of causation cannot for a moment entertain the idea of a being who interferes in the course of events - provided, of course, that he takes the hypothesis of causality really seriously. He has no use for the religion of fear and equally little for social or moral religion. A God who rewards and punishes is inconceivable to him for the simple reason that a man's actions are determined by necessity, external and internal, so that in God's eyes he cannot be responsible, any more than an inanimate object is responsible for the motions it undergoes. Science has therefore been charged with undermining morality, but the charge is unjust. A man's ethical behavior should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hopes of reward after death.
It is therefore easy to see why the churches have always fought science and persecuted its devotees.On the other hand, I maintain that the cosmic religious feeling is the strongest and noblest motive for scientific research. Only those who realize the immense efforts and, above all, the devotion without which pioneer work in theoretical science cannot be achieved are able to grasp the strength of the emotion out of which alone such work, remote as it is from the immediate realities of life, can issue. What a deep conviction of the rationality of the universe and what a yearning to understand, were it but a feeble reflection of the mind revealed in this world, Kepler and Newton must have had to enable them to spend years of solitary labor in disentangling the principles of celestial mechanics! Those whose acquaintance with scientific research is derived chiefly from its practical results easily develop a completely false notion of the mentality of the men who, surrounded by a skeptical world, have shown the way to kindred spirits scattered wide through the world and through the centuries. Only one who has devoted his life to similar ends can have a vivid realization of what has inspired these men and given them the strength to remain true to their purpose in spite of countless failures. It is cosmic religious feeling that gives a man such strength. A contemporary has said, not unjustly, that in this materialistic age of ours the serious scientific workers are the only profoundly religious people.
Religion and Science
The following article by Albert Einstein appeared in the New York Times Magazine on November 9, 1930 pp 1-4. It has been reprinted in Ideas and Opinions, Crown Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See It, Philosophical Library, New York, 1949, pp. 24 - 28.
Everything that the human race has done and thought is concerned with the satisfaction of deeply felt needs and the assuagement of pain. One has to keep this constantly in mind if one wishes to understand spiritual movements and their development. Feeling and longing are the motive force behind all human endeavor and human creation, in however exalted a guise the latter may present themselves to us. Now what are the feelings and needs that have led men to religious thought and belief in the widest sense of the words? A little consideration will suffice to show us that the most varying emotions preside over the birth of religious thought and experience. With primitive man it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness, death. Since at this stage of existence understanding of causal connections is usually poorly developed, the human mind creates illusory beings more or less analogous to itself on whose wills and actions these fearful happenings depend. Thus one tries to secure the favor of these beings by carrying out actions and offering sacrifices which, according to the tradition handed down from generation to generation, propitiate them or make them well disposed toward a mortal. In this sense I am speaking of a religion of fear. This, though not created, is in an important degree stabilized by the formation of a special priestly caste which sets itself up as a mediator between the people and the beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or a privileged class whose position rests on other factors combines priestly functions with its secular authority in order to make the latter more secure; or the political rulers and the priestly caste make common cause in their own interests.
The social impulses are another source of the crystallization of religion. Fathers and mothers and the leaders of larger human communities are mortal and fallible. The desire for guidance, love, and support prompts men to form the social or moral conception of God. This is the God of Providence, who protects, disposes, rewards, and punishes; the God who, according to the limits of the believer's outlook, loves and cherishes the life of the tribe or of the human race, or even or life itself; the comforter in sorrow and unsatisfied longing; he who preserves the souls of the dead. This is the social or moral conception of God.
The Jewish scriptures admirably illustrate the development from the religion of fear to moral religion, a development continued in the New Testament. The religions of all civilized peoples, especially the peoples of the Orient, are primarily moral religions. The development from a religion of fear to moral religion is a great step in peoples' lives. And yet, that primitive religions are based entirely on fear and the religions of civilized peoples purely on morality is a prejudice against which we must be on our guard. The truth is that all religions are a varying blend of both types, with this differentiation: that on the higher levels of social life the religion of morality predominates.
Common to all these types is the anthropomorphic character of their conception of God. In general, only individuals of exceptional endowments, and exceptionally high-minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it.
The individual feels the futility of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought. Individual existence impresses him as a sort of prison and he wants to experience the universe as a single significant whole. The beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this.
The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.
How can cosmic religious feeling be communicated from one person to another, if it can give rise to no definite notion of a God and no theology? In my view, it is the most important function of art and science to awaken this feeling and keep it alive in those who are receptive to it.
We thus arrive at a conception of the relation of science to religion very different from the usual one. When one views the matter historically, one is inclined to look upon science and religion as irreconcilable antagonists, and for a very obvious reason. The man who is thoroughly convinced of the universal operation of the law of causation cannot for a moment entertain the idea of a being who interferes in the course of events - provided, of course, that he takes the hypothesis of causality really seriously. He has no use for the religion of fear and equally little for social or moral religion. A God who rewards and punishes is inconceivable to him for the simple reason that a man's actions are determined by necessity, external and internal, so that in God's eyes he cannot be responsible, any more than an inanimate object is responsible for the motions it undergoes. Science has therefore been charged with undermining morality, but the charge is unjust. A man's ethical behavior should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hopes of reward after death.
It is therefore easy to see why the churches have always fought science and persecuted its devotees.On the other hand, I maintain that the cosmic religious feeling is the strongest and noblest motive for scientific research. Only those who realize the immense efforts and, above all, the devotion without which pioneer work in theoretical science cannot be achieved are able to grasp the strength of the emotion out of which alone such work, remote as it is from the immediate realities of life, can issue. What a deep conviction of the rationality of the universe and what a yearning to understand, were it but a feeble reflection of the mind revealed in this world, Kepler and Newton must have had to enable them to spend years of solitary labor in disentangling the principles of celestial mechanics! Those whose acquaintance with scientific research is derived chiefly from its practical results easily develop a completely false notion of the mentality of the men who, surrounded by a skeptical world, have shown the way to kindred spirits scattered wide through the world and through the centuries. Only one who has devoted his life to similar ends can have a vivid realization of what has inspired these men and given them the strength to remain true to their purpose in spite of countless failures. It is cosmic religious feeling that gives a man such strength. A contemporary has said, not unjustly, that in this materialistic age of ours the serious scientific workers are the only profoundly religious people.
Sunday, August 23, 2009
The following was written by Ben Stein and recited by him on a recent CBS Sunday Morning
My confession:
I am a Jew, and every single one of my ancestors was Jewish. And it does not bother me even a little bit when people call those beautiful lit up, bejeweled trees, Christmas trees. I don't feel threatened. I don't feel discriminated against. That's what they are, Christmas trees.
It doesn't bother me a bit when people say, 'Merry Christmas' to me. I don't think they are slighting me or getting ready to put me in a ghetto. In fact, I kind of like it. It shows that we are all brothers and sisters celebrating this happy time of year. It doesn't bother me at all that there is a manger scene on display at a key intersection near my beach house in Malibu . If people want a creche, it's just as fine with me as is the Menorah a few hundred yards away.
I don't like getting pushed around for being a Jew, and I don't think Christians like getting pushed around for being Christians. I think people who believe in God are sick and tired of getting pushed around, period. I have no idea where the concept came from, that America is an explicitly atheist country. I can't find it in the Constitution and I don't like it being shoved down my throat.
Or maybe I can put it another way: where did the idea come from that we should worship celebrities and we aren't allowed to worship God as we understand Him? I guess that's a sign that I'm getting old, too. But there are a lot of us who are wondering where these celebrities came from and where the America we knew went to.
In light of the many jokes we send to one another for a laugh, this is a little different: This is not intended to be a joke; it's not funny, it's intended to get you thinking.
Billy Graham's daughter was interviewed on the Early Show and Jane Clayson asked her 'How could God let something like this happen?' (regarding Hurricane Katrina). Anne Graham gave an extremely profound and insightful response. She said, 'I believe God is deeply saddened by this, just as we are, but for years we've been telling God to get out of our schools, to get out of our government and to get out of our lives. And being the gentleman He is, I believe He has calmly backed out. How can we expect God to give us His blessing and His protection if we demand He leave us alone?'
In light of recent events... terrorists attack, school shootings, etc. I think it started when Madeleine Murray O'Hare (she was murdered, her body found a few years ago) complained she didn't want prayer in our schools, and we said OK. Then someone said you better not read the Bible in school. The Bible says thou shalt not kill; thou shalt not steal, and love your neighbor as yourself. And we said OK.
Then Dr. Benjamin Spock said we shouldn't spank our children when they misbehave, because their little personalities would be warped and we might damage their self-esteem (Dr. Spock's son committed suicide). We said an expert should know what he's talking about. And we said okay.
Now we're asking ourselves why our children have no conscience, why they don't know right from wrong, and why it doesn't bother them to kill strangers, their classmates, and themselves.
Probably, if we think about it long and hard enough, we can figure it out. I think it has a great deal to do with 'WE REAP WHAT WE SOW.'
Funny how simple it is for people to trash God and then wonder why the world's going to hell. Funny how we believe what the newspapers say, but question what the Bible says. Funny how you can send 'jokes' through e-mail and they spread like wildfire, but when you start sending messages regarding the Lord, people think twice about sharing. Funny how lewd, crude, vulgar and obscene articles pass freely through cyberspace, but public discussion of God is suppressed in the school and workplace.
Are you laughing yet?
Funny how when you forward this message, you will not send it to many on your address list because you're not sure what they believe, or what they will think of you for sending it.
Funny how we can be more worried about what other people think of us than what God thinks of us.
Pass it on if you think it has merit.
If not, then just discard it... no one will know you did. But, if you discard this thought process, don't sit back and complain about what bad shape the world is in.
My Best Regards, Honestly and respectfully,
Ben Stein
Thursday, August 20, 2009
a private letter to my childrenThursday, June 14, 2007
Thursday, August 20, 2009
WHO AM I, WHY AM I HERE, WHAT IS MY PURPOSE? (One man's search for perfection)
This is for my family to read. This I believe! See yourself as a part of the World and realize that you are not separate but an interconnected whole and you are an interconnected node in a living web of life. When I say “be the best you can be”, I mean: Act upon your own beliefs and your own feelings. Do not be afraid ! Each one of you is unique and there will be none like you again. You may find other persons who appear better or worse than you in a particular skill at any particular moment. That is OK. Observe what they do and how they handle a particular situation. Learn from them. Notice and study their successes and failures. Learn from others and from your own experiences. Doing so will increase your ability and knowledge to take appropriate action whenever necessary. However, accept responsibility for your own decisions.
Acknowledge ownership of your decision. There is neither a right nor a wrong choice. Listen to your heart and think with your head. When they both are in agreement - go forward! Do not be afraid nor put imaginary ropes around yourself! If it turns out you made an error in your choice, correct it. That is what responsibility means - no credit - no blame! You have what it takes to do the right thing! Follow what you believe is right and in your mind (imagination); act accordingly! Life has a way of working it all out. Stay focused on your purpose and follow your dream. Remain on that path for the rest of your life. By becoming self-actualized you will find true happiness. Each day, your only goal should be” being the "BEST YOU" for every moment of every day. If you follow my suggestions you are there already. Being alive is about making choices and doing what is right! Discover those secrets from learning; thinking and sharing. Do it with responsibility (in the context that “responsibility” has nothing to do with credit nor blame). Remember we only have our own point of view. Others have theirs.
As each of you go forward on your life's journey share your views with other people through dialogue, not in a debate. Share honestly, without fear of being wrong. Yet, you must allow the other person space to share as well. This way will get you closer to finding the TRUTH and discovering your own purpose on Earth.
As the poet Robert Browning said: “Ah, but a man's reach should exceed his grasp, or what's a heaven for?
With love, Dad
WHO AM I, WHY AM I HERE, WHAT IS MY PURPOSE? (One man's search for perfection)
This is for my family to read. This I believe! See yourself as a part of the World and realize that you are not separate but an interconnected whole and you are an interconnected node in a living web of life. When I say “be the best you can be”, I mean: Act upon your own beliefs and your own feelings. Do not be afraid ! Each one of you is unique and there will be none like you again. You may find other persons who appear better or worse than you in a particular skill at any particular moment. That is OK. Observe what they do and how they handle a particular situation. Learn from them. Notice and study their successes and failures. Learn from others and from your own experiences. Doing so will increase your ability and knowledge to take appropriate action whenever necessary. However, accept responsibility for your own decisions.
Acknowledge ownership of your decision. There is neither a right nor a wrong choice. Listen to your heart and think with your head. When they both are in agreement - go forward! Do not be afraid nor put imaginary ropes around yourself! If it turns out you made an error in your choice, correct it. That is what responsibility means - no credit - no blame! You have what it takes to do the right thing! Follow what you believe is right and in your mind (imagination); act accordingly! Life has a way of working it all out. Stay focused on your purpose and follow your dream. Remain on that path for the rest of your life. By becoming self-actualized you will find true happiness. Each day, your only goal should be” being the "BEST YOU" for every moment of every day. If you follow my suggestions you are there already. Being alive is about making choices and doing what is right! Discover those secrets from learning; thinking and sharing. Do it with responsibility (in the context that “responsibility” has nothing to do with credit nor blame). Remember we only have our own point of view. Others have theirs.
As each of you go forward on your life's journey share your views with other people through dialogue, not in a debate. Share honestly, without fear of being wrong. Yet, you must allow the other person space to share as well. This way will get you closer to finding the TRUTH and discovering your own purpose on Earth.
As the poet Robert Browning said: “Ah, but a man's reach should exceed his grasp, or what's a heaven for?
With love, Dad
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