Essay 19- redefining Life In The New Universe Story



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Essay 19- Redefining Life In The New Universe Story
Human consciousness is making an unprecedented leap to an entirely new understanding of reality and life in the modern era. This leap involves the greatest transition ever made in the history of human thought. It is far more profound than the supposed cosmic divide of BC/AD.
During past transitional periods such as the Axial (roughly 700-300 BC) human thought made advances that were more of the nature of refinements on themes inherited from previous eras. Hence, we find the monotheistic religions of the post-Axial time (Judaism, Christianity, and Islam) employed similar themes to those of earlier primitive mythologies. For instance, they merged the idea that the forces of life were luminous spirits located in the heavens with the idea that humanity had been created from a demonic substance. This was later developed into the theme of a cosmic separation between this defiled material realm and the pure spiritual realm. This separation supposedly led to conflict between a good force and an evil force; a conflict that was manifest in the struggle between human proxies on earth (humanity divided into opposing groups of true believers and the children of the devil). Further refinements included ideas of the domination of humanity by gods (a domination mediated via the true religion) and a future apocalyptic destruction that would purge imperfection from the world.
The modern transition is notable for its radical break with such themes and the conscious search for entirely new ways of understanding reality (the universe) and life. Research and discovery over the past few centuries have provided us with a body of knowledge that points to entirely new themes that we can now employ in our ongoing endeavor to create systems of meaning. These contemporary themes more correctly express our modern understanding of the universe and life. Some of them are derived from basic trends that have characterized the emergence of the universe. Others derive from foundational features of the universe itself. They all point to a fundamental progression of life toward humane existence. This now appears to be the core reason for the existence of the universe. This inexorable movement toward something more humane allows us to conclude that the essential nature of all reality is supremely humane.
Look for instance at the scandalous generosity evident in the universe. The Big Bang released into this multi-dimensional universe an infinite supply of energy. Further discovery continues to reveal the extravagant prolifigacy of the initial outpouring. As we probe further dimensions of reality (that which sustains the visible) we recognize ever more the limitless vastness of it all. It is now suggested that the visible or so-called material universe (stars, planets and galaxies) may account for only some 3-4% of the total universe while the as-yet-unknown remainder is referred to as dark matter and dark energy. The presently known dimensions of this majority element reveal an infinite supply of power. And this is not just energy that exists to inspire human awe and admiration. It is energy available to us to enhance our enjoyment of being alive in the universe.
How do we access this energy? Over the past 13.7 billion years the universe has organized from initial chaos to basic forces, to atomic structure, to the formation of molecules, then to cells and multi-cellular life, to more advanced life forms and now to conscious persons. Life has organized the energy of the universe into forms that have become aware of it all and can now employ it to create a more humane existence. And far from running down and dissipating back into chaos (as predicted by the second law of thermodynamics), life, from the beginning, has continued to organize into ever more complex systems, structures and forms. It continues to create and advance, using the limitless energy of the universe.
And life continues to express in all areas the same generosity that is a core feature of reality. Farmers put a seed into the ground and get back not just another seed, but an abundance of new life and usable energy. The apocalyptic doom and gloom of archaic mythology has missed entirely this elemental generosity of the universe.
Arthur C. Clarke has even suggested that in 50 years time we will all have little black boxes in our homes that will tap into dark energy and provide us with limitless supplies of energy. This will make electrical grids obsolete.
However, greed expressed by a few has often limited the access of others to the natural abundance of life. Powerholding elites have often manipulated social systems to favor a select few and exclude the majority. This is tragic because there is more than enough for everyone. The Economist has estimated that even now there are enough investible assets on earth (some $80 trillion dollars) to allow every one of earth’s 1.5 billion families to enjoy unprecedented wealth. The trick is to create and maintain fair systems that ensure the access of everyone to the natural bounty of life.
This essential generosity of the universe ought to liberate us from the fear that has always driven the selfishness of predation and hoarding.
Another fundamental feature of emerging reality is the ever rising nature of the trajectory of life. Life progresses from simpler forms to more complex ones. It also develops from less intelligent forms to more conscious and intelligent forms. But most importantly, it advances from more brutal existence and response to a more humane existence. In all aspects, life is characterized by a continuous and steady rise, not a fall. Sure, this rising trajectory has been punctuated by catastrophe and loss along the way, but this is not evidence of some Fall that changed life from perfection to damaged goods. The aberrational elements of destruction and setback do not deny the overall upward direction of life.
This rising trajectory of life is evident in the development of more advanced creatures that have learned to overcome the brutality of predation with its aggressive automatic responses. We have found the freedom to resist such harsh instinctual response in order to choose to respond more humanely. John Pfieffer (The Emergence Of Humankind) has noted that the cortex developed with an inhibitory form of wiring that enabled people to pause and resist instinctual drives and to choose more humane forms of response.
The ancients did not grasp this rising trajectory of life and instead created the dismal perception that we know today as Fall mythology. This mythology was developed over multiple millennia and embodies a complex of dehumanizing ideas that are closely related. It is a complex of ideas that have darkened human consciousness with fear and despair for millennia.
Fall mythology apparently began some 30,000 years ago with the emerging sense of the spiritual (see John Pfieffer’s “Explosion: an enquiry into the origins of art and religion”). The spiritual was first perceived as some mysterious force behind life and then as a realm to which the dead went. Later, it came to be viewed as something separate from the material. The knowledge of this other mysterious realm gave early shaman power over ordinary people. It permitted them to separate themselves from the common mass and to become the first leaders of human societies. This was the earliest division of human beings into the special (the sacred) and the common (the profane). And this was a religious division. Later priests of emerging states continued this shamanistic tradition and were eventually viewed as god-like or incarnations of gods.
Fall mythology also drew on the primitive idea that the world had been created out of chaos and initially it was a perfect paradise. But the first people then sinned and the gods left them, leaving chaos and disaster in their wake. Life became wretchedly imperfect. So human failure explained the presence of disaster and suffering- wind/storm, water/flood, sun/drought, lightning/fire, accident and disease. Related to this was the understanding that spiritual forces or spirits were behind the forces of nature and disease. The ancients therefore reasoned that the destructive element of life was an expression of anger from the controlling spirits/gods. They believed the spirits were angry because people had broken their taboos. And some innovative mind later concluded that the angry gods could be appeased with blood sacrifice. These ideas were stated more formally in the 2500-1500 BC period in Sumerian mythology (Mircea Eliade- The History Of Religious Ideas Vol.1).
Much later (circa 600BC), Zoroaster made a further refinement to Fall thinking in stating that in the future there would be a great end-time renewal where the fallen and imperfect world would be destroyed and the original paradise restored. People then began to hope for the end of this defiled world in order to escape to something better. Some have even tried to provoke the onset of the end of history by engaging in conflict with those they consider to be the enemies of God. This is an effort to force God to intervene and fulfill prophecy. This effort to provoke end-time confrontation occurred in recent times when two armed American Evangelicals went to Jerusalem with plans to become the two witnesses spoken of in Revelation who are to be slain on the streets of that city just before Jesus returns. Others believe they can spark the final Armageddon battle by destroying the Dome of the Rock. Zoroaster also taught that until the end of the world arrived, people were obligated to join the true religion and fight against the followers of the devil.
This dualistic view of reality has profoundly impacted all subsequent human perception of life and especially the Western tradition of thought. It has inspired endless intolerance, opposition, and conflict. The idea that there must be a true religion set in uncompromising opposition to false religion has led to the division of humanity into opposing groups fighting over what are fundamentally similar versions of the same archaic mythology.
Fall mythology also produced something new in the human psyche- guilt for having destroyed paradise, shame over being imperfectly human, and dread of retribution from the angered gods. It led to the concept of sin or sinfulness and the perception that humanity was inherently defiled. There was something wrong with being human. This mythology of despair has burdened human consciousness for multiple millennia now.
Fall mythology also introduced the idea of punishment into human consciousness. It reasoned that because people had sinned they deserved to be punished by the gods. Punishment then came to be viewed as a fundamental principle of life. The severe payback of an eye for an eye or a tooth for a tooth began to define human views of justice.
Fall mythology further developed the idea that if the gods were not in control then chaos would return. So dominating gods were needed to preordain and control life in order to maintain its ordered patterns. This control, of course, was to be mediated through the representatives of the gods, the priests and kings. This led to ideas of authority residing outside of and above humanity, somewhere in the heavens. People were then viewed as having been created to serve the gods. From these ideas we find the developing perception that subservience and slavery were divinely ordained for human societies.
The violent tradition of blood sacrifice also derives from the Fall perspective. This produced something unique to the religious movement- the endless treadmill search for salvation. Tragically, it is often a search for redemption through violence. The idea of sacrifice validates the notions of payback, punishment, violent revenge, and dehumanizing appeasement.
The brutality of Fall thinking has long validated similar brutality in human societies because people have long believed that they were obligated to replicate their perceptions of the divine reality in their own societies and behavior. So if the divine was nasty, then people would employ that divine model to justify their own nastiness toward others.
This entire scheme of Fall/salvation mythology was built around a major error in ancient pagan reasoning- the misperception that the gods controlled the forces of nature and the destructiveness of those forces meant that the gods were angry and had to be appeased with blood.
The three Western monotheisms- Judaism, Christianity and Islam- have taken this punishment oriented mythology to cosmic extremes in what is known as apocalyptic theology. This line of thought argues that a future end-time punishment is necessary in order to restore the world to its pristine original condition.
Fall mythology has continued to spawn endless variations on its core themes, both religious and secular. The idea that the gods had become angry and abandoned humanity to go live in some heavenly spiritual realm- the heavens- led to the development of a strong dualism in Western religion. This dualism manifested itself in a variety of themes. For instance, the Sumerians viewed human beings as divided creatures, partly divine and partly demonic. The Greeks continued this line of thought with their belief that reason was the higher and nobler part of man while the body and bodily desires were base. These ideas spring from the notion that the spiritual is something pure while the material is defiled. In this viewpoint people are perceived as having a spiritual part (soul) that relates to the heavens or spiritual realm while their bodies are related to this fallen material world. Such thinking has produced internal confusion and conflict. Consequently, people have been led to believe that they must engage in endless war with the cosmos, the defiled world, with other people who disagree and even with themselves (their own fallen natures).
The Hebrews intensified this dualism with divisions of pure/impure, holy/unholy, and clean/unclean. Humanity was unclean and evil while the spiritual (God) was bright, holy, and pure. This type of thinking has intensified the sense of separation, division, and opposition between two mutually excluding and antagonistic realities. All human social divisions between insiders and outsiders, true believers and false ones, were derived from this primitive perception of dualistic reality or life.
The dualistic view of reality was developed most intensely in Christianity. Lloyd Geering (Tomorrow’s God) has noted that the creation of another realm outside this material universe led Christians to project all sorts of things onto that supposedly transcendent realm. This world was viewed as fallen realm that was to be destroyed in the future. It was dispensable and not worth wasting time on. Christians then pre-occupied themselves with religious activities that would prepare them for life in the higher realm. They believed that they were divinely obligated to separate themselves from this world and to engage the search for salvation. Their dualism led to a dehumanizing devaluation of this world and life in favor for some supposed heavenly realm.
Where did Fall/salvation mythology originally come from? Well, it certainly did not descend from the heavens. Quite the opposite. It all sprang from the basest inherited drives of our animal pasts. Joseph Campbell (the Masks Of God series) correctly notes that when the first shaman created the earliest mythical themes they were projecting their own instincts and fears outward in an effort to explain reality and life.
How did this happen? To understand this fully, we first need to recognize that we evolved from an animal background and we have inherited an animal brain. This brain was developed in the predatory environment of the earliest life. Those primal life forms chose to eat the living around them instead of procuring their nutrients from decaying matter. That predation eventually led animals to separate into bands that competed, dominated and destroyed one another in the struggle for resources. The aggressive emotions related to predation were hardwired into the earliest nervous systems and later in animal brains as instinctual responses. These emotions produced a strong sense of being separated from others, of living in opposition to others and wanting to dominate and destroy the competing others. These predatory drives were passed along into emerging humanity to influence developing human consciousness.
It was this brutal animal inheritance- with its emotions of separation, opposition and domination- that prompted early shaman to express similar themes in their mythology. Evidence of this animal influence is visible in the earliest drawings of half human/half animal gods. Later, the drives of predation would find expression in such themes as tribal gods fighting for insiders against outsiders. We also find ideas of gods and their representatives dominating others. The shaman would project all sorts of animal-like features onto the spiritual realm.
The themes of the Fall mythology view of reality have been shaped by an animal inheritance and this has distorted entirely the human understanding of life. In every aspect Fall mythology is a profound misread of the fundamental nature of life.
Take a moment and rethink the foundational myth of the Fall viewpoint. There is no evidence of a change of life from perfection to imperfection in the past. Death did not enter life when some mythical Adam was supposed to have sinned around 4004 BC. Death has been present since the beginning of life some four billion years ago. And there is no evidence of a separation of the spiritual from the material which was supposed to have occurred when the gods abandoned sinful humans to reside in the heavens. Western religious dualism is a profound distortion based on the errors of primitive logic.
Further, there is no fundamental divide or separation in the human race. Consequently, there is no need to oppose or fight others as enemies. There is no divine requirement to identify with so-called true believers or to oppose what insiders call false believers. Our identity as humans is to be found only in the common human spirit and consciousness that we share with the entire human race.
Zoroaster was profoundly wrong. Humanity is not divided. He had based his division of people on the cosmic division between a good power and an evil power. The supposed war between these two powers was to be manifest through their earthly adherents. He was also wrong to argue that there had been a state of perfection at the beginning and a subsequent fall and regression of life.
Fall mythology got the nature and trajectory of life all wrong. And with its orientation to regression it buried the glorious story of human emergence, development and progress from a barbaric origin to a much more humane future.
What we now know of the story of the universe and life exposes the distorting influence of traditional religious mythology. We realize now that there is no need to save humanity from sin. Yes, our modern brains are still subject to the emotional impact of a dark animal inheritance and this inheritance still provokes much bad behavior among people. But this is not evidence of something inherently wrong with humanity. Consciousness now defines our true human self and consciousness has lifted us out of the constraints of animal reality to set us on an entirely new trajectory moving toward a more humane existence.
Our response to the ongoing human struggle with a residual animal brain should not be that of revenge and punishment but compassion, mercy and endless forgiveness. This more humane response to imperfection was first advocated by the Sumerians and later the Hebrew prophets. They called it justice and argued that it meant deliverance for the oppressed and downtrodden. Tragically, this new understanding of justice as mercy was eventually buried by the pagan view of justice as payback punishment.
The Fall and regression view of life was adopted and refined in the Western religions and even found expression in modern secular ideologies. This Fall mythology embodies the worst features of our predatory animal past and has generated endless despair, hopelessness and violence. It is a system of meaning that distorts entirely the nature of reality and life.
Our contemporary body of knowledge shows clearly that we have always been rising from a less developed past to a better future. HG Wells was right in saying, “Small as our vanity and carnality makes us, there has been a day of still smaller things. It is the long ascent of the past that gives the lie to our despair. We know that all the blood and passion of our life was represented in the Carboniferous time by something- something, perhaps cold blooded and with clammy skin, that lurked between air and water, and fled before the giant amphibian of those days. For all the folly, blindness and pain of our lives, we have come some way from that. And the distance we have traveled gives us some earnest of the way we have to go…”
“It is possible to believe that all the past is but the beginning of the beginning, and that all that is and has been is but the twilight of the dawn. It is possible to believe that all the human mind has ever accomplished is but the dream before the awakening… It is out of our race and lineage that minds will spring, that will reach… forward fearlessly to comprehend this future that defeats our eyes. The world is heavy with the promise of greater things… when beings shall stand upon this earth as one stands upon a footstool, and shall laugh and reach out their hands amidst the stars” (quoted in Freeman Dyson’s “Disturbing The Universe”).
Life has always been rising to a better future; advancing, developing, and progressing from something more primitive to something more humane and civilized. The continued presence of elements of brutality in life does not deny this endless progress. Unfortunately, the contemporary news orientation toward disaster and pathological behavior tends to reinforce the distorting perception that things are getting worse all the time. We can gain a better perspective on the progress of life by taking a close at the vast majority of people who get up everyday to work, play and behave decently in their communities. This developing human spirit is where the real story of life in the universe is made manifest.
Further evidence of the rising nature of reality and life is to be found in the discovery that the universe is not running down but now appears to be expanding eternally. And as for the cooling of our sun, Dyson has suggested that we will be long gone from earth when that happens. We will be out in the galactic neighborhood busy greening the universe (Disturbing The Universe).
There is simply no evidence of any coming apocalyptic, end-time destruction or punishment in the future of the universe. The universe exists eternally in the beginning of the beginning.
The fundamentally rising direction of reality and life speaks to hope, not despair. It manifests a creative advance that springs from a fundamental hope at the heart of reality. This bias of life to express hope is even evident in the structure of the hominid brain. John Pfieffer in his book ‘The Emergence of Humankind’ says that our brains contain memory units called mnemons. These consist of interconnected nerve cells which receive nerve impulses from sense organs and send appropriate messages to muscles, preferably messages to approach novel things, unless experience warns otherwise. The mnemon, says Pfieffer, is designed with a built-in positive bias, an orientation to approaching new things in life. He then concludes that we are designed to be optimists, to have great expectations and to approach life with high hopes (p.126). The human mind, as a reflection of the greater consciousness behind all life, expresses the hope that characterizes life at the most elemental level.
The progressive advance of the universe also reveals a creative organizing intelligence or consciousness behind all reality. The rationalist dogma of meaninglessness randomness has never been able to explain the progressive organizing that is evident in the advance of the universe. While I understand this rationalist perspective to be a reaction to traditional mythical/religious irrationality, too often it appears to degenerate into just another form of rigid dogmatism that denies plain evidence to the contrary. It then becomes, in spirit, very much like the religious fundamentalism that it denies.
The dogma of meaninglessness offers no credible explanation for the developing stages and ordered progress of the universe. To argue that the progressive ordering of matter and life over the stages of the universe’s development is due to randomness is like arguing that there is no purposefulness in a wind blowing through a junkyard and assembling a space shuttle.
Harold Morowitz (The Emergence Of Everything) and Brian Swimme (The Universe Story), among others, have traced the developing stages of the universe and life. The essential creativity at the heart of all reality manifests itself in purposeful movement even while employing the element of randomness. This random element may be understood in terms of freedom. Genuine freedom can only exist where there is room for chance, spontaneity, and accident. But the element of randomness does not define the core movement of reality. It does not account for the overall progress and the ultimate goal of the universe which is evident in the steady movement toward a more humane existence. This overall movement toward order and humanity belies any apparent purposelessness.
However, in arguing for purpose I do not believe that the order of emerging reality and life is that of mythical/religious pre-ordained control or pre-planned end. It certainly is not the order of conformity sometimes manifest in human organizations and overly zealous attempts to control life. Rather, the emerging order of life moves toward ever more complexity, diversity, and greater levels of creative freedom.
As life moves toward ever higher levels of development, we can find elements in each preceding level that prepare for the emergence of the next more advanced level. But the natural laws of the previous levels simply do not explain the advances made. Each new level or stage is so much more than just the sum of elements from the previous stage.
Also, it needs to be stated here that the direction of life has been not just toward intelligence but more specifically toward humane existence, toward love. This is important to note because the progress toward a more humane existence is an expression of the fundamental goodness or love that defines the Life at the very core of all reality. As Bede Griffiths said in ‘A New Vision of Reality’, the universe proceeds out of love, exists in love, and returns to love.
These basic trends of the universe demand a radical new understanding of what we call the transcendent or the spiritual realm. If these trends are in some manner a manifestation of what we have traditionally called God then it is certainly not God as religiously defined. The transcendent Life at the core of all reality obviously does not control material life and does not exist separately above this life. The Transcendent is not something outside of humanity that has separated itself from rising humanity. It does not hold anger toward human emergence and our ongoing struggle with an animal inheritance. And it does not threaten humanity with punishment.
Here we should also call into question the traditional understanding of death as defined by Fall mythology. This mythical/religious tradition views death as a curse or punishment for sin. But we now recognize that there was no original sin or Fall and, consequently, we need to rethink death in entirely new ways. Fortunately, we already have a long tradition of viewing death as simply a transition or transformation. Death transforms expressions of life and consciousness into new forms as yet not known to us in this material realm. It may be understood in terms of the transformation of all matter. Just as matter is never lost but simply changes forms, so it may be with conscious life. It is not lost or extinguished but simply transformed into new expressions, perhaps expressions that experience more fully all the dimensions of existence that we are only now becoming aware of.
My point here is that there is no need to fear this natural life transition called death. Life has no end. It continues to grow, advance and develop endlessly. It pursues a trajectory of endless hope, love and creative progress.

Further, life has a built-in propensity to heal. And turn around or recovery times are much shorter than doom and gloom types prophesy. Greg Easterbrook noted this in ‘A Moment On The Earth’. He argued that life is exceedingly durable and bounces back after disaster to become even stronger and more diverse than it was before. This was particularly evident after the great meteorite strike that wiped out the dinosaurs. It was as if the immune system of life was strengthened by that hit and came back stronger and prepared to diversify into even more complex and advanced forms than before.


Admittedly, there is damage, destruction and setback along the way but these aberrations do not define the essential trajectory of life. They provide more of a context and a contrast for the struggle of life. It is as though life is able to gain strength and to develop more robustly within this context of struggle and suffering. And as someone said, it is against the backdrop of difficulty and tragedy that the positive elements of the human spirit are made manifest. Without the nastiness of life we would not experience the transcendent beauty of such realities as love, mercy and forgiveness.
Whatever our take on these things, the disaster and suffering evident in life offer us no sound reason to leap to doom and gloom or apocalyptic conclusions. Ultimately, there is no reason to fear the universe or life. But why then all the scare-mongering that has been endlessly expressed in our religions and now in the modern environmental movement? We have even developed a modern news media that thrives by focusing on the aberrational element of life. It takes the pathological and catastrophic and makes it the big business of daily consciousness while neglecting the more generally true nature of life that is manifest in the billions of people who get up and go to work every day, caring for their families and trying to be decent members of their communities. It neglects the true state of the world that has been presented so well by people like Bjorn Lomberg (The Skeptical Environmentalist).
What drives apocalyptic thinking with its bent to fear, gloom and hopelessness? Part of the answer may be found in the fact that states and religious movements have long found doom and gloom apocalyptic to be an effective means of controlling populations and appropriating their resources. They proclaim that the gods are angry and demand appeasement. They then cow people into subservience and drain them of resources to fund the temple programs. This priestcraft was the economic engine that drove early state formation (Jacquetta Hawkes, ‘The First Great Civilizations’). Salvation has always been a huge business run on fear. The authorities claim the devil is coming to get us and they alone know the secrets of how to protect us, so shut up, fall in line and pay up.
Apocalyptic can also be explained in terms of the fact that it expresses the fear that is at the core of the dark drives that we have inherited from our animal past. Remember, those emotions related to predation are all essentially expressions of fear (separation into isolated bands, selfishness and opposition toward outsiders, and destruction of the competing other).
The Fall mythology viewpoint distorts entirely the story of reality and life. The true story of the universe is about a supremely humane reality at the heart of all existence that manifests itself in limitless generosity and life rising and advancing toward humane existence. It is a story that liberates people to express freedom, inclusion, creativity, hope and the many other positive impulses of the human spirit.
The proper response to the story of life in this universe ought to be liberated celebration. It is a story that gives no room for fear, hopelessness or despair.
Let me add one more thing about the nature of reality in this universe. It is most essentially Life. Even that which we refer to as inanimate matter (e.g. rocks) is actually at the atomic level, vibrating energy. It is alive in the most fundamental sense. This has led to the abandonment of the older view of the material realm as solid substance that can exist on its own aside from some more elemental sustaining reality. The further we probe the universe the more we find it to be of the nature of life. Some research even suggests that at the most fundamental level of existence everything appears to exhibit the nature of energy, but not energy as we have traditionally perceived it. It now appears to be more of the nature of transcendently conscious Life.
This supremely humane Consciousness is manifest primarily through the human spirit or human consciousness. Consciousness is, in fact, the image of the invisible and the glory of our humanity. It is the reality that inspires us to progress on toward something better, to create a more humane future for all life and thereby fulfill the ultimate goal of the universe.
Consciousness sets us on an entirely new trajectory away from the basic direction of evolution which was subject to randomness and the drives to separate, oppose, dominate and destroy. And it is consciousness manifesting itself through humanity that will help nature to get out of the deadends that it often finds itself trapped within, such as violent predation. Consciousness awakens in humanity entirely new impulses to include, to cooperate, to share, treat others as free equals, and to forgive endlessly. It inspires the desire to overcome an animal past in search of a more humane future.
Consciousness has now made all of us personally responsible for the future. No one else will create the better world that we all want. The way we advance life toward that better future is by each one of us responding humanely in our own daily activities. And we attain the goal of life together with the entire human race and not as groups operating separately from one another.
As we create new systems of meaning for this era, we need creative input from all humanity. Our understanding of reality and life will never again be defined for us by priestly elites or other so-called higher authorities. It can not be handed down to the ordinary person as something final and authoritative from on high because there is no subservience in a humane universe. The ultimate authority has never been something that is located outside of or above humanity. It exists within each human person. This ultimate authority in the universe is human consciousness of humane reality and how to respond humanely. This consciousness and authority is shared by every person alike.

Copyright Wendell Krossa, contact at wkrossa@shaw.ca


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