A Sense of the Cosmos Scientific Knowledge and Spiritual Truth (Audible Audio Edition) Jacob Needleman Andrew Mulcare Wetware Media Books
Download As PDF : A Sense of the Cosmos Scientific Knowledge and Spiritual Truth (Audible Audio Edition) Jacob Needleman Andrew Mulcare Wetware Media Books
Western science has operated for centuries on the assumption that we can understand the universe without understanding ourselves. We are just now seeking to make the necessary connection between the general laws of nature and those of our own (inner) nature. But the job won't be done with "massive injections of the new consciousness"; we cannot democratize the sacred by cheapening its demands.
"My aim in this book, therefore", says Needleman, "has not been to speak of the convergence of science and spirituality but of their separation. As in nature itself, organic unity is a reciprocal relationship between separate but interdependent entities. In human life as well, there can be no real unity except through the awareness of real divisions. One may then hope to experience the magic power of sustained awareness by itself to bring the harmony that we have until now fruitlessly attempted to impose on ourselves and on our endangered civilization."
Jacob Needleman is a professor of philosophy at San Francisco State University and the author of many books, including Money and the Meaning of Life and The American Soul. In addition to his teaching and writing, he serves as a consultant in the fields of psychology, education, medical ethics, philanthropy, and business and has been featured on Bill Moyers' acclaimed PBS series A World of Ideas.
A Sense of the Cosmos Scientific Knowledge and Spiritual Truth (Audible Audio Edition) Jacob Needleman Andrew Mulcare Wetware Media Books
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A Sense of the Cosmos Scientific Knowledge and Spiritual Truth (Audible Audio Edition) Jacob Needleman Andrew Mulcare Wetware Media Books Reviews
I might be giving too much credit to the books I read for insight into activities that have convinced me that culture is a hellfire harmonica parasite. For personal information about human science taking a role in determining the future of my children, see my review of Konrad Lorenz's book The Waning of Humaneness. Concerning a hellfire harmonica parasite's use of science to take over what it considers the world, I am more inclined to concentrate on the pornography of power.
The levels of consciousness that can be part of training keep dropping to a pornographic level if the primary concern in producing soldiers and police in countless baby Babylons. I would love to hop up a few levels above the vile nature of consensus, but the kind of learning experiences I had trying to take Cambodia in 1980, ten years after I had been there, with Walter Kaufmann, who enjoyed taking pictures of religious areas sacred to civilizations that had vanished, leaving jungle areas for French and other explorers to discover in Southeast Asia a few centuries ago, was too frightening at this tipping point. Jacob Needleman wrote A Sense of The Cosmic for publication in 1975, when only a few freaks expected an incredible collapse to unravel whatever normal people expect to form their daily experiences.
Lorenz, writing in the 1980s, had more thinkers on his side, which seemed too pessimistic when people could still remember having a gold standard, and he wanted play (what people enjoy doing) to be far more meaningful than work, which can be as deadening as watching TV or trying to deal with the public. What has been wrong with my reviews is mainly that books and music have become my playthings as I tease Americans about being terrible readers. Jacob Needleman has some insight into the nature of American thinking. He wrote a book on new forms of religion, but he would like to have something edifying to replace whatever terror remains in a world that will make a global financial system as much of a gambling addiction as modern physics became after the relationship between mass and energy was figured out by Albert Einstein.
Love Needed for Science of Spirituality
I've always equated Edgar Cayce with the scientific approach. That link may seem odd to folks who think of science as all numbers and stainless steel, but I think of science as a method of questioning. Religion, for example, confidently offers its answers while science is skeptical. In its doubting, science wants to stick its finger into the miracle to actually feel it. Galileo wants to peek into the telescope to see if the sun really does revolve around the earth while the Pope remains seated, content with the Bible's description of heaven. Science as it is practiced today, of course, is more like religion in that science has stopped questioning its assumptions. But I'm speaking about the spirit of science, the force in nature that is continually seeking to expand its consciousness.
So why do I link Edgar Cayce with science? Because so often he requested that we ignore his words unless we have tested his suggestions, tried them out, and made them our own, so that we can speak from our experience rather than from his readings. When he says, "In the application comes the awareness," it means to me that thinking about living is different than actually living, and it is in the living that the thoughts about living really take on any value they may have to guide our living.
Cayce's preaching about personal application as a form of scientific research receives support from the rather complex message in the book A Sense of the Cosmos Scientific Knowledge and Spiritual Truth (Monkfish Book Publishing Company). The author, Jacob Needleman, is a well-known philosopher and someone who has addressed Edgar Cayce audiences. The book is his answer to the puzzle over the seeming failure of science to help us live life better. He ponders why it might be that even as science attempts, in the guise of transpersonal psychology, to discover the laws of life that will provide genuine human fulfillment, it seems to fall short of the mark. He applauds science's curiosity, its unquenchable thirst for better knowledge, but he notes that it lacks an important ingredient. Of the many ways he describes this missing component, my favorite is when he calls it "the knowledge of the heart."
Intellectual knowledge is important, but in itself is insufficient to discover and live the sacred ideas reality has lying in wait for us. Religion has given us some handles on these ideas, and science is searching for its own handles. But he believes that both have neglected an important aspect of the human being as a phenomenon who processes ideas and uses them to interact with reality. It is the human body. Our instincts, feelings, the heart, and not the head, is our capability for experiencing values. Using the intellect alone, the scientistic human can not see values as an objective aspect of reality, but only as a subjective personal choice. On the other hand, the human being with head and heart integrated is indeed capable of both experiencing the objective values that lie inherent in the created world and understanding how to establish a relationship with those values--in other words, to live them.
I received a sacred idea once in a dream. There was a locomotive in the dream. There was a sail plane, too, the type that soars on the wings of the wind rather than by use of a propeller or jet engine. In the dream, I am told that under certain conditions, I can fly in the sail plain, receiving the "lift" I need from the locomotive. I meditated on that dream and could understand the symbology of the fixed, karmic path of the cause-and-effect ironhorse track and, in contrast, the relative freedom and grace of the gossamer sail plane. But it wasn't until I got up out of my chair and began to dance each component, allowing the dream's symbology to have use of my body and its sensations, that I was led into a state of transformative consciousness. For a moment of grace I was actually able to experience the sacred, as if "The Secret" had revealed Itself to me. My body, moving to the images of the dream, led to the intuitive discovery of how the two dimensions of my being can actually cooperate and work together.
To reconcile these two dimensions of human existence, the spiritual and the material, seems to be Needleman's goal. It is not a task for the intellect alone, nor is it a task that just anyone can accomplish. He wants us to understand that it requires virtue. This virtue is a willingness to experience the higher truths for their own sake--not for the sake of getting a leg up on life's satisfactions or to gain special credentials to enjoy the satisfactions of the afterlife--but purely for the sake of experiencing the joy and love that these truths contain. To love for the sake of love itself is what is required to be able to experience--not just to think about--the meaning of love, much less to realize the mystical equation, "God is Love," which would initiate a spiritual science. [...]
My brother asked me to buy it for him, so it must be good.
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