The Big Me Dances

The universe, the world, is how it all occurs to me as a happening, an event, a contingency.

Recalling the words of Baha’u’llah as I would apply them to myself, “… the world is my unawareness of the Godhead and my absorption in aught else…” and that truth is founded in the primary spiritual attitude of the unfettered search: detachment from tradition; avoiding backbiting, boastful people, and evil-doers; cleansing the heart from love, hate, and pride; and living in prayer, patience, resignation, and forgiveness.

My experience gives me the sense that the Godhead operates for me through my declaration (to myself or others) in abandonment of all untrue considerations, for an enthusiasm, passion and joy.

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I believe that I am living in the world, a universe of elementary materials, from which has derived my organic construction as a capability for the flourishing of a metaphysical being. I am the root growing through the soil of human life, drawing sustenance for that budding fractal splicing and looping through all the dimensions beyond time and space, all the dimensions of eternity. I believe I am both contingent and eternal, always to be “unaware” and “absorbed by”, yet also to be a sense of Godhead through how I am in truth.

And so , I dance.

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Placental

EmbryoShe noted, “You seem happy and buoyant this evening”

I replied, “Perhaps I decided to be an adult.”

She retorted, “Whatever that is.”

“Perhaps”, I gathered as quickly and cleverly as i could, “it is being happy and buoyant.”

I woke the next morning with the soul on my mind,
the query of a philosopher,
“There is so much wonder in the universe,
why ask that there has to be something else?”.

Death.

The desire to lift the fear of gone
with a belief there is something
within us that can live forever.

My teacher, Baha’u’llah, had another take,
that life is vastly beyond time and space.
The universe is wonderful, contingent, a womb.
A womb is wonderful,
an embryonic exaltation
in its universe.

A fantastic germ catalyses
the ooze of a root
in its warm, watery womb,
growing a fascination
until the day of realization,
the womb cannot contain it,
the child being is expelled,
freedom preceded by one last constraint,
one last reassuring connection with the womb,
then the root separates,
the placenta dies.

Through infinite dimensions
the fascination reflects
or maybe a reflection of the whole
ancient, imperishable, everlasting
dominion.
In one domain oozing
base elements.
In another, oozing,
from the placental born one,
elements of consciousness,
outside of physicality,
outside of time and space,
the fascination grows
until uncontained,
released onto that imperishable domain,
the placenta dies.

The Soul for the Evolving Human.

The primary human experience is not a reflection of the reality of the universe. In many ways we can be likened to that classic circuit board image in which we are a collection of antennae within reality. Our antennae are the peripheral nerve endings in our skin, joints, muscles, ears, eyes, nose, and tongue. They are circuitry in contact with reality but will only pick up certain specific types of stimulation. Much of that stimulation can only be tuned in through the movement of the body eg vision, touch, proprioception. For a large part, then, our sensory input is facilitated by a innate output from our brain to our muscular system to create movement that then causes a wave formation of some type that stimulates our peripheral nerves. The peripheral nerves conduct an electrical wave to the neural networks of the brain. The level of stimulation into the neural networks then illicit a qualia, a picture, a subjective experience of something that is preset by templates in the brain. At a certain level we become conscious of the input. Yet, ultimately, it is these brain templates of qualia that give us a representation of the world. In the overlay of the various maps of qualia relating to vision, hearing, touch, smell and taste, and movement, onto an internal clock (simultaneousness), we build up a very ‘real’ moving 3D experience of the world.

We have, then, built a wonderful piece of neural and moving technology that we call language and voice. Voice allows us to mimic the input of sound waves as they are rendered by the specific brain template, by special moving structures. The mimicry has allowed us, over many millennia, develop language. Speech allows us to use language to communicate very complex ideas to others. However, language has allowed us to use excess neural circuitry for an internal conversation that we call thinking. The internal conversation has developed to allow ‘looking’ at what we think and feel, to ‘look’ at past memories, to look for patterns in things, and then to design a possible future in words and images.

There is, in reality, then, 6 billion nodes of data filtering that construct for those nodes a sense of being individual entities in a world, a universe that is a certain thing. Yet all of us, as individual nodes, are simply constructing a story, a theatre, from our brains. We represent that theatre to each other, and to the extent we all agree that certain characteristics exist, we come to an internodal agreement on reality. All within the mostly short feedback loops of our neural networks which themselves are reporting, from our brain, that our nerves and brain exist. Well we accept on faith that because we think we exist, we exist. However, to the extent that our experience is valid, that in some way something exists that is our experience, even then, we know that we do not know anything about reality except a very small segment.

To create difficulties with our general agreement, comes people with visions of the future, experiences of past lives, being out-of-the-body, intuiting the flux of the behaviour of society or the geography through stars, metaphors (mathematics, numbers, card, dice), speaking to the dead, far-away sight, or prophetic dreams.

Yet, when we realise that our ‘reality’ is the interpretation of a very complex data analysis organism with very small bandwith of perspective, then the strange experiences of other-sight can be seen as data that is out-of-agreement. For any data flow to the brain must become a language-image in time and space – a moving 3d experience that we can already relate, that seems familiar.

The movement-time aspect of this experience will seem to us as if we are moving, for our brain in full moving 3D, tells us about our movement, as well  as other movement. Therefore in dreams or out-of-body or past life experiences, it will seem as if we ‘went’ somewhere or ‘came from’ somewhere. However, no movement has occurred, just information has found the antennae and stimulated a qualitative response.

In otherwords, there is no soul-within, that is moving out-of-body. However there is information being accessed from across space and time, at distances normally not able to stimulate the local human node. So the question still arises, how does the far-away information be collected by the human node?

In the model of the human soul described by Baha’u’llah, Founder of the Baha’i Faith, the soul is in association with the human vehicle from beyond time and space. Here the soul is in a state similar to a human embryo but vastly different for, presumably, it exists in a greater that time and space dimension. Such a soul is associated with the human vehicle through the human consciousness, conscience, rationality, ethicalness, and mystical reach: the human mind.

An entity beyond space and time might experience space and time as we, within space and time, perceive a design on a flat piece of paper. Allowing that some human brains can ‘tune in’ to some of the information that the immature soul perceives, then some of that information might come from our past, our future, or just another perspective of our present.

Such a model of the soul present other possibilities. Perhaps that soul has all and clear access to all our time and space. And our access to that information is related to the development, evolution of the human mind. Is it here that the teachings and the laws of the Manifestations of God have their highest expression, in establishing the conditions for that evolution of the mind and all minds. Among those conditions are peacefulness, mindfulness, and selflessness. Consider this model a little more. Not only might it establish access to far-away knowledge, it would, as a social capacity create access to far-away communication.

While I might, here, be vastly underestimating the reality of the human soul, it occurs to me that a signal outcome of this new model of the human soul that Baha’u’llah has taught, provides an impetus to the next evolution of the human mind and a very real transformative evolution of human communication and intelligence, an evolution as a new organism of human collectiveness.

 

The Spiritual Nature of Building the World

Religion has two effects in the world of humanity. Both foster the progression of civilization, the design and build of the human world.

To understand these effects, we must first understand the nature of the human as being a presence in the world.

The human nature is founded on an animal requirement to protect itself and dominate others, through which it can protect it’s future progeny. We call this the ego or the identity.
The protection and domination roles are implemented and amplified through language, the constant deriving of meaning (story) from events, and interpreting those events in such a way as to allow us ‘reasons’ to protect ourselves or dominate others. The identity will latch on to any story that might give protection or domination leverage, and any story will. The identity creates the world both through it’s story and by creating meaning, maintains an unawareness of reality and it’s Creator. This ‘being unaware’ is the fundamental vehicle brought into being by the prime creative force, the Word of God, for the nurturing of the reality of the human, the soul. It is in the human being that language can enormously heighten the expression of the animal nature, but through which giving up protection and domination, detachment from worldly appetites, following the revelation of Baha’u’llah, and the creation of an extraordinary future, can find expression.

The Great Educators provide a fundamental story with two objectives: the spiritualisation of humanity and the progress of civilization.
The spiritualisation of the human being requires that the identity allows a new story to be entertained. The story of spirituality for this era, is the story provided by the Great Educator, Baha’u’llah. It includes showing us to look for that which we are unaware, the Creator. It includes looking at our ego, to bring it to some discipline, moving it aside to allow a calmer, vulnerable yet powerful mindset. It includes encouragement to replace stories of disunity with stories of unity with all humanity. It leads to diffusion of our ego, softening all protection and domination, and allow the full expression of love, justice and service to all humanity.
On the other hand, the civilizing of the human being occurs through the re-identification of the ego with the new story: the unity of humanity, the elimination of prejudice, education for all, equality, equity. The ego, scrambling to reassert it’s efforts to protect and dominate, will utilize the new story. For only the ego can create the world, as only the ego is unaware of the Creator. Now the new story becomes a motivator of new design, new building, new wealth production, new distinctions.
The era of Baha’u’llah has the signal characteristic that the mass of humanity will have access to the tools of spiritualisation, of giving up their desire for protection and domination. Three milestones might be anticipated in the emergence of both of these effects from the revelation of Baha’u’llah. The first milestone of the Dispensation of Baha’u’llah is World Peace, the giving up of domination and protection of other nations or regions of people through the amassing of weapons. This is synonymous with the agreement between all nations to support each others borders and the participation of all peoples in local, national, and international policy. The second milestone of the dispensation of Baha’u’llah is the widespread education of humanity to its own unity, a forgetfulness of parochial identity under an identity as Earthlings, the achievement of equity of all people, and the free movement of people over the planet. The third milestone of the dispensation of Baha’u’llah is the minimization of the ego to the basic fulfillment of its needs (food, water, procreation, shelter), and the extraordinary access to the creative resource  of the collective mind. Such creative power will ensure the protection of humanity from the many environmental disturbances of the planet and the solar system, and simultaneously realising the scientific paradigm shift that will enable humanity to escape the planet on new adventures into the solar system and the galaxy.

Freeing humanity from the confines of the planet will see the modification of the cultural norms of the Earthling, that humanity will create over the next 100’s of years. We cannot image what the mindset of those norms will be. The language, the noun, the verb, that we use today, will have no relevance in that future. What sense the analogies of the spiritual winter, to those who live among the twinkling of stars, who live for 200 or 300 years, who travel at relativistic speeds? Yet, so it shall be that a Great Educator in some form, will appear among them, and shoulder the rejected love that will perturb that disrupted mind, and create another great attractor of civilization.

If only in acknowledgement that, like the prophets of the past, we have no language like the language of the future, we have no mind to recognize the constructions, let us not dwell more than a moment on the vast horizon of the future. Long enough to wonder, long enough to allow ourselves the reflection that this wonder, this excitement that we feel in anticipation that we will, indeed, dominate the stars, is just another form of our unawareness of the Creator. Let us then deal with our immediate pathway into the future, our immediate moment. Let us see a great space immediately before us, free of vengeance, free of anger, free of fear. To the extent the image of tomorrow is cluttered it, it is only cluttered by our vengeance against our broken hearts. Let us move the vengeance aside. Let us ask forgiveness from the Creator, and as the Creator forgives, we might harbour no less love and forgiveness of ourselves, no less love and forgiveness of others. Let us make effort in this. The path is open, only our own veils, our own stories, hide it. Let us fill our minds with a letting go, an openness to the Holy Spirit, the Creator.

And so we build the world and go joyfully to the next.

Reality, and Spiritual and Civil Progress

Consider that reality is, in the words of The HitchHikers’s Guide to the Galaxy, very, very big. Not just big in terms of space-time, but big in such terms that space-time itself is an expression of a strata of reality. Consider that, just as a three dimensional object will cast a two dimensional shadow, perhaps the only example of a two dimensional object that we humans can experience, then space-time is also a ‘shadow’ cast by a higher order of reality.

In this consideration, our soul is the higher order of reality to which we are its shadow. According to Baha’u’llah, our presence as a space time object has the particular significance of being able to know God and, in that, has the distinction of communicating with our soul and that communication is nurturing of the soul itself. The shadow communicates per force of its presence, by the shaping of the blotting out of light. The human being communicates with the soul through the recognition of its own ego and the effort to get that ego out of the way so that love, justice, forgiveness, magnanimity etc, can become the prime modus operands of the human being.

What, then, are the markers of spiritual development, of the nurturing of that soul. Surely such a higher order being cannot be evaluated on the basis of the space-time behaviour of the human being. Rather the nurturing is associated with effort rather than outcome. Otherwise, how could it be fair that a person who has had the benefits of wonderful parents, a fabulous education, and an abundance of material benefits, and who does great deeds in the world, be compared with a person born into poverty, an orphan, a slave and beggar. Even this beggar might apply great effort to know God, know himself, and develop compassions.

How then, does the experience of progress of civilization relate to the question of spiritual development? Does the development of a peaceful world mean that there is an equal development of spirituality? It might be best to see the relationship as a benchmark of the effort of the whole of humanity in spreading the ego, thinly.
There are two processes at play here. On the one hand, the effort by all human beings to become spiritually transformed, if successful, should lead to signs in the world such as peace, harmony and equity. On the other hand, as the contingent world provides the basis for the testing of the ego at each phase of human learning, it is necessary for each generation to have a modification to the test for it to be valid to the effort. In other words, if humanity could not progress civilisation then it cannot be said that human beings are applying effort. And, if civilization does not progress, creation itself is unable to apply an appropriate level of testing for human beings who are now quite habituated to the state of affairs. To wit, the test becomes too easy, and therefore not a test at all.

Thus, the progress of civilization is not only a sign of spiritual development, and maybe the best of all signs, it is also a sign that the spiritual test is also changed for a new generation of people with new powers. These powers also need to be tested for effort, not outcome, and thus the test must be commensurately different.