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God as verb

If ants thought about God they would surely think of God as an ant – admittedly in a much grander form. And if elephants thought about God, surely they would think of God as some kind of super-pachyderm. While fully realizing this dynamic, human beings, for all our much vaunted intelligence, never seem to have quite got the point. We still persist in thinking of God as a person, purged of at least the more obvious vices and limitations, but still fundamentally just a human being enlarged.

It’s equally true that many of the more fanatical religious believers desperately want to hold on to that small kind of God as described in their scriptures. And they ferociously resist any attempt to change the picture. This religious ferocity against anyone perceived to be against your particular religious interpretation is something at which I have never ceased to wonder. It should be obvious that if God stands in need of such defense by us creatures, then “he” must not be all he is cracked up to be, and is in even a worse state than if “he” just needed worship. In short, behind these ferocious responses from the embattled variety of religious believer, probably lies not just a very weak and ill-informed theology, but ultimately a not so subtle form of atheism.

How is it that religions have never latched on to the wonders of the physical universe which are emerging through scientific research? Doing that might have given the religions not just a new lease of life, but might have directed them more realistically on to the path they claimed to have been following all along. We have seen many young people, in particular, who find God attractive but the religions that claim to be God’s instruments irrelevant. This new generation has nothing very concrete against the religions; they just see them as irrelevant to modern life. Instead of religion they have identified something vaguely called “spirituality” to which they adhere.

But when are we also going to get past spirituality, which is still dealing with some vague version of an external divine force, and realize that reality does not consist of two broad categories, the physical, ”natural” world, and the supernatural realms, but only of one continuous panorama whose more profound elements far surpass anything that could ever have been described under the old label of “supernatural?” Given the limits on our abilities to know, it should long ago have been obvious that, whatever God is, God is far more a verb than a noun. Furthermore, when are we going to realize that God as verb has none of the psychotic, neurotic and insecure qualities which the traditional human-style descriptions of God have for so long had at their core, and which are so passionately defended by equally neurotic and insecure followers?

Why it is that mainstream science is in many respects the world’s greatest religion today, replete with its high priesthood, dogmas and excommunications? And why do we still insist that traditional style religion can be the only bedrock foundation for ethical behavior? If we really believed that, then we should still be stoning adulteresses. And if we no longer do that, then we should ask, was it religion that caused that change in practice to come about? Or did it come from elsewhere? And should we really fear that if the religious basis for ethics and morality won’t stand up, that all is lost and we’ll descend irretrievably into the barbarism of dog eat dog? I don’t think any of those worries are justified.

We have all heard of the “God Gene,” and the “God Particle;” of “God and the New Physics,” and “God in the Equation.” And it appears the leading physicists have been quick to recognize how a touch of the divine, in their titles at least, can do wonders for sales. But fundamentally we still remain stuck in molds of interpretation that see everything through two completely different understandings of how the universe works.

After the movie What the Bleep Do We Know!? first appeared I was often asked if I believed that leading edge physics had replaced religion in the modern world. Bewildering assumptions about what is normal or natural is what has led us into this apparent impasse, with its apparently mutually exclusive categories of science and religion. This question can’t be readily answered while we remain in that dichotomy. These are some of the issues I will explore in the forthcoming editions of the “Global Intelligencer.”

Dr. Miceal Ledwith, L.Ph., L.D., D.D., LL.D. (h.c.) has been a Professor of Theology and University President of MaynoothCollege in Ireland, a member of the Vatican’s International Theological Commission, and has lectured extensively throughout Europe and North America. He has been a long-time member of the Ramtha School of Ancient Wisdom. He can be reached at hamburgeruniverse.com

 

 

Interview with Barbara Marx Hubbard

by Cate Montana

TGI - You are in a unique position after dedicating 40 years of intense work and focus to understanding and assisting human evolution. From your perspective, how are we doing?

Barbara - My basic metaphor of our crisis is birth. I saw that 40 years ago. What's happened in this metaphor is that the crisis has matured; the crisis has advanced in the sense that now it's more obvious what isn't working. With global warming, with the failure of war to win anything, with the failure of many forms of our civilization, it's more obvious what’s breaking down.

From the point of view of the crisis as a birth, we’re getting closer and closer to what that birth might be. The crisis is accelerating. The breakdowns are accelerating, and the emergent capacities and the emergent consciousness is accelerating very fast as well. Will there be sufficient global awakening before the collapse becomes totally chaotic? I believe that it is out of this chaos that something new can emerge. The new is emerging, and I think it needs only one more degree of connectivity and self-awareness as a whole for us to be able to experience a jump in consciousness collectively. So I actually think things are going very well and the timing is very close and very precise for the collective awakening.

TGI – If I hear you correctly, you’re saying that the worse it looks, the closer we are. That in some respects the same breakdowns and indicators that fundamentalist Christians might see as hallmarks of the literal Second Coming of Christ are the same hallmarks of global transformation – a different kind of second coming if you will.

Barbara – That’s avery interesting way to put it. It is the end of a world as we've known it because our society is not sustainable - a very different reason than fundamental Christians might use. But it's really true we cannot keep on populating, polluting and growing economically in this closed system. If you take the birth metaphor, it's deadly after a certain point for that baby to stay in the womb - it will kill the baby and the mother. Just so it will destroy us to stay in the womb of self-consciousness.

Awakening is on many, many levels. But for conscious evolution there are three specific levels. The first is spiritual and I think of that level as the awakening from within millions of us of a more direct experience with spirit; a more direct experience of life purpose; a more direct experience of expanded consciousness.

The second level is social evolution. In health, education, economics, arts, media and so forth, you will see innovations and innovators in every field of human endeavor who are now making things work in a new way. These are little new organs of the social body that are forming.

And then you go to the next level of science and technology. It's being transformed before our very eyes by the understandings of quantum physics and entanglement, non-locality and a participatory universe with the whole universe being alive and connected. If you look at the technological breakthroughs possible with life extension, the human settlement of space, the expansion of intelligence into quantum computers, you begin to see that it's not only the scientific understanding of the physical universe that’s evolving, but also our physical capacity to transform the universe.

If you put together spiritual, social, scientific, and technological capacities, not just as separate individualistic activities, but as a new gestalt, you will begin to see the outlines of a new species. I call it a universal species, because it is universal in consciousness, universal in action and literally universal on the physical plane.

Now, that doesn't mean that everything is going to happen automatically right. Just like every birth it's always dangerous. And, on a planetary scale we don't have anyone to compare ourselves with who has direct experience making it through a high-tech overpopulated, polluting species to a birth universal species orchestrating its capacities harmoniously with ecological sustainability.

TGI – True, we don’t have an advanced species hanging around that has made it through the gate so to speak.

Barbara – However, if you really read the literature you'll see that there are solutions to all of this scattered throughout the system. There is no one answer. And it helps if you think of it as a new gestalt of the planetary emergence of a universal species whose birth is being forced by the breakdowns. That way you can reinterpret the breakdown.

I've had five children and the metaphor means a lot to me. Really, until the labor pains become intense, you're not going to be able to give birth. It's a most painful period. As a mother, you know the pain has meaning. As a planetary culture, we don’t know yet that this pain has meaning, because it looks like failure everywhere. But when you really look at the civilization that is breaking down, you have to ask yourself, do you want it to continue the way it is? With all the inequalities? With 25,000 children starving everyday?

Do you want the dominator, militaristic structure that has gained so much power? Do we want that? What if the very breakdown is the opportunity that the emerging civilization and the emerging species absolutely requires?

TGI - When you said basically that the child being born is still in the womb of self-consciousness, do you mean that when we come out of the womb that we will transcend the limited human concept of self into a transformative evolved sense of self that's universal?

Barbara - I do. I think that we've had great beings for the last 5000 years who have done this. It's not like it's totally new. All the great avatars have led the way with this. Religions have been founded by people who broke through. But they did it as extra ordinary people bound by their culture. What's happening now, I'm thinking of it as an incarnation of the essential divine self coming in as our own identity. When you shift your identity from your local personality to your central, higher God-self - whatever you want to call it - when you shift that identity you begin the process of giving birth inside yourself to this universal human that has been called Homo Noeticus, Homo universalis…

TGI – But we’re still stuck with Homo neuroticus…

Barbara – Yes, that's definitely here! Homo neuroticus happens when people who don't see their own emergence as part of what's happening become not only neurotic, but depressed, and alienated and frantic. Here we have this new perspective supported by science and popularized by such mainstream movies as What the BLEEP Do We Know!? on the nature of reality, and the nature of the subatomic level being fully connected and alive, reinforcing our spiritual intuitions and telling us that this form of consciousness is not something weird or even extraordinary. We’re learning it's the universe in person as us.

I've realized that everyone is the universe in person. So whatever is true of the universe is also true of you and me. If the universe is entangled and participatory at the subatomic level, so are we. So the consciousness I'm speaking of is not some foreign breakthrough that we've never heard of. It’s actually a gentle emergence of what's been happening for thousands of years.

TGI – And being impatient, short-lived human beings, we have a tendency to not recognize process, or we tend to define process in terms of our own time period on this earth where 10 or 20 years is a long time. We don’t usually think in terms of thousands of years of evolution.

Barbara – Correct. And I would like to add the question of timing to this, because ordinarily evolution works very slowly. But we also now know about punctuated equilibrium. If we really are at what people like Erwin Laszlo and many others have termed the bifurcation point - a macro shift where the system is so far out of balance that small fluctuations can shift the whole system very quickly because it's all unstable – the theory says small fluctuations of small numbers of people who are aligned in their consciousness and creativity can jump this system fast.

Equally, as Joseph Chilton Pearce points out, if the “strange attractor” is demonic, the system can go downwards very fast.

 



   
 
 
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