Science, Religion and the Engagement of Mystery

Let’s be clear.  Humans made religion and not the other way around.  We created our myths.  We were not created by them.  And religion has been, is and will always be no more nor less than our myth making, our dialog with, our effort and yearning to address and connect in a meaningful way with mystical matters of spirit.

Science, on the other hand, and also a discipline of our making, casts ever new light on the physical horizon of mystery.  We learn, with the tool of science, about the material manifestation of something we can never fully name.  And we use what we learn, for better or worse, to fuel our own evolution.

We want to think that our religions have stood forever.  They have not.  They have grown from the seed of our awakening.  They have adjusted and adapted continually, if often reluctantly, to changes in knowledge and culture.  Heresies of only a few centuries ago, like the notion that the earth is a body moving around the sun, are now accepted as simply good science.  And archeological finds, like the complete Gospel of Thomas in the scrolls at Nag Hammadi, give us pause and reason to reflect anew on things we once thought certain, like what Jesus did or did not say.

But our view is too often reactionary, when it should be engaging and embracing, welcoming change while being ever in amazement and awe at the new mystery that unfolds continually before us.

Good science and true religion are never at odds.  They are simply independent disciplines serving completely different purposes.  Science observes and tells us – always provisionally – what and how.  I say provisionally because deeper and more complex discoveries constantly change our view and understanding of things.

Religion explores meaning and gives us – always provisionally – a sense of purpose in the void beyond our physical circumstances.  Again I say provisionally, because the edge of the void, the event horizon between the measured and mystery, is constantly moving.

This change need not be the threat it is so often perceived to be for religion.  We want the event horizon to stay fixed.  And so we focus on battles over the fault line.  We hold tight to ridiculous claims about the number of years since creation or our vision of a Creator that we, more likely than the other way around, made in our own image.

Religion locked in this backward view sets itself up for little more than an equally immature “told ya’ so” from those that claim the latest finding of science as total and ultimate truth, the undoing of dogmatic religion.  But true science is never ultimate and always only provisional.  It is just the next tiny discovery in the puzzle in the face of mystery beyond measure, words or imagination.

When we become stuck in scientism or religionism, we waste time heaving rotten eggs and tomatoes at each other across a false divide of our own imagining.  Respect and wonder are the appropriate positions as we journey relentlessly and together into our home in mystery.  Science pulls back the curtain on amazement at manifestation, things that can be seen and measured.  Let us continually appreciate each new discovery, each speck and marvel revealed on the emerging horizon.

Spiritual experience and exploration grant joy, gratitude, a sense of meaning and blind direction in the engagement of the unmanifest, the mystery within and beyond.

May all who go forward into exploration of the void bring back forever the gifts of knowledge and of the spirit, to be enjoyed in fullness, celebration, appreciation and humility, together, under the Tree of Life.

© Two Trees in the Garden.  Feel free to quote, as useful, with proper reference.

Jerry Kennell now provides spiritual direction by Skype.  Contact jerry@2treegarden.com.

The Authoritative Word

Authoritative is a word often used in reference to scripture.  It implies a superior truth.  Paul claimed that his vision of Jesus, his gospel, was superior to and superseded the Torah of Moses, which he viewed as a temporary or even flawed fix of the human condition and our relationship to the divine.  Muslims claim that the book – the Koran – received by the prophet Mohammed is a more perfect revelation of the word of Allah.  Latter Day Saints claim that the books revealed to Joseph Smith are a more current gospel.

The natural result of any claim to exclusive authority is division and strife.  All are required to make clear cut, dualistic, judging statements of acceptance or rejection.  The response and action of those who decide in favor of a given authoritative word ranges from benign tolerance, to active proselytization, to violent vengeance and retribution.

Christians in the United States busy themselves with bloodying each other and the society around them with special authoritative words for or against select issues of morality.  Islamic fundamentalists feel righteous zeal and justification, based on their authoritative word, in delivering death to the infidel.  The West responds with “justified” violence.  Latter Day Saints take their authoritative word, two-by-two, from door to door.  Jehovah’s Witnesses seem to get by with just one carrier.

I believe – I know in my heart of hearts – that the Authoritative Word is, indeed, one.  It’s just not this one or that one.  The Authoritative Word is beyond the limitations of language.  It is bigger than any single revelation.  It is greater than any set of rules or code of ethics.  It includes all scriptures.  It is none of them.  It is read on all pages, but seen only in blindness.  It is heard by the ear, but known truly in silence.

In essence, the Authoritative Word is.  It manifests in creation and evolution.  It is glimpsed in beauty, felt in kindness, spoken in healing and known intimately in the depths of the heart.  It does not judge and is not judged.  It is not born and never dies.  Found in book, in song, in story, it is none of and beyond all of those things.

All our scriptures exist within the limits of our bodily manifestation.  They are temporary touches and glimpses of the eternal reality, as are the bodily manifestations inhabited by you and me.

When we claim any manifestation as completely and exclusively authoritative, we stay stuck under the Tree of the Knowledge of Good and Evil.  We judge and are judged.  We participate in aggression and defense.  We find ourselves threatened by the enemy or deluded by a false sense of security.

Be still.  Be still and know.  See all, hear all, experience all.  Judge none.  Encounter the Authoritative Word.  Be the timeless, Authoritative Word that you are, through and beyond manifestation, under the Tree of Life.

© Two Trees in the Garden.  Feel free to quote, as useful, with proper reference.

Jerry Kennell provides spiritual direction in person and by Skype.  Contact jerry@2treegarden.com.

Second Birth: The Upanishads, Jesus and the Journey to Self

Recall that the Tree of the Knowledge of Good and Evil is a metaphor for the first awakening of human awareness: the ability to perceive a discreet self; the ability and propensity to judge phenomena as good or bad, depending on how we think we are affected; the ability to contemplate life, death and the nature of the universe.  It is, in short, the realization of ego.  In its immature form, the ego only perceives separation and vulnerability, and the response is fear along with a desperate grasping for protection at any cost.

The metaphorical Tree of Life represents a maturation of awareness.  It is achievement of a stage of realization that recognizes the interconnectedness and spiritual nature of life and all that is.  We are no longer just isolated selves, dependent solely on our ability to protect our body and our fragile ego.  We achieve a realization that we are part of something larger, something that transcends time, space and physical manifestation.  We are, in fact, living sparks of the very mind of Creator/Spirit/Mind/Source, breathed full of the breath of life, the creative thrill of the universe.

The garden trees themselves are, in reality, only one.  They simply represent the manifestation of all that is, the complete creative activity of C/S/M/S.  They are the source and stuff of life, the universe and everything (appreciation and apologies to Douglas Adams).  The two trees are not distinguished by their unique and independent natures.  Rather, they are distinguished only by how we view them.  Their names – Tree of the Knowledge of Good and Evil or Tree of Life – are just indicators of the level of our own spiritual maturity.  Have we grown to a level of trust and comfort with our place in the universe, a place of willingness to give and to receive without fear or grasping?  Do we trust that there is “that” of us that transcends birth and death, space and time?  Or do we see only as much as we can through the blinders of separation and scarcity, good and bad, physical life and death?

The journey from the Tree of the Knowledge of Good and Evil to the Tree of Life is, in reality, the journey from small “s” self to capital “S” Self.  Nowhere is that journey presented with more clarity than in the Upanishads, wisdom teachings attached to the Hindu Vedas that grew out of the merger of the Indo-European speaking Aryan culture and the resident culture of the Indus Valley.  This merger of cultures is believed to have happened about 4,000 years ago, placing the Vedas among, if not distinguishing them definitively as the earliest of what we would call scriptures.

The relevance for those of us in the West, particularly as we move away from a spirituality based on original sin and redemption through blood sacrifice, is tremendous.  Here are writings, among the earliest on spiritual reflection and experience, that discover and declare the difference between these two different levels of spiritual maturity.  There is no presentation or burden of guilt, just recognition that we are born into small “s” self and that our task in life is to grow, to mature to capital “S” Self, our connection with and existence in timeless being.

We are, in truest essence, born again when we make this move between the two trees, the journey from disconnected ego to connected essential being.  We achieve this step, our second birth, through renunciation of attachment to the senses – the mindless drive to chase what we think is pleasure and safety and to run from what we perceive as danger and pain.  Renunciation is not separation or disengagement from these life experiences.  Rather, it is to live them fully without attachment, without being driven and governed by them, recognizing their passing existence as opposed to our eternal being.

From the Isha Upanishad*:

6 Those who see all creatures in themselves
And themselves in all creatures know no fear.
7Those who see all creatures in themselves
And themselves in all creatures know no grief.
How can the multiplicity of life
Delude the one who sees its unity?

8The Self is everywhere.  Bright is the Self,
Indivisible, untouched by sin, wise,
Immanent and transcendent.  He it is
Who beholds the cosmos together.

From the Katha Upanishad*:

Part I [3] 15The supreme Self is beyond name and form,
Beyond the senses, inexhaustible,
Without beginning, without end, beyond
Time, space, and causality, eternal,
Immutable.  Those who realize the Self
Are forever free from the jaws of death.

Part II [1] 2The immature run after sense pleasures
And fall into the widespread net of death.
But the wise, knowing the Self as deathless,
Seek not the changeless in the world of change.
3That through which one enjoys form, taste, smell, sound,
Touch, and sexual union is the Self.
Can there be anything not known to That
Who is the One in all?  Know One, know all.

Jesus said, “Very truly, I tell you, no one can see the kingdom of God without being born from above.” (John 3: 3, NRSV).  This is indeed second birth, to renounce the fear and slavery of small “s” self, and to engage our true Self, at peace, at one with all there is.  Experience without fearing.  Enjoy without grasping.  Share without owning.  Choose, practice, to be born to Self under the Tree of Life.

*From The Upanishads, introduced and translated by Eknath Easwaran, Nilgiri Press, © 1987, 2007 by The Blue Mountain Center of Meditation.

© Two Trees in the Garden.  Feel free to quote, as useful, with proper reference.

Jerry Kennell now provides spiritual direction by Skype.  Contact jerry@2treegarden.com.

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