EsoBites: A Fruitful Marriage of Science and Spirituality

Jan 26, 2018

An unnecessary and harmful antagonism between the world views promulgated by materialism and metaphysics has plagued mankind for the whole of recorded history (some 5000+ years). Today, this argument continues under the monikers of atheism–theism and scientific materialism–psychological religiosity. Same issue, different players and explanations. The resultant being increased intergroup conflict preventing humanity transformation from its natural psychobiological station of egoism-hoarding into its ideal state of H perfectus or H altruistae.

This failure impinging negatively upon the physical and psychoistic well-being of the human species.

The question offered for today is, “Can this argument be satisfactorily resolved?” My personal answer is a tentative ‘yes.’

To answer requires exploration of a few critical areas so to be clear with our language as to the parties involved in the argument and why they have failed to resolve such.

First, the argument is traditionally engaged by organized religion and its stalwart, secular opponents so to redistribute political power. In the most ancient times the conflict was between the priestly and the aristocratic classes over the distribution of the agricultural goods of the terrorized peasantry. Though, the underlying reasons stemmed from egoism and personal greed, the great advantage was maintaining wealth in the hands of the overlords by creating further turmoil of the agricultural peasantry and landless populace.

Second, over our history theologians and philosophers have debated whether or not gods and goddesses oversee mankind. Many associated questions being discussed as to the nature of gods and angels, as is well testified in the Scholastic literature of the medieval church. As long as no one was tortured or burned at the stake for contrary fictions, no harm done. But, we know what actually transpired.

Third, modern distrust and antagonism between scientific technology and traditional religion, as counterpoised political institutions, is that both refuse to acknowledge the essential necessity of both views. For example, political scientists choose to restrict their world view to intellectual exploration of the physical world so to advance knowledge and create new profitable technologies. Such science proceeds toward increasing knowledge without regards to how it may be applied in the world. War technology is a prime example. Sadly, the modern scientific edifice operates outside the realm of innate conscience and altruism. Its edifice establishes Man and Science as final arbitrator. So the edifice of science is ‘valueless.’

Organized religion refuses to accept the intellectual findings of the scientific world, as they fear that scientific dogma will discredit traditional dogma and theological platforms. They fear loss of control over their adherents, secular political influence, and diminished financial input. So much of the time, the argument remains as initially introduced.

The major practical strength of religious systems is their theological concepts of the innate existence of a higher good, a good interested in altruism and benefit to all mankind, on earth and in an afterlife. Many religions encourage selfless action, charity, and egalitarianism done just for the sake of the God of ones heart and mind. So regardless of the actions of the priestly class, all religious systems are organized primarily upon the dictates of the human conscience and so possess ‘values.’

Consideration of the above informs us that the food feeding the traditional argument is nothing more than organized personal egoism and greed between the priestly and secular classes of predator upon humanity. To maintain the conflict is to the benefit of both edifices. The solution is simply to discard the edifices themselves and determine whether or not the basic tenets and methodologies of Science and Metaphysics are conflictual. I say the two cannot be conflictual.

For science is not an edifice, but simply a methodology for rationally exploring all aspects of creation, physical or aphysical, using human reason and inference to the best current explanation. Science proposes a testable hypothesis, proceeds to test the validity of the hypothesis, adjusts the hypothesis based upon new data, and makes new predictions to test. Proper science is an intellectual endeavor and so traditionally has excluded analyses of the social consequences of its discoveries. It is not the methodology of science which is at fault, but its failure to utilize its methodology as to its eventual effect upon the status of mankind and its transformation to a more altruistic species (acting ‘as if’ such transformation is a real possibility regardless of the nature of any proposed God).

Metaphysic comes in many forms, but the metaphysic of mysticism, with its concentration upon the existence of a Higher Good and Altruism relating to mankind, is most important at the moment. For mysticism teaches the existence (or the ‘as if there is’) of an immanent Conscience and Intellect within our Universe which guides and interacts with mankind. Such interaction occurring whenever a man or woman sincerely asks, “God of my heart and realization, how can I use my particular skills so to help bring the ‘Kingdom of Heaven’ to this poor earth?”

In other words, mysticism is concerned with an actual, or a idealized, system of altruistic thought, feeling, and behavior. It is a pure system of higher values which are to be applied to our daily lives.

Moreover, the methods of exploring and utilizing the aphysical, mental, or psychoistic worlds used in mysticism are congruent and would be much enhanced by the great benefit of scientific ideals. The Institute has long proposed and operated under a Marriage between the Bridegroom of Science and the Bride of Metaphysics, between the intellect (knowledge) and the heart (ethics) in all maters and in all worlds. Such a marriage benefitting both science and metaphysics and their conjoint goal of perfecting our species.

So Brothers and Sisters, there cannot be any conflicts between pure science and pure mysticisms, as they share a common methodology for exploring all realms of Creation so to bring about a radical, but meritorious, egalitarian and responsible society where the predator is no more.