The area of scientific knowledge has been enormously extended, and theoretical knowledge has become vastly more profound in every department of science. But the assimilative power of the human intellect is and remains strictly limited. Hence it was inevitable that the activity of the individual investigator should be confined to a smaller and smaller section of human knowledge. Worse still, this specialization makes it increasingly difficult to keep even our general understanding of science as a whole, without which the true spirit of research is inevitably handicapped, in step with scientific progress. Every serious scientific worker is painfully conscious of this involuntary relegation to an ever-narrowing sphere of knowledge, which threatens to deprive the investigator of his broad horizon and degrades him to the level of a mechanic …
It is just as important to make knowledge live and to keep it alive as to solve specific problems. (Albert Einstein, 1954)
The individual feels the futility of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought. Individual existence impresses him as a sort of prison and he wants to experience the universe as a single significant whole. The beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this. (Albert Einstein, 1930)
The religion of the future will be a cosmic religion. It should transcend personal God and avoid dogma and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things natural and spiritual as a meaningful unity. Buddhism answers this description .. If there is any religion that could cope with modern scientific needs it would be Buddhism. (Albert Einstein)
In my view, it is the most important function of art and science to awaken this religious feeling and keep it alive in those who are receptive to it. (Albert Einstein, 1930)
Science has therefore been charged with undermining morality, but the charge is unjust. A man’s ethical behaviour should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hope of reward after death. (Albert Einstein, 1930)
There is nothing divine about morality; it is a purely human affair. (Albert Einstein, 1934)
For the scientific method can teach us nothing else beyond how facts are related to, and conditioned by, each other. The aspiration toward such objective knowledge belongs to the highest of which man is capable, and you will certainly not suspect me of wishing to belittle the achievements and the heroic efforts of man in this sphere. Yet is equally clear that knowledge of what is does not open the door directly to what should be. One can have the clearest and most complete knowledge of what is , and yet not be able to deduct from that what should be the goal of our human aspirations. Objective knowledge provides us with powerful instruments for the achievements of certain ends, but the ultimate goal itself and the longing to reach it must come from another source. And it is hardly necessary to argue for the view that our existence and our activity acquire meaning only by the setting up of such a goal and of corresponding values. (Albert Einstein, 1939)
To make clear these fundamental ends and valuations, and to set them fast in the emotional life of the individual, seems to me precisely the most important function which religion has to perform in the social life of man. And if one asks whence derives the authority of such fundamental ends, since they cannot be stated and justified merely by reason, one can only answer: they exist in a healthy society as powerful traditions, which act upon the conduct and aspirations and judgments of the individuals; they are there, that is, as something living, without its being necessary to find justification for their existence. (Albert Einstein, 1939)
.. free and responsible development of the individual, so that he may place his powers freely and gladly in the service of all mankind. There is no room in this for the divinization of a nation, of a class, let alone of an individual. Are we not all children of one father, as it is said in religious language? (Albert Einstein, 1939)
If one holds these high principles clearly before one’s eyes, and compares them with the life and spirit of our times, then it appears glaringly that civilized mankind finds itself at present in grave danger. In the totalitarian states it is the rulers themselves who strive actually to destroy that spirit of humanity. In less threatened parts it is nationalism and intolerance, as well as the oppression of the individuals by economic means, which threaten to choke these most precious traditions. (Einstein, 1954. p43-4)
But if the longing for the achievement of the goal is powerfully alive within us, then shall we not lack the strength to find the means for reaching the goal and for translating it into deeds. (Albert Einstein, 1939)
Many of us fear death. We believe in death because we have been told we will die. We associate ourselves with the body, and we know that bodies die. But a new scientific theory suggests that death is not the terminal event we think.
One well-known aspect of quantum physics is that certain observations cannot be predicted absolutely. Instead, there is a range of possible observations each with a different probability. One mainstream explanation, the “many-worlds” interpretation, states that each of these possible observations corresponds to a different universe (the ‘multiverse’). A new scientific theory – called biocentrism – refines these ideas. There are an infinite number of universes, and everything that could possibly happen occurs in some universe. Death does not exist in any real sense in these scenarios. All possible universes exist simultaneously, regardless of what happens in any of them. Although individual bodies are destined to self-destruct, the alive feeling – the ‘Who am I?’- is just a 20-watt fountain of energy operating in the brain. But this energy doesn’t go away at death. One of the surest axioms of science is that energy never dies; it can neither be created nor destroyed. But does this energy transcend from one world to the other?
Consider an experiment that was recently published in the journal Science showing that scientists could retroactively change something that had happened in the past. Particles had to decide how to behave when they hit a beam splitter. Later on, the experimenter could turn a second switch on or off. It turns out that what the observer decided at that point, determined what the particle did in the past. Regardless of the choice you, the observer, make, it is you who will experience the outcomes that will result. The linkages between these various histories and universes transcend our ordinary classical ideas of space and time. Think of the 20-watts of energy as simply holo-projecting either this or that result onto a screen. Whether you turn the second beam splitter on or off, it’s still the same battery or agent responsible for the projection.
According to Biocentrism, space and time are not the hard objects we think. Wave your hand through the air – if you take everything away, what’s left? Nothing. The same thing applies for time. You can’t see anything through the bone that surrounds your brain. Everything you see and experience right now is a whirl of information occurring in your mind. Space and time are simply the tools for putting everything together.
Death does not exist in a timeless, spaceless world. In the end, even Einstein admitted, “Now Besso” (an old friend) “has departed from this strange world a little ahead of me. That means nothing. People like us…know that the distinction between past, present, and future is only a stubbornly persistent illusion.” Immortality doesn’t mean a perpetual existence in time without end, but rather resides outside of time altogether.
This was clear with the death of my sister Christine. After viewing her body at the hospital, I went out to speak with family members. Christine’s husband – Ed – started to sob uncontrollably. For a few moments I felt like I was transcending the provincialism of time. I thought about the 20-watts of energy, and about experiments that show a single particle can pass through two holes at the same time. I could not dismiss the conclusion: Christine was both alive and dead, outside of time.
Christine had had a hard life. She had finally found a man that she loved very much. My younger sister couldn’t make it to her wedding because she had a card game that had been scheduled for several weeks. My mother also couldn’t make the wedding due to an important engagement she had at the Elks Club. The wedding was one of the most important days in Christine’s life. Since no one else from our side of the family showed, Christine asked me to walk her down the aisle to give her away.
Soon after the wedding, Christine and Ed were driving to the dream house they had just bought when their car hit a patch of black ice. She was thrown from the car and landed in a banking of snow.
“Ed,” she said “I can’t feel my leg.”
She never knew that her liver had been ripped in half and blood was rushing into her peritoneum.
After the death of his son, Emerson wrote “Our life is not so much threatened as our perception. I grieve that grief can teach me nothing, nor carry me one step into real nature.”
Whether it’s flipping the switch for the Science experiment, or turning the driving wheel ever so slightly this way or that way on black-ice, it’s the 20-watts of energy that will experience the result. In some cases the car will swerve off the road, but in other cases the car will continue on its way to my sister’s dream house.
Christine had recently lost 100 pounds, and Ed had bought her a surprise pair of diamond earrings. It’s going to be hard to wait, but I know Christine is going to look fabulous in them the next time I see her.