The Very Source of All

 

When we contemplate life we realize there is an ongoing quest within and without.  One that each individual can only fulfill and arrive to on their own.  Roger Schmidt breathes reflective insight into this quest in his works, Exploring Religion.  Schmidt defines religion as “a human seeking and responding to what is experienced as holy”; in class holy was described as transcending this reality, while being present as well.  Webster states that something holy has a divine quality, divine power; is spiritually whole, sound, entire, perfect, and acceptable to God.  Only a seeker can start a quest, and what is this seeker seeking?  Divine Qualities, Wholeness, and Perfection, to be filled so completely that there is not one need left?  “The Quest then is rooted in ultimate situations and a longing for liberation, or wholeness.  Essential to it is a restlessness, a perception by seekers that their lives are incomplete or missing something.”  Schmidt goes on to say “a religious quest begins with a “dis-ease” with the life one is living and a desire to live more fully and to conform one’s life to the ultimate,” leaving the reader to ponder the restlessness in their own life and what one must do to satisfy their seemingly infinite desires that tend to exist within the confines of this current realm we call reality.  Discomfort encourages us to seek comfort.

To some there is only one path to Eternal Bliss, and to others there are many.  If all exist within the One then both of these ring true.  In Exploring Religion we are shown a commonality between all religions, “the end of all religions –re-union with God.”  There are times throughout life that press an individual to wonder three things, “who am I? Why am I here? Where am I going” Schmidt refers to these as “ultimate concerns” and they are caused by “ultimate situations” ones that cause us to question existence.  A Jewish chant includes the words “Hear, O Israel, The Lord our God is one Lord.”  In order to internalize the words of Blaise Pascal the muscles of the mind must be stretched, “The universe, he wrote, “is an infinite space, the centre of which is everywhere, the circumference nowhere.”  What do we center our lives on so that we may too find the Infinite?  Ecclesiastes knows that God “has put eternity into man’s mind.”  Why does Infinite Intelligence live within living beings?  The question, “is this creative intelligence a Being whose love beckons us to center our lives in it?” arises in Schmidt.  There is reason to believe that a man is a whole world of his own, the microcosm, and that the universe is the macrocosm.  “Reflection about the sacred is inseparable from reflection about those who seek it” notes R.S. in his introduction.  How often are we only exploring our own reflection?  We explore infinite territory here on Earth, there is always something to be discovered, on the inside and out.  When our center is based on an object that is finite, it undergoes constant relocation as we undergo change and growth.  Only by placing our center of importance on what is infinite may we learn to align and flow with Life as One.

Along with recognizing the longing for liberation, we must start to discern the best methods for learning to walk our path.  The path of Knowledge, of Action, and of surrendering to God, through love and devotion, are among many facilitators that accelerate the evolution of individual consciousness back towards Perfection in Wholeness.  Throughout his work, Roger Schmidt looks deeply into the emotional, social, and intellectual needs of religion, along with its features and diversity.  Religions of the world are full of unverifiable and paradoxical claims.  These claims turn nations against one another, and yet leave each individual standing alone in deciding what resonates as truth inside of their own being.  “Everyone should carefully observe what way his heart draws him to, and then choose this way with all his strength,” Rabbi Baer writes, quoting his teacher.  One group may say that only through Christ can we find salvation, another may claim that meditation is the way to liberation, and yet another may point towards Buddha, but only by following our own heart may the war inside subside.

Why are we capable of questioning why we are here?  Why do we question our location in time and space?  Does the capability of recalling memories from the past, or the ability to imagine our future give reason to believe we are capable of transcending time and space anytime we want?  Dreaming is just one example of visiting different states of consciousness.  Home is often said to be where the heart is; our heart experiences so much yearning during Earthly life.  The things of this world may temporarily satisfy, but eventually more is craved.  A home is a place for rest, care, and rejuvenation; active engagement in life feels like work and eventually wears down the body.  Our origin must not be of the Earth for us to wonder why we are here.  Just as much as the body comes from the Earth, the Earth comes from the Forces of Creation.

Different religions, and different paths, can often just be a different way of explaining the very same thing.  For example, Christianity teaches the Trinity as Father, Son, and Holy Ghost; the Hindu’s teach Sat, Tat, Aum.  Sat, or the Father, is God as Creator beyond creation, or cosmic consciousness; the Absolute Unmanifested, existing beyond vibratory creation.  Tat (God the Son) is God’s omnipresent intelligence existing in creation, the Christ Consciousness within vibratory creation.  “For the Father judgeth no man, but hath committed all judgment unto the Son” John 5:22.  God at the highest level is beyond physical manifestation, beyond duality, unable to judge or see right/wrong.  All is perfection in this eternal state.  We must reach a high enough vibration to pass through the “pearly gates”.  We are not judged in the way we perceive judging as humans, frequency is attracted to similar frequencies, we go to what we are, and we are what we think.  The Holy Ghost (Aum) the blissful Comforter, the vibratory power of God that objectifies and becomes creation.  Meditators meditate on Aum, chanting Aum activates the Pineal Gland and helps to raise the devotee’s frequency, while also focusing and quieting the mind.  I have heard that Amen originates from Aum.  There is reason to believe that Aum is the Word that pours forth from the mouth of God sustaining all of Life.  All words are vibrations, Aum is the vibration of the Cosmos.  “In the beginning was the Word, and the Word was with God, and the Word was God” John 1:1.

Life is our path.  Total surrender is not to an almighty God above and beyond us, it is not just to our Highest Self, but to Life itself.  When we can truly trust that all is in order, all is just as it should be, that sometimes things are going to happen that are just inconceivable to us at a particular moment in time, and when we begin to see how suffering and joy both bring us to exactly where we need to be, we align with Life.  Truth is unique to each individual in the same way that we are all a unique essence of The One.  Perhaps some of our nations need to re-evaluate the meaning of only one God before us.  Humans have always had a natural desire to be infinitely all-knowing, and contain eternity in the mind due to a connection that can become an open, or closed channel to an all-knowing, eternal, and infinite God/Source.  Not all of us see energetically, but God is not invisible.  God is the magician behind the sunset painting before our very eyes; the little tree that grows so subtly we can’t hardly tell it is growing, and then in what seems like just a moment we are shocked by how “suddenly” it becomes big; the very reason why not one of us is the exact same; the very source of each breath; and the energy involved in every heartbeat.  Only our very Source can fill, satisfy, and be everything that we are, and have ever searched for without dependence upon anything.  It is time to collectively step into higher Truths.

 

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Humanities Homecoming

I love Heidegger’s idea on coming home to Being, of remembering Being.  Although, his thoughts on using the most correct language as a path to rediscovering Being just create another obstacle along the way.  All languages are within Being.  Being is deeper than language.  How many times in our life do we experience not being able to express ourselves through mere words?  We use various ways to externalize parts of our being that we want to share outside of ourselves.  These methods of expression, from painting to singing, all serve to demonstrate aspects of Being.  The language that all humans speak is unspoken.  In Heidegger’s final works, he declares that Truth must be “silence about silence.”  I am going to bring up Yogananda again, because his words are always coming to my mind.  In one of his books he says something like this- when two people, who know God, get together, there is silence.  Not that greetings are not exchanged, just that there is no need for words between them; the communication of spirit, soul, and energy can be enjoyed in quiet delight.  Language often applies perception, and perception alienates parts of the totality of Being.

The microcosm and macrocosm are represented in Heidegger’s insight about Dasein (his term for human existence).  He recognized that Dasein has a world while also being in the world.  A deer lives its life according to the laws of nature, instinct ruling.  Humans have inner worlds of dreams, needs, desires, and endless spectrums of emotion and feelings that entice us to pursue certain paths in the outside world.  Our inner and outer worlds constantly seduce and antagonize each other, until we find the harmony in all.

It is as though Heidegger is describing the God that so many of us pray to in his writings on the authentic human self.  He claimed that one of the main characteristics of human existence is the care we have for the world.  This “care” includes all beings, the natural world, human world, and Being itself.  A childhood memory just came to me of an old paining of Santa Claus.  He was wearing a long robe, children were peeking out from underneath it, scared and appearing to be orphans.  Santa was guarding and protecting abandoned children on the cold, dark, and snowy night.  Jesus is often portrayed in a similar way.  My son, who is three, thinks Jesus is Santa, and Santa is Jesus; reminding me of how much they represent the same spirit.  The authentic self that Heidegger speaks of is one whom cares for all.  We often hope something larger than us is looking out for, protecting, and guiding us; especially, if we do not naturally feel this connection.  This authentic self sounds a lot like the term Higher Self, which many use today; representing an aspect of Self we are always connected to, but must realize.

I often find my yogi tea-bag reminding me to:  remember that the other person is you.   Is this why the golden rule tells us to love everyone the way we love ourselves?  When I read Jean-Paul Sartre’s statement, “Hell, is other people” it makes sense that one would feel this way when caught up in their own seemingly separateness.  If we are meant to be focused upon our “oneness” then viewing humanity as “others” (ones who are so different from the individual self we hold so dear) other people would feel like hell.  When we look into the eyes of another we see familiarity.  We recognize looks that we have felt ourselves, we connect with someone who understands our emotions, and we hurt when we lack understanding with others.  We may think we have everything figured out, and in one instant someone else can show us how cloudy our vision is.  If everything we put out is reflected back to us, then we would only see what we are able to see of ourselves in others; teaching us lessons we may be avoiding on our own.  Like Hegel has taught us, we must live freely within ourselves, and see others as free, to be free.

Being is without individual identity since Being is everything.  Pure Being is at the bottom of all that exists.  Through stripping ourselves of all that we identify with, all that is not eternal, we expand into something greater.  There is an identity crisis that can occur with this; so often we go through life collecting things that we believe are a part of our identity.  Feeling like we need these things to feel good about who we are, to know who we are, to show the world who we are.  We dread the agony of death, and struggle through life, often due to all of the objects of identity that we tend to live in fear of losing.  All because we forget that we are something greater.  Hans Urs Van Balthasar catches my deepest attention with his following wisdom:  “Indeed, it is perhaps precisely through this window that opens in non-identity that we glimpse something of the immense richness of the divine identity.”  By removing the limitations of physical identity we open up to a more divine identity.  It is a common theme to see humans describing themselves as trapped in the body as they look out through the windows of the eyes.  People speak of the various lenses that are used to perceive reality.  What is reality like if we stop looking through lenses?

Immense richness is a satisfying way to speak of divinity.  Something rich has many layers, is complex, deep, inviting, intoxicating, and strong.  By releasing our ties to the physical, and focusing on the mind’s eye while in a state of pure awareness we cease using lenses and a window long forgotten becomes visible again.  The non-identity that opens the window to divine identity is a concept that humanity needs to be collectively remembering to return home to Being.

 

girl bending back

More to the Mind

Some who claim to have transcended individual consciousness speak of God being like an ocean, and each individual is like a wave; a wave that is always a part of the ocean, even when crashing about separately.  This week we read about God sharing the knowledge, “I am that what am” with Moses.  What is am?  Is this “am” what is unchanging about all, or is it all that the mind perceives to be?  Maybe it is both and more.  Hegel believed that reality is simply mind or spirit, a claim that contributed to his philosophy he called, “absolute idealism.”  Hegel’s reasoning and insight led him to perceive a reality in which the mind is constantly creating, supporting, and structuring all that we believe exists, in his words:  “This unity is consequently the absolute and all truth, the Idea which thinks itself.”  In his Introduction to the Philosophy of Religion, he speaks of a time when all knowledge was knowledge of God.  If we believe that God created everything; that God is Consciousness; the Life Force in every being; the very energy that motivates and is constantly creating what we call life, all around us and within, then all knowledge is always knowledge of God.  Maybe everything is meant to guide us, to provide answers.  The senses, internal, and external worlds all have various offerings of knowledge.  Science, religion, spirituality, and philosophy all offer a greater contribution to the puzzle of life when applying their knowledge collectively.  Hegel saw religion and philosophy as one, with one object in goal, the way to attain knowledge of what is eternal, what is really real. He claimed, “The result of the study of philosophy is that these walls of separation, which are supposed to divide absolutely, become transparent; and that when we go to the root of things we find that there is absolute accordance where it was believed that there was the greatest opposition.”

The more we understand the truths of matter and of the physical world, the better we are able to reason.  As our growth in knowledge of the sciences continues to expand, so grows our intellect and understanding of ourselves and the world.  Two studies that provide more insight into the matter of things are The Wave Structure of Matter, which I came across while researching Hegel, and the DNA Phantom Effect, an experiment that was conducted over thirty years ago and could drastically change the way we heal, and view our reality.  The Wave Structure of Matter assists in explaining the interconnectedness of the Universe:  electrons act as waves instead of separate particles as they orbit the nucleus of an atom.  The electron is composed of two spherical waves which converge to the center and then become outward waves.  Meaning matter consists of waves of energy converging and pulsating outwards.  Brainwaves can be measured and watched during an EEG.  We can watch the brain in action and see that it is constantly creating waves of energy.  Despite this evidence against separate particles as the basis of all matter, the ancient Greek notion of a point particle, is still in use today; Einstein rejected point particle and stated that “matter must be spherical entities extended in space.”  The second experiment I want to share with you helps us to see the intelligence that is all around us, it is called the DNA Phantom Effect.  Dr. Peter Gariaev observed DNA absorbing photons-smallest particles of light, which are essential to the health of DNA, and are used to send and receive information throughout the body.  He examined the inside of a little quartz container and was surprised to find that photons remained spiraling in the exact same place where the DNA had been, even after the DNA had been extracted.  An invisible wave continued holding the photons in place for 30 days after the DNA itself was removed.  Thus, providing positive proof that DNA is heavily influenced if not created by invisible waves of gravitational energy.  As the physical world evolves, science evolves, consciousness evolves, individuals and whole societies reach various understandings all while the Universe undergoes infinite growth.  Hegel was an optimist, in his words, “progress is built into history.”  This progress is the process of self-discovery at a cosmic level.  Lately, I find myself thinking of the little ant, aware of its own little colony, spending the whole day working so hard to fulfill its duties of anthood.  Such a small creature with limited travel can’t even begin to comprehend the size of the very state it resides, let alone the continent of North America.  Here we are working hard in our human colony, struggling to understand the existence of billions of galaxies.

Hegel’s way of leveling the boundaries of separateness caused many disagreeing thoughts to arise in Kierkegaard.  Kierkegaard titled his book Either/Or as an insult to Hegel’s philosophy.  In our text, Palmer states “Hegel collapsed the distinction between the “either” and the “or” and also abolished the difference between epistemology and ontology by asserting “the Rational is the Real and the Real is the Rational.””  Kierkegaard opposed Hegel’s reasoning’s because he believed existence and thought to be separate, Kierkegaard claimed “existence is the one thing that cannot be thought.”  To reach the Rational, thought must be applied; once one beholds what they feel is rational they reach a state of peace, and thoughts begin to cease, the mind enjoys what it has found to be real.  And isn’t it our mind that acknowledges what is real?  The senses are tools that provide the mind with information about the outside world.  In one way it appears that our existence relies on our ability to think.  Survival can depend on our thinking abilities, and so can the amount of freedom and happiness we are able to experience within our life.  The thoughts we have influence the way in which we live.  The unconscious is a source from which many thoughts form, and is an aspect of our psyche that is waiting to be brought into awareness.  Carl Jung described everything in the unconscious as “seeking outward manifestation, he thought even the personality desires to evolve out of its unconscious conditions and to experience itself as a whole.”  If thought is what creates matter to manifest then existence as we experience it, physically, would rely on thought.  What we seek in this world is often a state of mind.  Now if we consider existence more in the context of being and of awareness, like a pure energy, or the source of life, in all of life, it would be thoughtless due to containing all of the knowledge that is.  Similar to the concept of God being beyond time.  We have many reasons to believe we are made in our Creator’s image, if the creator stands outside of time experiencing a greater reality either unknown or forgotten to us, our more real reality would be one of the same.  Kurt Godel, is considered to be one of the greatest logicians of the 20th century, he published a paper in 1949 proving possible worlds exist in which time, as we know it, does not exist.  Physicists have searched for error in Godel’s work and have been unsuccessful in doing so.

I want to share one more of Hegel’s insights before ending this paper.  His theories on self-consciousness remind me of when I first started paying attention to the fact that I am able to observe my thoughts.  “Self-consciousness has before it another self-consciousness; it has come outside itself” explains Hegel.  We are aware of an aspect we consider to be the individual self, while also being aware of a larger consciousness, one that our individual consciousness quite often converses with.  How could we be conscious of our own consciousness if we are not connected to something greater?  Jung also believed in a collective unconscious, one that is “a fundamental connectedness that we all share within the mind, such as in dreams,” he also “found God to be one of the most immediate experiences.”  What we consider being conscious could very well be constant contact with an idea of God that is much larger than we are led to believe.

References

Hegel, G.W.F. (1807).  The Phenomenology of Mind.  Retrieved from website: https://www.marxists.org/reference/archive/hegel/works/ph/phconten.htm

Introduction to Idealism Philosophy of Hegel.  Retrieved from website: http://www.spaceandmotion.com/Philosophy-Georg-Hegel.htm

Jung, Carl.  (1989). Memories, Dreams, Reflections.  Vintage Books.  New York.

Palmer, Donald.  (2013). Looking at Philosophy. The McGraw-Hill Companies Inc.

Wilcock, David.  (2013). The Synchronicity Key. Penguin Group; New York, New York.

Wolff, Milo.  Online biography.  Retrieved from website:  http://www.spaceandmotion.com/Wolff-Biography.htm

Yourgrau, Palle.  (2005). A World Without Time, The Forgotten Legacy of Godel and Einstein.  Basic Books.  Printed in U.S.A.

 

Eternally All-Knowing

Many of us are told of an all-knowing God.  A God that is all-wise, omniscient, good, and loving.  It is contemplated that if God knows the future and the future plays out according to His knowledge, he would have to be:  Omniscient but immoral, or benevolent but ignorant.  It is hard to comprehend a Being that embodies all; knows when something evil is going to happen to an innocent child or adult; may have the power to do anything; and yet so many stories of life can turn out full of despair.  Augustine reasons that God experiences only an eternal present.  God is beyond time, only sees, knows, and experiences Good.  If this physical world that we see with the physical eyes and take in through the senses is all an illusion, a play with lights and shadows like some Masters claim, then we can never truly be harmed.  In John Scotus’s Neoplatonic schema system, God is the Alpha and Omega, Beginning and End, Creator and Goal of Creation.  God expresses Himself out into the world and returns back to Self.  This system shows all being as essentially God’s Being.  Being the Beginning and End aids in explaining how God can exist in a present moment.

Augustine demonstrates why “no one can love a thing that is quite unknown” in his works The Trinity.  Innately, we have a need to know, at least a little, about something to have any desire to know more about it.  It is our love for something we know that cultivates our need to know more.  If something is unknown, we do not know that we love it.  “It is on account of the known thing it loves that it seeks the unknown”, says Augustine when speaking of the mind.  He also points out that “it is not that it knows another mind knowing, but itself knowing”.  We can’t know another’s mind without their sharing.  Understanding our own mind is a difficult task, one that we can’t seem to help, but to try and do.  I suspect we all have some thoughts we must contemplate, that are way too enticing to not go into; maybe not, once the mind is mastered.  The mind desires to know, to understand, and it seeks restlessly for happiness.  Notice how in moments of happiness we crave timelessness and so often the moment feels fleeting.  During times of sorrow and struggle the mind looks for an escape, time can feel as though it will never end.  The mind knows that it is itself knowing, it seeks to know itself, and it needs states of happiness and love.  Why does the mind have a need for knowing; what is it that we really want to know?  “Can it be that it sees in the canon of eternal truth how beautiful it is to know oneself, and that it loves this thing that it sees and is at pains to bring it about in itself, because although it does not know itself it knows how good it would be to know itself”.  I ponder what he means when he says “canon of eternal truth”, looking through a canon is like looking through a tunnel.  When we are born we pass through a tunnel, and many near death experiences describe a light at the end of the tunnel.  In space we describe the tunnels that connect one concept of space to another as portals.  Do we all have access to a tunnel, a mental channel, which connects us to a more real reality, to more of our source, which can show us the light of truth, the truth that our very being searches for?  We know that Augustine believed “knowledge of the truth is to be sought, to find true happiness”.

“When it seeks to know itself, it already knows itself seeking.”, “Knowing itself not knowing, it knows itself.”, “If it did not know itself not knowing, it would not seek to know itself.”, “Cannot both be mind and not be alive.”  These reasoning’s of Augustine give quick insights into the nature of the mind.  The mind knows it is alive and knows it is mind.  So why does the mind struggle amidst confusion, and why do we vary in our awareness of truth through times?  Could it be that love is part of our core and we get confused as to what we love and what love truly is?  The thoughts of the Saint we are discussing explain that through the senses of flesh we fall in love with the body.  Mind cannot bring the body back inside with it into the region of non-bodily nature, “so it wraps up their images and clutches them to itself, images made in itself out of itself’.  Images are the only way to hang onto the outside physical world inside of the mental world.  The mind does not become these images, only thinks it is composed of them “not by being what they are but by thinking it is”.  We sometimes think we are our emotions and thoughts, being able to observe them shows us we are not.  We may think we are the images of our life when we are actually the creator of the images.  “Unable to be in itself without their images, cannot make itself out among the images of the things it has perceived with the senses”, in these words he shares his wisdom on how to help the mind realize what is true.  Our mind must let go of images that prevent it from seeing it’s actuality due to being tied to what it is not.  The word graven can mean strongly fixed; deeply impressed; it is graven on my memory.  Could a deeper meaning to the commandment “Thou shalt not make unto thee any graven images” be to not idol anything outside of the mind?  What lies outside of ourselves divides our worship when we become fixed to the physicalness of something.  When we surrender to the Inner Calling and focus on what is unchanging; we collect our energy that was seeking outwardly and direct it inwardly until it becomes a forceful flow that removes the clouds of darkness that keep us from noticing the mind’s direct connection to truth.  Light removes darkness immediately.  Gary Willis explains Augustine’s perception of illumination as such, “God-the source of all good directly illumines by natural working of the intelligence He is continually creating”.  Intelligence lies within, with capabilities that are endless. God creates intelligence and through it we discover truth.  It gives the mind the ability to become enlightened, “He who knoweth the truth, knoweth the Light:  and who knoweth it, knoweth eternity”, claims Augustine.  A light that is seen with eyes open and closed, a light we can all look upon.  How close we all must be to experience illumination from the same light, the same light that shines from the inside and out through the eyes, as Augustine says, “deeper in me than I am in me”.

“We seek one Mystery, God, with another mystery, ourselves.  We are mysterious to ourselves because God’s mystery is in us” interprets Willis in his introduction to his book, Saint Augustine.  Augustine’s work is mysterious to me:  his writings that I have read don’t appear to come from a man who believes in the necessity of another for salvation.  He writes words that imply a belief of God in All, it boggles my mind that he would convert to a religion that insist God has only taken on life in one body and only through this individual can one be granted salvation.  Jesus spoke of being one with His Father, why would he stand separate from him to judge if others deserve entry into their own divine birthright?  I say separate from God in order to judge since we discussed God experiencing only an eternal moment aware of the Good.  This line spoken by Jesus is quoted in the Bible, John 10:34, “Is it not written in your law, I said, you are gods?”  So many of Jesus’s teachings confirm the points made in this reflection paper, “Ye are all children of light, and children of the day”, and one more… “The light of the body is the eye; if therefore thine eye be single thy whole body shall be full of light”.  I don’t see how Christ’s original teachings influenced some of the beliefs that are preached today in many churches worldwide.  I look forward to further studies of Augustine, Christ, and all who call to my heart.

Awakening to Life Outside of the Cave

Plato conveys his deepest known truths in the Myth of the Cave.  The illusions of life in a physical world are shown through this allegory, along with insight on becoming liberated from these chains of beliefs.  How many of us go through life unaware of our truest self, oblivious to the abundance of Goodness around us, and awaiting within?  Do many of us mistake falseness for reality?  Plato asks that we visualize prisoners chained, facing only a wall, unable to see real light, only shadows, knowing nothing of themselves, or each other.  Echoes and shadows are mistaken for reality.  When one prisoner is finally unchained they look to the source of the shadows, finding it too bright for unaccustomed eyes.  A long and rugged ascent is begun, leading eventually to the birthright of the soul as it is finally able to see the eternal sun.

The sun in the Myth of the Cave symbolizes the Good.  Plato’s theory is that the whole of Reality is founded upon the Good.  The Good is Reality’s source of being, and all knowledge is ultimately knowledge of the Good in Plato’s eyes.  “And so with the objects of knowledge:  these derive from the Good not only their power of being known, but their very being and reality; and Goodness is not the same thing as being, but even beyond being, surpassing it in dignity and power”.  If we dig into these words we see that any creation at all must come from the Good; it takes knowledge to identify an object; the awareness that is a must to know our own beingness must come from the source of all Reality.  Xenophanes of Colophon is quoted for stating, “He is all sight, all mind, all ear.”  This description of God can be perceived as the awareness that is listening, seeing, and thinking is God.  Or you can imagine one infinite being that is only seeing, thinking, and listening, but don’t we consistently find that God is so much more?  If all knowledge is ultimately knowledge of the Good, than all contains some Good, because everything alive has some knowledge within its being.  A person may not be considered knowledgeable for putting a sock on their foot, but they still know that the sock belongs on a foot, this takes a knowing that is knowledge.  Where consciousness lies, knowledge does too.

In Xenophanes view, God cannot be modelled after humans, “There is one God, greatest among gods and men, neither in shape nor in thought like unto mortals…”  Can’t humans be modeled after God?  This quote of Xenophanes is very similar in comparison to Plato’s description of Goodness- surpassing being in dignity and power, and by being beyond being.  The unique essence of each manifested human allows us to perceive and describe the sameness in everything quite differently.  I enjoy studying the words of Paramahansa Yogananda, he describes the various takes on religion and God in comparison to many blind kids washing an elephant.  They are each scrubbing a specific part of the elephant; insistent that the part of the elephant that they themselves are feeling, while washing, must be the whole elephant; along with believing they know the totality of the elephant; they constantly argue over what the elephant is really like.  Many religions worships only certain aspects of God.  God is formless and also all forms.  Maybe it is in the best interest of humanity to open their hearts and minds to the possibility of expanding personal beliefs to encompass all.

Plato believes this Goodness to be more real than the physical objects we gaze upon daily with our physical eyes.  First, let us examine the realness and cycle of the physical nature of objects.  “For all things come from the earth, and all things end up by becoming the earth.” Xenophanes is speaking from a manifested, physical point of view here.  As we watch life evolve physically we see little seedlings poking out of the ground determined to grow as big, and as strong, as possible.  They eventually peak to their individual potential and then proceed into the physical decline as life force slowly leaves the tree, the physicalness of the tree begins to rot; dissolving back into the ground to eventually partake in a new life form once more.  This cycle continues through all of nature.  Our bones and bodies are made of elements and minerals from the earth herself.  When born a human baby is 75% water, by the time adulthood is reached the body will be around 55-60% water.  Where does it go?  Well, back into Nature is the only place for it to go.  And we all know our bones’ eventual destination.  They also provide nutrients to new life, and, or become new life, physically speaking.  So what is it that keeps these continuous cycles going?  What is behind this beautiful evolution of Life?  Are we able to perceive it?  Let us look to Plato’s all knowledge is recollection theory.  “All truth comes from within-from the Soul.  One’s immortal soul is born with the Truth, having beheld the Forms in the purity before its embodiment.  Birth, or the embodiment of the Soul, is so traumatic that one forgets what one knows and must spend the rest of life plumbing the depths of the Soul to recover what one already knows.”  These forms he speaks of are hard-wired into everything, they are Universal, and eternal.  Forms exist in the Divine Realm and are manifested outward.  Could this be to experience themselves?  These eternal Truths that are the source of all reality in Plato’s theory, this Goodness, is the perfect energy to be motivating and driving the cycles of existence; cursing through and behind nature, all at the same time.  If we shut our eyes and feel what lies beyond the pulsating blood pumping through our bodies; feel the energy that gives the heart its beating rhythm; and tune into our deepest yearnings; we allow the Soul to reveal Itself, while it expands back to its more real Self.  There are things which we can see, and things which we can’t see, but we know we feel.  We feel love, and see the results of love, but do we see Love itself?  The physical world is easy to see with the eyes of the body.  Is what is easy always what is right?  The metaphysical world is a larger reality, and felt, unconsciously, or consciously.  The view of both philosophers mentioned in this paper can appear different and conflicting at times, however, together they can encompass a larger reality when the perceiver is able to leave the cave and view the light of the Sun.