Samain Joe and SeoAh Moon
The moon is a waning crescent. Orion has moved from a position due south of us, when he first rose this year, to a position to the westsouthwest, just beyond Black Mountain toward Evergreen.
This reminds me that planet means wanderer in the original Greek. “Greek astronomers employed the term asteres planetai (ἀστέρες πλανῆται), “wandering stars”, to describe those starlike lights in the heavens that moved over the course of the year, in contrast to the asteres aplaneis (ἀστέρες ἀπλανεῖς), the “fixed stars“, which stayed motionless relative to one another.” wiki We know now that even the fixed stars are not fixed, but are in motion relative to each other. Each galaxy moves in relation to the others, our whole solar system is in motion, too.
There is no fixed point. Continents drift, the earth itself wobbles, the moon’s orbit is decaying. In fact, there is no evidence that any of the things contained in the vastness of the universe are permanent. Black holes swallow stars. The eventual-in this case eventual covers a really, really long period-fate of all things, according to the Big Bang theory and its correlate, the expanding universe, is a big cooling, followed by many black holes which suck in and destroy everything. The black holes themselves dissolve due to Hawking radiation. And no thing is left. At least in our universe. Probably. Today’s best understanding suggests something like this as the ultimate end. Of the other, potential universes, the multiverses of string theory, I don’t know.
So what? Death, or at least extinction, is characteristic not only of life, but of the thing in itself, the ding an sich that Kant named the reality beyond our sensory mediation. I suppose this means Ragnarok is the true theological observation about even deity. Nirvana and moksha both promise release from the cycle of death and rebirth. Hmmm. Metaphysically not possible in this universe since the time frames assumed here are infinite. Even heaven. Obliterated. Wings, halos, heavenly choirs. Chilled out in the end.
This leaves us with the compression of time that our human lifespan grants us or forces upon us, depending on your viewpoint. And, it means that all religious speculation is, finally, not about life after death, for we know how that story finishes up, but about living this one life, or these serial lives. Reincarnation is not ruled out by the big bang. Just that it will not, cannot, go on forever.
It also takes me to Heidegger’s notion of thrownness, that at birth we are deposited into a specific place, with particular parents, in a community in a nation on a continent, in a unique time period, of which we can experience at most 100 years or so, 100 revolutions around the sun. This we know is ours, barring a Trumpian/Kimian nuclear catastrophe or the eruption of one of the world’s super volcanoes or the sudden emergence of a life ending meteor. This life. This brief flash of brilliance that is you.
How shall we live in this, the moment of our existence? This is the question. Many religious and ethical and political and economic systems have arisen as answers. None of them have proved universal, none of them have proved lasting, even in the relatively short historical period. When we peek up over the rim of our fundamental assumptions, we see an anarchic reality, shifting, transforming, its shape guided in part by chance, in part by consciousness.
The world’s religions, in any time, including now, have often suggested that they can peek over that same rim and see order. That they have texts, revelations (the peek), which offer guidance about life as it should conform to that order. Except they conflict. Except we know the physical evidence they see is not ordered at all, at least not in the moral/ethical way they claim, but is, instead, in motion toward dissolution.
Taoism makes the most sense to me in terms of how to live with this understanding. We flow with it, we live on the journey that presents itself to us. Grabbing any tool, political or economic or religious or ethical, and reasoning deductively about what must be is going to result in error, often huge error, at enormous cost in lives.
This is not an argument against religion, or economics, or politics though it may sound like that. It is an argument for humility, for acceptance of our limits, against the hubris of metaphysical certainty. In this view then the teachings of any faith, the hopes of any style of government, the transactional world of any economics, should (and I use this word advisedly) be weighed against their results in the daily life of people and the world that supports them. Bad results equal bad faith, bad governance, bad economy. Good results equal good faith, good governance, good economy. But nothing more than this because even good faith and good governance and good economy has limits. There is no end of history. There is only an ultimate end to everything.